Sin as either an internal mental state, or an external habit or course of action. Earl L. Henn (1934-1997) The connecting-link which unites them is faith. The second of the two meanings of ἐπιμένωμεν, should we continue? But he answers it with an indignant negative. Romans 3:31 and handlesthe point at large. Observe with what abhorrency and indignation such a doctrine and proposition is rejected by our apostle. Their allegations were not based upon anything that Paul taught, but upon a perverted view of it, a fact made clear in this chapter. (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? Shall we continue in sin that grace may abound? The man, who has obtained grace, may turn himself hither or thither. justification by faith is not simply a legal matter between me and God; it is a living relationship." 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. 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. 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. (Witham). What shall we say then? (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. This part of Romans deals with how to live the Christian life with sanctification. 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. The Doctrine of Justification by Christ, shewn to be a Doctrine of Godliness. 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. Он уже касался вопроса о том, что, проповедуя оправдание, основанное исключительно на благодати Божией, он якобы потворствует людскому греху (ср. That it was brought against the apostles, we know from Romans 3:8; and we gather from Galatians 5:13; 1 Peter 2:16, and Jude 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. There is no necessity for the introduction of an objector. But he soon returns to the root-ideas of his own system. grace Grace (imparted). The meaning of this question: What shall we say then? . To argue from mercy to liberty, is the devil’s logic. 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. If account is taken of the meaning of the whole previous part, and of the calumnious accusation already expressed Romans 3:8, it will rather be concluded that the question bears on the whole doctrine of justification by grace, chaps. Romans 5:12-13 Commentary. Ибо по какой причине Он служит погибели нечестивых, по той же самой будет воскресением для набожных. Paul had just said that grace super-abounded where sin increased ( Romans 5:20). What shall we say then? The only well-supported reading is in the subjunctive mood [ epimenoomen (Greek #1961)] - 'May we,' or, more idiomatically, 'Are we to continue in sin?' . . Against this objection, mistake, or calumny, he puts in a caveat, chap. 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. Ибо знаем мы: ни к чему так не склонна наша плоть, как к тому, чтобы потворствовать себе под любым предлогом. The General Bearing of Gratuitous Justification on a Holy Life (Romans 6:1-2). Greek, It may not be; Note, Romans 3:4.The expression is a strong denial of what is implied in the objection in Romans 6:1.. How shall we? 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. Romans 3:5; Romans 4:1; Romans 7:7; Romans 8:31; Romans 9:14; Romans 9:30). 1.What then shall we say? The apostle Jude speaks, Jude 1:4, of some that made this ill improvement of the grace of God. 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. is the only admissible one. These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct. This, no doubt, is mystical language. Another anticipation; this Epistle abounds therewith. This chapter begins with one of them. 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. 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). Shall we continue] Quasi dicat, that were most unreasonable, and to an ingenuous nature, impossible. 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. "(Vincent p. 65); "What inference then shall we draw, i.e. God forbid - By no means. is arbitrary and superfluous. it involves an actual identification with the Redeemer Himself. Shall we continue in sin, that grace may abound? de cor. (6:1–8:39). iii. Shall we continue in sin, that grace may abound? Romans 6:1-3 Commentary. (τι ουν ερουμεν — ti oun eroumeṅ). 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. The objection refers to what the apostle had said in Romans 5:20. 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. Nov 5, 2000. from the relations of sin and grace expounded in ?" The doctrine of justification by faith is scriptural; but the perversion of this to mean justification by faith ALONE is to be rejected. Romans 6:6-7 Commentary. He literally eradicates and annihilates this silly Satanic argument, setting out with a flat denial. “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. N.T. I saw a lovely field with not a single blemish on the virgin snow. i.e., be more conspicuously displayed. Shall we continue in sin, that grace may 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. In this passage the continuing in sin is set before us; in the 15th verse, the going back to sin, which had been overcome. See the introductory notes to this chapter. This wrong inference is a standing objection to the gospel, urged by those who have not felt its power. Bible Commentary for Romans 6:1. Lightfoot suggests “the sin” and “the grace” just referred to. Romans 3:5. ἐπιμένωμεν, ‘must we think that we may persist,’—the deliberative subjunctive. 