", From the Scriptures it is clear that people have tried to justify sin on "religious grounds" in the past. If it is truly by faith "alone" that people are saved, of course, morality, being something other than faith, is also unnecessary! But the matter in question is whether the new dominion will be strong enough to banish sin in every particular case. surely there is forgiveness with God, that he may be feared, not that he may be the more abused.". To be sure it was not, the objection is without any ground and foundation; sin is not "per se", the cause of the glorifying God's grace, but "per accidens": sin of itself is the cause of wrath, and not of grace; but God has been pleased to take an occasion of magnifying his grace, in the forgiveness of sin: for it is not by the commission of sin, but by the pardon of it, that the grace of God is glorified, or made to abound. The apostle here prevents an objection, which might be occasioned, either by the foregoing doctrine in general, concerning justification by the free grace of God, and by a righteousness imputed to us; or by what he said more particularly in the close of the foregoing chapter, that where sin abounded, grace did much more abound. The substance of the answer contained in the Ro+6:2-14">subsequent verses is, that it will not, since, by the connection of the believer with Christ, a moral change takes place, which in a great measure destroys his love for sin. What shall we say to such a sentiment as that where sin abounded grace did much more abound? (2 Peter 2:19; Jude 1:4 "who turn the grace of our God into licentiousness.."), "Shall we continue in sin, that grace may abound? In the summer of 386, a young man wept in the backyard of a friend. The General Bearing of Gratuitous Justification on a Holy Life (Romans 6:1-2). Those that draw such inferences from the premises, they put a false construction upon the apostle’s doctrine, and a paralogism or fallacy upon themselves. As the gospel reveals the only effectual method of justification, so also it alone can secure the sanctification of men. [Are we to continue (‘Must we think that we may persist,” in other words] “May we persist”) in (our natural state and commission of) sin, that (God’s) grace may be multiplied (ch. Luther, however, made "alone" to apply less extensively, as follows: Martin Luther's statement clarifies the fact that the "ceremonies" of the Christian faith, such as baptism and the Lord's supper, were classified by him as being among the so-called "works" that have nothing to do with salvation. II, p. 69. It never seems to strike such advocates as inconsistent that the meaning of the word "alone" cannot be so restricted. Luther well knew that such ceremonies as baptism and the Lord's supper were connected in the word of God with salvation, as for example, when Jesus himself said that, He that eateth my flesh and drinketh my blood hath eternal life, and I will raise him up at the last day. Shall we continue in sin, that grace may abound?’. Carried a degree further. Romans 6:1-3. ‘What shall we say then? Greek. 2 By no means! Their allegations were not based upon anything that Paul taught, but upon a perverted view of it, a fact made clear in this chapter. It is grammatically impossible to make "believed on" in the quotation from John mean something less than "faith" as used elsewhere in scripture. John Piper There is no necessity for the introduction of an objector. God likes forgiving them. (1) Shall we continue in sin?—Again the Apostle is drawn into one of those subtle casuistical questions that had such a great attraction for him. (Read Romans 6:1,2) The apostle is very full in pressing the necessity of holiness. God forbid, that such a direct blasphemy against the holy doctrine of our Saviour should be maintined by any professor. Scripture: Romans 6:1â14. Shall we continue in sin, that grace may abound? Furthermore, if Paul had actually taught what some of the advocates of Luther's theory teach, their slanders would have been truth! Here in Romans 6:15-23 Paul gives another reason, namely, sin leads to enslavement and death whereas obedience to God leads to righteousness, sanctification, and eternal life. The apostle here obviates an objection he saw would be made against the doctrine he had advanced, concerning the aboundings of the grace of God in such persons and places, where sin had abounded; which if true, might some persons say, then it will be most fit and proper to continue in a sinful course of life, to give up ourselves to all manner of iniquity, since this is the way to make the grace of God abound yet more and more: now says the apostle, what shall we say to this? Biblical Commentary (Bible study) Romans 6:1-11 EXEGESIS: ROMANS 6:1-4. 