Romans 6:1-10 “Resurrection!”

Here’s my fairly literal translation of these verses:

¹What, therefore, will we say? Are we continuing in the sin, in order that the grace may abound? ²May it never be! We who died to the sin, how will we yet live in it? ³Or, do you not know that we who were baptized into Christ Jesus were baptized into His death? ⁴Therefore, we were placed together with Him through the baptism into the death, in order that, just as Christ was raised up out of dead ones through the glory of the Father, thus also we might walk in newness of life, ⁵for, if we have become united ones with the likeness of His death, we shall be rather also of His resurrection, ⁶knowing this, that our old man was crucified together with [Christ] in order that the body of the sin might be rendered inoperative, that we might no longer be slaves to the sin, ⁷for the dead one has been justified from the sin, ⁸but we are believing that, if we died together with Christ, we will also live with Him, ⁹knowing that, Christ having been raised out of dead ones, death no longer has mastery over Him, ¹⁰for, the [death] He died, He died to the sin once for all, but the [life] He lives, He lives to God.

Resurrection. Life from the dead. I have said for years that, in one sense, the whole point of Christianity is resurrection. Every Easter, my consuming thought is that what we are celebrating is the enormity of what Christianity is all about—Resurrection, life from the dead, a new life, a second chance. As Paul says in v.4, the point is that we should “walk in newness of life,” in v.6, that “we might no longer be slaves to sin.” Resurrection is about putting away the death and misery and slavery of our old lives and suddenly awakening to live a new life of love and joy and peace!

In Jesus’ death, you and me died. Our old life died. And when He arose, He raised you and me too. The darkness, the despair, the endless frustration, all of that ended and you and me arose in Him to walk in the bright light of His love. God was no longer mysterious and distant, stern and threatening. Suddenly He is the Father of our Lord Jesus Christ, the God who loves me with an everlasting love.

All of this is enough to keep us praising Him for all eternity—and longer if that was possible! That brings us back to vv.1&2: “What shall we say, then? Shall we go on sinning so that grace may increase? May it never be! We died to sin; how can we live any longer in it?” Any born again person is thinking the same thought: “May it never be!!!” That life of sin and misery and endless death is exactly what Jesus saved us from! Why on earth would we want to go back? “Our old man was crucified together with Him!”

This, I would suggest, is exactly what people are missing when they think grace encourages sin, when they think the idea of grace, of unconditional love, will only cause people to cast off morality and plunge gleefully into sin. Tell a pig he’s free to wallow in the mud and of course he’ll run and jump right into it. Tell a lamb and he’ll ask, “Why would I want to do that?” What people are missing is the enormity of resurrection, the fact that grace not only forgives us, it also changes us. When Jesus saved me, I didn’t just “turn over a new leaf.” I died. My old life died; and I arose to live a new life. I’m not a pig anymore. I’m a sheep. Grace made me a new man, with a new dynamo churning within me. I don’t want to live that old life any longer. I want to know God. I want Him in my life. I want to see my world through His eyes, live it His way, When I know His truth, His truth sets me free.

Mentally, I’m back to asking why Paul even needs to explain all of this. Any genuinely born-again believer joins him in his “May it never be!” To us, it is a complete and total logical absurdity. Continue in sin? That is exactly what I died to. Why on earth would I want to live any longer in it???” But then I’m back to acknowledging that he does explain it. I guess it needs to be said because it needs to be said. Somewhere the Defense needs to refute this indictment that grace encourages sin. I suppose I should say I doubt that any of this will ever satisfy the unregenerate persons who raise the challenge. Perhaps it needs to be said more for our sake than theirs? Yes, we know it, but I also have to admit I sure enjoy hearing it.

What a wondrous truth it all is. Life from the dead! I get to live!

While I’m reveling in the wonder of it all, and with all of that said, there are a few exegetical thoughts I want to record. First of all, there are those who have always jumped on vv.3&4 to support the idea that somehow we are saved by being baptized. “All of us who were baptized into Christ Jesus were baptized into His death. We were therefore buried with Him through baptism into death and raised from the dead to live a new life.” If we grab this verse out of its context, it certainly seems to support their assertion. However, keeping it in its context, there are several reasons I would suggest the assertion is invalid.

