Romans 6:1
Verse (Click for Chapter)
New International Version
What shall we say, then? Shall we go on sinning so that grace may increase?

New Living Translation
Well then, should we keep on sinning so that God can show us more and more of his wonderful grace?

English Standard Version
What shall we say then? Are we to continue in sin that grace may abound?

Berean Study Bible
What then shall we say? Shall we continue in sin so that grace may increase?

Berean Literal Bible
What then will we say? Shall we continue in sin that grace may abound?

New American Standard Bible
What shall we say then? Are we to continue in sin so that grace may increase?

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

Holman Christian Standard Bible
What should we say then? Should we continue in sin so that grace may multiply?

International Standard Version
What should we say, then? Should we go on sinning so that grace may increase?

NET Bible
What shall we say then? Are we to remain in sin so that grace may increase?

New Heart English Bible
What should we say then? Should we continue in sin, that grace may abound?

Aramaic Bible in Plain English
What shall we say, therefore? Shall we remain in sin that grace may abound?

GOD'S WORD® Translation
What should we say then? Should we continue to sin so that God's kindness will increase?

New American Standard 1977
What shall we say then? Are we to continue in sin that grace might increase?

Jubilee Bible 2000
What shall we say then? Shall we continue in sin that grace may abound?

King James 2000 Bible
What shall we say then? Shall we continue in sin, that grace may abound?

American King James Version
What shall we say then? Shall we continue in sin, that grace may abound?

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

Douay-Rheims Bible
WHAT shall we say, then? shall we continue in sin, that grace may abound?

Darby Bible Translation
What then shall we say? Should we continue in sin that grace may abound?

English Revised Version
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?

Weymouth New Testament
To what conclusion, then, shall we come? Are we to persist in sinning in order that the grace extended to us may be the greater?

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

Young's Literal Translation
What, then, shall we say? shall we continue in the sin that the grace may abound?
Study Bible
Dead to Sin, Alive to God
1What then shall we say? Shall we continue in sin so that grace may increase? 2By no means! How can we who died to sin live in it any longer?…
Cross References
Romans 3:5
But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms.

Romans 3:8
Why not say, as some slanderously claim that we say, "Let us do evil that good may result?" Their condemnation is deserved!

Romans 5:20
The Law was given so that the trespass would increase; but where sin increased, grace increased all the more,

Romans 6:15
What then? Shall we sin because we are not under law, but under grace? By no means!
Treasury of Scripture

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

What. See on

Romans 3:5 But if our unrighteousness commend the righteousness of God, what …

Shall.

Romans 6:15 What then? shall we sin, because we are not under the law, but under …

Romans 2:4 Or despise you the riches of his goodness and forbearance and long-suffering…

Romans 3:5-8,31 But if our unrighteousness commend the righteousness of God, what …

Romans 5:20,21 Moreover the law entered, that the offense might abound. But where …

Galatians 5:13 For, brothers, you have been called to liberty; only use not liberty …

1 Peter 2:16 As free, and not using your liberty for a cloak of maliciousness, …

2 Peter 2:18,19 For when they speak great swelling words of vanity, they allure through …

Jude 1:4 For there are certain men crept in unawares, who were before of old …

VI.

(1-5) These considerations might seem to lead to an Antinomian conclusion. If the increase of sin has only led to a larger measure of forgiveness it might be thought well to continue in sin, and so to enhance the measure and glory of forgiving grace. But to the Christian this is impossible. In regard to sin he is, in theory and principle, dead. 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. This fellowship or participation is both physical and ethical.

(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. But he soon returns to the root-ideas of his own system. 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. The one might be described as the juridical, the other as the mystical, theory of salvation. The connecting-link which unites them is faith. Faith in Christ, and especially in the death of Christ, is the instrument of justification. Carried a degree further. it involves an actual identification with the Redeemer Himself. This, no doubt, is mystical language. 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. They are taken to express the highest conceivable degree of attachment and devotion. 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. (See Excursus G: On the Doctrine of Union with Christ.)

Verse 1-8:39. - (7) Moral results to true believers of the revelation to them of the righteousness of God. The righteousness of God having been announced as revealed in the gospel (Romans 1:17), set forth as available for all mankind (Romans 3:21-31), shown to be in accordance with the teaching of the Old Testament (Romans 4:1-25), viewed with regard to the feelings and hopes of believers fell Romans 5:1-11) and to the position of the human race before God (Romans 5:12-21), the necessary moral results of a true apprehension of the doctrine are treated in this section of the Epistle. And first is shown from various points of view - Verse 1-7:6. - (a) The obligation believers of holiness of life. The subject is led up to by meeting certain supposed erroneous conclusions from what has been said in the preceding chapter. It might be said that, if where sin abounded grace did much more abound - if in the obedience of the one Christ all believers are justified - human sin must be a matter of indifference; it cannot nullify the free gift; nay, grace will be even the more enhanced, in that it abounds the more. The apostle rebuts such antinomian conclusions by showing that they imply a total misunderstanding of the doctrine which was supposed to justify them; for that our partaking in the righteousness of God in Christ means our actually partaking in it - our being influenced by it, loving it and following it, not merely our having it imputed to us while we remain aloof from it; that justifying faith in Christ means spiritual union with Christ, a dying with him to sin and a rising with him to a new life, in which sin shall no longer have dominion over us. He refers to our baptism as having this only meaning, and he enforces his argument by three illustrations: firstly, as aforesaid, that of dying and rising again, which is signified in baptism (vers. 1-14); secondly, that of service to a master (vers. 15-23); thirdly, that of the relation of a wife to a husband (Romans 7:1-16). It will be seen, when we come to it, that the third of these illustrations is a carrying out of the same idea, though it is there law, and not sin, that we are said to be emancipated from. Verse 1. - What shall we say then? So St. Paul introduces a difficulty or objection arising out of the preceding argument (cf. Romans 3:5). Shall we continue in sin, that grace may abound? Referring to the whole preceding argument, and especially to the concluding verses (Romans 5:20, 21). What shall we say then?.... 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, CHAPTER 6

Ro 6:1-11. The Bearing of Justification by Grace upon a Holy Life.

1. What, etc.—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. 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. 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.6:1,2 The apostle is very full in pressing the necessity of holiness. He does not explain away the free grace of the gospel, but he shows that connexion between justification and holiness are inseparable. Let the thought be abhorred, of continuing in sin that grace may abound. True believers are dead to sin, therefore they ought not to follow it. No 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.
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