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  • PARALLEL BIBLE - Romans 6:1

    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23




    King James Bible - Romans 6:1

    What shall we say then? Shall we continue in sin, that grace may abound?

    World English Bible

    What shall we say then? Shall we continue in sin, that grace may abound?

    Douay-Rheims - Romans 6:1

    WHAT shall we say, then? shall we continue in sin, that grace may abound?

    Webster's Bible Translation

    What shall we say then? Shall we continue in sin, that grace may abound?

    Greek Textus Receptus

    5101 I-ASN ουν 3767 CONJ ερουμεν 2046 5692 V-FAI-1P επιμενουμεν 1961 5692 V-FAI-1P τη 3588 T-DSF αμαρτια 266 N-DSF ινα 2443 CONJ η 3588 T-NSF χαρις 5485 N-NSF πλεοναση 4121 5661 V-AAS-3S

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Ro 3:5

    SEV Biblia, Chapter 6:1

    ¶ ¿Pues qu diremos? ¿Perseveraremos en el pecado para que la gracia crezca?

    Clarke's Bible Commentary - Romans 6:1

    Verse 1. 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 favour of God.

    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." These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct.

    John Gill's Bible Commentary

    Ver. 1. What shall we say then ? etc..] 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? how shall we answer such an objection? shall we join with the objectors, and say as they do? and shall we continue in sin that grace may abound ? that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? is it right to commit sin on such an account? or is this a fair inference, a just consequence, drawn from the doctrine of grace? 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. 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, Ver. 2. God forbid , etc..] By which he expresses his abhorrence of such a practice, and that this was a consequence which did not follow from the premises, and was far enough from his thoughts, and which he had in the greatest detestation: and he further argues against it by asking, how shall we that are dead to sin, live any longer therein ? There is a death for sin, a death in sin, and a death to sin; the latter is here mentioned, and persons may be said to be dead to sin, both as justified and sanctified: justified persons are dead to sin, inasmuch as that is not imputed to them to condemnation and death; they are discharged from it; it cannot hurt them, or exert its damning power over them; it is crucified, abolished, and made an end of by Christ: sanctified persons are dead to sin; sin is not made their business, it is not their course of life; it is no longer a pleasure to them, but is loathsome and abominable; it is looked upon, not as a friend, but an enemy; it does not reign, it has not the dominion over them; it is subdued in them, and its power weakened; and as to the members of the flesh, and deeds of the body, it is mortified: to live in sin, is to live after the dictates of corrupt nature; and persons may be said to live in it, when they give up themselves to it, are bent upon it; when sin is their life, they delight in it, make it their work and business, and the whole course of their life is sinful: now those who are dead to sin, cannot thus live in it, though sin may live in them; they may fall into sin, and lie in it some time, yet they cannot live in it: living in sin, is not only unbecoming the grace of God revealed in the Gospel, but is contrary to it; it is detestable to gracious minds, yea, it seems impossible they should live in it; which is suggested by this question, how shall we? etc.. The thing is impracticable: for, for a gracious soul to live in sin, would be to die again, to become dead in sin, which cannot be; he that lives and believes in Christ shall never die, spiritually or eternally.

    Matthew Henry Commentary

    Verses 1, 2 - The
    apostle is very full in pressing the necessity of holiness. He doe not explain away the free grace of the gospel, but he shows tha connexion between justification and holiness are inseparable. Let the thought be abhorred, of continuing in sin that grace may abound. Tru believers are dead to sin, therefore they ought not to follow it. N man can at the same time be both dead and alive. He is a fool who desiring to be dead unto sin, thinks he may live in it.

    Greek Textus Receptus

    5101 I-ASN ουν 3767 CONJ ερουμεν 2046 5692 V-FAI-1P επιμενουμεν 1961 5692 V-FAI-1P τη 3588 T-DSF αμαρτια 266 N-DSF ινα 2443 CONJ η 3588 T-NSF χαρις 5485 N-NSF πλεοναση 4121 5661 V-AAS-3S

    Vincent's NT Word Studies

    1. What shall we say then? "A transition-expression and a debater's phrase" (Morison). 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. Shall we continue (epimenwmen). The verb means primarily to remain or abide at or with, as 1 Cor. xvi. 8; Philip. i. 24; and secondarily, to persevere, as Rom. xi. 23; Col. i. 23. So better here, persist.

    Robertson's NT Word Studies

    6:1 {What shall we say qen?} (ti oun eroumen?). "A debater's phrase" (Morison). Yes, and an echo of the rabbinical method of
    question and answer, but also an expression of exultant victory of grace versus Sin. But Paul sees the possible perversion of this glorious grace. {Shall we continue in Sin?} (epimenwmen tei hamartiai?). Present active deliberative subjunctive of epimenw, old verb to tarry as in Ephesus (#1Co 16:8) with locative case. The practice of Sin as a habit (present tense) is here raised. {That grace may abound} (hina h caris pteonasi). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (me genoito) and yet Paul faced it. There are occasionally so-called pietists who actually think that God's pardon gives them liberty to Sin without penalty (cf. the sale of indulgences that stirred Martin Luther).

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23


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