KJV: Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
YLT: we were buried together, then, with him through the baptism to the death, that even as Christ was raised up out of the dead through the glory of the Father, so also we in newness of life might walk.
Darby: We have been buried therefore with him by baptism unto death, in order that, even as Christ has been raised up from among the dead by the glory of the Father, so we also should walk in newness of life.
ASV: We were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.
| συνετάφημεν | We were buried |
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Parse: Verb, Aorist Indicative Passive, 1st Person Plural Root: συνθάπτω Sense: to bury together with. |
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| αὐτῷ | with Him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| βαπτίσματος | baptism |
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Parse: Noun, Genitive Neuter Singular Root: βάπτισμα Sense: immersion, submersion. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| θάνατον | death |
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Parse: Noun, Accusative Masculine Singular Root: θάνατος Sense: the death of the body. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ὥσπερ | just as |
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Parse: Adverb Root: ὥσπερ Sense: just as, even as. |
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| ἠγέρθη | was raised up |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
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| Χριστὸς | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ἐκ | out from |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| νεκρῶν | [the] dead |
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Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
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| δόξης | glory |
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Parse: Noun, Genitive Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πατρός | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| οὕτως | so |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| καινότητι | newness |
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Parse: Noun, Dative Feminine Singular Root: καινότης Sense: newness. |
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| ζωῆς | of life |
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Parse: Noun, Genitive Feminine Singular Root: ζωή Sense: life. |
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| περιπατήσωμεν | should walk |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: περιπατέω Sense: to walk. |
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Greek Commentary for Romans 6:4
Second aorist passive indicative of συνταπτω sunthaptō old verb to bury together with, in N.T. only here and Colossians 2:12. With associative instrumental case (αυτωι autōi) and “by means of baptism unto death” as in Romans 6:3. [source]
The picture in baptism points two ways, backwards to Christ‘s death and burial and to our death to sin (Romans 6:1), forwards to Christ‘s resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul‘s majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality. [source]
Rev., more accurately, were buried. Therefore, as a natural consequence of death. There is probably an allusion to the immersion of baptism. Compare Colossians 3:3. [source]
Through the baptism into death referred to in Romans 6:3. Both A.V. and Rev. omit the article, which is important for the avoidance of the error buried into death. [source]
The glorious collective perfection of God. See on Romans 3:23. Here the element of power is emphasized, which is closely related to the idea of divine glory. See Colossians 1:11. All the perfections of God contribute to the resurrection of Christ - righteousness, mercy, wisdom, holiness. [source]
Lit., walk about, implying habitual conduct. See on John 11:9; see on 1 John 1:6; see on 3 John 1:4; see on Luke 11:44. [source]
A stronger expression than new life. It gives more prominence to the main idea, newness, than would be given by the adjective. Thus 1 Timothy 6:17, uncertainty of riches; not uncertain riches, as A.V. [source]
Reverse Greek Commentary Search for Romans 6:4
Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See note on Matthew 3:2 for discussion of repent, an exceedingly poor rendering of John‘s great word metanoias He called upon the Jews to change their minds and to turn from their sins, “confessing their sins” See note on Matthew 3:6. The public confessions produced a profound impression as they would now.Unto remission of sins (μετανοιας eis aphesin hamartiōn). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of εχομολογουμενοι τας αμαρτιας αυτων eis which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in Matthew 10:41 and Matthew 12:41. Probably “with reference to” is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans 6:4), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people. [source]
