the Week of Christ the King / Proper 29 / Ordinary 34
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New Living Translation
Romans 6:2
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Of course not! Our old sinful life ended. It's dead. So how can we continue living in sin?
By no means! How can we who died to sin still live in it?
God forbyd. How shall we that are deed as touchynge synne live eny lenger therin?
May it never be! We who died to sin, how could we live in it any longer?
Of course not! How can we who died as far as sin is concerned go on living in it?Romans 6:11; 7:4; Galatians 2:19; 6:14;">[xr]
Far from it! How shall we who died to sin still live in it?
No! We died to our old sinful lives, so how can we continue living with sin?
God forbid. We who died to sin, how shall we any longer live therein?
By no means: how shall we, that are dead to sin, live any longer therein?
By no means! How can we who died to sin still live in it?
May it never be! We who died to sin, how could we live in it any longer?
God forbid. How shall we who are dead to sin, live any longer therein?
No, indeed; how shall we who have died to sin, live in it any longer?
God forbede. For hou schulen we that ben deed to synne, lyue yit ther ynne?
God forbid. We who died to sin, how shall we any longer live therein?
Certainly not! How can we who died to sin live in it any longer?
No, we should not! If we are dead to sin, how can we go on sinning?
Certainly not! How can we, the very ones who died to sin, continue to live in it any longer?
God forbid. We who died to sin, how shall we any longer live therein?
In no way. How may we, who are dead to sin, be living in it any longer?
Heaven forbid! How can we, who have died to sin, still live in it?
Far be the thought. We who have died to sin, how shall we still live in it?
Not so. For how shall they who are dead to [fn] sin live yet in it ?
Far be it: for if we are persons that have died to sin, how can we again live in it?
God forbid: how shall wee that are dead to sinne, liue any longer therein?
No, not at all! We are dead to sin. How then can we keep on living in sin?
By no means! How can we who died to sin go on living in it?
Howe shall we, that are dead to sinne, liue yet therein?
Far be it. How shall we who are dead to sin, continue to live in it?
Far be it! we who have died unto sin, how, any longer, shall we live therein?
God forbid! For we that are dead to sin, how shall we live any longer therein?
Howe shall we that are dead to sinne, lyue any longer therin?
Certainly not! We have died to sin—how then can we go on living in it?
Absolutely not! How can we who died to sin still live in it?
God forbid. How shall we, that are dead to sin, live any longer therein?
May it never be! How can we who died to sin still live in it?
Let it not be! We who died to sin, how shall we still live in it?
let it not be! we who died to the sin -- how shall we still live in it?
God forbyd. How shal we lyue in synne, yt are deed from it?
God forbid, that we who have died to sin should live any longer therein.
Absolutely not! How can we who died to sin still live in it?
Certainly not! How shall we who died to sin live any longer in it?
No, that's stupid. We have died to sin. If something is dead, how can it go on living and flourishing?
May it never be! How shall we who died to sin still live in it?
May it never be! How shall we who died to sin still live in it?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God: Romans 3:1 - Romans 4:25
How: Genesis 39:9, Psalms 119:104, 1 John 3:9
dead: Romans 6:5-11, Romans 5:11, Romans 7:4, Galatians 2:19, Galatians 6:14, Colossians 3:3, 1 Peter 2:24
live: 2 Corinthians 5:14-17, 1 Peter 1:14, 1 Peter 4:1-3
Reciprocal: Joshua 22:29 - God forbid Joshua 24:16 - General 1 Kings 21:3 - The Lord 1 Chronicles 11:19 - My God Romans 3:4 - God forbid Romans 6:7 - For he Romans 6:11 - be dead Romans 6:15 - shall we Romans 7:6 - that being dead Romans 8:12 - we are Romans 12:16 - of the 1 Corinthians 6:15 - God 2 Corinthians 5:15 - that they Galatians 2:17 - are found Ephesians 4:20 - General Colossians 2:20 - if 1 John 2:1 - that
Cross-References
The woman was convinced. She saw that the tree was beautiful and its fruit looked delicious, and she wanted the wisdom it would give her. So she took some of the fruit and ate it. Then she gave some to her husband, who was with her, and he ate it, too.
When Seth grew up, he had a son and named him Enosh. At that time people first began to worship the Lord by name.
Then the people began to multiply on the earth, and daughters were born to them.
The sons of God saw the beautiful women and took any they wanted as their wives.
Then the Lord said, "My Spirit will not put up with humans for such a long time, for they are only mortal flesh. In the future, their normal lifespan will be no more than 120 years."
