THEREFORE: oun:

In light of the truth that we "have been baptized into His (Christ Jesus') death", the implication is that there has been a burial which Paul now explains.

WE HAVE BEEN BURIED WITH HIM THROUGH BAPTISM INTO DEATH: sunetaphemen (1PAPI) oun auto dia tou baptismatos eis ton thanaton: (3; Col 2:12,13; 3:1-3; 1Pe 3:21) (See Torrey's scriptures re the believer's Union With Christ)

Buried with (4916) (sunthapto from sún = together with - a nearer and closer connection implied by this preposition in comparison to "meta" which also means "with" + thapto = bury, perform funeral rites, inter) means exactly what it says "to bury with". Our burial with Christ signifies the believer's participation in His death by virtue of our unbreakable union with Him.

Through (1223) (dia) is a marker of instrument by which something is accomplished and can be translated "by means of" or "through."

Baptism (908) (baptisma from bapto = dipping something into dye and changing the color) (Click for in depth word study of the root verb baptizo) describes the result of a dipping and figuratively as used in this context  refers to the identification with a person in what the name of that person stands for or what he has come to do. For instance, in 1Cor 10:2, those who came out of Egypt are said to have been "baptized into Moses" which means they were identified with the character and the purpose of Moses.

Baptism as used in this verse illustrates the inner work of salvation as a sinner is buried with and raised with Christ, because of identification with the death and resurrection of Christ through faith (Ro 5:1; Ro 6:7). A person does not die to sin because he or she is physically baptized in water, but before he or she is baptized in water. Before his discussion of baptism in this section (Ro 6:3ff), Paul has already said that we have died to sin: (Ro 6:2) where he declares "that we who died to sin". Here the verb (died) is in the aorist tense which describes a definite event at some point in time. Only those who did die to sin are to be water baptized, and this death to sin can only take place as the Holy Spirit works in the heart of a sinner and causes him to be justified by Christ through faith and makes him righteous (2Co 5:21).

Dying to sin is not thru the outward physical act of water baptism, but it is by Christ thru faith (Ro 5:1). Dipping our body into water is symbolic of the events which have already transpired (specifically our death, burial and resurrection with Christ). The repentant thief on the cross received eternal life when he was baptized into Christ through faith, even though he never had an opportunity to experience water baptism!

Where did the interpretation that Paul was referring to "water baptism" in Romans 6 originate? In brief, the conflict between Augustine and Pelagius raged when Pelagius taught that man was free of original sin and able to choose the good. Augustine, a great proponent of grace, emphasized correctly that God’s grace was necessary to rescue man from his state of total depravity. And yet Augustine himself erroneously taught the necessity of physical water baptism to "wash away sins" committed beforehand. So called "Baptismal regeneration" quickly and tragically became part of the teaching in many quarters of Christianity. Yet a careful observation of Romans 6 clearly shows that Paul did not teach such a doctrine of faith plus works!

Kenneth Wuest explains the concept of a believer's baptism into Christ's death writing that...

the definition of the word baptizo, (signifies) “the introduction or placing of a person or thing into a new environment or into union with something else so as to alter its condition or its relationship to its previous environment or condition.” And that is its usage in Romans 6. It refers to the act of God introducing a believing sinner into vital union with Jesus Christ, in order that that believer might have the power of his sinful nature broken and the divine nature implanted through his identification with Christ in His death, burial, and resurrection, thus altering the condition and relationship of that sinner with regard to his previous state and environment, bringing him into a new environment, the kingdom of God. God placed us in Christ when He died so that we might share His death and thus come into the benefits of that identification with Him, namely, be separated from the evil nature as part of the salvation He gives us when we believe. We were placed in a new environment, Christ. The old one was the First Adam in whom as our federal head we were made sinners and came under condemnation. In our new environment in Christ we have righteousness and life. Our condition is changed from that of a sinner to that of a saint." (Bolding Added) (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

Wiersbe wisely points out that...

"Romans 6:3-4 do not refer to water baptism but the operation of the Spirit in putting us “into Christ” as members of His body. (This operation is illustrated by water baptism.) When Christ died, we died with Him; when He was raised, we were raised to newness of life with Him. This is our new position in Christ. Christ not only died for sin, but He also died unto sin (Ro 6:10). That is, He broke the power of sin and put out of commission (destroyed) the old nature (Ro 6:6). The old nature is still there, this we know; but it has been robbed of its power by the cross of Christ, for we died with Christ to all that belongs to the old life." (Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books)

Into (1519)(eis) is a preposition of motion into any place or thing or direction to, toward or upon any place or thing. Figuratively eis marks the object or point toward which anything ends. Spoken of a result, effect, consequence, marking that which any person or thing inclines toward or becomes.

Death (2288) (thanatos from thnesko = to die) refers to physical separation of the soul from the body, and this is the meaning in this verse. Spiritually thanatos can refer to the separation of soul from God, the state of all unregenerate sinners.

Pastor Ray Stedman shares the following story which illustrates the meaning of baptism...

