The apostle carries out the comparison of our blessing after the pattern of Christ to actual resurrection. “For if we have become united in nature with the likeness of his death, we shall be also [with that] of his resurrection, knowing this that our old man was crucified with him, that the body of sin might be annulled, that we should no longer serve sin. For he that died has been justified from sin.”
Resurrection, as far as we are concerned, is a matter of hope. We have part with Christ in His death; we shall have in resurrection also for our bodies. Meanwhile, we, as alive through Him risen, have all the benefit of His death as a power delivering from sin. Our old man we know to be crucified with Him. Without this the root of evil had not been dealt with, nor consequently had we against self that weapon of divine temper which a God of resurrection puts in our hands. Nor is it a feeling, a consciousness of death, which might only minister to self-satisfaction. It is a fact objectively known, though only within the ken of faith: knowing (γινώσκοντες) this, &c. Thus only as a practical means can the body of sin come to naught, that we should no more be slaves to it. Here the point of need is liberty from sin to do the holy will of God for those who were only slaves of sin. There is no other way, though when we take this the path of faith, there is much to help us along the road. If I have died, it is evident that there is no longer a question of sinning. A dead man cannot sin more; and the Christian is given to know himself dead in Christ's death that he may henceforth enjoy this quittance from the power of sin. How can one dead be charged with going on in sin? For he that died (ἀποθάνων, the completed act), has been justified (δεδικαίωται, the subsisting effect of the past action) from sin. It is a deliverance worthy of God both in His wisdom and in His holiness; and as it is of grace, so it is by faith.
Hence verse 8 repeats the conclusion as to the future which follows from the death and resurrection of Christ. “Now if we died with Christ, we believe we shall also live with him.” Our condition when actually risen is once more anticipated and rehearsed. “Knowing that Christ being raised from among [the] dead dieth no more: death hath no more dominion over him.” It is interesting to note the difference here. We only know because we are taught it, as a truth outside us, that our old man has been crucified with Christ. It is not really, what so many would like to make it, a matter of subjective experience; for this would flatter the flesh in its pious frames and aspirations, instead of honoring the grace of God in the death of Christ. On the other hand we have the inward conscious knowledge (εἰδότες) that Christ, being risen, dies no more: death has no more dominion over Him. It is not a mere outward fact of knowledge: we feel from our soul that so it is and must be. Sin never had dominion over Him, but death had, that God might be glorified, sin judged, Satan's power abolished, and we delivered.
“For in that he died, he died to sin once; but in that he liveth, he liveth to God.” Life has now the victory, so much the more strikingly and conspicuously because that death seemed to gain it at first. Thus as sin never had the least advantage, so death has lost its claim through His bowing to it and thus securing our freedom who have part in His death. If sin's wages are death, what a gain to us His death has been who, personally without sin, was made sin by God for us, as truly as we became the righteousness of God in Him.
Not of course that on the cross He was not as holy as in all that preceded it; but He gave Himself to be judicially treated according to all that was imputed to Him, and for which in grace He became responsible. In nothing did He spare Himself; in nothing did God, who forsook Him thus identified with our sin and all its consequences under divine judgment, that we might come out free. By dying all was ended; and we, having our part with Him, have done with sin. “So also do ye reckon yourselves dead to sin, but alive to God in Christ Jesus.” We are entitled so to reckon ourselves; we ought to do so; we wrong the death and resurrection of Christ if we do not account ourselves thus dead to sin and alive to God in Him—a great and wondrous boon to those who delight to have an end of sin, a real if but a small part of Christianity, yet even this, I may say, ignored in Christendom, its force misunderstood, its joy untasted.