This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of εχομολογουμενοι τας αμαρτιας αυτων eis which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in Matthew 10:41 and Matthew 12:41. Probably “with reference to” is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans 6:4), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people. [source]
For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising. [source]
Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of τιτημι tithēmi as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Romans 9:33; 1 Peter 2:16.) who love darkness rather than light (John 3:19), he will be the cause of rising for others (Romans 6:4, Romans 6:9; Ephesians 2:6). “Judas despairs, Peter repents: one robber blasphemes, the other confesses” (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1 Corinthians 10:2. Submit yourself to baptism. So as to απολουσαι apolousai Get washed off as in 1 Corinthians 6:11. It is possible, as in Acts 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul‘s vivid and picturesque language. As in Romans 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (Acts 22:10). Baptism here pictures the washing away of sins by the blood of Christ. [source]
“But if the whole matter of the justification depends on what He has suffered for our offenses, we shall as certainly be justified or have our account made even, if He does not rise, as if He does. Doubtless the rising has an immense significance, when the justification is conceived to be the renewing of our moral nature in righteousness; for it is only by the rising that His incarnate life and glory are fully discovered, and the righteousness of God declared in His person in its true moral power. But in the other view of justification there is plainly enough nothing depending, as far as that is concerned, on His resurrection” (Bushnell). Compare Romans 6:4-13. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Rev., life-giving. Not merely living, but imparting life. Compare John 1:4; John 3:36; John 5:26, John 5:40; John 6:33, John 6:35; John 10:10; John 11:25; John 14:6. The period at which Christ became a quickening Spirit is the resurrection, after which His body began to take on the characteristics of a spiritual body. See Romans 6:4; 1 Peter 1:21. [source]
Frequent in a metaphorical sense for habitual conduct. See Mark 7:5; John 8:12; Acts 21:21; Romans 6:4; Romans 8:4; 1 Corinthians 3:3; Philemon 3:18. Never by Paul in the literal sense. [source]
One of Paul‘s greatest mystical sayings. Perfect passive indicative of συσταυροω sustauroō with the associative instrumental case Paul uses the same word in Romans 6:6 for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Matthew 27:44; Mark 15:32; John 19:32). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Galatians 5:24; Galatians 6:14; Romans 6:8; Colossians 2:20) and burial with Christ also (Romans 6:4; Colossians 2:12). [source]
First aorist middle indicative of ενδυω enduō As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans 13:14; Colossians 3:9.; Ephesians 4:22-24; Ephesians 6:11, Ephesians 6:14). In 1 Thessalonians 5:8 Paul speaks of “putting on the breastplate of righteousness.” He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier‘s sacramentum, oath of fealty to Christ, taking one‘s stand with Christ, the symbolic picture of the change wrought by faith already (Romans 6:4-6). [source]
First aorist active participle of καταριζω katharizō to cleanse, either simultaneous action or antecedent. By the washing of water (τωι λουτρωι του υδατος tōi loutrōi tou hudatos). If λουτρον loutron only means bath or bathing-place (= λουτρον loutron), then λουτρωι loutrōi is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of λουτρον loutron is in Titus 3:5. The reference here seems to be to the baptismal bath (immersion) of water, “in the bath of water.” See note on 1 Corinthians 6:11 for the bringing together of απελουσαστε apelousasthe and ηγιαστητε hēgiasthēte Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in Romans 6:4-6. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase “with the word” (εν ρηματι en rēmati). In John 17:17 Jesus connected “truth” with “sanctify.” That is possible here, though it may also be connected with καταρισας katharisas (having cleansed). Some take it to mean the baptismal formula. [source]
