Proceeding in the same line of argument, and without so much as getting his breath (Paul knew nothing of chapter divisions), Paul poured out a few paragraphs that explode completely any interpretation of his doctrine of justification by faith, as a justification that came without submission to the ordinance of baptism. Chapter six begins a major section of Romans (6-8). is freed — “hath been set free.”. This wrong inference is a standing objection to the gospel, urged by those who have not felt its power. Ex. (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. For the seal of holiness has already been impressed on their inner and outer life by the manner of their justification. Some might hence infer, that there was no need then of inherent righteousness, that persons might abide and abound in sin, that so grace might be the more exalted in the forgiveness thereof. Scripture: Romans 6:1–14. (6:1 - 8:39) Павел переходит от рассмотрения учения об оправдании, которое означает, что Бог объявляет праведным верующего грешника (3:20–5:21), к рассмотрению практических последствий спасения для тех, кто уже оправдан. "", "I like committing crimes. God forbid! See also Romans 6:11, 12, and 14. 1. What then shall we say?—the introduction of a difficulty or objection arising out of the preceding argument, and referring to ch. 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. Далее, апостол говорит о том, что чаще всего приводилось в возражение против проповеди божественной благодати. And having set forth in the last chapter the grace and advantage by Christ's coming, he now exhorts them to avoid sinning, and live in the grace of God. or should we continue? He believes fervently that Paul is undermining holiness by undermining the law since he makes acquittal independent of flawless performance..what follows is argument showing such thinking is false. Romans 6:6-7 Commentary. See ch. 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 holiness unto God. Он уже касался вопроса о том, что, проповедуя оправдание, основанное исключительно на благодати Божией, он якобы потворствует людскому греху (ср. What! Comp. 1 What shall we say then? The overwhelming conviction registered here is that all of God's commandments are righteousness, and that none on them may be bypassed with impunity. Nov 5, 2000. Observe with what abhorrency and indignation such a doctrine and proposition is rejected by our apostle. The necessity of this line of admonition arose from a paragraph Paul had just finished at the conclusion of the last chapter. Romans 6:1-2 To receive salvation, a Christian must now live a life of obedience to the law of God. На протяжении всей этой главы апостол рассуждает о превратном отношении ко Христу со стороны тех, кто думает, что незаслуженная праведность даруется нам от Него без обновления жизни. (Romans 6:1). Let us, however, go on in our course; nor let Christ be suppressed, because he is to many a stone of offense, and a rock of stumbling; for as he is for ruin to the ungodly, so he is to the godly for a resurrection. Romans 5:20-21 Commentary. For this there is no ground. "Faith only" as a basis of salvation is antinomianism; and a whole dictionary of sectarian movements followed in the wake of Luther's teaching, many of them denying basic morality. (Gr. The supposition of a dialogue in different parts of this Epistle, has been said to give life and interest to the argument; but instead of this, it is only cumbersome and entangling. is the only admissible one. The General Bearing of Gratuitous Justification on a Holy Life (Romans 6:1-2). The apostle Jude speaks, Judges 1:4, of some that made this ill improvement of the grace of God. Однако же следует смириться с этим, и Христа не следует подавлять потому, что для многих Он стал камнем преткновения и скалой соблазна. To argue from mercy to liberty, is the devil’s logic. Examine Romans 5:20-21. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it. Romans 6:1-10 New International Version (NIV) Dead to Sin, Alive in Christ 6 What shall we say, then? Romans 6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised … Кроме того, сатана измышляет всякие козни, коими бесславит учение о благодати, что для него вовсе не трудно. Continue in sin—Sin as either an internal mental state, or an external habit or course of action. 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 6:4-5 Commentary. What shall we say then? He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it. Shall we continue in sin that grace may abound? 1.] Scripture: Romans 6:11–14. Что же скажем? He had then only in strong terms denied and renounced it: here he removes the very foundation thereof. There are several excellent commentaries on Romans in recent years. See Acts 10:48. But this invitation to sin, which believers would thus be made to address to one another, is too improbable a supposition; and the ellipsis of the verb: Shall we say? Romans 4:1. continue. Biblical Commentary (Bible study) Romans 6:1-11 EXEGESIS: ROMANS 6:1-4. The question is put in Paul’s terms but probably had in mind charges that had been made against his teachings, or arguments that had actually been put forward by people who made it an excuse for sin. from the relations of sin and grace expounded in ?" 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. it involves an actual identification with the Redeemer Himself. 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.Romans 6:1-13 Though justified by grace, we may not live in sin;since the very figure of baptism requireth us to diewith Christ unto sin, that we may lead a new life ofholiness unto God.Romans 6:14-20 The dispensation of grace freeth us from the dominionof sin; but we are still the servants of sin, if weobey it; therefore being freed from sin, we are boundunto holiness.Romans 6:21-23 The end and wages of sin is death; but the fruit ofholiness through God’s grace is eternal life. Shall we continue in sin, that grace may abound? has no critical authority; it probably arises from the preceding ἐροῦμεν. did Christ shed his blood to expiate our guilt? 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. 1What shall we say then? Хотя на неудобные вопросы всегда следует отвечать, дабы учение христианское не казалось вовлеченным в таковой абсурд. 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. shall we continue in sin, because pardoning mercy doth abound? See introduction to this chapter, above. Romans 6:1-3. Romans Commentary, Romans 6:1-8:39. Luther, not the word of God, said that. 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). The very argument requires this meaning. He knew his life of sin and rebellion against God left him empty and feeling dead; but he just couldn’t find the strength to make a final, real decision for Jesus Christ. Faith in Christ, and especially in the death of Christ, is the instrument of justification. “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. The opposite is true..". Ver. 1 What shall we say then? 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. Neither can it be inferred from the fact that he accepts of sinners on the ground of the merit of Christ, instead of their own, (which is one way in which grace abounds,) that they may sin without restraint. Justification, whereby God forgives all past sin, and freely accepts the sinner Romans 3:24 6. 2May it never be! Here in Romans 6:15-23 Paul gives another reason, namely, sin leads to enslavement and death whereas obedience to God leads to righteousness, sanctification, and eternal life. epimeno. Should we not after deliverance yield obedience? "What shall we say then? Against this objection, mistake, or calumny, he puts in a caveat, chap. But this saying referred solely to the part played by the law in the midst of the Jewish people, while the question here put is of universal application. 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. 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. [4] The Encyclopedia Brittanica, Vol. Romans 6:1. What shall we say then? 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. God likes forgiving them. Shall we continue in sin, that grace may abound? Either way it is a distortion of Paul’s teaching. Many expound this objection as coming from a Jew, and imagine a sort of dialogue between him and the Apostle. (See Excursus G: On the Doctrine of Union with Christ.). Sometimes the editorial decisions of the Lectionary committees astound me. [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. This is what the apostle proceeds to show while answering the objection suggested. The centre of all, faith, embracing that righteousness Romans 3:22 5. Another anticipation; this Epistle abounds therewith. In regard to sin he is, in theory and principle, dead. 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11) и является самым категоричным греческим отрицанием, содержащим оттенок негодования по поводу того, что кому-то предыдущая фраза может показаться правильной. Hell. There, he had pointed to all the offences committed by the many sinners, terminating through the act of grace in a sentence of universal justification; and he may well, consequently, ask himself, in the name of those who do not believe in such a divine act, whether believers will not abuse it in the line of the question proposed. the similar phrase in chap. (1) He passes now to another benefit of Christ, which is called sanctification or regeneration. 4, 6; Oec. Paul's obvious reference here to Romans 5:20 shows that no new subject is being introduced. Really the world is admirably arranged. 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. 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