"Some time ago, Ron Ritchie told me of an experience that he had on Easter Sunday during a baptism service in the ocean near his house. I tell you, you really have to love Christ to be baptized in the frigid waters of the Pacific! A woman came up to him and asked him to baptize her nine-year-old daughter. Ron was reluctant to do so without finding out whether the girl really understood what was happening, so he began to question her and to teach her about the reality behind the water baptism. He was gesturing as he talked to her, and noticed that, as he was using his hand, the shadow of it fell on the sand. So he said to the little girl, "Do you see the shadow of my hand on the sand? Now, that is just the shadow; the hand is the real thing. And when you came to Jesus, when you believed in Jesus, that was the real baptism. You were joined to Him, and what happened to Him happened to you. Jesus was alive; then He died, was buried, and then He arose from the dead. And that is what happened to you when you believed in Him." He pointed to the shadow on the sand and said, "When you go down in the water and are raised up again, that is a picture of what has already happened." The girl immediately caught on and said, "Yes, that is what I want to do because Jesus has come into my life." So water baptism is a picture, a symbol worked out for us, to teach us what has happened to us when we believed in the Lord Jesus."  (To read full sermon click The True Baptism of the Spirit)

IN ORDER THAT AS CHRIST WAS RAISED FROM THE DEAD THROUGH THE GLORY OF THE FATHER: hina hosper egerthe (3SAPI) Christos ek nekron dia tes doxes tou Patros: (Ro 6:9; 8:11; 1Cor 6:14; 2Cor 3:4; Eph 1:19,20; 2:5,6) (Mt 28:2,3; Jn 2:11,19,20; 11:40; Col 1:11):

In order that (2443) (hina) marks purpose, in this case the purpose of the believer's spiritual baptism into Christ's death, the ultimate purpose being that we might experience "newness of life." When I put my faith into Christ, there is a death that occurs. God baptizes me and identifies me with Christ's death. That must happen in order that I might now participate in His newness of life.

As (5618) (hosper) even as, just as, exactly like and in the NT used only in comparisons. It indicates an analogy or a resemblance.

Was raised (1453) (egeiro) means to awaken from sleep or  to rouse from sleep. To stand up from sitting or lying. Figuratively as here in Romans 6:4 it means to cause to return to life (the ancients closely associated death with sleep). In Ephesians Paul teaches that

"even when we were dead in our transgressions, (God) made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus." (see note Ephesians 2:5; 2:6)

Egeiro is used by Christ Himself in an allusion to His resurrection declaring to the Jews

"Destroy this temple, and in three days I will raise it up." (Jn 2:19)

He was  speaking to the Jews of His body as a temple, which, while they would destroy it, He would raise up in three days.

From (1537) (ek) primarily means out of or from, specifically "up from the grave He arose with a mighty triumph o'er His foes". What better time then now to pause and sing of this glorious truth and future hope of every believer...

LOW IN THE GRAVE HE LAY
Play and Sing Hymn
by Robert Lowry

Low in the grave He lay, Jesus my Savior,
Waiting the coming day, Jesus my Lord!

Refrain
Up from the grave He arose,
With a mighty triumph o’er His foes,
He arose a Victor from the dark domain,
And He lives forever, with His saints to reign
He arose! He arose!
Hallelujah! Christ arose!

Vainly they watch His bed, Jesus my Savior;
Vainly they seal the dead, Jesus my Lord!

Death cannot keep its Prey, Jesus my Savior;
He tore the bars away, Jesus my Lord!

J. Vernon McGee speaking of our identification with Christ in His resurrection writes...

"We are joined today to a living Christ. In other words, our sins have already been judged; we are already raised; and we are yonder seated with Christ in the heavenlies (see note Ephesians 2:5; 2:6). My friend, there are only two places for your sins: either they were on Christ when He died for you over nineteen hundred years ago—because you have trusted Him as your Savior—or they are on you today, and judgment is ahead for you. There is no third place for them." (Bolding Added)  (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

Glory (1391) (doxa from dokéo = to think or suppose) means to give a proper opinion of, in this case a proper opinion of God. Glory then is the true apprehension of God. The glory of God means His unchanging essence, what He is essentially, the totality of His perfection. God is glorified when He is allowed to be seen as He really is.  "Doxa" in the present context stands for the excellence of God’s almighty power as manifested in the resurrection of Christ, in that Christ's resurrection gives a proper opinion or estimate of the Father.

Godet has this comment regarding "through the glory of the Father"...