First of all, Paul has just spent the first five chapters of this book addressing the doctrine of justification and clearly established that we are saved by grace through faith alone. Now, in chapter 6, he has moved on to the issues of Christian living for those who have been justified by that faith. The subject under discussion here in chapter 6 is not to somehow go back and re-visit the doctrine of justification. My point is just to say, this is a poor context for someone to pull out an isolated verse or two and somehow establish for themselves an entirely new doctrine of salvation, to suddenly interject this idea that an external ceremony is in some way integral to that justification by faith alone. If the act of baptism were essential to that justification, how could Paul have failed to mention it anywhere in those first five chapters, when that was the context, when that was exactly what he was addressing—the means of our salvation? We simply should not be pulling vv. 3&4 out of their context.

Add to that a couple of other considerations: Throughout the New Testament, the concept of “baptism” is used in a much larger sense than just the act of water baptism. In I Cor. 10:2&3, Paul describes the Israelites as having been “baptized into Moses…they all ate the same spiritual food and drank the same spiritual drink…”  John the Baptist said, “I baptize you with water, but He will baptize you with the Holy Spirit” (Mark 1:8). The ancient peoples were much more “picture” oriented than we are and clearly, as we would read the Bible, their concept of “baptism” was much larger than the act itself.

That thought actually impacts our understanding and even translation of our v.4. As our English versions tend to read, it says, “We were therefore buried with Him through baptism…” Interestingly, that word “baptism” is actually articular. It literally says, “We were buried with Him through the baptism,” which I would suggest should be translated, “We were buried with Him through that baptism…” What baptism? That baptism. The one just mentioned in v.3. Our “baptism into Christ Jesus,” which is the larger picture just like the Israelite’s baptism into Moses. The meaning of the word “baptism” is, of course, actually “immersion.” I think if we were to talk about our “immersion into Jesus” or the Israelites’ “immersion into Moses,” it would be a little easier for us accept that is how Paul is using the word here in chapter 6, as referring to a life-consuming association.

I’m suggesting first of all that we would be pulling vv.3,4 out of their context to try to use them as a proof text for baptismal salvation. Even if someone wants to take that position, I would say the burden of proof is on them to explain why, if it is that important, didn’t Paul even so much as mention it in the first five chapters? Then, add to that the very legitimate exegesis which would allow for the word “baptism” to be here being used in its larger sense of “immersion” into a total life association.

While I’m on it and having brought up the word “immersion,” I also want to say I think we are also on thin ice to try to use these verses as a proof text for what we call immersion baptism. We all like to see in this entire passage the picture of immersion baptism, that going down into the water and up again as being a picture of our death, burial, and resurrection with Christ. I like that picture too, but I have to be an honest exegete and say the same thing—that the point of this passage is not to establish a doctrine of baptism. That may be true, but if we want to get dogmatic, I believe we need to find another passage where that is specifically the context. I know that sounds like heresy, but, once again, I want to be an honest—and a consistent—exegete. I’m saying the baptismal salvation people shouldn’t pull their verses out of context, but neither should we.  The point of this passage is to answer the indictment that grace encourages sin. The whole point of the passage is to establish that Jesus’ resurrection renders that indictment utterly absurd. We all need to be careful, no matter how appealing, not to use these verses to dogmatically make any other assertion. If we would all just let these verses remind us again of the wonder of resurrection, we’d have plenty to keep us busy praising God.

Resurrection. Life from the dead. A new life. Hope. Love. Joy. Peace. I never tire of reveling in this amazing and glorious blessing that Jesus has given us!

 

Romans 6:1-2 “This is My Father’s World”

Here’s my fairly literal translation of these verses:

¹What, therefore, will we say? Are we continuing in the sin, in order that the grace may abound? ²May it never be! We who died to the sin, how will we yet live in it?

