Movatterモバイル変換

Dead to Sin, Alive to God
1Whatthenshall we say?Shall we continuein sinso thatgracemay increase?2Certainly not! How can we who died to sin live in it any longer?…

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) …

AboundConclusionContinueExtendedGraceGreaterIncreaseOrderPersistSinSinningAboundConclusionContinueExtendedGraceGreaterIncreaseOrderPersistSinSinning1.We may not live in sin;
2.for we are dead unto it;
3.as appears by our baptism.
12.Let not sin reign anymore;
18.because we have yielded ourselves to the service of righteousness;
23.and because death is the wages of sin.

What then shall we say?
This rhetorical question introduces a new section in Paul's letter, prompting readers to consider the implications of the preceding arguments. Paul often uses rhetorical questions to engage his audience and provoke thought. This technique is seen throughout his epistles, such as inRomans 3:5 and1 Corinthians 15:35. The question serves as a transition from the discussion of justification by faith to the practical implications of living under grace.

Shall we continue in sin
Paul addresses a potential misunderstanding of grace. The idea that grace could be used as a license to sin was a concern in the early church, as seen inJude 1:4, where some were accused of turning grace into a license for immorality. The cultural context of the Roman church, which included both Jewish and Gentile believers, may have contributed to differing views on sin and grace. The Jewish law emphasized strict adherence to commandments, while Gentile converts might have struggled with leaving behind pagan practices.

so that grace may increase?
This phrase challenges the notion that more sin could lead to more grace, a concept that contradicts the transformative power of grace. Paul emphasizes that grace is not an excuse for sin but a means to overcome it. This connects toRomans 5:20, where Paul states that where sin increased, grace increased all the more. However, the purpose of grace is to lead to righteousness, not to encourage sin. Theologically, this reflects the doctrine of sanctification, where believers are called to live holy lives, as seen in1 Peter 1:15-16.

1.Paul the Apostle
The author of the Book of Romans, Paul is addressing the believers in Rome, providing theological insights and practical guidance for living a Christian life.

2.The Roman Church
The recipients of the letter, consisting of both Jewish and Gentile believers, who were navigating the complexities of faith and practice in a diverse cultural setting.

3.Sin
A central theme in this passage, referring to actions and attitudes that are contrary to God's will and character.

4.Grace
God's unmerited favor and love, which is a key concept in Paul's teachings, especially in relation to salvation and sanctification.

5.Theological Debate
The question posed by Paul reflects a theological debate about the relationship between sin and grace, particularly whether grace encourages continued sinning.Understanding Grace
Grace is not a license to sin but a transformative power that leads to righteousness. Believers are called to live in the newness of life that grace provides.

The Nature of Sin
Recognize the seriousness of sin and its impact on our relationship with God. Sin should not be trivialized or justified by grace.

Living a Transformed Life
Embrace the call to holiness and sanctification. Our lives should reflect the change that grace has wrought in us.

The Role of the Law
Understand the purpose of the law in revealing sin and leading us to Christ, who fulfills the law and empowers us to live righteously.

Community Accountability
Engage with fellow believers in accountability and encouragement to resist sin and grow in grace.1.What is the meaning of Romans 6:1?

2.How does Romans 6:1 challenge the idea of continuing in sin for grace?

3.What does "continue in sin" mean in the context of Romans 6:1?

4.How does Romans 6:1 connect with the concept of grace in Ephesians 2:8-9?

5.How can we apply Romans 6:1 to resist habitual sin in daily life?

6.What practical steps can you take to avoid abusing grace as warned in Romans 6:1?

7.What does Romans 6:1 imply about continuing in sin after accepting grace?

8.How does Romans 6:1 challenge the concept of "once saved, always saved"?

9.Does Romans 6:1 suggest that grace can be abused by believers?

10.What are the top 10 Lessons from Romans 6?

11.Should we sin more to increase grace according to Romans 6:1?

12.What does "living in sin" mean?

13.Can Christians persist in sinning?

14.What does Romans 6:14 mean about sin's dominion?What then shall we say?

Paul pauses after unfolding the lavish scope of God’s grace (Romans 5:20-21) and asks a rhetorical question. He is inviting readers to draw a responsible conclusion, not permitting speculation.

• The phrase mirrors his earlier “What shall we say then?” inRomans 3:5-9, where he immediately rejects misuse of God’s truth.

• By framing it this way, Paul signals that the gospel’s freedom demands a careful, obedient response, echoing his call inRomans 12:1 to offer our bodies as living sacrifices.

• It underscores accountability: every believer must reflect on grace and decide whether to serve righteousness (Romans 6:17).

---

Shall we continue in sin

Here the apostle targets a wrong inference—that ongoing, willful sin could be acceptable once we are under grace.

• “Continue” points to habitual practice, not isolated failures (compare1 John 3:6-9).

• Paul has already declared that believers died to sin in Christ (Romans 6:2), so living in it would contradict their new identity, just as light and darkness cannot coexist (Ephesians 5:8).

• The question exposes a heart issue: treating sin casually reveals a misunderstanding of salvation’s power (Titus 2:11-12).

---

so that grace may increase?

Some might twist the truth that “where sin increased, grace abounded all the more” (Romans 5:20) into a license for immorality. Paul challenges that distortion.

• Grace abounds to conquer sin, not to excuse it—similar to Jude 4’s warning against turning grace into “license for immorality.”

• God’s goal is transformation: by grace we are “created in Christ Jesus to do good works” (Ephesians 2:8-10), not to magnify rebellion.

• Living righteously puts God’s grace on display (Matthew 5:16), proving its sanctifying power, whereas deliberate sin slanders grace (Hebrews 10:29).

---

summary

Romans 6:1 confronts any notion that divine grace permits ongoing, intentional sin. Paul’s layered question insists that the gospel leading up to this verse must never be twisted into moral laxity. Because believers have died with Christ and live in Him, continuing in sin would violate their new nature and dishonor the very grace that saved them.

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 thejuridical, the other as themystical, 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. (SeeExcursus 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. Therighteousness 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 certainsupposed 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 therelaw, and notsin, 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 ...


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.


Romans 6:1 NIV
Romans 6:1 NLT
Romans 6:1 ESV
Romans 6:1 NASB
Romans 6:1 KJV

Romans 6:1 BibleApps.com
Romans 6:1 Biblia Paralela
Romans 6:1 Chinese Bible
Romans 6:1 French Bible
Romans 6:1 Catholic Bible

NT Letters: Romans 6:1 What shall we say then? Shall we (Rom. Ro)