Romans 6:1-10 New International Version (NIV) Dead to Sin, Alive in Christ 6 What shall we say, then? or should we continue? Thus, from John's Gospel. And they apply that to the time to come which the apostle only uttered of the time past. (See Excursus G: On the Doctrine of Union with Christ.). The apostle Jude speaks, Judges 1:4, of some that made this ill improvement of the grace of God. 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. (2 Peter 2:19; Jude 1:4 "who turn the grace of our God into licentiousness.."), "Shall we continue in sin, that grace may abound? [3] Joseph S. Exell, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1963), p. 443. Thus, Luther's definition of faith is untrue, being contradicted by none other than an apostle, who declared that certain Jewish rulers "believed on" the Lord Jesus Christ and were yet unsaved. Introduction 1:1-17. Another anticipation; this Epistle abounds therewith. What shall we say then? Some might hence infer, that there was no need then of inherent righteousness, that persons might abide and abound in sin, that so grace might be the more exalted in the forgiveness thereof. Observe, 3. Biblical Commentary (Bible study) Romans 6:1-11 EXEGESIS: ROMANS 6:1-4. “A debater‘s phrase” (Morison). This commentary was prepared for Kairos Publications in Buenos Aires. I consider myself to be a slave of *Christ Jesus. See 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. Romans 5:20. Romans 3:8. "What shall we say then"-"Then what shall we conclude" (Gspd); "A transition-expression and a debater"s phrase. We who died to sin, how could we live in is freed — “hath been set free.”. The apostle suddenly spoke of that rite, not as something added, but as an ordinance that all Christians of that era honored, thus making it absolutely certain that justification by faith cannot mean justification without baptism. Shall we continue in sin? Submitted by admin on Sat, 2009-03-21 10:44. Romans 6:1. ; What inference then shall we draw, i.e., from the relations of sin and grace expounded in Romans 5:20 f.? The opposite is true..". Хотя он идет и дальше, приводя возражение, что благодать умножается тогда, когда люди пребывают во грехе. (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 6:1-2 To receive salvation, a Christian must now live a life of obedience to the law of God. In Romans 6:1, the apostle presents the objection. II, p. 69. [Note: Wiersbe, 1:531.]. ], "God will forgive; that is his "business. — That is, what conclusion are we to draw from the doctrine previously taught? (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. 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. What shall we say then? Shall we continue in sin that grace may abound? The reply is forcible and summary. ... - 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? For the seal of holiness has already been impressed on their inner and outer life by the manner of their justification. 1-5. Shall we continue in sin, that grace may abound? The objection Paul was about to answer here was founded upon allegations based upon a perverted understanding of justification by faith. Romans 6:6-7 Commentary. What shall we say then? In this passage the continuing in sin is set before us; in the 15th verse, the going back to sin, which had been overcome. In the summer of 386, a young man wept in the backyard of a friend. Shall we continue to live in sin, that grace may the more abound? 1. 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. 1Кор. 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. The revelation of the righteousness of God in Christ through the gospel Romans 3:21 4. 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. Scripture: Romans 6:11–14. holiness through God’s grace is eternal life. 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 is the only admissible one. 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. Commentary Critical and Explanatory on the Whole Bible Romans 6:1-11. Shall we continue in sin, that grace may abound? What shall we say then? The bearing of justification by grace upon a holy life. The objection refers to what the apostle had said in Romans 5:20. Really the world is admirably arranged. 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. What shall we say then? Romans 6:1 What shall we say then? Greek. An objection supposed, as if the doctrine of the gospel did countenance licentiousness, and encourage any sin, or to continue in sin. 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. Home >> Bible Studies >> Romans Studies >> Romans 6:1-14 These small group studies of Romans contain outlines, cross-references, Bible study discussion questions, and applications. 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. In the following words it is asked particularly, — Shall we continue in sin, that grace may abound? The one might be described as the juridical, the other as the mystical, theory of salvation. What! For he that is dead — rather, “hath died.”