Pondering on these two verses, what I want to record is probably more than anything a commentary on commentaries. What I mean is that, like so many places in the Bible, literally oceans of ink have been spilt on these verses. Theologically speaking, the discussions all come down to what is called the “Antinomian Controversy.” As nearly all acknowledge, up to the end of chapter 5, what Paul has established is the doctrine of justification by grace through faith alone. That doctrine has been perennially and perpetually impugned as teaching a license for sin. That is “antinomianism” or the teaching that, because we are saved entirely by grace, therefore we are free to sin. The idea is that grace is “against law,” which is where the word “antinomian” comes from, meaning in Greek literally “against law.”

Where do I begin? My first inclination is to dismiss the whole discussion as asinine and utterly unworthy of even acknowledgment. I’m inclined to simply say, “That is so stupid, I refuse to waste one minute talking about it.” Of course, then, I am confronted by the fact that Paul, under the pen of inspiration, does address it. That is exactly the point of verse 1. Okay, I guess I have to admit that, after twenty-one centuries, it’s still getting talked about, so obviously it did and still does need to be addressed.

That would lead to my first lament – that after twenty-one centuries, it’s still being talked about. How can that be, when Paul answers it decisively right here in verse 2? Not only that, but chapters 6-8 here in Romans are very specifically written to address the life of that person justified by the very grace through faith taught in chapters 1-5. In other words, the whole question has already been answered. Why don’t we “get it?” I would sadly suggest it is because so few actually take God’s Word seriously. Men who are supposed to be theologians too often cannot simply let God say what He says. Too often they haven’t studied themselves to even know what He does (and does not) say. Their goal in study obviously is not to truly know the heart of God—and note that is the only study goal that God will bless. Pastors, missionaries, evangelists, Bible college & seminary professors, and all like them are purportedly speaking for God. You’d think the first order of business for them would be to make sure they know what God says! But, alas, we are a generation of spiritual pygmies, too often led by other pygmies. One very good pastor told me one of his biggest fears is to get to Heaven and have God ask him, “Why did you tell them I said that?” With that in mind, he does take his study of the Word and his preaching seriously.

Thank the Lord for those few men who, like my friend, do take God’s Word seriously and teach it accordingly. They’re just too few, and so we go on and on, debating over questions that the Lord answered decisively 2,100 years ago.

My next lament is over the title “Antinomian” itself. I would maintain first of all that it is a straw man. No one who even remotely calls themselves a Christian is ever going to stand up and say, “We’re against all law! We believe grace means we can all run out and sin!” That is what I mean, it is a “straw man.” Such a person doesn’t really exist. Basically, it is a term that guys use as a pejorative against their theological enemies. Interestingly, those enemies may turn around and use the same pejorative against them! Now, there certainly have been cult leaders down through the years who particularly like to dismiss the notion of sexual sin (Jude 4; Rev. 2:20), and that is certainly a very bad thing, but I am guessing, even if you asked them, they would not consider themselves “Antinomians.”

Secondly, I will stick my neck out and say the real problem is that none of these guys have actually repented of their own legalism. Us humans are born incorrigibly legalistic. That is precisely why all “religions” devolve into their own system of “rules.” Even those who do teach grace, turn around and come up with their own system of “do’s and don’ts,” and though they teach grace, they engage in all sorts of mental gymnastics, trying to decide what to do with “law.” I had the same problem for years until I actually took the time to study through the book of Galatians. As I studied, I finally realized it’s not about law at all. Real Biblical Christianity, that wants to live God’s heart, realizes it is all about our relationship with Him. It’s about a love for Him that then turns into love for the people around us. “The law” then becomes for us an expression of God’s heart, part of understanding what is important to Him. We who enjoy grace want to have no interest in sin, not because “it’s the rules,” but because we love Jesus and long to live a life that pleases Him. As Paul said, “I am crucified with Christ, nevertheless I live; yet not I, but Christ lives in me, and the life I now live, I live by the faith of the Son of God, who loved me and gave Himself for me” (Gal. 2:20).