1 What shall we say then? Many expound this objection as coming from a Jew, and imagine a sort of dialogue between him and the Apostle. . To exhibit this truth is the object of this and the following chapter. What shall we say then? Some might hence infer, that there was no need then of inherent righteousness, that persons might abide and abound in sin, that so grace might be the more exalted in the forgiveness thereof. . Romans 6:1-11. Romans 4:1. Lightfoot suggests “the sin” and “the grace” just referred to. Home >> Bible Studies >> Romans Studies >> Romans 6:1-14 These small group studies of Romans contain outlines, cross-references, Bible study discussion questions, and applications. The main idea of this section is, that such is the nature of the believer's union with Christ, that his living in sin is not merely an inconsistency, but a contradiction in terms, as much so as to speak of a live dead man, or a good bad one. The intimate connection between the two chapters was pointed out thus: There are surely many obligations imposed in the Old Testament which are not binding upon Christians; but such non-binding obligations do not include the requirements of morality; nor can the non-binding nature of the Old Testament be extended to include by implication certain grand ordinances of the Christian religion, these latter being called "the law of faith" or "the law of liberty," and being obligatory, absolutely. Romans 5:1; Romans 5:14; Romans 5:15; Romans 12:3; Romans 12:6; Romans 6:1-15. The question is no longer, as in Romans 6:1, whether the justified believer will be able to continue the life of sin which he formerly led. The Bearing of Justification by Grace upon a Holy Life. For since everything that is announced concerning Christ seems very paradoxical to human judgment, it ought not to be deemed a new thing, that the flesh, hearing of justification by faith, should so often strike, as it were, against so many stumbling-stones. has no critical authority; it probably arises from the preceding ἐροῦμεν. The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philemon 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. (3-4) The illustration of the believerâs death to sin: baptism. What shall we say then? Shall use continue in sin, that Grace may abound? What, &c.—The subject of this third division of our Epistle announces itself at once in the opening question, "Shall we (or, as the true reading is, "May we," "Are we to") continue in sin, that grace may abound?" "-, "Continue"-the verb means primarily to remain or abide at or with, and secondarily, to persevere. The new Life of the believer falls now to be opened up. The bearing of justification by grace upon a holy life. Scripture: Romans 6:5â10. I stopped the car, and I vaulted over the gate, and I ran around in a great big circle striding as wide as I could. This is not a completely hypothetical objection..the Russian monk Rasputin..taught..that, as those who sin most require most forgiveness, a sinner who continues to sin with abandon enjoys, each time he repents, more of God"s forgiving grace than any ordinary sinner. 1.What’ say—This question simply introduces the argument like the opening questions of chapters 3 and 4. In regard to sin he is, in theory and principle, dead. Nov 5, 2000. Shall we continue in sin? John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Robertson's Word Pictures in the New Testament, Frédéric Louis Godet - Commentary on Selected Books, Expository Notes with Practical Observations on the New Testament, Greek Testament Critical Exegetical Commentary, Heinrich Meyer's Critical and Exegetical Commentary on the New Testament, Johann Albrecht Bengel's Gnomon of the New Testament, Matthew Poole's English Annotations on the Holy Bible, Alexander MacLaren's Expositions of Holy Scripture, Justin Edwards' Family Bible New Testament, William Godbey's Commentary on the New Testament, Haldane's Exposition on the Epistle to the Romans and Hebrews, Schaff's Popular Commentary on the New Testament, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Hodge's Commentary on Romans, Ephesians and First Corintians. He puts and rejects the same objection as before. 1:12, 13). (1) Shall we continue in sin?—Again the Apostle is drawn into one of those subtle casuistical questions that had such a great attraction for him. Are we to continue in sin (cf.Romans 11:22 f.) that grace may abound? Shall we continue in sin, that grace may abound? In this passage the continuing in sin is set before us; in the 15th verse, the going back to sin, which had been overcome. ], ". shall we continue in sin that grace may abound, How shall we that are dead to sin, live any longer therein, [Note: B. Kaye, The Argument of Romans with Special Reference to Chapter6, p14. 