Rom 6:1, Eph 5:12 | Barnes | STEP | ROMANS Chapter 6 Introduction THE argument commenced in this chapter is continued through the two following. The general design is the same-- to show that the scheme of justification which God had adopted does not lead men to sin , but, on the contrary, to holiness . This is introduced by answering an objection, . The apostle pursues this subject by various arguments and illustrations, all tending to show that the design and bearing of the scheme of justification was to produce the hatred of sin, and the love and practice of holiness. In this chapter, the argument is mainly drawn from the following sources: (1.) From the baptism of Christians, by which they have professed to be dead to sin, and to be bound to live to God, . (2.) From the fact that they were now the servants of God, and under obligation, by the laws of servitude, to obey him, . (3.) From their former experience of the evil of sin, from its tendency to produce misery and death, and from the fact that by the gospel they had been made ashamed of those things, and had now given themselves to the pure service of God. By these various considerations, he repels the charge that the tendency of the doctrine was to produce licentiousness, but affirms that it was a system of purity and peace. The argument is continued in the two following chapters, showing still further the purifying tendency of the gospel. Verse 1. What shall we say then ? This is a mode of presenting an objection. The objection refers to what the apostle had said in . What shall we say to such a sentiment as that where sin abounded grace did much more abound? Shall we continue in sin? etc. If sin has been the occasion of grace and favour, 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. (f) "Shall we continue"

Romans 6:1

ROMANS Chapter 6

Introduction

THE argument commenced in this chapter is continued through the two following. The general design is the same--to show that the scheme of justification which God had adopted does not lead men to sin, but, on the contrary, to holiness. This is introduced by answering an objection, Rom 6:1. The apostle pursues this subject by various arguments and illustrations, all tending to show that the design and bearing of the scheme of justification was to produce the hatred of sin, and the love and practice of holiness. In this chapter, the argument is mainly drawn from the following sources:

(1.) From the baptism of Christians, by which they have professed to be dead to sin, and to be bound to live to God, Rom 6:2-13.

(2.) From the fact that they were now the servants of God, and under obligation, by the laws of servitude, to obey him, Rom 6:15-20.

(3.) From their former experience of the evil of sin, from its tendency to produce misery and death, and from the fact that by the gospel they had been made ashamed of those things, and had now given themselves to the pure service of God. By these various considerations, he repels the charge that the tendency of the doctrine was to produce licentiousness, but affirms that it was a system of purity and peace. The argument is continued in the two following chapters, showing still further the purifying tendency of the gospel.

Verse 1. What shall we say then? This is a mode of presenting an objection. The objection refers to what the apostle had said in Rom 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? etc. If sin has been the occasion of grace and favour, 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.

(f) "Shall we continue" Rom 3:8

Ephesians 5:12

Verse 12. For it is a shame even to speak, etc. Comp. Rom 1:24; also Rom 1:25-32. It is still a shame to speak of the practices of the heathen. Missionaries tell us that they cannot describe the images on the car of Juggernaut, or tell us what is done in the idol temples. All over the world the same thing is true. The cheek of modesty and virtue would be suffused with shame at the very mention of what is done by the worshippers of idols; and the same is true of what is done by multitudes in Christian lands, who are not worshippers of idols. Their deeds cannot be described in the circles of the refined and the delicate; they cannot be told in the presence of mothers and sisters. Is there not emphasis here in the words, "even to SPEAK of those things?" If the apostle would not allow, them to name those things, or to speak of them, is it wise or safe for Christians now to be familiar with the accounts of those practices of pollution, and for ministers to portray them in the pulpit, and for the friends of "moral reform" to describe them before the world? The very naming of those abominations often produces improper associations in the mind; the description creates polluting images before the imagination; the exhibition of pictures, even for the purpose of condemning them, defiles the soul. There are some vices which, from the corruptions of the human heart, cannot be safely described; and it is to be feared that, under the plea of faithfulness, many have done evil by exciting improper feelings, where they should only have alluded to the crime, and then spoken in thunder. Paul did not describe these vices, he denounced them; he did not dwell upon them long enough for the imagination to find employment, and to corrupt the soul. He mentioned the vice, and then he mentioned the wrath of God; he alluded to the sin, and then he spoke of the exclusion from heaven. Comp. 1Cor 6:18.

Which are done of them in secret. Many have supposed that there is an allusion here to the "mysteries" which were celebrated in Greece, usually at night, and far from the public eye. Many of these were indeed impure and abominable, but there is no necessity for supposing that there is such an allusion here. The reference may be to the vices which were secretly practised then as now; the abominations which flee from the eye of day, and which are performed far from the public gaze.