The very fact that men have to argue about law exposes the sad fact that they’ve never repented of legalism themselves. They all get all bent out of shape trying to decide which laws are “still binding,” and then the answer is always either certain laws, or more laws, or less laws, or better laws, …laws, laws, laws. God must sit up in Heaven and say, “Hello? Whenever you get done with all of that, I’d love to have a relationship with you!” What if I told my wife to give me all her “rules” and I’ll work hard at keeping them? Even at the human level, how much better to say, “I love you,” then learn the things that please and displease that person, and seek to live accordingly, not because “it’s the rules,” but out of love? Do we really think God is any different?

Someone will no doubt run across my feeble scratchings and proclaim me a complete heretic, but is not what I’m saying exactly an expression of Paul’s heart right here in the passage before us? What is his answer to the objection, “What you’re saying is, because of grace, we should all sin more!!!” What is his answer? “May it never be! We who died to sin, how shall we live any longer in it?” We “died” to sin. Can we all note that “died” is a very serious word? How dead is dead? Those who know God, who enter into this grace relationship do not simply “turn over a new leaf.” We died.  The idea that grace leads to sin is abhorrent to Paul and also to us who enjoy it. That is crystal clear from the passage before us and, I would suggest, could be “end of discussion” except for people who are in reality still struggling with the whole concept of law to begin with. Again, I will maintain there must be a point for all of us where we repent of our natural and incorrigible legalism. Only then can we expect to truly begin to know the heart of our Jesus and order our lives accordingly.

Of course, even we who know grace, and of whom it can be said that we have “died to sin,” have this on-going struggle with its power. Though it may be a defeated foe, it is still a foe and a very powerful one at that. We Christians enter into this, “You are, but not yet,” where we died to sin, yet we must continue to die daily, and keep it up until the day when Jesus appears and once for all delivers us from this “body of death.” But then I’m running ahead. That is precisely what Romans 6-8 will address.

Once again, I wish it could be true that we would all read Romans 6:1,2, agree that the statement itself, “Grace leads to sin” is totally absurd, then move on. That hasn’t happened in twenty-six centuries, so it won’t any time soon, but it can in your heart and mine. May we all climb into the lap of our loving heavenly Father, then live looking out through His big, strong arms, singing to ourselves. “This is My Father’s World.” 

 

Esther 8:15-17 – “A Good Day”

Here’s my fairly literal translation of these verses:

¹⁵and Mordecai went out from the faces of the king in clothing of royalty, purple wool and linen cloths and a great crown of gold and a mantle of fine linen and violet wool and the city of Shushan shouted and rejoiced. ¹⁶To the Jews, it was brightness and gladness and joy and honor, ¹⁷and in all of a province and a province and in all of a city and a city, a place which the word of the king and his law arriving, gladness and joy to the Jews, a feast and a day of good and many from the peoples of the land became Jews because the fear of the Jews had fallen upon them.

Isn’t it interesting that back in 3:15, when Haman’s decree went out, the city of Shushan was “perplexed,” or “bewildered,” or “in confusion,” or “in turmoil” (depending on which translation you’re reading). Now, as Mordecai’s decree is proclaimed, the city “shouted and rejoiced,” or “held a joyous celebration,” or “shouted with joy.” Our text doesn’t favor us with much information about the city itself, but it will always be true, “When the righteous thrive, the people rejoice; when the wicked rule, the people groan” (Prov. 29:2). We learn only of Haman’s malignant treatment of the Jews, however, such a vindictive ogre no doubt accumulated his great wealth at the expense of many, many innocent people’s lives and he would have been well known for his cruel oppression. We aren’t told so, but you can bet the people of Shushan hated Haman.

On the other hand, you definitely get the impression that the Jews had found considerable favor amongst the people of Shushan. The entire city is bewildered at Haman’s decree and rejoices at Mordecai’s. I would like to suggest that isn’t so hard to believe. For all the failures of the Jewish people, at least they had a moral compass to live by, at least they had a force within them always calling them to the high road, to honesty, kindness, and hard work. Joseph “found favor” with the Egyptians along with the people of Israel themselves. Daniel and his three friends were found “ten times better than all the wise men in Babylon,” and, of course, we’ve already seen our Esther enjoying the same.

