romans 6:1 commentary
In Romans 6:1-14 we learned that we should not offer the parts of our bodies as instruments of unrighteousness because it is inconsistent with who we are now as those who have died to sin with Christ and resurrected to new life with him. The meaning of this question: What shall we say then? Romans 6:1. ; What inference then shall we draw, i.e., from the relations of sin and grace expounded in Romans 5:20 f.? 6:9-11а; 1Тим. Shall we continue to live in sin, that grace may the more abound? 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 that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? "What shall we say then"-"Then what shall we conclude" (Gspd); "A transition-expression and a debater"s phrase. Why in the world does our text begin with Romans 6:1b instead of Romans 6:1 in its entirety? The new Life of the believer falls now to be opened up. In that case he would have said directly: "Shall we then continue"...? 2. 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. 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. Romans 3:5; Romans 4:1; Romans 7:7; Romans 8:31; Romans 9:14; Romans 9:30). Shall we continue in sin, [ epimenoumen (Greek #1961)]. Or do you not know that as many of us â¦ Comp Romans 11:22 f.; Colossians 1:23; 1 Timothy 4:16; Acts 13:43; Xen. “A transition-expression and a debater's phrase” (Morison). It is thus indisputable that the doctrine which the apostle has been all along teaching and elaborately proving in this Epistle is that of a purely gratuitous justification. Oct 15, 2000. Paul in this discussion turns his back on sin. This question simply introduces the argument like the opening questions of chapters 3 and 4. Sin as either an internal mental state, or an external habit or course of action. 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. What shall we say then? As the gospel reveals the only effectual method of justification, so also it alone can secure the sanctification of men. Он обсуждает, в частности, вопросы освящения, которое представляет собой реальную праведность, производимую Богом в верующем человеке. Biblical Commentary (Bible study) Romans 6:1-11 EXEGESIS: ROMANS 6:1-4. John Piper 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. 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. ÏÎ¿á½¶ being those who have accepted the Divine invitation. Romans 5:8-9 Commentary. Romans 6:1-3. 2 By no means! Albert Barnes' Notes on the Whole Bible. 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. Scripture: Romans 6:1â14. (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? Take up and read!âb. (See Excursus G: On the Doctrine of Union with Christ.). An objection supposed, as if the doctrine of the gospel did countenance licentiousness, and encourage any sin, or to continue in sin. This he does, not only to instruct the Christians, and to prevent their mistakes, but also to wipe away a calumny industriously spread, as if, in asserting justification by grace without works, he had taught that we are under no obligation to obedience, chap. It is a calculation: the more sins committed, the more material will grace find on which to display itself.— ᾿επιμένειν, to continue, persevere, in a state to which a decisive circumstance ought to have put an end. Not to âserve sin,â in Romans 6:6, is its true explanation. Romans 6:1-3 Commentary. 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. 1Кор. The only well-supported reading is in the subjunctive mood [ epimenoomen (Greek #1961)] - 'May we,' or, more idiomatically, 'Are we to continue in sin?' And they apply that to the time to come which the apostle only uttered of the time past. It never seems to strike such advocates as inconsistent that the meaning of the word "alone" cannot be so restricted. For this there is no ground. 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! (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. 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. 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. 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. i.e., be more conspicuously displayed. 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. Dead to sin he is, in theory and principle, 'The sin. 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