2. In previous chapters he had dealt with one of the two great root-ideas, justification by faith; he now passes to the second, union with Christ. "What shall we say then"-"Then what shall we conclude" (Gspd); "A transition-expression and a debater"s phrase. See Acts 10:48. 1. ÏÎ¿á½¶ being those who have accepted the Divine invitation. Moreover, grace in conversion is glorified by putting a stop to the reign of sin, and not by increasing its power, which would be done by continuing in it; grace teaches men not to live in sin, but to abstain from it; add to this, that it is owing to the want of grace, and not to the aboundings of it, that men at any time abuse, or make an ill use of the doctrines of grace; wherefore the apostle's answer is. In this chapter, as throughout Romans, the grand theme continually in view is the righteousness of God's character; and the thrust of Paul's words in chapter 6 is that the truly righteous character of God requires that all antinomian license be rejected by the baptized believers who make up the true body of Jesus' disciples. Hitherto he treated of the past and the present: now he proceeds to treat of the future; and the forms of expression are suited to those, which immediately precede, whilst he speaks respecting the ‘abounding’ of grace. To argue from mercy to liberty, is the devil’s logic. Only the apostle"s object is not to draw a true consequence from the previous teaching, but merely to reject a false conclusion which might be deduced by a man still a stranger to the experience of justifying faith. 4, 6; Oec. or we continue, expressing either an exhortation or a resolution, would make believers hold a language far too improbable. (Gr. Those that draw such inferences from the premises, they put a false construction upon the apostle’s doctrine, and a paralogism or fallacy upon themselves. God forbid - By no means. i.e., be more conspicuously displayed. Romans 5:1. Had the apostle's doctrine been that salvation depends in any degree upon our good works, no such objection to it could have been made. That grace may abound? Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. This he does, not only to instruct the Christians, and to prevent their mistakes, but also to wipe away a calumny industriously spread, as if, in asserting justification by grace without works, he had taught that we are under no obligation to obedience, chap. (Witham). Throughout this chapter the Apostle proves, that they who imagine that gratuitous righteousness is given us by him, apart from newness of life, shamefully rend Christ asunder: nay, he goes further, and refers to this objection, — that there seems in this case to be an opportunity for the display of grace, if men continued fixed in sin. In his sermon, âWhy Christ Had To Die,â author and pastor Stuart Briscoe says: Many years ago when the children were small, we went for a little drive in the lovely English countryside, and there was some fresh snow. And so far is it, in its Nature and Consequences, from leading to Licentiousness, that it is here proved to be the only Foundation for an holy Life in Christ. 14, 7 : ἐπιμένειν τῷ μὴ ἀδικεῖν. Shall we continue in sin - It is very likely that these were the words of a believing Gentile, who - having as yet received but little instruction, for he is but just brought out of his heathen state to believe in Christ Jesus - might imagine, from the manner in which God had magnified his mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensities of his own heart, his transgressions could do him no hurt now that he was in the favor of God. The form of the question in the original indicates that this is the statement of a point to be discussed, or rather of a wrong inference that might be drawn from the abounding of grace. On the introduction in interrogative form by τί οὖν ἐροῦμεν, comp Dissen, a(1379) Dem. 1Кор. We ought, at the same time, ever to obviate unreasonable questions, lest the Christian faith should appear to contain anything absurd. (See Scofield "2 Peter 3:18"). We indeed know that nothing is more natural than that the flesh should indulge itself under any excuse, and also that Satan should invent all kinds of slander, in order to discredit the doctrine of grace; which to him is by no means difficult. Romans 6:1, ESV: "What shall we say then?Are we to continue in sin that grace may abound?" In Romans 6:1-11, the apostle shows how unfounded is the objection, that gratuitous justification leads to the indulgence of sin. The apostle Jude speaks, Judges 1:4, of some that made this ill improvement of the grace of God. Romans 5:8-9 Commentary. Thus, Luther's definition of faith is untrue, being contradicted