Romans 6:1
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?

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

New King James Version
What shall we say then? 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?

NASB 1995
What shall we say then? Are we to continue in sin so that grace may increase?

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

Amplified Bible
What shall we say [to all this]? Should we continue in sin and practice sin as a habit so that [God’s gift of] grace may increase and overflow?

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

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

American Standard Version
What shall we say then? Shall 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?

Contemporary English Version
What should we say? Should we keep on sinning, so that God's gift of undeserved grace will show up even better?

Douay-Rheims Bible
WHAT shall we say, then? shall 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?

Good News Translation
What shall we say, then? Should we continue to live in sin so that God's grace will increase?

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

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

Literal Standard Version
What, then, will we say? Will we continue in sin that grace may abound?

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?

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?

Additional Translations ...
Context
Dead to Sin, Alive to God
1What then shall we say? Shall we continue in sin so that grace may increase? 2Certainly not! 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 came in 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? Certainly not!


Treasury of Scripture

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

What.

Romans 3:5
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

Shall.

Romans 6:15
What then? shall we sin, because we are not under the law, but under grace? God forbid.

Romans 2:4
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

Romans 3:5-8,31
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) …









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).

Parallel Commentaries ...


Greek
What
Τί (Ti)
Interrogative / Indefinite Pronoun - Accusative Neuter Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

then
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

shall we say?
ἐροῦμεν (eroumen)
Verb - Future Indicative Active - 1st Person Plural
Strong's 2046: Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.

Shall we continue
ἐπιμένωμεν (epimenōmen)
Verb - Present Subjunctive Active - 1st Person Plural
Strong's 1961: (a) I remain, tarry, (b) I remain in, persist in. From epi and meno; to stay over, i.e. Remain.

in sin
ἁμαρτίᾳ (hamartia)
Noun - Dative Feminine Singular
Strong's 266: From hamartano; a sin.

so that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

grace
χάρις (charis)
Noun - Nominative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.

may increase?
πλεονάσῃ (pleonasē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's 4121: From pleion; to do, make or be more, i.e. Increase; by extension, to superabound.


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