(5) If we have been planted together.--"If (so surely as) we have grown into--become conjoined with." The metaphor is taken from the parasitic growth of a plant, but applies to natural growth, not "planted together with," as in the Authorised version. The idea would correspond to the growth of a bud or graft regarded as part of that of the stock in which it is inserted. but without reference to the operation of budding or grafting. It is used here to express the closest intimacy and union.

In the likeness of his death.--Not here "His death itself," but "the likeness of His death," i.e., an ethical condition corresponding to, or conformable to, the death of Christ. If our nature has grown "into conformity with" His death, it will be also conform able to His resurrection.

This conformity means, of course, dying to trespasses and sins, being completely removed from the sphere of their influence, and entering a new sphere corresponding to the glorified life of the Redeemer. The ethical resurrection of the Christian begins (or is ideally supposed to begin, and with the early Christian usually did begin) in baptism, is continued through life, and is completed with his physical resurrection.

Verse 5. - For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. So the Authorized Version. But the English word "planted" (though the idea expressed by it has the support of Origen, Chrysostom, and other ancient Fathers; also of the Vulgate, and, among moderns, Beza, Luther, and others; while some, including Erasmus, Calvin, Estius, Cornelius a Lapide, understand "engrafted") probably suggests what was not intended. Σύμφυτος is from συμφύω (not συμφυτεύω), and need only express being made to grow together in close association. In classic authors it commonly means innate. It seems here used, not to introduce a new figure, whether of planting or grafting, but only to express the close union with Christ, already intimated, into which we entered in baptism. The Revised Version has "have become united with him," which may perhaps sufficiently express what is meant, though hardly a satisfactory rendering of σύμφυτοι, Tyndale and Cranmer translate "graft in deeth lyke unto him;" and perhaps "graft into" may be as good a rendering as any other. Meyer, Tholuck, Alford, and others take the dative τῷ ὁμοιώματι as governed by σύμφυτοι, equivalent to ὁμοίως ἀπεθάνομεν ὥσπερ αὐτὸς (Tholuck). But it may be better to understand Ξριστῷ: "Graft into Christ, in the likeness of his death," τῷ ὁμοιώματι being added because Christ's death and ours, in the senses intended, are not the same kind of death literally, ours only corresponding to, and in a certain sense like his. The main purpose of this verse, as of ver. 4, is to press resurrection with Christ as following death with him. But why here the future ἐσόμεθα? Did we not rise with Christ to a new life when we emerged from our baptismal burial? Future verbs are used also with a similar reference in ver. 8 and ver. 14. Now, there are three senses in which our resurrection with Christ may be understood.

(1) As above (cf. Colossians 2:12, etc., where the expression is συνηγέρθητε).

(2) Our realization of our position of power and obligation in subsequent life - actually in practice "dying from sin and rising again unto righteousness" (cf. below, vers. 12-14).

(3) The resurrection of the dead hereafter. Some (including Tertullian, Chrysostom, (Ecumenins) have taken sense

(3) to be here intended; but, though the words themselves, ἐσόμεθα and συζήσομεν in ver. 8, suggest this sense, it can hardly be intended here, at any rate exclusively or prominently, since the drift of the whole passage is to insist on the necessity of an ethical resurrection now; and it is evident that the clause before us corresponds with οὕτω καὶ ἥμεις, etc., in the previous verse, and to ver. 11, et seq. The future ἐσόμεθα is understood by some as only expressing consequence - a necessary conclusion from a premiss, thus: If such a thing is the case, such other thing will follow. If so, sense (1) might still be understood; so that the idea would be the same as in Colossians 2:12, etc., viz. that of our rising in baptism itself to a new life with Christ, in which sin need not, and ought not to, have dominion. But still the repeated use of the future tense (especially ἁμαρτία ὑμῶν οὐ κυριεύσει in ver. 14), together with the whole drift of what follows, seems rather to imply sense (2); that is, our realization of our position in our actual lives subsequent to baptism. If it be objected that in this case we should expect "we ought to be" rather than "we shall be" it may be replied that it is what God will do for us, rather than what we shall do for ourselves, that the apostle has in view. If he has made us partakers in the atoning death of Christ, having forgiven us all trespasses, etc. (Colossians 2:13, seq.), he will also make us partakers, as our life goes on, in the power of his resurrection too, delivering us from sin's dominion. Further, if this be so, the thought may also include sense (3) For elsewhere the future resurrection seems to be regarded as only the consummation of a spiritual resurrection which is begun in the present life, Christians being already partakers in the eternal life of God, of which the issue is immortality; cf. Ephesians 1:5, 6; Colossians 3:3, 4; Galatians 2:20; also our Lord's own words, which are peculiarly significant in this regard, "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you. The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live" (John 5:24, 25). Again, "I am the Resurrection, and the Life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die' (John 11:25, 26).

6:3-10 Baptism teaches the necessity of dying to sin, and being as it were buried from all ungodly and unholy pursuits, and of rising to walk with God in newness of life. Unholy professors may have had the outward sign of a death unto sin, and a new birth unto righteousness, but they never passed from the family of Satan to that of God. The corrupt nature, called the old man, because derived from our first father Adam, is crucified with Christ, in every true believer, by the grace derived from the cross. It is weakened and in a dying state, though it yet struggles for life, and even for victory. But the whole body of sin, whatever is not according to the holy law of God, must be done away, so that the believer may no more be the slave of sin, but live to God, and find happiness in his service.For if we have been planted together,.... This is not to be understood of an implantation of Jews and Gentiles together in One body; nor of an implantation of believers together in a church state; but of an implantation of Christ and his people together; which is openly done at conversion, in consequence of a secret union with him before; when they are transplanted from a state of nature, and are ingrafted into Christ; have the graces of the Spirit of God implanted in them, and grow up under the dews of grace, and shinings of the sun of righteousness upon them, and bring forth much fruit; now as these persons, by virtue of their secret union with Christ from eternity, as their head and representative, with whom they were crucified, in whom they died representatively, share in his death, enjoy the benefits of it, and feel its efficacy, and through it become dead to the law, sin, and the world, which is meant by

the likeness of his death; so these same persons shall be also planted

in the likeness of his resurrection; that is, they shall share in the benefits, and feel and enjoy the effects of it; not only their bodies will be raised at the last day, as their souls are now regenerated by virtue of it, and in resemblance to it; but their are, and shall be so influenced by his Spirit and grace, which has raised them from death to life, that they shall walk in newness of life; of which baptism is a lively representation, and to which it is a constant obligation.