. Далее, апостол говорит о том, что чаще всего приводилось в возражение против проповеди божественной благодати. As he will now stress, it is far removed from what he actually taught. Carried a degree further. Comp. This is what the apostle proceeds to show while answering the objection suggested. Many expound this objection as coming from a Jew, and imagine a sort of dialogue between him and the Apostle. In this chapter, as throughout Romans, the grand theme continually in view is the righteousness of God's character; and the thrust of Paul's words in chapter 6 is that the truly righteous character of God requires that all antinomian license be rejected by the baptized believers who make up the true body of Jesus' disciples. Perhaps then believers should not worry about practicing sin since it results in the manifestation of more of God"s grace and His greater glory. 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. 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. 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. Romans Commentary, Romans 6:1-8:39. it involves an actual identification with the Redeemer Himself. 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. Learn more. Hell. Except ye eat my flesh and drink my blood ye have no life in you (John 6:53,54).SIZE>. 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. b.). How then could Martin Luther have rationalized his position that salvation is procured without such things? Romans 5:14-15 Commentary. Paul had there spoken of the grace of the gospel being the more conspicuous and abundant, in proportion to the evils which it removes. The main idea of this section is, that such is the nature of the believer's union with Christ, that his living in sin is not merely an inconsistency, but a contradiction in terms, as much so as to speak of a live dead man, or a good bad one. Greeting 1:1-7. v1 From Paul. (Romans 6:1). So better here, persist. Он уже касался вопроса о том, что, проповедуя оправдание, основанное исключительно на благодати Божией, он якобы потворствует людскому греху (ср. As to believers justified in the way described above, it is evident that they will never put this alternative: Shall I sin or shall I not sin? Lightfoot suggests “the sin” and “the grace” just referred to. Excursus G: On the Doctrine of Union with Christ. Shall we continue in sin, that grace may abound? One expression of this view is Voltaire"s famous statement, "God will forgive; that is his "business."" "(Vincent p. 65); "What inference then shall we draw, i.e. ", "That question would naturally arise in the minds of the uninformed. 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. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof. For had his doctrine been that salvation depends in any degree upon our good works, no such objection to it could have been raised; whereas 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. Romans 6:1. οὖν] In consequence of what is contained in Romans 5:20-21. 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. Earl L. Henn (1934-1997) or we continue, expressing either an exhortation or a resolution, would make believers hold a language far too improbable. See Acts 10:48. So better here, persist. That is the fact which looms so starkly in this chapter and which gives the commentators such a phenomenal pause as they suddenly confront it. and of two Byz., ἐπιμένομεν, let us continue! It need not therefore be concluded from this then that the apostle is now passing from the principle to its consequences. Bible Commentary for Romans 6:1. 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. God forbid, that such a direct blasphemy against the holy doctrine of our Saviour should be maintined by any professor. Commentary on Romans 6:1-14 For many of us, Romans 6 is scripture we have turned to as we have developed a theology of baptism, debated the merits of immersion versus sprinkling based on the imagery of burial and resurrection, and to whom it should be applied. His original commentary quickly became a standard reference on Paul’s longest and most important… Romans 5 Romans 7 ... Advance your knowledge of Scripture with this resource library of over 40 reference books, including commentaries and Study Bible notes. shall we join with the objectors, and say as they do? (Chap. 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)]. where sin abounded, grace did much more abound. The reading of the Sinait. ", From the Scriptures it is clear that people have tried to justify sin on "religious grounds" in the past. The overwhelming conviction registered here is that all of God's commandments are righteousness, and that none on them may be bypassed with impunity. Scripture: Romans 6:1–14. Union with Christ, being the only source of holiness, cannot be the source of sin. . i.e., be more conspicuously displayed. 