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Text -- Romans 6:1-2 (NET)

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Context
The Believer’s Freedom from Sin’s Domination
6:1 What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it?
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Works, Good | TRINE IMMERSION; TRIUNE IMMERSION | Sin | SALVATION | Rome | Righteous | ROMANS, EPISTLE TO THE | PAULINE THEOLOGY | PAUL, THE APOSTLE, 6 | Justification | Holiness | GRACE | GALATIANS, EPISTLE TO THE | Death | DIE | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
, Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 6:1 - -- What shall we say then? ( ti oun eroumeṅ ). "A debater’ s phrase"(Morison). Yes, and an echo of the rabbinical method of question and answer, ...

What shall we say then? ( ti oun eroumeṅ ).

"A debater’ s phrase"(Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace.

Robertson: Rom 6:1 - -- Shall we continue in sin? ( epimenōmen tēi hamartiāi̇ ). Present active deliberative subjunctive of epimenō , old verb to tarry as in Ephesu...

Shall we continue in sin? ( epimenōmen tēi hamartiāi̇ ).

Present active deliberative subjunctive of epimenō , old verb to tarry as in Ephesus (1Co 16:8) with locative case. The practice of sin as a habit (present tense) is here raised.

Robertson: Rom 6:1 - -- That grace may abound ( hina hē charis pteonasēi ). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded...

That grace may abound ( hina hē charis pteonasēi ).

Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (mē genoito ) and yet Paul faced it. There are occasionally so-called pietists who actually think that God’ s pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).

Robertson: Rom 6:2 - -- Died to sin ( apethanomen tēi hamartiāi ). Second aorist active of apothnēskō and the dative case. When we surrendered to Christ and took h...

Died to sin ( apethanomen tēi hamartiāi ).

Second aorist active of apothnēskō and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative (hoitines , we the very ones who).

Robertson: Rom 6:2 - -- How ( pōs ). Rhetorical question.

How ( pōs ).

Rhetorical question.

Vincent: Rom 6:1 - -- What shall we say then? " A transition-expression and a debater's phrase" (Morison). The use of this phrase points to Paul's training in the Rab...

What shall we say then?

" A transition-expression and a debater's phrase" (Morison). The use of this phrase points to Paul's training in the Rabbinical schools, where questions were propounded and the students encouraged to debate, objections being suddenly interposed and answered.

Vincent: Rom 6:1 - -- Shall we continue ( ἐπιμένωμεν ) The verb means primarily to remain or abide at or with, as 1Co 16:8; Phi 1:24; and secondarily, t...

Shall we continue ( ἐπιμένωμεν )

The verb means primarily to remain or abide at or with, as 1Co 16:8; Phi 1:24; and secondarily, to persevere , as Rom 11:23; Col 1:23. So better here, persist .

Wesley: Rom 6:1 - -- The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Rom 3:7-8. He had then only in strong terms d...

The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Rom 3:7-8. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof.

Wesley: Rom 6:2 - -- Freed both from the guilt and from the power of it.

Freed both from the guilt and from the power of it.

JFB: Rom 6:1 - -- 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," "...

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?" 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. Against the doctrine of a purely gratuitous justification, the objection is plausible; nor has there ever been an age in which it has not been urged. That it was brought against the apostles, we know from Rom 3:8; and we gather from Gal 5:13; 1Pe 2:16; Jud 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.

JFB: Rom 6:2 - -- "That be far from us"; the instincts of the new creature revolting at the thought.

"That be far from us"; the instincts of the new creature revolting at the thought.

JFB: Rom 6:2 - -- Literally, and more forcibly, "We who died to sin (as presently to be explained), how shall we live any longer therein?"

Literally, and more forcibly, "We who died to sin (as presently to be explained), how shall we live any longer therein?"

Clarke: Rom 6:1 - -- 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, ...

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. 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."These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct.

Clarke: Rom 6:2 - -- God forbid - Μη γενοιτο, Let it not be; by no means; far from it; let not such a thing be mentioned! - Any of these is the meaning of the ...