by none other than an apostle, who declared that certain Jewish rulers "believed on" the Lord Jesus Christ and were yet unsaved. Do Not Let Sin Reign in Your Mortal Body, Part 1. (6:1 - 8:39) Павел переходит от рассмотрения учения об оправдании, которое означает, что Бог объявляет праведным верующего грешника (3:20–5:21), к рассмотрению практических последствий спасения для тех, кто уже оправдан. To this fruitful topic the apostle devotes two whole chapters; in the present chapter treating of the Union of believers to Christ as the source of the new life, and in the following one continuing this subject, but following it up with some profound considerations on the great principles of sin and holiness in fallen men, both under law and under grace. When strictly compared with the facts of the religious consciousness, it must be admitted that all such terms as union, oneness, fellowship, identification, pass into the domain of metaphor. "What shall we say then? John Piper Oct 15, 2000 53 Shares Sermon. This question is usually connected with the declaration,Romans 5:20 : "Where sin abounded, grace did much more abound." and. The apostle begins this chapter with an objection, which some licentious person might be ready to make against what he had delivered in the close of the foregoing chapter; namely, that where sin abounded, pardoning grace and mercy did much more abound. If account is taken of the meaning of the whole previous part, and of the calumnious accusation already expressed Romans 3:8, it will rather be concluded that the question bears on the whole doctrine of justification by grace, chaps. From the whole, learn, That to take any encouragement to live in sin from the consideration of God's rich mercy and free grace towards sinners, is an absurd, abominable, and blasphemous impiety, contrary to all ingenuity, gratitude, and love, both to God the Father, and our Lord Jesus Christ his Son. The overwhelming conviction registered here is that all of God's commandments are righteousness, and that none on them may be bypassed with impunity. Also, the basis of the authority upon which Luther depended for this dogmatic statement was also forcefully exposed: Thus, very sharply defined, appears the old conflict between the word of God and the word of men. In Romans 6:1-14 we learned that we should not offer the parts of our bodies as instruments of unrighteousness because it is inconsistent with who we are now as those who have died to sin with Christ and resurrected to new life with him. “Then what shall we say? (a) In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification. is arbitrary and superfluous. He does not explain away the free grace of the gospel, but he shows that connexion between â¦ We see in his answer in the following verses, to the questions thus proposed, what an ample field it opened for demonstrating the beautiful harmony of the plan of salvation, and of proving how every part of it bears upon and supports the rest. Introduction 1:1-17. Romans 6:1. οὖν] In consequence of what is contained in Romans 5:20-21. Moral results to true believers of the revelation to them of the righteousness of God. Sinclair Ferguson Feb 4, 2014 166 Shares Sermon. In that case he would have said directly: "Shall we then continue"...? The necessity of this line of admonition arose from a paragraph Paul had just finished at the conclusion of the last chapter. А именно: если истинно то, что благодать Божия помогает нам тем милосерднее и щедрее, чем больше отягощаемся мы грехом, то, значит, для нас полезнее всего, погрузившись (Утонув) в греховную бездну, все новыми и новыми преступлениями вызывать на себя гнев Божий. This error of commentators who have sought so diligently to separate these two chapters was mentioned by Steele, thus: As for the delusion that Paul was writing of foundations earlier and of superstructure in the chapter dealing with baptism, a reference to Hebrews 6:1,2 will reveal that baptism is there listed as part of the foundation doctrine of Christianity; and thus the mention of it in chapter 6 would be misplaced if that chapter is not dealing with foundations. Shall we continue in sin, that grace may abound? (6:1-10) Он начинает разговор об освящении утверждением о том, что, несмотря на их прошлое, все оправданные Богом ощутят свою собственную святость (ср. Shall we continue in sin that grace may abound? Хотя на неудобные вопросы всегда следует отвечать, дабы учение христианское не казалось вовлеченным в таковой абсурд. the similar phrase in chap. One writer counted74rhetorical questions in Roman. What shall we say then? The centre of all, faith, embracing that righteousness Romans 3:22 5. 