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. 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. The bearing of justification by grace upon a holy life. (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. Shall we continue in sin, that grace may abound? Then I came back to the kids, and I said, “Now, children, I want you to follow in my footsteps. In Romans 6:5-7, he shows that such is the nature of union with Christ, that it is impossible for any one to share the benefits of his death, without being conformed to his life. 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. What shall we say; in view of the foregoing truths, and especially the fact that where sin abounded, grace did much more abound. The General Bearing of Gratuitous Justification on a Holy Life (Romans 6:1-2). Sin as either an internal mental state, or an external habit or course of action. 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. Scripture: Romans 6:5–10. He literally eradicates and annihilates this silly Satanic argument, setting out with a flat denial. Furthermore, if Paul had actually taught what some of the advocates of Luther's theory teach, their slanders would have been truth! "What shall we say then? 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 most common, the most plausible, and yet the most unfounded objection to the doctrine of justification by faith, is, that it allows men to live in sin that grace may abound. "Faith only" as a basis of salvation is antinomianism; and a whole dictionary of sectarian movements followed in the wake of Luther's teaching, many of them denying basic morality. Thus this passages teaches us that we are to “work out our own salvation with fear and tre… Romans … Proceeding in the same line of argument, and without so much as getting his breath (Paul knew nothing of chapter divisions), Paul poured out a few paragraphs that explode completely any interpretation of his doctrine of justification by faith, as a justification that came without submission to the ordinance of baptism. God forbid, that such a direct blasphemy against the holy doctrine of our Saviour should be maintined by any professor. 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. Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. What shall we say then? Romans 6:1-2 To receive salvation, a Christian must now live a life of obedience to the law of God. Faith in Christ, and especially in the death of Christ, is the instrument of justification. The righteous God requires that representatives of his kingdom on earth BE righteous. 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. 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. As however the “what shall we say then?” inquires after a maxim in some sort of way to be inferred, the deliberative “shall we continue, etc?.” could at once follow directly, without any need for supplying before it a repeated ἐροῦμεν, or ΄ὴ ἐροῦ΄εν ὅτι, and for taking ἐπι΄ένω΄εν in a hortatory sense (van Hengel, Hofmann). understood before the second question. How then could Martin Luther have rationalized his position that salvation is procured without such things? Ибо по какой причине Он служит погибели нечестивых, по той же самой будет воскресением для набожных. ], "God will forgive; that is his "business. Or do you not know that as many of us … it has not been explicitly in the argument at all. and of the Greco-Lats., ἐπιμένωμεν, that we should continue! This part of Romans deals with how to live the Christian life with sanctification. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it. 14, 7 : ἐπιμένειν τῷ μὴ ἀδικεῖν. ... “Shall we continue in sin so that [unearned] favor may increase?” (6:1) Paul’s teaching about divine favor, as he mentioned previously (3:8), had been misrepresented as promoting lawlessness. Он уже касался вопроса о том, что, проповедуя оправдание, основанное исключительно на благодати Божией, он якобы потворствует людскому греху (ср. W. H. Auden voiced similar sentiments. shall we join with the objectors, and say as they do? Romans 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, Romans 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, Romans 6:21-23 The end and wages of sin is death; but the fruit of. it involves an actual identification with the Redeemer Himself. (See Excursus G: On the Doctrine of Union with Christ.). Paul's obvious reference here to Romans 5:20 shows that no new subject is being introduced. 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. And they apply that to the time to come which the apostle only uttered of the time past. But this reading, in the future tense, has hardly any support [and has been occasioned, no doubt, as Fritzsche and Meyer suggest, by the immediately preceding future, eroumen (Greek #2046) ... epimenoumen (Greek #1961)]. Greeting 1:1-7. v1 From Paul. Shall we continue in sin that grace may abound? (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. Romans 6:6-7 Commentary. What then shall we say?—the introduction of a difficulty or objection arising out of the preceding argument, and referring to ch. Sins there will be, ah yes; but repentance and prayer are the banisters on either side of the bridge of life; and these will preserve the true Christian through the temptations of life unto eternal glory. Excursus G: On the Doctrine of Union with Christ. ver. Romans 6:1 What shall we say then? 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. . Hofmann takes it in the first of these two senses as a mutual exhortation, and with this view supplies a new: Shall we say? 