Romans 6:2
Verse
Context
Sermons
Chuck Smith
Norman Grubb
John Nelson DarbyChuck Smith
St. John ChrysostomSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
God forbid--"That be far from us"; the instincts of the new creature revolting at the thought. How shall we, that are dead, &c.--literally, and more forcibly, "We who died to sin (as presently to be explained), how shall we live any longer therein?"
John Gill Bible Commentary
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.
Tyndale Open Study Notes
6:2 we have died to sin: As Paul makes clear in 6:3-10, our new relationship to sin is possible because of our vital connection with the death of Jesus. Just as dying means entrance into an entirely new state of being, our relationship with sin is now different because of Christ’s death. To be “dead to sin” does not mean to be entirely insensitive to sin and temptation—believers are still involved in a battle with sin (6:12-14). However, Christians no longer have to live as helpless slaves to sin; they can choose not to sin (6:6, 14, 16-22).
Romans 6:2
Dead to Sin, Alive to God
1What then shall we say? Shall we continue in sin so that grace may increase?2Certainly not! How can we who died to sin live in it any longer?3Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death?
- Scripture
- Sermons
- Commentary
(Gospel in the Book of Esther) 3. Haman Hanged on His Gallows
By Roy Hession3.4K51:46EstherROM 5:21ROM 6:2ROM 6:6ROM 8:37EPH 4:8In this sermon, the preacher discusses the purpose of Jesus' crucifixion and the role of Satan in trying to thwart God's plan. The preacher emphasizes that Jesus willingly went to the cross, knowing that it was necessary for Satan to lose his power over humanity. The preacher references John 12:31, where Jesus declares that the judgment of the world is at hand. The preacher also draws parallels to the story of Esther, highlighting how Satan's focus shifted to Jesus in his attempt to destroy the promised seed.
(Through the Bible) Genesis 39-41
By Chuck Smith1.7K1:01:07ExpositionalGEN 39:102SA 12:13MAT 6:33ROM 6:21CO 6:152CO 4:18HEB 11:27In this sermon, the speaker reflects on the purposes of God in his own life and how God prepared him for his ministry. He also discusses the story of Joseph and how God gave him insight into the future through dreams. The speaker emphasizes the importance of seeing beyond the temporary and material world and focusing on the spiritual and eternal. He concludes by acknowledging God's work in his life and surrendering himself to God's righteousness.
Singing Hills, 1987
By Norman Grubb6142:00:40ConferenceMAT 6:33JHN 1:1JHN 6:63ROM 6:2COL 3:32TI 3:16HEB 4:12In this sermon, the speaker emphasizes the importance of understanding who we are and what we know in our relationship with God. They highlight the need for a passionate pursuit of God and a deep faith in His teachings. The speaker also discusses the concept of God coming down to meet us and the significance of surrendering ourselves to Him. They emphasize that suffering is a part of life, but through our connection with God, we can find purpose and learn from our experiences. The sermon references the story of Jesus in the Garden of Gethsemane and his ultimate sacrifice for humanity.
A Return to Functional First Century Christianity - Part 3
By Peter Brandon1359:47Living By FaithVictory Over SinROM 6:2ROM 7:6ROM 7:14ROM 7:18ROM 7:24Peter Brandon emphasizes the significance of Romans 6 and 7 in understanding holiness and the struggle against sin. He explains that baptism symbolizes our death to sin, and that true victory over sin comes through faith in Jesus Christ, not through the law. Brandon discusses the internal conflict believers face, highlighting that while the law reveals sin, it cannot sanctify us; only the Spirit can empower us to live righteously. He encourages believers to trust in God's grace for victory over sin and to serve Him in the newness of the Spirit rather than the oldness of the law. Ultimately, he reassures that the struggle with sin will continue until we reach heaven, but through Christ, we can find victory in the conflict.