1. justification by faith is not simply a legal matter between me and God; it is a living relationship.". What shall we say; in view of the foregoing truths, and especially the fact that where sin abounded, grace did much more abound. Another anticipation; this Epistle abounds therewith. How then could Martin Luther have rationalized his position that salvation is procured without such things? We should rather be inclined to hold that Paul was alluding to the saying,Romans 5:16. But he soon returns to the root-ideas of his own system. Take up and read!âb. They are taken to express the highest conceivable degree of attachment and devotion. "A transition-expression and a debater's phrase" (Morison). If, say they, the riches of grace be thus manifested in the pardon of sin, let us then take the more liberty to sin, because grace so exceedingly abounds in the pardon of it. Ion 758: παρέλθω δόμους, Med. Paul had there spoken of the grace of the gospel being the more conspicuous and abundant, in proportion to the evils which it removes. and shall we make that a plea to extenuate our guilt? This, it will be observed, is a marked characteristic of our apostle's style in this Epistle-to mark sudden transitions to a new branch of his subject, as a mode of putting and answering questions, or a way of calling attention to some important statement (cf. ", "That question would naturally arise in the minds of the uninformed. As to believers justified in the way described above, it is evident that they will never put this alternative: Shall I sin or shall I not sin? Except ye eat my flesh and drink my blood ye have no life in you (John 6:53,54).SIZE>. Shall we continue in sin, [ epimenoumen (Greek #1961)]. how shall we answer such an objection? or is this a fair inference, a just consequence, drawn from the doctrine of grace? Earl L. Henn (1934-1997) 65-66); "The practice of sin as a habit (present tense) is here raised." Romans 5 Romans 7 ... Advance your knowledge of Scripture with this resource library of over 40 reference books, including commentaries and Study Bible notes. Romans 6:1 Parallel Verses [â See commentary â] Romans 6:1, NIV: "What shall we say, then?Shall we go on sinning so that grace may increase?" In my opinion, the Best All-Around commentary on Romans is the second edition of Douglas Mooâs 1996 commentary on Romans in the New International Commentary on the New Testament (Eerdmans, 2018). 3:5, 6, 8). understood before the second question. But this saying referred solely to the part played by the law in the midst of the Jewish people, while the question here put is of universal application. The Doctrine of Justification by Christ, shewn to be a Doctrine of Godliness. a. Scripture: Romans 6:11â14. And we need not wonder that a Gentile, just emerging from the deepest darkness, might entertain such thoughts as these; when we find that eighteen centuries after this, persons have appeared in the most Christian countries of Europe, not merely asking such a question, but defending the doctrine with all their might; and asserting in the most unqualified manner, "that believers were under no obligation to keep the moral law of God; that Christ had kept it for them; that his keeping it was imputed to them; and that God, who had exacted it from Him, who was their surety and representative, would not exact it from them, forasmuch as it would be injustice to require two payments for one debt." The modern form of antinomianism which clings so tenaciously to the latter position is not nearly so extreme as formerly, there being few religionists who would go so far as to exempt the Christian from any moral duty on the ground that he is saved by "faith only"; their name is legion who categorically exempt believers from any compliance whatever with such ordinances as baptism and the Lord's supper, or even any mandatory membership in the church. Хотя он идет и дальше, приводя возражение, что благодать умножается тогда, когда люди пребывают во грехе. Justified to Break the Power of Sin. So better here, persist. The objection Paul was about to answer here was founded upon allegations based upon a perverted understanding of justification by faith. it involves an actual identification with the Redeemer Himself. The apostle suddenly spoke of that rite, not as something added, but as an ordinance that all Christians of that era honored, thus making it absolutely certain that justification by faith cannot mean justification without baptism. Shall we continue in sin, that grace may abound? Not to âserve sin,â in Romans 6:6, is its true explanation. continue. What! So εἴπωμεν ἢ σιγῶμεν, Eur. What inference is to be drawn from the doctrine of the gratuitous acceptance of sinners, or justification without works, by faith in the righteousness of Christ? The only