God forbid - Μη γενοιτο, Let it not be; by no means; far from it; let not such a thing be mentioned! - Any of these is the meaning of the Greek phrase, which is a strong expression of surprise and disapprobation: and is not properly rendered by our God forbid! for, though this may express the same thing, yet it is not proper to make the sacred Name So familiar on such occasions

Clarke: Rom 6:2 - -- How shall we, that are dead to sin - The phraseology of this verse is common among Hebrews, Greeks, and Latins. To Die to a thing or person, is to h...

How shall we, that are dead to sin - The phraseology of this verse is common among Hebrews, Greeks, and Latins. To Die to a thing or person, is to have nothing to do with it or him; to be totally separated from them: and to live to a thing or person is to be wholly given up to them; to have the most intimate connection with them. So Plautus, Clitell. iii. 1, 16: Nihil mecum tibi, Mortuus Tibi Sum . I have nothing to do with thee; I am Dead to thee. Persa, i. 1, 20: Mihi quidem tu jam Mortuus Eras, quia te non visitavi . Thou wast Dead to me because I visited thee not. So Aelian, Var. Hist. iii. 13: Ὁτι φιλοινοτατον εθνος το των Ταπυρων, τοσουτον, ὡστε ζῃν αυτους εν οινῳ, και το πλειστον του βιου εν τῃ προς αυτον ὁμιλιᾳ καταναλισκειν· "The Tapyrians are such lovers of wine, that they Live in wine; and the principal part of their Life is Devoted to it."They live to wine; they are insatiable drunkards. See more examples in Wetstein and Rosenmuller.

Calvin: Rom 6:1 - -- 1.What then shall we say? Throughout this chapter the Apostle proves, that they who imagine that gratuitous righteousness is given us by him, apart f...

1.What then shall we say? 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. 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. 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. 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. We ought, at the same time, ever to obviate unreasonable questions, lest the Christian faith should appear to contain anything absurd.

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.

Calvin: Rom 6:2 - -- 2.By no means To some the Apostle seems to have only intended indignantly to reprove a madness so outrageous; but it appears from other places that h...

2.By no means To some the Apostle seems to have only intended indignantly to reprove a madness so outrageous; but it appears from other places that he commonly used an answer of this kind, even while carrying on a long argument; as indeed he does here, for he proceeds carefully to disprove the propounded slander. He, however, first rejects it by an indignant negative, in order to impress it on the minds of his readers, that nothing can be more inconsistent than that the grace of Christ, the repairer of our righteousness, should nourish our vices.

===Who have died to sin, === etc. An argument derived from what is of an opposite character. “He who sins certainly lives to sin; we have died to sin through the grace of Christ; then it is false, that what abolishes sin gives vigor to it.” The state of the case is really this, — that the faithful are never reconciled to God without the gift of regeneration; nay, we are for this end justified, — that we may afterwards serve God in holiness of life. Christ indeed does not cleanse us by his blood, nor render God propitious to us by his expiation, in any other way than by making us partakers of his Spirit, who renews us to a holy life. It would then be a most strange inversion of the work of God were sin to gather strength on account of the grace which is offered to us in Christ; for medicine is not a feeder of the disease, which it destroys. 183 We must further bear in mind, what I have already referred to — that Paul does not state here what God finds us to be, when he calls us to an union with his Son, but what it behoves us to be, after he has had mercy on us, and has freely adopted us; for by an adverb, denoting a future time, he shows what kind of change ought to follow righteousness.

Defender: Rom 6:2 - -- This should be read "have died to sin." There are eight references to the believer's death in Christ in Rom 6:1-11, and all are stated in a tense that...

This should be read "have died to sin." There are eight references to the believer's death in Christ in Rom 6:1-11, and all are stated in a tense that speaks of action completed in the past. That is, since our sins were placed on Christ, and He paid the price of redemption by His death for those sins, we died with Him. We also live with Him in His resurrection, and our daily lives should reflect these great truths.

Defender: Rom 6:2 - -- One who has truly been redeemed by faith in Christ's death for his sins may occasionally slip into a sin, but he cannot live therein."

One who has truly been redeemed by faith in Christ's death for his sins may occasionally slip into a sin, but he cannot live therein."

