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He had then only in strong terms denied and renounced it: here he removes the very foundation thereof. At this point in Romans, it is customary for commentators to interrupt their exegesis and build a wall of separation between this chapter and the fifth, Moule, for example, expending some 200 lines of text for that purpose. 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. That such indeed was the ground of Luther's false conclusion appears in the following statement made by him: But faith is not the fulfilling of all the commandments; and there are scriptural examples of faith that was the fulfilling of none of the commandments. [3] Joseph S. Exell, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1963), p. 443. Do Not Let Sin Reign in Your Mortal Body, Part 1. To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia. Sinclair Ferguson Feb 4, 2014 166 Shares Sermon. Observe with what abhorrency and indignation such a doctrine and proposition is rejected by our apostle. 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. The righteous God requires that representatives of his kingdom on earth BE righteous. На протяжении всей этой главы апостол рассуждает о превратном отношении ко Христу со стороны тех, кто думает, что незаслуженная праведность даруется нам от Него без обновления жизни. See also Romans 6:11, 12, and 14. Try it for 30 days FREE. 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. But the matter in question is whether the new dominion will be strong enough to banish sin in every particular case. τοὶ being those who have accepted the Divine invitation. 1What shall we say then? 4, 6; Oec. (6:1–8:39). 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. 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. …This contains a reason of the implied statement of the apostle, that we should not continue in sin. 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. Submitted by admin on Sat, 2009-03-21 10:44. Paul's obvious reference here to Romans 5:20 shows that no new subject is being introduced. Albert Barnes' Notes on the Whole Bible. What shall we say then? The man, who has obtained grace, may turn himself hither or thither. 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. That it was brought against the apostles, we know from Ro 3:8; and we gather from Ga 5:13; 1Pe 2:16; Jude 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.Romans 6:1-13 Though justified by grace, we may not live in sin;since the very figure of baptism requireth us to diewith Christ unto sin, that we may lead a new life ofholiness unto God.Romans 6:14-20 The dispensation of grace freeth us from the dominionof sin; but we are still the servants of sin, if weobey it; therefore being freed from sin, we are boundunto holiness.Romans 6:21-23 The end and wages of sin is death; but the fruit ofholiness through God’s grace is eternal life. shall we continue in sin that grace may abound? It is grammatically impossible to make "believed on" in the quotation from John mean something less than "faith" as used elsewhere in scripture. But even this connection would still be too narrow. 1. it has not been explicitly in the argument at all. When he was converted from heathenism and received Christian baptism he gave himself up unreservedly to Christ; he professed adhesion to Christ, and especially to His death; he pledged himself to adopt that death as his own; he entered into fellowship with it in order that he might also enjoy the fellowship of the resurrection of Christ. Read Introduction to Romans . iii. SHALL WE CONTINUE IN SIN, THAT GRACE MAY ABOUND? where sin abounded, grace did much more abound. There, he had pointed to all the offences committed by the many sinners, terminating through the act of grace in a sentence of universal justification; and he may well, consequently, ask himself, in the name of those who do not believe in such a divine act, whether believers will not abuse it in the line of the question proposed. The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philippians 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. Commentary Critical and Explanatory on the Whole Bible. I saw a lovely field with not a single blemish on the virgin snow. What shall we say; in view of the foregoing truths, and especially the fact that where sin abounded, grace did much more abound. 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. Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. "A transition-expression and a debater's phrase" (Morison). Romans 6:1-10 New International Version (NIV) Dead to Sin, Alive in Christ 6 What shall we say, then? Shall we continue in sin, that grace may abound? Romans 6:1, ESV: "What shall we say then?Are we to continue in sin that grace may abound?" The meaning of this question: What shall we say then? 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. 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." Хотя он идет и дальше, приводя возражение, что благодать умножается тогда, когда люди пребывают во грехе. "(Vincent p. 65); "What inference then shall we draw, i.e. Romans 5:20)? Union with Christ, being the only source of holiness, cannot be the source of sin. . To argue from mercy to liberty, is the devil’s logic. i.e., be more conspicuously displayed. 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. ‘Then,’ in view of chap. 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11) и является самым категоричным греческим отрицанием, содержащим оттенок негодования по поводу того, что кому-то предыдущая фраза может показаться правильной. A man may as truly say, the sea burns, or fire cools, as that certainty of salvation breeds security and looseness. Romans 5:18-19 Commentary. He did so by supposing that faith INCLUDES such observances. Shall we continue in sin, that grace may abound? In the opening remarks on the foregoing chapter it was stated that the second great Head of the apostle's subject, the Fruits of Justification in Privilege and in Life, extended over three chapters-the sixth, seventh, and eighth. 1. Against this objection, mistake, or calumny, he puts in a caveat, chap. Scripture: Romans 6:5–10. 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. 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. The apostle rejects such an inference with the greatest detestation and abhorrence, saying, God forbid, &c.. As if he had said, "Oh vile abuse of the most excellent thing in the world! As he sat, he heard children playing a game and they called out to each other these words: “Take up and read! Romans 6:1 King James Version (KJV) 6 What shall we say then? The question is first asked generally. - This is a mode of presenting an objection. 1.What’ say—This question simply introduces the argument like the opening questions of chapters 3 and 4. Romans 5:4-5 Commentary. 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. In the first eleven verses of the preceding chapter the Privileges of the Justified are handled, the remaining verses being a digression. But to the Christian this is impossible. In this sense they are now consecrated by the use of centuries, and any other phrases substituted for them, though gaining perhaps somewhat in precision, would only seem poor and cold. and shall we make that a plea to extenuate our guilt? Romans 3:5. ἐπιμένωμεν, ‘must we think that we may persist,’—the deliberative subjunctive. 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. 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. Никак Буквально «да не будет этого никогда!» В посланиях Павла это выражение встречается 14 раз (10 раз в Рим. The one might be described as the juridical, the other as the mystical, theory of salvation. [4] The Encyclopedia Brittanica, Vol. 2 By no means! holiness through God’s grace is eternal life. is the only admissible one. Such being the case, he shows, Romans 6:8-11, that as Christ's death on account of sin was for once, never to be repeated, and his life, a life devoted to God; So our separation from sin is final, and our life a life consecrated to God. That of the Alex. This commentary was prepared for Kairos Publications in Buenos Aires. It need not therefore be concluded from this then that the apostle is now passing from the principle to its consequences. [Note: B. Kaye, The Argument of Romans with Special Reference to Chapter6, p14.] "What shall we say then? Romans 6:4-5 Commentary. In this sense they are now consecrated by the use of centuries, and any other phrases substituted for them, though gaining perhaps somewhat in precision, would only seem poor and cold. Visit our library of inductive Bible studies for more in depth inductive studies on this and other books of the Bible you can use in your small group. 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. 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. 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. 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