Evil Thoughts, Unbidden and Hated
By John Nelson Darby0Overcoming Evil ThoughtsDeliverance from SelfPSA 119:11ISA 26:3MAT 6:33ROM 6:22CO 12:9GAL 5:17PHP 4:8JAS 4:71PE 5:71JN 1:9John Nelson Darby addresses the struggle with unbidden and hated evil thoughts that arise even when one is focused on the Lord. He emphasizes the need for deliverance from the flesh and encourages believers to recognize that these thoughts do not define them. Instead of stopping to confess these thoughts, Darby advises to ignore them and continue in communion with God, as acknowledging them only gives power to the flesh. He reassures that this experience is common among believers and encourages a focus on God's strength in moments of weakness.
Through the Bible - Genesis 39-41
By Chuck Smith0God's Presence in TrialsIntegrity and FaithfulnessGEN 39:2JHN 16:33ROM 6:22CO 4:172TI 2:22HEB 11:27HEB 13:51PE 4:12Chuck Smith discusses the life of Joseph in Genesis 39-41, emphasizing that despite the trials and tribulations he faced, including slavery and imprisonment, 'The LORD was with Joseph.' Smith highlights that being a Christian does not exempt one from difficulties, but God's presence provides strength and purpose through adversity. Joseph's integrity and faithfulness in the face of temptation serve as a model for believers, illustrating the importance of recognizing one's identity as a child of God. Ultimately, God's plan unfolds through Joseph's experiences, leading to his exaltation and the preservation of many during famine.
Philemon I. 17-19
By St. John Chrysostom0PSA 58:10MAT 5:7ROM 6:2PHM 1:17JAS 2:13John Chrysostom preaches on the importance of forgiveness and reconciliation, using the letter of Paul to Philemon as a powerful example. He emphasizes the need to extend grace and mercy to others, just as God does to us, highlighting the transformative power of forgiveness in relationships. Chrysostom delves into the concept of God's goodness in both punishing and calling us to account, showing how it ultimately leads to our spiritual growth and preservation. He concludes with a reflection on the mercy of God and the importance of showing mercy to others as a reflection of our faith and gratitude for God's grace.
St. Paul's Use of Terms Implying His Entire Sanctification.
By Daniel Steele0ROM 6:2ROM 6:6GAL 2:19COL 3:1Daniel Steele preaches on St. Paul's figurative expressions in Romans, emphasizing the concept of dying to sin as becoming indifferent and ceasing to be subject to it, signifying a complete sanctification. Steele explains that being dead to sin means abandoning all communion with it, as experienced through a moral change that puts an end to sin's influence. He clarifies that reckoning ourselves dead to sin involves treating sin as we would a dead person, making no provision for it and excluding it from our lives completely.
Union With Christ
By John Murray0ROM 6:21CO 15:22EPH 1:3EPH 2:10John Murray preaches on the foundational aspects of salvation in the eternal election of the Father 'in Christ,' emphasizing that those who will be saved were chosen in union with Christ before the foundation of the world. Salvation is secured through redemption by Christ's blood, with His people represented as united to Him in His death, resurrection, and exaltation. Regeneration occurs in Christ, where believers are created anew for good works, highlighting the continuous union with Christ from the beginning of salvation. Glorification is also in Christ, where believers will be resurrected and glorified when the last trumpet sounds.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
God forbid--"That be far from us"; the instincts of the new creature revolting at the thought. How shall we, that are dead, &c.--literally, and more forcibly, "We who died to sin (as presently to be explained), how shall we live any longer therein?"
John Gill Bible Commentary
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.
Tyndale Open Study Notes
6:2 we have died to sin: As Paul makes clear in 6:3-10, our new relationship to sin is possible because of our vital connection with the death of Jesus. Just as dying means entrance into an entirely new state of being, our relationship with sin is now different because of Christ’s death. To be “dead to sin” does not mean to be entirely insensitive to sin and temptation—believers are still involved in a battle with sin (6:12-14). However, Christians no longer have to live as helpless slaves to sin; they can choose not to sin (6:6, 14, 16-22).