the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
Romans 6:1
Bible Study Resources
Concordances:
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- CondensedParallel Translations
So do you think we should continue sinning so that God will give us more and more grace?
What shall we say then? Are we to continue in sin that grace may abound?
What shall we saye then? Shall we continue in synne that there maye be aboundaunce of grace?
What shall we say then? Shall we continue in sin, that grace may abound?
What should we say, then? Should we go on sinning so that grace may increase?Romans 3:8,15;">[xr]
What shall we say then? Are we to continue in sin so that grace may increase?
So do you think we should continue sinning so that God will give us even more grace?
What shall we say then? Shall we continue in sin, that grace may abound?
What shall we say then? Shall we continue in sin, that grace may abound?
What shall we say then? Are we to continue in sin that grace may abound?
What will we say then? Shall we continue in sin, that grace may abound?
What shall we say then? We will continue in sin that grace may abound?
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?
Therfor what schulen we seie? Schulen we dwelle in synne, that grace be plenteuouse?
What shall we say then? Shall we continue in sin, that grace may abound?
What then shall we say? Shall we continue in sin so that grace may increase?
What should we say? Should we keep on sinning, so that God's wonderful kindness will show up even better?
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?
What shall we say then? Shall we continue in sin, that grace may abound?
What may we say, then? are we to go on in sin so that there may be more grace?
So then, are we to say, "Let's keep on sinning, so that there can be more grace"?
What then shall we say? Should we continue in sin that grace may abound?
WHAT, then, shall we say, Let us remain in sin, that grace may abound ?
What shall we then say? Shall we continue in sin, that grace may abound?
What shall we say then? shall wee continue in sinne: that grace may abound?
Well then, should we keep on sinning so that God can show us more and more of his wonderful grace?
What does this mean? Are we to keep on sinning so that God will give us more of His loving-favor?
What then are we to say? Should we continue in sin in order that grace may abound?
What shall we say then? Shall we continue still in sinne, that grace may abounde? God forbid.
WHAT shall we then say? Shall we con tinue in sin, that grace may abound?
What then shall we say? are we still to continue in sin that favour may abound?
What shall we say, then? Shall we continue in sin, that grace may abound?
What shall we saye then? Shall we continue in sinne, that grace maye abound? God forbyd.
What shall we say, then? Should we continue to live in sin so that God's grace will increase?
What should we say then? Should we continue in sin so that grace may multiply?
What therefore shall we say? Shall we continue in sin, in order that grace may increase?
What then shall we say? Shall we continue in sin that grace may abound?
What, then, shall we say? shall we continue in the sin that the grace may abound?
What shal we saye then? Shal we contynue in synne, that there maye be abundaunce of grace?
Do we then conclude thus, let us continue in sin, that the divine favour may be more fully display'd?
So what do we do? Keep on sinning so God can keep on forgiving? I should hope not! If we've left the country where sin is sovereign, how can we still live in our old house there? Or didn't you realize we packed up and left there for good? That is what happened in baptism. When we went under the water, we left the old country of sin behind; when we came up out of the water, we entered into the new country of grace—a new life in a new land! That's what baptism into the life of Jesus means. When we are lowered into the water, it is like the burial of Jesus; when we are raised up out of the water, it is like the resurrection of Jesus. Each of us is raised into a light-filled world by our Father so that we can see where we're going in our new grace-sovereign country. Could it be any clearer? Our old way of life was nailed to the cross with Christ, a decisive end to that sin-miserable life—no longer at sin's every beck and call! What we believe is this: If we get included in Christ's sin-conquering death, we also get included in his life-saving resurrection. We know that when Jesus was raised from the dead it was a signal of the end of death-as-the-end. Never again will death have the last word. When Jesus died, he took sin down with him, but alive he brings God down to us. From now on, think of it this way: Sin speaks a dead language that means nothing to you; God speaks your mother tongue, and you hang on every word. You are dead to sin and alive to God. That's what Jesus did. That means you must not give sin a vote in the way you conduct your lives. Don't give it the time of day. Don't even run little errands that are connected with that old way of life. Throw yourselves wholeheartedly and full-time—remember, you've been raised from the dead!—into God's way of doing things. Sin can't tell you how to live. After all, you're not living under that old tyranny any longer. You're living in the freedom of God. So, since we're out from under the old tyranny, does that mean we can live any old way we want? Since we're free in the freedom of God, can we do anything that comes to mind? Hardly. You know well enough from your own experience that there are some acts of so-called freedom that destroy freedom. Offer yourselves to sin, for instance, and it's your last free act. But offer yourselves to the ways of God and the freedom never quits. All your lives you've let sin tell you what to do. But thank God you've started listening to a new master, one whose commands set you free to live openly in his freedom! I'm using this freedom language because it's easy to picture. You can readily recall, can't you, how at one time the more you did just what you felt like doing—not caring about others, not caring about God—the worse your life became and the less freedom you had? And how much different is it now as you live in God's freedom, your lives healed and expansive in holiness? As long as you did what you felt like doing, ignoring God, you didn't have to bother with right thinking or right living, or right anything for that matter. But do you call that a free life? What did you get out of it? Nothing you're proud of now. Where did it get you? A dead end. But now that you've found you don't have to listen to sin tell you what to do, and have discovered the delight of listening to God telling you, what a surprise! A whole, healed, put-together life right now, with more and more of life on the way! Work hard for sin your whole life and your pension is death. But God's gift is real life, eternal life, delivered by Jesus, our Master.