If λουτρον loutron only means bath or bathing-place (= λουτρον loutron), then λουτρωι loutrōi is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of λουτρον loutron is in Titus 3:5. The reference here seems to be to the baptismal bath (immersion) of water, “in the bath of water.” See note on 1 Corinthians 6:11 for the bringing together of απελουσαστε apelousasthe and ηγιαστητε hēgiasthēte Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in Romans 6:4-6. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase “with the word” In John 17:17 Jesus connected “truth” with “sanctify.” That is possible here, though it may also be connected with καταρισας katharisas (having cleansed). Some take it to mean the baptismal formula. [source]
Present passive participle of συμμορπιζω summorphizō late verb from συμμορπος summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
Power (Lightfoot) in the sense of assurance to believers in immortality (1 Corinthians 15:14.; Romans 8:11), in the triumph over sin (Romans 4:24.), in the dignity of the body (1 Corinthians 6:13.; Phlippians 3:21), in stimulating the moral and spiritual life (Galatians 2:20; Romans 6:4.; Colossians 2:12; Ephesians 2:5). See Westcott‘s The Gospel of the Resurrection, ii, 31. The fellowship of his sufferings (την κοινωνιαν των πατηματων αυτου tēn Koinéōnian tōn pathēmatōn autou). Partnership in (objective genitive) his sufferings, an honour prized by Paul (2 Corinthians 1:24). Becoming conformed to his death Present passive participle of συμμορπιζω summorphizō late verb from συμμορπος summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
See on Romans 6:4. The aorist tense puts the burial as contemporaneous with the circumcision. Ye were circumcised when ye were buried, etc. [source]
The burial and the raising are both typified in baptism. The raising is not the resurrection to eternal life at Christ's second coming, but the moral resurrection to a new life. This corresponds with the drift of the entire passage, with the figurative sense of buried, and with Romans 6:4, which is decisive. [source]
Second aorist passive participle of συνταπτω sunthaptō old word, in N.T. only here and Romans 6:4, followed by associative instrumental case Thayer‘s Lexicon says: “For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins.” Yes, and for all future sins also. This word gives Paul‘s vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition “wherein ye were also raised with him” “In which baptism” First aorist passive indicative of συνεγειρω sunegeirō late and rare verb (Plutarch for waking up together), in lxx, in N.T. only in Colossians 2:12; Colossians 3:1; Ephesians 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ‘s own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham‘s faith (Romans 4:10-12). Cf. Galatians 3:27. Baptism gives a picture of the change already wrought in the heart “through faith” (δια της πιστεως dia tēs pisteōs). [source]
Better worthily. For ἀξίως comp. lxx, Wisd. 7:15; 16:1; Luke href="/desk/?q=lu+6:20&sr=1">Luke 6:20. Δόξα gloryis not used in N.T. in its primary, classical sense of opinion or notion. It signifies reputation, John 12:43; Romans 2:7, Romans 2:10: brightness or splendor, Acts 22:11; Romans 9:4; 1 Corinthians 15:40. Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isaiah 60:1; Romans 5:2; Romans 6:4. It expresses the form in which God reveals himself in the economy of salvation: see Romans 9:23; Ephesians 1:12; 1 Timothy 1:11. It is the means by which the redemptive work is carried on: see 2 Peter 1:3; Romans 6:4; Ephesians 3:16; Colossians 1:11. It is the goal of Christian hope: see Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. [source]
A rendering which weakens the sense by withdrawing the emphasis from the thought of uncertainty. Rend. the uncertainty of riches. For a similar construction see Romans 6:4. Ἁδηλότης uncertaintyN.T.oolxx. Originally obscurity. Πλοῦτος wealthfrequent in Paul, but never in the material sense. The play upon the word rich in this and the next verse will be noticed. [source]
Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
Present active infinitive with negative in indirect command after παραγγελλε paraggelle “not to be high-minded.” Only instance of the word save some MSS. of Romans 11:20 (for μη υπσηλαπρονει mē hupsēlaphronei) and a scholion on Pindar. Have their hope set (ηλπικεναι ēlpikenai). Perfect active infinitive of ελπιζω elpizō On the uncertainty of riches Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
Lit. in the which they who walked were not profited. Περιπατεῖν towalk about is often used to express habitual practice or general conduct of life. See Romans 6:4; 2 Corinthians 10:3; Ephesians 2:10; Colossians 3:7; Colossians 4:5. [source]
See on John 12:26. The title “the Father” occurs rarely in the Synoptists, and always with reference to the Son. In Paul only thrice (Romans 6:4; 1 Corinthians 8:6; Ephesians 2:18). Nowhere in Peter, James, Jude, or Revelation. Frequent in John's Gospel and Epistles, and in the latter, uniformly. [source]