TSK: Rom 6:1 - -- What : Rom 3:5 Shall : Rom 6:15, Rom 2:4, Rom 3:5-8, Rom 3:31, Rom 5:20,Rom 5:21; Gal 5:13; 1Pe 2:16; 2Pe 2:18, 2Pe 2:19; Jud 1:4

TSK: Rom 6:2 - -- God : Rom. 3:1-4:25 How : Gen 39:9; Psa 119:104; 1Jo 3:9 dead : Rom 6:5-11, Rom 5:11, Rom 7:4; Gal 2:19, Gal 6:14; Col 3:3; 1Pe 2:24 live : 2Co 5:14-1...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 6:1 - -- What shall we say then? - This is a mode of presenting an objection. The objection refers to what the apostle had said in Rom 5:20. What shall ...

What shall we say then? - This is a mode of presenting an objection. The objection refers to what the apostle had said in Rom 5:20. What shall we say to such a sentiment as that where sin abounded grace did much more abound?

Shall we continue in sin? ... - 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? This objection the apostle proceeds to answer. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it.

Barnes: Rom 6:2 - -- God forbid - By no means. Greek, It may not be; Note, Rom 3:4. The expression is a strong denial of what is implied in the objection in Rom 6:1...

God forbid - By no means. Greek, It may not be; Note, Rom 3:4. The expression is a strong denial of what is implied in the objection in Rom 6:1.

How shall we? ... - This contains a reason of the implied statement of the apostle, that we should not continue in sin. The reason is drawn from the fact that we are dead in fact to sin. It is impossible for these who are dead to act as if they were alive. It is just as absurd to suppose that a Christian should desire to live in sin as that a dead man should put forth the actions of life.

That are dead to sin - That is, all Christians. To be dead to a thing is a strong expression denoting that it has no influence over us. A man that is dead is uninfluenced and unaffected by the affairs of this life. He is insensible to sounds, and tastes, and pleasures; to the hum of business, to the voice of friendship, and to all the scenes of commerce, gaiety, and ambition. When it is said, therefore, that a Christian is dead to sin, the sense is, that it has lost its influence ever him; he is not subject to it; he is in regard to that, as the man in the grave is to the busy scenes and cares of this life. The expression is not infrequent in the New Testament; Gal 2:19, "For I ...am dead to the law;"Col 3:3, "For ye are dead, and your life is hid with Christ in God;"1Pe 2:24, "Who ...bare our sins ...that we, being dead to sin,"etc. The apostle does not here attempt to prove that Christians are thus dead, nor to state in what way they become so. He assumes the fact without argument. All Christians are thus in fact dead to sin. They do not live to sin; nor has sin dominion over them. The expression used here by the apostle is common in all languages. We familiarly speak of a man’ s being dead to sensual pleasures, to ambition, etc., to denote that they have lost their influence over him.

Live any longer therein - How shall we, who have become sensible of the evil of sin, and who have renounced it by solemn profession, continue to practice it? It is therefore abhorrent to the very nature of the Christian profession. It is remarkable that the apostle did not attempt to argue the question on metaphysical principles. He did not attempt to show by abstruse argument that this consequence did not follow; but he appeals at once to Christian feeling, and shows that the supposition is abhorrent to that. To convince the great mass of people, such an appeal is far better than labored metaphysical argumentation. All Christians can understand that; but few would comprehend an abstruse speculation. The best way to silence objections is, sometimes, to show that they violate the feelings of all Christians, and that therefore the objection must be wrong.

(Considerable difficulty exists in regard to the meaning of the expression "dead to sin? Certainly the most obvious interpretation is that given above in the Commentary, namely, that Christians are insensible to sin, as dead persons to the charms and pleasures of life. It has, however, been objected to this view, that it is inconsistent with fact, since Christians, so far from being insensible to sin, are represented in the next chapter as carrying on a perpetual struggle with it. The corrupt nature, though weakened, is not eradicated, and too frequently occasions such mournful falls, as leave little doubt concerning its existence and power. Mr. Scott seems to have felt this difficulty, for, having explained the phrase of "separation from iniquity, as a dead man ceases from the actions of life,"he immediately adds, "not only ought this to be the believer’ s character, but in a measure it actually is so."It is not probable. however, that the apostle meant by the strong expression under discussion, that believers were not altogether "dead to sin,"but only in a measure.

