<p>6:1&nbsp;<i>What shall we say then? Shall we continue in sin, that grace may abound?</i>- Paul says he had been slanderously accused of teaching this (Rom. 3:8). He&rsquo;s here not only answering that false charge, but more positively, analysing what our response should be to the great grace in which we now stand. In doing so, he expounds in more detail how we come to that position of being &ldquo;in Christ&rdquo;, what &ldquo;the obedience of faith&rdquo; means in practice. And he&rsquo;s quite clear that this faith in Christ is expressed in the act of baptism.</p><p>Paul didn't just decide to write about baptism in Romans 6; the classic exposition of baptism which we find there is within a context. And it's not an appeal for people to be baptized- it's written to baptized believers, appealing for them to live out in practice the &quot;in Christ&quot; status which they had been given as a result of their baptisms. If we really feel the result of our baptism, we will not &quot;continue in sin&quot;. Martin Luther used to overcome temptation by taking a chalk and writing&nbsp;<em>baptizatus sum</em>- 'I am baptized'. And therefore we simply cannot continue in servitude to sin. As Karl Barth put it in his needle-sharp analysis of baptism's implications: &quot;Baptism recalls me to the service of witness, since it recalls me to daily repentance&quot; (Karl Barth,&nbsp;<em>Dogmatics In Outline</em>&nbsp;(London: S.C.M., 1972 ed.) p. 151). It should be noted that allusions to baptism in Paul's letters are in passages where Paul is trying to correct misunderstandings about unity and way of life (Rom. 6; 8:12-17; Gal. 3:27-4:6; 1 Cor. 1-4, 12). The early brethren had a tendency to forget the implications of baptism. And so it is with us all today. Entering the body of Christ by baptism means that our sins are in a sense against our own brethren, our spiritual body, as well as against the Lord personally. Like the prodigal, we realize we sin against Heaven and men.</p><p><strong>The Implications Of Baptism</strong><br />One of the reasons for baptism is perhaps so that we realize that we can't just drift into relationship with God; there must be a concrete point at which we decide for Him and His Son. The whole thing is so counter-instinctive, as Naaman discovered- to get wet, with all the awkwardness of it being so public, to be exposed and vulnerable to the view of others, to be dipped under water by another person... it's not exactly painless and effortless. Commonly enough, the New Testament speaks of baptism as a calling upon the Name of the Lord. This must be understood against its Hebrew background-&nbsp;<em>qara' beshem Yahweh</em>, which originally referred to approaching God in sacrifice (Gen. 12:7,8; Ps. 116:4,17). God placed His Name upon places in order to make them suitable places for sacrifice to be offered to Him (Dt. 12:4-7,21; Jer. 7:12). Baptism was thus seen as a sacrificial commitment to Yahweh in solemn covenant.&nbsp;</p><p>Further, in the first century, such baptisms were required of Gentiles who wished to become proselyte Jews and thus enter &quot;Israel&quot;. For orthodox Jews to submit to baptism demanded a lot- for it implied they were not by birth part of the true Israel as they had once proudly thought. The Jews thought of Israel in the very terms which Paul applies to Jesus: &quot;We Thy people whom Thou hast honoured and hast called the Firstborn and Only-Begotten, Near and Beloved One&quot; (<em>The Apocalypse Of Ezra</em>&nbsp;6.55-58 (London: S.P.C.K., 1917 ed.) p. 47). The New Testament uses these titles to describe the Lord Jesus Christ- and we must be baptized into Him in order to be in His Name and titles. The Lord Jesus was thus portrayed as Israel idealized and personified, all that Israel the suffering servant should have been; thus only by baptism into Christ of Jew and Gentile could they become part of the true seed of Abraham, the Israel of God (Gal. 3:27-29). The act of baptism into Christ is no less radical for us in our contexts today than it was for first century Jews. All we once mentally held dear, we have to give up.&nbsp;</p><p><strong>Our Relationship With God</strong>&nbsp;<br />Being baptized into the Name has quite some implications. In Hebrew thought, you called your name upon that which was your personal property- hence a wife took on the name of her husband because he placed it upon her. By baptism into the Name of the Father and His Son, we become their personal property, their woman, upon whom they have unique claims and obligations. Baptism in this sense is a kind of marriage contract with none less than the God of the universe. We can't drift into relationship with God; God has designed the whole experience of baptism so that we once and for all make a choice, to be with Him and not this world, to be in Christ and covered in Him, rather than wandering in the rags of our own righteousness and occasional half-hearted stabs at real spirituality.</p><p>There is no doubt that the cross and baptism into that death was central to the preaching message of the early brethren. According to the Bible, baptism is essential to salvation; yet we can't draw hoops around God and limit His salvation ultimately. The completeness and reality of the redemption achieved is expressed in Hebrews with a sense of finality, and we ought to not let that slip from our presentation of the Gospel either. There in the cross, the justice and mercy of God are brought together in the ultimate way. There in the cross is the appeal. Some of the early missionaries reported how they could never get any response to their message until they explained the cross; and so, with our true doctrinal understanding of it, it is my belief that the cross is what has the power of conversion. A man cannot face it and not have a deep impression of the absoluteness of the issues involved in faith and unbelief, in choosing to accept or reject the work of the struggling, sweating, gasping Man who hung on the stake. It truly is a question of believe or perish. Baptism into that death and resurrection is essential for salvation. Of course we must not bully or intimidate people into faith, but on the other hand, a preaching of the cross cannot help but have something compulsive and urgent and passionate about it. For we appeal to men on God's behalf to accept the work of the cross as efficacious for them. In this sense baptism is essential to salvation&nbsp;<em>from our perspective.&nbsp;</em>It can be that much of our preaching somehow fails in urgency and entreaty. We seem to be in places too expository, or too attractive with the peripherals, seeking to please men... or be offering good advice, very good advice indeed, background Bible knowledge, how to read the Bible effectively... .all of which may be all well and good, but we should be preaching good news, not good advice. The message of the cross is of a grace and real salvation which is almost too good to believe. It isn't Bible background or archaeology or potshots at interpreting Bible prophecy. It is the Man who had our nature hanging there perfect, full of love, a light in this dark world... and as far as we perceive the wonder of it all, as far as this breaks in upon us, so far we will hold it forth to this world. If we think there could be other paths to salvation, then we wouldn't preach Christ as we do. The zeal of the early brethren to witness for Him was because, as they explained, there is no other name under Heaven whereby we may be saved. People do not drift into covenant relationship with God; they have to consciously chose, and God has instituted baptism as a means to that end; to force a man or woman to a conscious decision and crossing of boundaries. And this is why we preach towards baptism, with an eye on future conversion, knowing that baptism is essential to salvation.</p><p>Lk. 3:12 records how there &quot;came also publicans to be baptized, and said unto him, Master, what shall we do?&quot;. There is a parallel between desiring baptism and realizing that they must&nbsp;<em>do</em>&nbsp;something concretely in their lives. The baptism process brings us into the realm of God's gracious forgiveness and redemption, and into living contact with the real Christ. There is no way we can be passive to this and do nothing about it.</p>