John D. Harvey on Water Baptism and Romans 6

Notwithstanding his being a proponent of Sola Fide, John Harvey, in his commentary on Romans, cannot escape the force of Romans 6 and its explicit teaching on water baptism, not being a mere symbol, but the instrumental cause of regeneration (baptismal regeneration). Commenting on Rom 6:1-7, we read the following:

1. Baptism into Christ incorporates us into his death and resurrection (6:1–4).

What conclusion should Paul’s readers draw from what he has just written (τί οὖν ἐροῦμεν)? If one of the roles of the law is to cause sin to increase, and if the increase of sin causes grace to overflow (5:19), should they continue in sin (ἐπιμένομεν τῇ ἁμαρτία) in order to cause that overflow of grace to increase even more (ἵνα ἡ χάρις πλεονάσῃ)? Paul emphatically rejects such a suggestion (μὴ γένοιτο), because it is illogical to think that someone who has died with reference to sin (οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ) would somehow choose to continue living according to the standard dictated by sin (πῶς ἔτι ζήσομεν ἐν αὐτῷ).

In fact, they should realize (ἢ ἀγνοεῖτε) that their incorporation into Christ (ὅτι ὅσοι ἐβαπτίθημεν εἰς Χριστὸν Ἰησοῦν) also incorporates them into the fact of his death (εἰς τὸν θάνατον αὐτοῦ ἐβαπτισθημεν). There is a logical implication (οὖν) to draw from the pattern of Christ’s death: he died because his resurrection from the dead would bring glory to God (ἠγὲρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ θεοῦ). In the same way (οὕτως καί), those who have been incorporated into Christ through baptism (διὰ τοῦ βαπτίσματος) have been incorporated into his death and burial (συνετάφημεν . . . εἰς τὸν θάνατον) for the purpose (ἵνα) of walking in new life (ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν), which will in turn, bring glory to God. Continuing to live in sin (6:1), therefore, would nullify the entire purpose of Christ’s death.

2. We are incorporated into his death (6:5–7).

Paul’s first explanation (γάρ) of our incorporation into Christ focuses on our incorporation into his death. It follows logically that being united with Christ in the likeness of his death (εἰ σύμφυτοι γεγόναμεν τῷ ὁμιοώματι τοῦ θανάτου αὐτοῦ) will result in being united with him in his resurrection (ἁλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα). The reason we know we will be in the likeness of Christ’s resurrection (τοῦτο γινώσκοντες) is that we have been crucified with him (cf. 2 Cor. 5:14). All that we were in Adam prior to our conversion (ὁ παλαιὸς ἡμῶν ἄνθρωπος)  was put to death when we were crucified with Christ (συνεσταυρώθη). The purpose of being crucified with Christ (ἵνα) is that the whole person controlled by sin (τὸ σῶμα τῆς ἁμαρτίας) might be deprived of power (καταργηθῇ). The result is that we no longer need to continue conducting ourselves in total service to sin (τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ). The sequence, therefore, is: in-Adam existence crucified—sin deprived of power—delivered from sin’s slavery. Paul’s summary statement (6:7) explains (γάρ) the primary focus of his argument in this section: being crucified with Christ pays the penalty of sin: the person who has died (ὁ ἀποθανών) has been declared righteous (δεδκιαώται) in regard to sin (ἀπὸ τῆς ἁμαρτίας). (John D. Harvey, A Commentary on Romans [Kregel Exegetical Library; Grand Rapids, Mich.: Kregel Academic, 2019], 173-74)