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. b.). 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 The righteous God requires that representatives of his kingdom on earth BE righteous. 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! Shall we continue in sin? SHALL WE CONTINUE IN SIN, THAT GRACE MAY ABOUND? 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. He puts and rejects the same objection as before. shall we join with the objectors, and say as they do? "I like committing crimes. The centre of all, faith, embracing that righteousness Romans 3:22 5. [Are we to continue (‘Must we think that we may persist,” in other words] “May we persist”) in (our natural state and commission of) sin, that (God’s) grace may be multiplied (ch. Romans 6:4-5 Commentary. Romans 5:16-17 Commentary. 14, 7 : ἐπιμένειν τῷ μὴ ἀδικεῖν. Romans 6:1-2 To receive salvation, a Christian must now live a life of obedience to the law of God. Chapter six begins a major section of Romans (6-8). (1) He passes now to another benefit of Christ, which is called sanctification or regeneration. 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." Why in the world does our text begin with Romans 6:1b instead of Romans 6:1 in its entirety? (3-4) The illustration of the believer’s death to sin: baptism. 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. Romans 5 Romans 7 ... Advance your knowledge of Scripture with this resource library of over 40 reference books, including commentaries and Study Bible notes. 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. Shall we continue to live in sin, that grace may the more abound? In Romans 6:1-11, the apostle shows how unfounded is the objection, that gratuitous justification leads to the indulgence of sin. Should we continue in sin, that grace may abound?". "", "I like committing crimes. Romans 5:8-9 Commentary. that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? Romans 5:1. Sinclair Ferguson Feb 4, 2014 166 Shares Sermon. What shall we say then? Shall we continue in sin, that grace may abound? 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? Read Introduction to Romans . Paul probably posed the question to draw out the implications of God"s grace. 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. 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. ], ". 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. 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. and shall we make that a plea to extenuate our guilt? This question simply introduces the argument like the opening questions of chapters 3 and 4. 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. Romans 6:1, ESV: "What shall we say then?Are we to continue in sin that grace may abound?" So εἴπωμεν ἢ σιγῶμεν, Eur. “A transition-expression and a debater's phrase” (Morison). Try it for 30 days FREE. The new Life of the believer falls now to be opened up. This, it will be observed, is a marked characteristic of our apostle's style in this Epistle-to mark sudden transitions to a new branch of his subject, as a mode of putting and answering questions, or a way of calling attention to some important statement (cf. And they apply that to the time to come which the apostle only uttered of the time past. Paul's obvious reference here to Romans 5:20 shows that no new subject is being introduced. 6:9-11а; 1Тим. In my opinion, the Best All-Around commentary on Romans is the second edition of Douglas Moo’s 1996 commentary on Romans in the New International Commentary on the New Testament (Eerdmans, 2018). But Paul sees the possible perversion of this glorious grace. Scripture: Romans 6:5–10. The one might be described as the juridical, the other as the mystical, theory of salvation. [7] Encyclopedia Brittanica, Vol. 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. 2 By no means! 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. 1. Excursus G: On the Doctrine of Union with Christ. Ибо, поелику уму человеческому παραδοξωτατον все, что проповедуется о Христе, не должно казаться необычным, если, услышав об оправдании по вере, плоть претыкается о столькие подводные камни. Romans 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised … the similar phrase in chap. 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. We who died to sin, how could we live in holiness through God’s grace is eternal life. [4] The Encyclopedia Brittanica, Vol. [3] Joseph S. Exell, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1963), p. 443. 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. 1Кор. 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. Moreover, there is the glaring fact that the scriptures nowhere either affirm or even imply that faith includes the keeping of the commandments. 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