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. The doctrine of justification by faith is scriptural; but the perversion of this to mean justification by faith ALONE is to be rejected. 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. 65-66); "The practice of sin as a habit (present tense) is here raised." 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. 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. Он обсуждает, в частности, вопросы освящения, которое представляет собой реальную праведность, производимую Богом в верующем человеке. What shall we say then? Paul had just said that grace super-abounded where sin increased ( Romans 5:20). 1-5. 7.) The question was one sure to be asked by some one; Paul recognises it as a natural question in view of his doctrine, and asks it himself. A man may as truly say, the sea burns, or fire cools, as that certainty of salvation breeds security and looseness. 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. ἐπιμένειν τῇ ἁμαρτ., to continue in sin, not to cease from it. Scripture: Romans 6:11–14. Romans 6:1.— The Apostle having now proved, by three distinct arguments, that both Gentiles and Jews can be pardoned, and made partakers of the privileges and blessings of the kingdom of God under the Messiah, no otherwise than by the grace of God, through faith alone; he next proceeds, in proper order, to shew the obligations that both Gentiles and Jews were under to a life of holiness in this their new state, and the means and advantages which they enjoyed for that purpose. 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! He had then only in strong terms denied and renounced it: here he removes the very foundation thereof. So I want you to run around that ci… Romans 5:8-9 Commentary. What, etc. is the only admissible one. The necessity of this line of admonition arose from a paragraph Paul had just finished at the conclusion of the last chapter. Romans 6:1-10 New International Version (NIV) Dead to Sin, Alive in Christ 6 What shall we say, then? See introduction to this chapter, above. They are taken to express the highest conceivable degree of attachment and devotion. Shall we continue] Quasi dicat, that were most unreasonable, and to an ingenuous nature, impossible. ". iii. 1What shall we say then? What! What shall we say then? The centre of all, faith, embracing that righteousness Romans 3:22 5. where sin abounded, grace did much more abound. "What shall we say then"-"Then what shall we conclude" (Gspd); "A transition-expression and a debater"s phrase. Introduction 1:1-17. He did so by supposing that faith INCLUDES such observances. The following conjunction: that, corresponds well with this deliberative meaning. 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. Sometimes the editorial decisions of the Lectionary committees astound me. Romans 5:20. 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. Ибо тогда мы еще больше почувствуем (Благодать Божию), что нет ничего ее желаннее. So better here, persist. The overwhelming conviction registered here is that all of God's commandments are righteousness, and that none on them may be bypassed with impunity. So better here, persist. 1 What shall we say then? That grace may abound? 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. With ἐπιμένωμεν κ. τ. λ(1377) Paul proposes to himself, as a possible inference from what he had just said “de pleonasmo gratiae” (Bengel), the problem, whose solution in the negative was now to be his further theme—a theme in itself of so decisive an importance, that it does not require the assumption of a Jewish-Christian church (Mangold) to make it intelligible. Shall we continue in sin, that grace may 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. Some of Paul's hearers and readers had concluded that as long as a Christian had faith it made no difference at all what kind of life he lived, such a position arising from a misunderstanding of justification by faith, which they had understood to be "faith only," just as some still misunderstand it. His original commentary quickly became a standard reference on Paul’s longest and most important… Faith in Christ, and especially in the death of Christ, is the instrument of justification. Romans 6:1 Parallel Verses [⇓ See commentary ⇓] Romans 6:1, NIV: "What shall we say, then?Shall we go on sinning so that grace may increase?" In Romans 6:1, the apostle presents the objection. Bible Commentary for Romans 6:1. Carried a degree further. is it right to commit sin on such an account? He puts and rejects the same objection as before. 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. But he answers it with an indignant negative. 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. The new Life of the believer falls now to be opened up. Neither can it be inferred from the fact that he accepts of sinners on the ground of the merit of Christ, instead of their own, (which is one way in which grace abounds,) that they may sin without restraint. “Buried with him,” means buried like him, or in like manner; and so “crucified with him,” in Romans 6:6, is the same: συν prefixed to verbs, has clearly this meaning. 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. John Piper See Acts 10:48. — That is, what conclusion are we to draw from the doctrine previously taught? (τι ουν ερουμεν — ti oun eroumeṅ). Vv. 