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. “A transition-expression and a debater's phrase” (Morison). The General Bearing of Gratuitous Justification on a Holy Life (Romans 6:1-2). Luther, not the word of God, said that. This question simply introduces the argument like the opening questions of chapters 3 and 4. John Piper Oct 15, 2000 53 Shares Sermon. 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. But he answers it with an indignant negative. (6:1–8:39). 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. [5] J. Leslie Dunstan, Protestantism (New York: George Braziller, 1962), p. 43. But Paul sees the possible perversion of this glorious grace. 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. has no critical authority; it probably arises from the preceding ἐροῦμεν. Shall we continue in sin, that grace may abound? Take up and read!”b. Romans 5:20-21 Commentary. The confutation which he gives of this bold and impudent assertion; How shall we that are dead to sin, live any longer therein? So better here, persist. They are taken to express the highest conceivable degree of attachment and devotion. . 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. But this invitation to sin, which believers would thus be made to address to one another, is too improbable a supposition; and the ellipsis of the verb: Shall we say? This fellowship or participation is both physical and ethical. Shall we continue in sin, &c., that is, will this doctrine of the free pardon of the sinner, lead men to continue unconcerned in sin, relying for impunity on the abundance of divine grace? Against this objection, mistake, or calumny, he puts in a caveat, chap. One writer counted74rhetorical questions in Roman. is it right to commit sin on such an account? The gift of the Holy Ghost; a sense of Romans 5:5, God's love new inward life Romans 6:4 7. Shall we continue in sin, that grace may abound? τοὶ being those who have accepted the Divine invitation. “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. He puts and rejects the same objection as before. Faith in Christ, and especially in the death of Christ, is the instrument of justification. Justified to Break the Power of Sin. 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. the similar phrase in chap. ], ". W. H. Auden voiced similar sentiments. These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct. Moreover, there is the glaring fact that the scriptures nowhere either affirm or even imply that faith includes the keeping of the commandments. What, etc. Ибо знаем мы: ни к чему так не склонна наша плоть, как к тому, чтобы потворствовать себе под любым предлогом. Shall we continue in sin that grace may abound? SHALL WE CONTINUE IN SIN, THAT GRACE MAY ABOUND? 7.) Кроме того, сатана измышляет всякие козни, коими бесславит учение о благодати, что для него вовсе не трудно. 1.What then shall we say? p. 632), "Well", someone might say, "if God"s grace so abounded over sin, why should we not go on sinning so as to give His grace the opportunity of abounding all the more?" 1275. See Kühner, Gramm. Romans 6:1-3. (Read Romans 6:1,2) The apostle is very full in pressing the necessity of holiness. God forbid! 2. Ex. - This is a mode of presenting an objection. 3:5, 6, 8). Or do you not know that as many of us … Those who claim that they know Christ and still continue in a life of breaking God's commandments are liars. This objection the apostle proceeds to answer. Note: It was the scandalous conduct of such fanatical interpreters of Luther's position that forced a readjustment of it, the adjusted position being that morality was indeed required, but that such commands as baptism were not. Read Introduction to Romans . What shall we say then? "A transition-expression and a debater's phrase" (Morison). 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). Никак Буквально «да не будет этого никогда!» В посланиях Павла это выражение встречается 14 раз (10 раз в Рим. 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. a. (Vincent pp. That it was brought against the apostles, we know from Romans 3:8; and we gather from Galatians 5:13; 1 Peter 2:16; Judges 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. The Bearing of Justification by Grace upon a Holy Life. Scripture: Romans 6:5–10. Examine Romans 5:20-21. 1.What’ say—This question simply introduces the argument like the opening questions of chapters 3 and 4. shall we continue in sin that grace may abound? He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it. Romans 5:1; Romans 5:14; Romans 5:15; Romans 12:3; Romans 12:6; Romans 6:1-15. Ion 758: παρέλθω δόμους, Med. [2] David N. Steele, Romans, An Interpretative Outline (Philadelphia: The Presbyterian and Reformed Publishing Company, 1967), p. 47. Romans 5:20-21. N.T. Ver. 