In those days, and for some time after, giant Nephilites lived on the earth, for whenever the sons of God had intercourse with women, they gave birth to children who became the heroes and famous warriors of ancient times.
So the Lord was sorry he had ever made them and put them on the earth. It broke his heart.
And the Lord said, "I will wipe this human race I have created from the face of the earth. Yes, and I will destroy every living thing—all the people, the large animals, the small animals that scurry along the ground, and even the birds of the sky. I am sorry I ever made them."
But Noah found favor with the Lord .
God observed all this corruption in the world, for everyone on earth was corrupt.
Gill's Notes on the Bible
God forbid,.... By which he expresses his abhorrence of such a practice, and that this was a consequence which did not follow from the premises, and was far enough from his thoughts, and which he had in the greatest detestation: and he further argues against it by asking,
how shall we that are dead to sin, live any longer therein? There is a death for sin, a death in sin, and a death to sin; the latter is here mentioned, and persons may be said to be "dead to sin", both as justified and sanctified: justified persons are dead to sin, inasmuch as that is not imputed to them to condemnation and death; they are discharged from it; it cannot hurt them, or exert its damning power over them; it is crucified, abolished, and made an end of by Christ: sanctified persons are dead to sin; sin is not made their business, it is not their course of life; it is no longer a pleasure to them, but is loathsome and abominable; it is looked upon, not as a friend, but an enemy; it does not reign, it has not the dominion over them; it is subdued in them, and its power weakened; and as to the members of the flesh, and deeds of the body, it is mortified: to live in sin, is to live after the dictates of corrupt nature; and persons may be said to live in it, when they give up themselves to it, are bent upon it; when sin is their life, they delight in it, make it their work and business, and the whole course of their life is sinful: now those who are dead to sin, cannot thus live in it, though sin may live in them; they may fall into sin, and lie in it some time, yet they cannot live in it: living in sin, is not only unbecoming the grace of God revealed in the Gospel, but is contrary to it; it is detestable to gracious minds, yea, it seems impossible they should live in it; which is suggested by this question, "how shall we?" c. The thing is impracticable: for, for a gracious soul to live in sin, would be to die again, to become dead in sin, which cannot be he that lives and believes in Christ shall never die, spiritually or eternally.
Barnes' Notes on the Bible
God forbid - By no means. Greek, It may not be; Note, Romans 3:4. The expression is a strong denial of what is implied in the objection in Romans 6:1.
How shall we? ... - This contains a reason of the implied statement of the apostle, that we should not continue in sin. The reason is drawn from the fact that we are dead in fact to sin. It is impossible for these who are dead to act as if they were alive. It is just as absurd to suppose that a Christian should desire to live in sin as that a dead man should put forth the actions of life.
That are dead to sin - That is, all Christians. To be dead to a thing is a strong expression denoting that it has no influence over us. A man that is dead is uninfluenced and unaffected by the affairs of this life. He is insensible to sounds, and tastes, and pleasures; to the hum of business, to the voice of friendship, and to all the scenes of commerce, gaiety, and ambition. When it is said, therefore, that a Christian is dead to sin, the sense is, that it has lost its influence ever him; he is not subject to it; he is in regard to that, as the man in the grave is to the busy scenes and cares of this life. The expression is not infrequent in the New Testament; Galatians 2:19, “For I ...am dead to the law;” Colossians 3:3, “For ye are dead, and your life is hid with Christ in God;” 1 Peter 2:24, “Who ...bare our sins ...that we, being dead to sin,” etc. The apostle does not here attempt to prove that Christians are thus dead, nor to state in what way they become so. He assumes the fact without argument. All Christians are thus in fact dead to sin. They do not live to sin; nor has sin dominion over them. The expression used here by the apostle is common in all languages. We familiarly speak of a man’s being dead to sensual pleasures, to ambition, etc., to denote that they have lost their influence over him.
Live any longer therein - How shall we, who have become sensible of the evil of sin, and who have renounced it by solemn profession, continue to practice it? It is therefore abhorrent to the very nature of the Christian profession. It is remarkable that the apostle did not attempt to argue the question on metaphysical principles. He did not attempt to show by abstruse argument that this consequence did not follow; but he appeals at once to Christian feeling, and shows that the supposition is abhorrent to that. To convince the great mass of people, such an appeal is far better than labored metaphysical argumentation. All Christians can understand that; but few would comprehend an abstruse speculation. The best way to silence objections is, sometimes, to show that they violate the feelings of all Christians, and that therefore the objection must be wrong.
