Paul’s conviction on the superiority of grace invited his
enemies to push him further. In Romans 6.1, they asked, ‘Shall we go on sinning so that grace
may increase?’ This kind of question is an obvious mark of hypocrisy. In our day to day
linguistic expression, we may ask similar stupid question such as, ‘Can we eat unhealthy and
poisonous food because medicine and sophisticated medical technology are available?’ Or, 'Can we drive our vehicle without obeying the traffic rules because our life and car are both insured?'
These enemies did not understand the nature of God’s grace. The
word grace in the New Testament points to God as its single source; grace is
given freely by God, and the beneficiaries are actually not deserved to receive
it. Though the tsunami problems of sin find their solution in the grace of God,
it is wrong to assume that Paul authorized the Romans church to continue live
in their old sinful nature. Grace is possessed and activated by God only. Grace
is not automatically controlled and activated by sin, as what the enemies of
Paul thought (v.1).
Paul offered two different imagery to bluntly
attack his adversaries. The first imagery was the picture of baptism
(vv.3-4). Baptism is a public proclamation with a single purpose to announce one’s attachment, loyalty and commitment to a particular party or individual.
In Christian tradition, baptism is a sign
of commitment and loyalty to Christ.
Paul clearly stated that baptism in Christ Jesus is not to be separated
from the scandal of the cross. Baptism is paralleled with the death of Jesus.
Baptism into Christ means baptism into his death. Hence, death is not the end
of the story. Christ is risen. This bodily transformation from the earthly
Jesus into death, and to post resurrection body of Christ is the foundation of a
similar transformation in the process of baptism. As the nature of Christ’s
body was transformed through his death and resurrection, the nature of our
lives is also transformed through baptism. I am not saying here of the ritual ceremony of baptism, rather the blended combination of God's grace and our commitment illustrated in the ritual.
Believers in Christ are expected to live a new life
according to their new nature. Through baptism, we announce that Christ is now
our new master, and subsequently, we submit, commit and are loyal to Christ. To
continue to live in our old sinful nature equals to denial of (1) our new
nature in Christ; (2) our made to public-commitment to Christ; (3) the lordship
of Christ over our life. Thus, a commitment to be Christ’s followers proclaimed
in the ritual of baptism is a combination of God’s initial grace and our sincere
commitment to him as a response towards that amazing grace.
Paul’s second imagery explores the picture of atonement
(vv.5-10). Atonement is an English
word consists of three parts AT-ONE-MENT; the word explains the process of how
the holy righteous God can be at one
with broken and sinful human being. In other words, atonement is a detailed
explanation of the reconciliation process. To narrow down our discussion, the
word atonement asks, ‘How could the
death of Jesus bring reconciliation between God and human being?’ In the Old
Testament, the word atonement is
inseparable from the idea of blood. Old Testament atonement points to ‘mercy
seat’ or literally the ‘location of grace’ – a place where priests sprinkle the
sacrificial blood of reconciliation. The mercy seat is the top part of the Ark
of the Covenant; it is made of pure gold and is located in the Sanctum Sanctorium of the temple.
Five main theories at least have been established in order to
elaborate the possibility: (1) the blood of Jesus brings about positive energy to enable and empower people to come, repent and believe in him; (2) the blood of Jesus is a form
of payment God paid to a different party, namely the owner of our old life
(i.e. Satan or the power of sin?). We are now purchased by God and consequently
now belong to God; (3) the blood of Jesus is a victorious sign of truth over
against the power of sin. When the power of sin is defeated on the cross, the way
for reconciliation is open and possible; (4) the blood of Jesus satisfies the
wrath of God. Jesus took our place on the cross to free us from eternal punishment;
(5) the blood of Jesus is a form of payment made to God. Sin is here understood
as debt to God. Each theory contains partial truth and is subject for further
discussion. Some of the theories are in fact complementary.
The results of the atonement are (1) believers are now united
(reconciled) with Christ; and (2) believers are transformed into a new nature
and belong to a new master. Before unpacking his concluding argument, Paul lucidly and
firmly stated the fact that the death of Christ is not reversible (vv.9-10).
The statement serves as a smooth transition to Paul’s moral exhortation. As
Christ died and now is risen, believers now live no longer an old, but a new
life in Christ. The irreversibility of the cross should accordingly have
irreversible transformation in the lives of the believers.
Since believers are now God’s through baptism and the process
of atonement, therefore, Paul now was authorized to command: (1) Do not let sin rule your body; and (2)
Do not offer your body as instrument of wickedness, but offer your body as
instrument of righteousness. We have no business with sin any longer, because
we now live in the new sphere of the gracious grace of God (6.14).
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