"The glory of the Father by which Christ was raised, is not the display of His power apart from His other perfections; but, as usual, that of all the divine attributes combined. For they have all contributed to this masterpiece of the revelation of God on the earth, righteousness as well as mercy, wisdom as well as holiness. Speaking of the resurrection of Lazarus, Jesus said to Martha: “Did I not say to you, if you believe, you will see the glory (doxa) of God?" (Jn 11:40) But here we have to do with the resurrection of the Son; and therefore Paul says: by the glory of the Father. " (Godet, F: Epistle to St Paul to the Romans)

SO WE TOO MIGHT WALK IN NEWNESS OF LIFE: houtos kai emeis en kainoteti zoes peripatesomen (1PAAS): (Ro 6:19; 7:6; 12:1,2; 13:13,14; 2Cor 5:17; Gal 6:15,16; Eph 4:17,22-24; 5:8; Php 3:17,18; Col 1:9-12; 2:11,12; 3:10; 4:1; 1 Pe 4:1,2; 2Pe 1:4-9; 1Jn 2:6)

Might walk (4043) (peripateo from peri = about, around + pateo = walk, tread) (Click for an in depth study of peripateo) literally means to "walk around" or "walk about", to go here and there in walking, to tread all around. More commonly in the NT (and in our current verse) peripateo figuratively refers to one's manner of life, to one's habitual way or bent of life or to one's life-style.

Ray Stedman comments on Paul's figurative use of "walk" writing...

"I like that figure because a walk, of course, merely consists of two simple steps, repeated over and over again. It is not a complicated thing. In the same way, the Christian life is a matter of taking two steps, one step after another. Then you are beginning to walk. Those two steps follow in this passage. Paul describes them as, "Put off the old man" (see notes Col 3:5, 3:6-8, 3:9, 3:10) and "put on the new." (see specific attitudes and actions in Col 3:12-14ff) Then repeat them. That is all. Keep walking through every day like that. That is how Scripture exhorts us to live." (Bolding Added) (For full sermon click True Human Potential)

"Walk" is aorist tense, subjunctive mood, this mood in context expressing the purpose of the our co-resurrection with Christ.  Specifically, Paul says that our purpose is a daily conduct that is in the sphere of "Newness of life".

D. L. Moody alluded to a believer's walk when he quipped that

“Every Bible should be bound in shoe-leather.”

"Walking is not a balloon ascension. A great many people think the Christian life is some great, overwhelming experience and you take off like a rocket going out into space. That’s not where you live the Christian life. Rather, it is in your home, in your office, in the schoolroom, on the street. The way you get around in this life is to walk. You are to walk in Christ. God grant that you and I might be joined to Him in our daily walk." (Bolding Added) (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

Newness (2538) (kainotes from kainós = new in sense that it brings into the world a new quality of thing which did not exist before) refers to a renewal, not simply an experience similar to the past, but a qualitatively different one, one that is new in quality and character. Of note is that the word Pal chose is not neos (see note) which refers merely to newness in point of time. The life every believer now has the potential to walk is a life of a brand new kind, new because the believer is now in union with and identified irrevocably with Christ. 

Wuest makes a subtle distinction in regard to "newness"...

"The newness of life therefore refers, not to a new kind of life the believer is to live, but to a new source of ethical and spiritual energy imparted to him by God by which he is enabled to live the life to which Paul exhorts in Romans 12–16." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)

Paul's point is that just as sin characterized and dominated every one of our lives in Adam, so now because of our position in union with Christ every believer possesses the potential to live a righteous lifestyle. Before their union with Christ, even man's best was but filthy rags in light of God's holiness and His perfect standard.

In light of this truth Wayne Barber applies this truth asking the question...

"Can a Christian go back and live like he used to live?" Well, how can you if you are dead and you have been raised to walk in newness of His life? A life that is brand new, qualitatively different? "How different?" In the sense that sin no longer controls you. In the sense that you have Someone who lives in you now that gives you power to do what you couldn’t do before; Someone to convict you of sin; Someone to give you knowledge that you didn’t have before. I can’t go back! I’m walking in newness of His life." (Bolding added) (Barber, W: The New Life in Jesus)

Scripture is filled with descriptions of the believer’s new spiritual life. We are said to receive a new heart (Eze 36:26), a new spirit (Eze 18:31), a new song (Ps 40:3), and a new name (Rev 2:17). We are called a new creation (2Cor 5:17), a new creature (Gal 6:15), and a new self (see note Ephesians 4:24).

Life (2198) (zoe) (Click in depth study of zoe) refers to fullness of life, a blessed life, a life that satisfies and can be lived as God intended for it to be lived because we are now united and identified with the life of Christ. He is now our "life" Source (cf note Colossians 3:3) providing the potential for this new, full life. His life now operates in us as a motivating, energizing, pulsating principle of existence that has the potential to transform every believer's life.

Moule writes that...

All possible emphasis lies upon those words, “newness of life.” They bring out what has been indicated already (Ro 5:17, 18), the truth that the Lord has won us not only remission of a death penalty, not only even an extension of existence under happier circumstances, and in a more grateful and hopeful spirit — but a new and wonderful life power. The sinner has fled to the Crucified, that he may not die. He is now not only amnestied but accepted. He is not only accepted but incorporated into his Lord, as one with Him in interest. He is not only incorporated as to interest, but, because his Lord, being Crucified, is also Risen, he is incorporated into Him as Life. The Last Adam, like the First, transmits not only legal but vital effects to His member. In Christ the man has, in a sense as perfectly practical as it is inscrutable (not readily investigated, interpreted, or understood), new life, new power, as the Holy Ghost applies to his inmost being the presence and virtues of his Head. “In Him he lives, by Him he moves.”