(Considerable difficulty exists in regard to the meaning of the expression “dead to sin? Certainly the most obvious interpretation is that given above in the Commentary, namely, that Christians are insensible to sin, as dead persons to the charms and pleasures of life. It has, however, been objected to this view, that it is inconsistent with fact, since Christians, so far from being insensible to sin, are represented in the next chapter as carrying on a perpetual struggle with it. The corrupt nature, though weakened, is not eradicated, and too frequently occasions such mournful falls, as leave little doubt concerning its existence and power. Mr. Scott seems to have felt this difficulty, for, having explained the phrase of “separation from iniquity, as a dead man ceases from the actions of life,” he immediately adds, “not only ought this to be the believer’s character, but in a measure it actually is so.” It is not probable. however, that the apostle meant by the strong expression under discussion, that believers were not altogether “dead to sin,” but only in a measure.
Perhaps we shall arrive at a more satisfactory meaning of the words by looking at the analogous expression in the context, used in reference to Christ himself. He also, in the 10th verse, is said to have “died unto sin,” and the believer, in virtue of union with Christ, is regarded as” dead with him,” Romans 6:8; and, in consequence of this death with Christ, is moreover freed, or rather justified, δεδίκαιωται dedikaiōtai from sin, Romans 6:7. Now it cannot be said of Christ that he died unto sin, in the sense of becoming dead to its charms. for it was never otherwise with him. The believer, therefore, cannot be dead with Christ in this way; nor on this ground, can he be justified from sin, since justification proceeds upon something very different from our insensibility to sinful pleasures. What then is the meaning of the language when applied to Christ? Sin is here supposed to be possessed of certain power. That power or strength the apostle tells us elsewhere is derived from the Law. “The strength of sin is the law,” which demands satisfaction to its injured honor, and insists on the infliction of its penalty. Though then Jesus had no sin of his own, yet when he voluntarily stood in the room of sinners, sin, or its strength, namely, the Law, had power over him, until he died, and thus paid the penalty. His death cancelled every obligation. Henceforth, sin had no more power to exact anything at his hands.
Now Christians are one with Christ. When he died unto sin, they are regarded as having died unto it also, and are therefore, equally with their covenant head, justified from it. Sin, or its strength, the Law, has from the moment of the saint’s union with Christ, no more power to condemn him, than human laws have to condemn one over again who had already died to answer the demands of justice. “The law has dominion over a man so long only as he liveth.” On the whole, then, the expression “dead to sin,” is to be regarded as entirely parallel with that other expression in the seventh chapter, “dead to the law,” that is, completely delivered from its authority as a covenant of works, and more especially from its power to condemn.
This view exercises a decided influence an the believer’s sanctification. “How shall we that are dead to sin, live any longer therein?” The two things are incompatible. If in virtue of union with Christ, we are dead with him, and freed from the penalty of sin, shall not the same union secure our deliverance from its dominion? “If we be dead with Christ, we believe that we shall also live with him.”
The whole argument, from the 1st to the 11th verse, proceeds upon the fact of the saint’s union with Christ.)
Clarke's Notes on the Bible
Verse Romans 6:2. God forbid — Μη γενοιτο, Let it not be; by no means; far from it; let not such a thing be mentioned!-Any of these is the meaning of the Greek phrase, which is a strong expression of surprise and disapprobation: and is not properly rendered by our God forbid! for, though this may express the same thing, yet it is not proper to make the sacred NAME SO familiar on such occasions.
How shall we, that are dead to sin — The phraseology of this verse is common among Hebrews, Greeks, and Latins. To DIE to a thing or person, is to have nothing to do with it or him; to be totally separated from them: and to live to a thing or person is to be wholly given up to them; to have the most intimate connection with them. So Plautus, Clitell. iii. 1, 16: Nihil mecum tibi, MORTUUS TIBI SUM. I have nothing to do with thee; I am DEAD to thee. Persa, i. 1, 20: Mihi quidem tu jam MORTUUS ERAS, quia te non visitavi. Thou wast DEAD to me because I visited thee not. So AElian, Var. Hist. iii. 13: Ὁτι φιλοινοτατον εθνος το των Ταπυρων, τοσουτον, ὡστε ζῃν αυτους εν οινῳ, και το πλειστον του βιου εν τῃ προς αυτον ὁμιλιᾳ καταναλισκειν· "The Tapyrians are such lovers of wine, that they LIVE in wine; and the principal part of their LIFE is DEVOTED to it." They live to wine; they are insatiable drunkards. See more examples in Wetstein and Rosenmuller.