What shall we say then? Are we to remain in sin so that grace may increase?
What shall we say then? Shall we continue in sin that grace may abound?
What's up, then? Should we keep on sinning so God's goodness can shine brighter?
What shall we say then? Are we to continue in sin so that grace may increase?
What shall we say then? Are we to continue in sin so that grace may increase?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
What: Romans 3:5
Shall: Romans 6:15, Romans 2:4, Romans 3:5-8, Romans 3:31, Romans 5:20, Romans 5:21, Galatians 5:13, 1 Peter 2:16, 2 Peter 2:18, 2 Peter 2:19, Jude 1:4
Reciprocal: 1 Chronicles 11:19 - My God Ezra 9:14 - we again Matthew 5:19 - shall teach Romans 3:8 - Let us Romans 4:1 - what 2 Corinthians 7:1 - therefore Galatians 2:17 - are found Ephesians 4:20 - General Hebrews 11:32 - what shall 2 Peter 1:9 - that he 1 John 2:1 - that
Cross-References
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
Gill's Notes on the Bible
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,
Barnes' Notes on the Bible
What shall we say then? - This is a mode of presenting an objection. The objection refers to what the apostle had said in Romans 5:20. What shall we say to such a sentiment as that where sin abounded grace did much more abound?
Shall we continue in sin? ... - If sin has been the occasion of grace and favor, ought we not to continue in it, and commit as much as possible, in order that grace might abound? This objection the apostle proceeds to answer. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it.
Clarke's Notes on the Bible
CHAPTER VI.
We must not abuse the boundless goodness of God by continuing
in sin, under the wicked persuasion that the more we sin the
more the grace of God will abound, 1.
For, having been baptized into Christ, we have professed thereby
to be dead to sin, 2-4.
And to be planted in the likeness of his resurrection, 5.
For we profess to be crucified with him, to die and rise again
from the dead, 6-11.
We should not, therefore, let sin reign in our bodies, but live
to the glory of God, 12-14.
The Gospel makes no provision for living in sin, any more than
the law did; and those who commit sin are the slaves of sin,
15-19.
The degrading and afflictive service of sin, and its wages
eternal death; the blessed effects of the grace of God in the
heart, of which eternal life is the fruit, 20-23.
NOTES ON CHAP. VI.
The apostle, having proved that salvation, both to Jew and Gentile, must come through the Messiah, and be received by faith only, proceeds in this chapter to show the obligations under which both were laid to live a holy life, and the means and advantages they enjoyed for that purpose. This he does, not only as a thing highly and indispensably necessary in itself-for without holiness none can see the Lord-but to confute a calumny which appears to have been gaining considerable ground even at that time, viz. that the doctrine of justification by faith alone, through the grace of Christ Jesus, rendered obedience to the moral law useless; and that the more evil a man did, the more the grace of God would abound to him, in his redemption from that evil. That this calumny was then propagated we learn from Romans 3:8; and the apostle defends himself against it in the 31st verse of the same, Romans 3:31 by asserting, that his doctrine, far from making void the law, served to establish it. But in this and the two following chapters he takes up the subject in a regular, formal manner; and shows both Jews and Gentiles that the principles of the Christian religion absolutely require a holy heart and a holy life, and make the amplest provisions for both.
Verse Romans 6:1. 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.