Perhaps we shall arrive at a more satisfactory meaning of the words by looking at the analogous expression in the context, used in reference to Christ himself. He also, in the 10th verse, is said to have "died unto sin,"and the believer, in virtue of union with Christ, is regarded as"dead with him,"Rom 6:8; and, in consequence of this death with Christ, is moreover freed, or rather justified, δεδίκαιωται dedikaiōtai from sin, Rom 6:7. Now it cannot be said of Christ that he died unto sin, in the sense of becoming dead to its charms. for it was never otherwise with him. The believer, therefore, cannot be dead with Christ in this way; nor on this ground, can he be justified from sin, since justification proceeds upon something very different from our insensibility to sinful pleasures. What then is the meaning of the language when applied to Christ? Sin is here supposed to be possessed of certain power. That power or strength the apostle tells us elsewhere is derived from the Law. "The strength of sin is the law,"which demands satisfaction to its injured honor, and insists on the infliction of its penalty. Though then Jesus had no sin of his own, yet when he voluntarily stood in the room of sinners, sin, or its strength, namely, the Law, had power over him, until he died, and thus paid the penalty. His death cancelled every obligation. Henceforth, sin had no more power to exact anything at his hands.

Now Christians are one with Christ. When he died unto sin, they are regarded as having died unto it also, and are therefore, equally with their covenant head, justified from it. Sin, or its strength, the Law, has from the moment of the saint’ s union with Christ, no more power to condemn him, than human laws have to condemn one over again who had already died to answer the demands of justice. "The law has dominion over a man so long only as he liveth."On the whole, then, the expression "dead to sin,"is to be regarded as entirely parallel with that other expression in the seventh chapter, "dead to the law,"that is, completely delivered from its authority as a covenant of works, and more especially from its power to condemn.

This view exercises a decided influence an the believer’ s sanctification. "How shall we that are dead to sin, live any longer therein?"The two things are incompatible. If in virtue of union with Christ, we are dead with him, and freed from the penalty of sin, shall not the same union secure our deliverance from its dominion? "If we be dead with Christ, we believe that we shall also live with him."

The whole argument, from the 1st to the 11th verse, proceeds upon the fact of the saint’ s union with Christ.)

Poole: Rom 6:1 - -- Rom 6:1-13 Though justified by grace, we may not live in sin; since the very figure of baptism requireth us to die with Christ unto sin, that we may...

Rom 6:1-13 Though justified by grace, we may not live in sin;

since the very figure of baptism requireth us to die

with Christ unto sin, that we may lead a new life of

holiness unto God.

Rom 6:14-20 The dispensation of grace freeth us from the dominion

of sin; but we are still the servants of sin, if we

obey it; therefore being freed from sin, we are bound

unto holiness.

Rom 6:21-23 The end and wages of sin is death; but the fruit of

holiness through God’ s grace is eternal life.

Another anticipation; this Epistle abounds therewith. 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. 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. The apostle Jude speaks, Jud 1:4 , of some that made this ill improvement of the grace of God. 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. They make the apostle’ s words more general than he meant or intended them: for the abounding of sin is not the occasion of the abounding of grace in all, but only in some, even in those who confess and forsake their sins. And they apply that to the time to come which the apostle only uttered of the time past. 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. He propounds this objection by way of interrogation, partly to show his dislike that his doctrine should be so perverted, and partly to show the peace of his own conscience, that he was far from such a thought.

Poole: Rom 6:2 - -- God forbid be it not, or far be it; he rejects any such inference or consequence, as unworthy of an answer: q.d. Away with all such doctrines, as, un...

God forbid be it not, or far be it; he rejects any such inference or consequence, as unworthy of an answer: q.d. Away with all such doctrines, as, under pretence of advancing grace, do promote sin, or obstruct a godly life. This phrase is frequent with the apostle, when he is speaking of any absurdity: see Rom 3:4,6,31 .

How: by this particle he shows the impossibility, or the incongruity, of the thing: see Mat 6:28 Gal 4:9 . The following argument is very convincing, and may be thus formed: They whose property it is to be dead to sin, cannot any longer live therein; but the justified by faith are

dead to sin They are said to be dead to sin, who do not live under the power and dominion of it; who mortify sin, and suffer it (so far as they can) to have no life or power in it. Fall into it they may, but live and lie in it they cannot. It is not falling into the water that drowns a man, but it is his lying in it; so it is not falling into sin that damns a man, but it is his living in it.

