CONTENTS.
As the gospel reveals the only effectual method of justification, so also it alone can secure the sanctification of men. To exhibit this truth is the object of this and the following chapter. The sixth is partly argumentative, and partly exhortatory. In vs. 1—11, the apostle shows how unfounded is the objection, that gratuitous justification leads to the indulgence of sin. In vs. 12—23, he exhorts Christians to live agreeably to the nature and design of the gospel; and presents various considerations adapted to secure their obedience to this exhortation.
ROMANS VI. 1—11.
ANALYSIS.
THE most common, the most plausible, and yet the most unfounded objection to the doctrine of justification by faith, is, that it allows men to live in sin that grace may abound. This objection arises from ignorance of the doctrine in question, and of the nature and means of sanctification. 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. The main idea of this section is, that such is the nature of the believer’s union with Christ, that his living in sin is not merely an inconsistency, but a contradiction in terms, as much so as to speak of a live dead man, or a good bad one. Union with Christ, being the only source of holiness, cannot be the source of sin. In ver. 1, the apostle presents the objection. In ver. 2, he declares it to be unfounded, and exclaims at its absurdity. In vs. 3, 4, he exhibits the true nature and design of Christianity, as adapted and intended to produce newness of life. In vs. 5—7, he shows that such is the nature of union with Christ, that it is impossible for any one to share the benefits of his death, without being conformed to his life. Such being the case, he shows, vs. 8—11, that as Christ’s death on account of sin was for once, never to be repeated, and his life, a life devoted to God; so our separation from sin is final, and our life a life consecrated to God.
COMMENTARY.
VERSE 1. What shall we say then? What inference is to be drawn from the doctrine of the gratuitous acceptance of sinners, or justification without works, by faith in the righteousness of Christ?
Shall we continue in sin, that grace may abound? i. e. be more conspicuously displayed. The form in which the objection to the apostle’s doctrine is here presented, is evidently borrowed from the close of the preceding chapter. Paul had there spoken of the grace of the gospel being the more conspicuous and abundant, in proportion to the evils which it removes. 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. 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.
VERSE 2. God forbid, μὴ γένοιτο, let it not be. Paul’s usual mode of expressing denial and abhorrence. Such an inference is not to be thought of. How shall we, that are dead to sin, live any longer therein? The relative οἵτινες is as usual causative, and it stands first, for the sake of emphasis; ἀπεθάνομεν does not mean are dead, nor have died, but died. It refers to a specific act in our past history: ‘Since we died to sin, how can we still live in it?’ The act which in its nature was a dying to sin, was our accepting of Christ as our Saviour. That act involves in it not only a separation from sin, but a deadness to it. No man can apply to Christ to be delivered from sin, in order that he may live in it. Deliverance from sin, as offered by Christ, and as accepted by the believer, is not mere deliverance from its penalty, but from its power. We turn from sin to God when we receive Christ as a Saviour. It is, therefore, as the apostle argues, a contradiction in terms, to say that gratuitous justification is a license to sin, as much as to say that death is life, or that dying to a thing is living in it. Instead of giving τῇ ἁμαρτίᾳ the usual force of the dative, to, or as it respects, sin, Storr, Flatt, and many other commentators, say it should be understood as in v. 15, xi. 20, on account of. ‘How shall we, who in Christ, died on account of sin, i. e. who suffered vicariously its penalty, inasmuch as we were crucified in him, live any longer therein?’