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Text -- Romans 6:1 (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?
Parallel   Cross Reference (TSK)   ITL  

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 | Holiness | GRACE | GALATIANS, EPISTLE TO THE | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , 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).

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.

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.

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.

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.

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

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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.

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.

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.   

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)

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,

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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...

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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?

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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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