PBC: Rom 6:1 - -- See PB: Ps 77:1  What stronger Motive to forsake Sin can be thought of than Christ’s bearing it, and his suffering the Penalty which it demerits? ...

See PB: Ps 77:1 

What stronger Motive to forsake Sin can be thought of than Christ’s bearing it, and his suffering the Penalty which it demerits? Wherein, divine Indignation against our Crimes was discovered to the utmost. And as His being made Righteousness to us, does not dissolve our Obligation to Obedience: So it is a most powerful Incitement unto it, in a Way of Gratitude for that eminent Favour.  John Brine

There’s nothing in the New Testament that teaches or suggests that we will ever rise to the level of sinless perfection in our moral conduct but the New Testament equally does not give credence or allow us to live on the edge to see how far we can endulge in sin and not provoke God to holy wrath. Scripture does not make our conduct the cause of our salvation but scripture identifies that those whom God saves will experience a transformation in moral perspective and to some extent or another manifest that change in moral outlook and conduct.   

PBC: Rom 6:2 - -- To restate the doctrine of Perseverance, we say that this means that all of the saints shall persevere in faith and holiness. They will never permanen...

To restate the doctrine of Perseverance, we say that this means that all of the saints shall persevere in faith and holiness. They will never permanently and fundamentally repudiate their faith in the Lord Jesus Christ as their Savior. While troubled by their sinful natures, they will nevertheless show evidences of their being alive in Christ. Grace in one’s heart does not lead to a life of careless, licentious living. We believers in grace have been accused of believing it is okay to " continue in sin, that grace may abound." But we say, along with the Apostle Paul, " God forbid. How shall we that are dead to sin, live any longer therein?"     28

See PB: Ps 77:1

Haydock: Rom 6:1 - -- Shall we continue in sin that grace may abound? He puts and rejects the same objection as before. (Chap. iii. ver. 7.) And having set forth in the ...

Shall we continue in sin that grace may abound? He puts and rejects the same objection as before. (Chap. iii. ver. 7.) And having set forth in the last chapter the grace and advantage by Christ's coming, he now exhorts them to avoid sinning, and live in the grace of God. (Witham)

Haydock: Rom 6:2 - -- Dead to sin, &c. We are then dead to sin when we neither live in sin by serving it, nor sin lives in us by reigning; in this case, how can we still ...

Dead to sin, &c. We are then dead to sin when we neither live in sin by serving it, nor sin lives in us by reigning; in this case, how can we still live in it by yielding to its desires? St. Augustine (chap. vi. de spiritu et litera) thus explains the passage: when grace has caused us to die to sin; if we live again in it, we must be exceedingly ungrateful to grace. (Estius)

Gill: Rom 6:1 - -- What shall we say then?.... The apostle here obviates an objection he saw would be made against the doctrine he had advanced, concerning the abounding...

What shall we say then?.... 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? how shall we answer such an objection? shall we join with the objectors, and say as they do? and

shall we continue in sin that grace may abound? that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? is it right to commit sin on such an account? or is this a fair inference, a just consequence, drawn from the doctrine of grace? 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. 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,

Gill: Rom 6:2 - -- God forbid,.... By which he expresses his abhorrence of such a practice, and that this was a consequence which did not follow from the premises, and w...

God forbid,.... By which he expresses his abhorrence of such a practice, and that this was a consequence which did not follow from the premises, and was far enough from his thoughts, and which he had in the greatest detestation: and he further argues against it by asking,