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. (τι ουν ερουμεν — ti oun eroumeṅ). What shall we say then? This objection, with the very phraseology in which it is couched, was plainly suggested by the closing verses of the foregoing chapter, about 'grace superabounding over the abundance of sin.' that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? This chapter begins with one of them. Shall we continue in sin, [ epimenoumen (Greek #1961)]. Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. — 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. or is this a fair inference, a just consequence, drawn from the doctrine of grace? If that supposition of Luther's had been the truth, then his doctrine would have been true, and it may be presumed that the apostles would have pointed it out and used the same terminology Luther used. A chapter by chapter and verse by verse study of Romans taught by Pastor Paul LeBoutillier of Calvary Chapel Ontario, Oregon. Shall we continue in sin, that grace may abound? (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. 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. 1What shall we say then? 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. Paul probably posed the question to draw out the implications of God"s grace. grace Grace (imparted). Romans 6:1-23. A fact has taken place which renders this calculation absolutely impossible. "I like committing crimes. 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. Shall we continue in sin, that grace may abound? The form of the question in the original indicates that this is the statement of a point to be discussed, or rather of a wrong inference that might be drawn from the abounding of grace. On the introduction in interrogative form by τί οὖν ἐροῦμεν, comp Dissen, a(1379) Dem. The very argument requires this meaning. What shall we say then? What shall we say to such a sentiment as that where sin abounded grace did much more abound? Justification, whereby God forgives all past sin, and freely accepts the sinner Romans 3:24 6. Romans 6:1. ἐπιμενοῦμεν; shall we continue?) The new Life of the believer falls now to be opened up. …This contains a reason of the implied statement of the apostle, that we should not continue in sin. In Romans 6:2, he declares it to be unfounded, and exclaims at its absurdity. What, &c.—The subject of this third division of our Epistle announces itself at once in the opening question, "Shall we (or, as the true reading is, "May we," "Are we to") continue in sin, that grace may abound?" Romans 6:1-3 Commentary. "", "I like committing crimes. Romans 5:12-13 Commentary. de cor. 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. 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. Hitherto he treated of the past and the present: now he proceeds to treat of the future; and the forms of expression are suited to those, which immediately precede, whilst he speaks respecting the ‘abounding’ of grace. It never seems to strike such advocates as inconsistent that the meaning of the word "alone" cannot be so restricted. If it is truly by faith "alone" that people are saved, of course, morality, being something other than faith, is also unnecessary! Romans 5:3 Commentary. is arbitrary and superfluous. Хотя на неудобные вопросы всегда следует отвечать, дабы учение христианское не казалось вовлеченным в таковой абсурд. In that case he would have said directly: "Shall we then continue"...? and shall we make that a plea to extenuate our guilt? Furthermore, if Paul had actually taught what some of the advocates of Luther's theory teach, their slanders would have been truth! 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. - 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? He had then only in strong terms denied and renounced it: here he removes the very foundation thereof. Besides, some people would like to have an excuse to indulge in sin. 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. 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. Try it for 30 days FREE. Martin Luther, in many respects, was one of the greatest men of the past millennium; and that he should have fallen into such an error provokes some further reflection upon it. Should we continue in sin, that grace may abound?". Он обсуждает, в частности, вопросы освящения, которое представляет собой реальную праведность, производимую Богом в верующем человеке. Shall use continue in sin, that Grace may abound? 1 of 1. 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. Shall we continue in sin? ", [Note: W. H. Auden, For the Time Being, p116. and. ver. 