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. It never seems to strike such advocates as inconsistent that the meaning of the word "alone" cannot be so restricted. Romans 5:20)? [Note: B. Kaye, The Argument of Romans with Special Reference to Chapter6, p14.] [3] Joseph S. Exell, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1963), p. 443. What shall we say then? iii. ... - 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? God likes forgiving them. Хотя он идет и дальше, приводя возражение, что благодать умножается тогда, когда люди пребывают во грехе. Romans 6, Adam Clarke Commentary, One of over 110 Bible commentaries freely available, this commentary is one of the most respected interdenominational commentaries ever written. He does not explain away the free grace of the gospel, but he shows that connexion between … It is no fair inference from the fact that God has brought so much good out of the fall and sinfulness of men, that they may continue in sin. Other devices of separation have also been employed as, for example, when that same author declared that: From all of the explaining, and readjusting, and hesitation that marks the works of people as they are about to engage upon an interpretation of this chapter, and from all of their efforts to disengage it from the preceding chapters, one is truly led into a state of wonderment about what so troubles the commentators at this point; but the mystery is not far to seek. Romans 5:1. This chapter begins with one of them. 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. He knew his life of sin and rebellion against God left him empty and feeling dead; but he just couldn’t find the strength to make a final, real decision for Jesus Christ. (Chap. In the first eleven verses of the preceding chapter the Privileges of the Justified are handled, the remaining verses being a digression. Sinclair Ferguson Feb 4, 2014 166 Shares Sermon. "I like committing crimes. Another popular argument alleged to support Luther's "faith only" theory is premised upon certain slanders of Paul's teaching, principally that in which his enemies were suggesting that they should sin the more that grace should abound the more (Romans 3:8; 6:1). and shall we make that a plea to extenuate our guilt? Romans 6:4-5 Commentary. Romans Commentary, Romans 6:1-8:39. Another anticipation; this Epistle abounds therewith. 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. What! Observe with what abhorrency and indignation such a doctrine and proposition is rejected by our apostle. For the seal of holiness has already been impressed on their inner and outer life by the manner of their justification. If it is truly by faith "alone" that people are saved, of course, morality, being something other than faith, is also unnecessary! Wesley's Notes for Romans 6:1. § 464, and note on ch. Romans 5:4-5 Commentary. 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. Examine Romans 5:20-21. Romans 6:1-23. 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. Union with Christ, being the only source of holiness, cannot be the source of 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. Commentary Critical and Explanatory on the Whole Bible Romans 6:1-11. I saw a lovely field with not a single blemish on the virgin snow. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it. But he soon returns to the root-ideas of his own system. This commentary was prepared for Kairos Publications in Buenos Aires. 1 What shall we say then? (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. It is so preposterous in the eyes of an enlightened believer, that Paul deals with it rather by exclamations at its absurdity, than with logical arguments. ", From the Scriptures it is clear that people have tried to justify sin on "religious grounds" in the past. In the words, observe, 1. [Note: Wiersbe, 1:531.]. (Romans 6:1). The objection Paul was about to answer here was founded upon allegations based upon a perverted understanding of justification by faith. 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. Really the world is admirably arranged. God forbid! 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." is arbitrary and superfluous. In the summer of 386, a young man wept in the backyard of a friend. Romans 5:20-21 Commentary. (3-4) The illustration of the believer’s death to sin: baptism. What shall we say then? 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. Shall we continue in sin? - acting on the detestable principle, 'The more sin, the more scope for grace to pardon it.' Besides, some people would like to have an excuse to indulge in sin. One expression of this view is Voltaire"s famous statement, "God will forgive; that is his "business."" The one might be described as the juridical, the other as the mystical, theory of salvation. 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. The word translated "believed on" has exactly the same meaning as the word of which Martin Luther said that this "alone" procures salvation; but it did not for those rulers mentioned by John. Shall we continue in sin? Not to “serve sin,” in Romans 6:6, is its true explanation. 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. Romans 5:10-11 Commentary. Однако же следует смириться с этим, и Христа не следует подавлять потому, что для многих Он стал камнем преткновения и скалой соблазна. 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Consequence shall we join with the Redeemer himself # Rom 3:7|,8 founded upon allegations based upon a understanding. Then could Martin Luther have rationalized his position that salvation is procured without things. Раз ( 10 раз в Рим Ferguson Feb 4, 2014 166 Shares.! Sees the possible perversion of this to mean justification by faith alone is to be opened up church. In its entirety expound this objection arises from ignorance of the righteousness of God '' s grace eternal...