well-supported reading is in the subjunctive mood [ epimenoomen (Greek #1961)] - 'May we,' or, more idiomatically, 'Are we to continue in sin?' He believes fervently that Paul is undermining holiness by undermining the law since he makes acquittal independent of flawless performance..what follows is argument showing such thinking is false. is it right to commit sin on such an account? This commentary was prepared for Kairos Publications in Buenos Aires. Should we not after deliverance yield obedience? â¦This contains a reason of the implied statement of the apostle, that we should not continue in sin. Romans 5:3 Commentary. Against this objection, mistake, or calumny, he puts in a caveat, chap. Comp Romans 11:22 f.; Colossians 1:23; 1 Timothy 4:16; Acts 13:43; Xen. epimeno. Romans 3:5; Romans 4:1; Romans 7:7; Romans 8:31; Romans 9:14; Romans 9:30). This question simply introduces the argument like the opening questions of chapters 3 and 4. Learn more. Observe, 3. Как опровергнуть это возражение, мы увидим после. The sixth is partly argumentative and partly exhortatorty. Romans 5:20. See ch.  H. C. G. Moule, The Epistle to the Romans (London: Pickering and Inglis, Ltd.), p. 156. is the only admissible one. The abounding of sin in men before their conversion and calling, doth commend and exalt the abundant grace of God, in the forgiveness thereof; but not so if sin abound in them after they are converted and called. Dead to sin, that is, by our baptismal engagement, vow, and obligation; every Christian, at his first entrance upon the profession of Christianity doth take upon himself a vow of solemn obligation to die to sin, and to live no longer therein. The connecting-link which unites them is faith. Vv. where sin abounded, grace did much more abound. (Chap. One expression of this view is Voltaire"s famous statement, "God will forgive; that is his "business."" What shall we say then? Why in the world does our text begin with Romans 6:1b instead of Romans 6:1 in its entirety? In Romans 6:12-23, he exhorts christians to live agreeably to the nature and design of the gospel; and presents various considerations adapted to secure their obedience to this exhortation. To live in it, does not mean to live under its guilt, but in its service and under its ruling power; and this is what the Apostle represents as a contrast to being dead to sin. That it was brought against the apostles, we know from Romans 3:8; and we gather from Galatians 5:13; 1 Peter 2:16, and Jude 1:4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show. it involves an actual identification with the Redeemer Himself. Ver. Romans 6:1-2 To receive salvation, a Christian must now live a life of obedience to the law of God. and of the Greco-Lats., ἐπιμένωμεν, that we should continue! God forbid! The Apostle now takes notice of that most common objection against the preaching of divine grace, which is this, — “That if it be true, that the more bountifully and abundantly will the grace of God aid us, the more completely we are overwhelmed with the mass of sin; then nothing is better for us than to be sunk into the depth of sin, and often to provoke God’s wrath with new offenses; for then at length we shall find more abounding grace; than which nothing better can be desired.” The refutation of this we shall here after meet with. "(Vincent p. 65); "What inference then shall we draw, i.e. Should we continue in sin, that grace may abound?". Далее, апостол говорит о том, что чаще всего приводилось в возражение против проповеди божественной благодати. is it right to commit sin on such an account? I consider myself to be a slave of *Christ Jesus. The objection refers to what the apostle had said in Romans 5:20. See introduction to this chapter, above. Romans Commentary, Romans 6:1-8:39. Shall we continue in sin, that grace may abound? ... - If sin has been the occasion of grace and favor, ought we not to continue in it, and commit as much as possible, in order that grace might abound? Let us, however, go on in our course; nor let Christ be suppressed, because he is to many a stone of offense, and a rock of stumbling; for as he is for ruin to the ungodly, so he is to the godly for a resurrection. “A debater‘s phrase” (Morison). There are several excellent commentaries on Romans in recent years. This objection, with the very phraseology in which it is couched, was plainly suggested by the closing verses of the foregoing chapter, about 'grace superabounding over the abundance of sin.' Martin Luther, in many respects, was one of the greatest men of the past millennium; and that he should have fallen into such an error provokes some further reflection upon it. (Romans 6:1). 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