how shall we that are dead to sin, live any longer therein? There is a death for sin, a death in sin, and a death to sin; the latter is here mentioned, and persons may be said to be "dead to sin", both as justified and sanctified: justified persons are dead to sin, inasmuch as that is not imputed to them to condemnation and death; they are discharged from it; it cannot hurt them, or exert its damning power over them; it is crucified, abolished, and made an end of by Christ: sanctified persons are dead to sin; sin is not made their business, it is not their course of life; it is no longer a pleasure to them, but is loathsome and abominable; it is looked upon, not as a friend, but an enemy; it does not reign, it has not the dominion over them; it is subdued in them, and its power weakened; and as to the members of the flesh, and deeds of the body, it is mortified: to live in sin, is to live after the dictates of corrupt nature; and persons may be said to live in it, when they give up themselves to it, are bent upon it; when sin is their life, they delight in it, make it their work and business, and the whole course of their life is sinful: now those who are dead to sin, cannot thus live in it, though sin may live in them; they may fall into sin, and lie in it some time, yet they cannot live in it: living in sin, is not only unbecoming the grace of God revealed in the Gospel, but is contrary to it; it is detestable to gracious minds, yea, it seems impossible they should live in it; which is suggested by this question, "how shall we?" &c. The thing is impracticable: for, for a gracious soul to live in sin, would be to die again, to become dead in sin, which cannot be; he that lives and believes in Christ shall never die, spiritually or eternally.

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Commentary -- Verse Notes / Footnotes

Geneva Bible: Rom 6:1 What ( 1 ) shall we say then? Shall we continue in ( a ) sin, that grace may abound? ( 1 ) He passes now to another benefit of Christ, which is calle...

Geneva Bible: Rom 6:2 God forbid. ( 2 ) How shall we, that are ( b ) dead to sin, live any longer therein? ( 2 ) The benefits of justification and sanctification are alway...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 6:1-23 - --1 We may not live in sin;2 for we are dead unto it;3 as appears by our baptism.12 Let not sin reign any more;18 because we have yielded ourselves to t...

MHCC: Rom 6:1-2 - --The apostle is very full in pressing the necessity of holiness. He does not explain away the free grace of the gospel, but he shows that connexion bet...

Matthew Henry: Rom 6:1-23 - -- The apostle's transition, which joins this discourse with the former, is observable: " What shall we say then? Rom 6:1. What use shall we make of t...

Barclay: Rom 6:1-11 - --As he has so often done in this letter, Paul is once again carrying on an argument against a kind of imaginary opponent. The argument springs from t...

Constable: Rom 3:21--6:1 - --III. THE IMPUTATION OF GOD'S RIGHTEOUSNESS 3:21--5:21 In beginning the next section of his argument Paul returne...

Constable: Rom 6:1--8:39 - --IV. THE IMPARTATION OF GOD'S RIGHTEOUSNESS chs. 6--8 The apostle moved on from questions about why people need s...

Constable: Rom 6:1-23 - --A. The believer's relationship to sin ch. 6 "Subduing the power of sin is the topic of Rom. 6."172

Constable: Rom 6:1-14 - --1. Freedom from sin 6:1-14 Paul began his explanation of the believer's relationship to sin by expounding the implications of our union with Christ (6...

College: Rom 6:1-23 - --6:1-8:39 - PART THREE THE ALL-SUFFICIENCY OF GRACE GIVES VICTORY OVER SIN Though some divide Paul's argument between chs. 4 and 5, with 5-8 forming...

McGarvey: Rom 6:1 - --What shall we say then? Shall we continue in sin, that grace may abound?

McGarvey: Rom 6:2 - --God forbid. We who died to sin, how shall we any longer live therein? [Macknight says, truly, that the thought of this and the next chapter reverts to...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 6 (Chapter Introduction) Overview Rom 6:1, We may not live in sin; Rom 6:2, for we are dead unto it; Rom 6:3, as appears by our baptism; Rom 6:12, Let not sin reign any mo...

Poole: Romans 6 (Chapter Introduction) CHAPTER 6

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 6 (Chapter Introduction) (Rom 6:1, Rom 6:2) Believers must die to sin, and live to God. (Rom 6:3-10) This is urged by their Christian baptism and union with Christ. (Rom 6:1...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 6 (Chapter Introduction) The apostle having at large asserted, opened, and proved, the great doctrine of justification by faith, for fear lest any should suck poison out of...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 6 (Chapter Introduction) Dying To Live (Rom_6:1-11) The Practice Of The Faith (Rom_6:12-14) The Exclusive Possession (Rom_6:15-23)

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 6 (Chapter Introduction) INTRODUCTION TO ROMANS 6 The Apostle having finished his design concerning the doctrine of justification, refutes the charge brought against it as ...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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