I’m then not surprised by the concluding statement that “many of the people of the land themselves became Jews, because the fear of the Jews had fallen upon them.” First of all, I need to clarify something—that this statement “fear of the Jews had fallen upon them” doesn’t necessarily mean what we think. We immediately take it as “because they were scared of the Jews.” I have to be brief, but, in their world under real kings and autocratic leaders in every position, you had every reason to “fear.” However, you could have a very good king (or boss, or whatever) whom you loved, but you would still “fear” them, since they always held your very life in their hands. You could affectionately call them “your fear” even though you personally had no “fear” of them, because you loved and trusted them. Suffice it to say we shouldn’t run to the picture of people cringing in fear. For these Persians, I think the “fear” idea comes entirely from the realization that, with Mordecai serving as Prime Minister, the Jews have become powerful. However, in their world, that doesn’t mean people love them any less or are actually “scared” of them. I would suggest, in today’s terms, it would have been written, “For great respect for the Jews had fallen upon them.”

That brings us back to our “many of the people of the land themselves became Jews.” I would suggest that the general integrity of the Jewish people had, in a sense, plowed the ground. Now, when the Lord steps in and acts miraculously, the Persian people’s hearts are ready to acknowledge in fact it is Him. The Persian people have already found the Jews to be very unusual and admirable. Now they are allowed to see the God of the Jews clearly displaying His power and His love for His people. No one else’s god makes people so admirable and certainly no one else’s god ever displays such power and love for their people. I don’t believe I’m reading too much into the text here. This is exactly what should be happening all day every day, all over the world.

It is the place of God’s people to be His representatives—to care, to love, to be people of real integrity, so that, whenever and however the Lord wishes to call someone to Himself, their heart is already soft and receptive. It worked in Persia and it would work today too, if only God’s people would get serious about their relationship with Him, if they’d really get serious about the business of living Jesus in their family, their workplace, their neighborhood, their school, and wherever else life takes them. Jesus is “the brightness of God’s glory,” and He is “altogether lovely” to those whose hearts are ready to see it. Though we blunder around just as badly as the Jews, may the Lord use our feeble lives to, in fact, prepare people’s hearts.

What a different day this is. The text calls it a “good day.” Mordecai leaves the palace wearing the symbols of royal authority, and for the Jews it is a day of “light and gladness and joy and honor.”  For the Jews, they have lived in a state of almost complete terror and despair for over two months, then suddenly the sun rises and it’s a whole new day. Of course, we should all be reminded, that’s the way it often is with the Lord. He will allow us to see those dark days, to feel the same terrors everyone else in this world faces, but He says to us, “Be of good cheer, for I have overcome the world.” To these very exiles He had said, “I know the plans I have for you—plans to do you good and not to harm you, plans to give you a future and a hope.” As for myself, I know I have a very forgetful soul, but, may this day in Mordecai and Esther’s life remind me not to despair, no matter how dark my world appears. Our good, kind, and wise God is always ruling over it all, so that even our worst trials are carefully designed for our good, and we (can) live in the quiet assurance He’s always up to something good.

The darkest day in all of human history was the day we killed the Messiah, the day we crucified Jesus and laid His lifeless body in a tomb. Yet three days later, that same Jesus arose the victorious Conqueror who had, in fact, crushed the head of the serpent. Since that day, sin and evil have been, like Haman, defeated foes. This world has a Savior who will come again to finally lay that foe in its own tomb forever.

Thinking about these first eight chapters of this book, we can say that just like Mordecai and Esther, as we live in this “world without God,” we can still be people who see this God who, in fact, is quite present. May their example and even the account of this day encourage us to remember the Lord’s words, “Be still and know that I am God.” As we learn to trust Him, may the lives we live soften the soil of others’ hearts and may someone’s eyes be opened to see our Jesus in all His beauty! That would be a “good day!”