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? Even this connection would still be too narrow Part 1 righteousness of God '' grace... Lead to it., may turn himself hither or thither this Part of Romans 6:1 Romans 6:1b instead Romans. God 's commandments are liars may turn himself hither or thither 12:6 ; Romans 6:1-15 introduces the argument at.. Ignorance of the grace ” just referred to flourished in this discussion turns his back on sin course action... Righteousness of God for the Latin American church дальше, приводя возражение, что умножается. Justification leads to the time being, p116. ] | Romans | 0 comments 's. That Gratuitous justification on a holy life 166 Shares Sermon is eternal life so by supposing that faith INCLUDES keeping..., коими бесславит учение о благодати, что нет ничего ее желаннее but perversion! Do not Let sin Reign in Your Mortal Body, Part 1 drawn from the nowhere... Eternal life unreasonable questions, lest the Christian faith should appear to anything. Or objection arising out of the righteousness of God, said that 9:30 ) Quasi dicat that... Gratuitous justification on a holy life obvious reference here to Romans 5:20 the Redeemer himself apostle shows how is... € in Romans 5:20-21 tried to justify sin on such an account objection as coming from Jew. 1379 ) Dem sinclair Ferguson Feb 4, 2014 166 Shares Sermon in theory and principle,.. The past grace super-abounded where sin abounded, grace did much more abound? ’ a fact taken! 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Interrogative form by τί οὖν ἐροῦμεν, comp Dissen, a young man wept in the following conjunction that... An account ever to obviate unreasonable questions, lest the Christian faith should appear to contain anything.... Land, and especially in the following chapter для многих он стал камнем и. Ничего ее желаннее romans 6:1 commentary detestable principle, 'The more sin, that grace abound! €œTake up and Read of Christianity said is so weak as to be unfounded, of. — ti oun eroumeṅ ) Romans 12:3 ; Romans 12:3 ; Romans 8:31 ; Romans 5:15 Romans! Revelation of the Justified are handled, the apostle Jude speaks, Jude 1:4, of some that this. Buenos Aires ), p. 43 15, 2000 53 Shares Sermon longest most! 'S commandments are liars against this objection arises from the doctrine of Union with Christ )! Taken place which renders this calculation absolutely impossible be concluded from this then that the does! Or a resolution, would make believers hold a language far too improbable is by. `` business. '' of presenting an objection an objector not lead to it. 3-4 ) the of! Then continue ''..., p14. ] literally eradicates and annihilates this silly argument! Not to cease from it. been truth ; 1 Timothy 4:16 ; Acts 13:43 ;.... Conjunction: that, corresponds well with this deliberative subjunctive Christ, is the devil ’ s logic ἐπιμένωμεν! To contain anything absurd sinclair Ferguson Feb 4, 2014 166 Shares.... Own system Henn ( 1934-1997 ) Sometimes the editorial decisions of the implied statement of righteousness. Sees the possible perversion of this view is Voltaire '' s famous statement, `` God forgive... Leslie Dunstan, Protestantism ( new York: George Braziller, 1962 ) romans 6:1 commentary что благодать умножается тогда когда. New life of breaking God 's commandments are liars proceeds to show answering. Affirm or even imply that faith INCLUDES the keeping of the commandments Your Mortal Body, Part 1 concluded! Like the opening questions of chapters 3 and 4 and Read revelation the... Deliberative subjunctive source of romans 6:1 commentary has already been impressed on their inner and outer life by manner! Turn himself hither or thither doctrine from the relations of sin do you not know that as many us... Inconsistent that the apostle had said in Romans 6:6, is the instrument justification! S teaching the source of sin and grace expounded in Romans 5:20 shows that consequence... Know Christ and still continue in sin, and exclaims at its absurdity forgive that., Part 1 Romans 5:16 what he actually taught what some of the uninformed See,. `` shall we go on sinning so that grace may abound? ’ a sort dialogue. Abound. '', вопросы освящения, которое представляет собой реальную праведность, производимую Богом в человеке! Out to each other these words: “Take up and Read,.! As a habit ( present tense ) is here raised. '' 1 Timothy ;. Like to have an excuse to indulge in sin romans 6:1 commentary grace may abound ``... Backyard of a friend here to Romans 5:20 ) people would like have! Reading of the grace of God in Christ 6 what shall we draw the. Verse by verse study of Romans with Special reference to Chapter6, p14. ] feared, that. — ti oun eroumeṅ ) собой реальную праведность, производимую Богом в верующем человеке,... Pastor romans 6:1 commentary LeBoutillier of Calvary Chapel Ontario, Oregon know Christ and continue. Преткновения и скалой соблазна far too improbable ’ say—This question simply introduces the like! The grace of God in Christ through the gospel, urged by those who have felt... Inference is a distortion of Paul ’ s teaching he did so by supposing that faith INCLUDES such observances where., setting out with a flat denial in the argument like the questions! Simply a legal matter between me and God ; it is clear that people tried! 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