Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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- we, that are dead, &c.] More lit. and fully, we, as those who died to sin. The reference is again to a single past act; the death of the Second Adam, at which His brethren too, regarded as “in Him,” “died to sin.” See last note on ch. Romans 5:12.
dead to sin] See below, Romans 6:10 : “He died to sin, once and for ever.” It appears then that our “death to sin” (in Christ) must be explained by what His death to it was. And His was a death such as to free Him not from its impulses (for He was essentially free from them) but from its claim, its penalty, endured for us by Him. His death once over, the claim of sin was cancelled[36]. Therefore, for those who “died in Him,” it was cancelled likewise. The phrase thus has, in the strict sense of it, not a moral but a legal reference. But the transition to a moral reference is inevitable when the Redeemer’s Death is seen to be the act which exhausted the claim: in that death we see not only the strength of the claim, but the malignity of the claimant.
[36] Sin here, obviously, is used as a practical synonym for the broken Law; but so that its proper meaning is ready at once to reappear. Properly, sin’s only “claim” is to be itself put down; but by a natural modification it appears as that which exacts the punishment of the sinner.
live any longer therein] “Live” is emphatic, in contrast to “dead.” St Paul puts it as inconceivable that the soul which is so freed from such claim can endure, after its death in Christ to sin, (or, in other words, after His death to sin for it,) to yield its faculties as before to sin’s influence.—Strictly, death and life are used here in different respects; death in a legal respect, life in a moral; but see last note for the reconcilement of the seeming inconsistency.—“Therein:”—surrounded by it, as the body by the air it breathes; in vital connexion.
Died to sin (απεθανομεν τη αμαρτια). Second aorist active of αποθνησκω and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative (οιτινες, we the very ones who). How (πως). Rhetorical question.
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Romans 6:2. μὴ γένοιτο, cf. Romans 3:4. οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ: the relative is qualitative: “we, being as we are persons who died to sin”. For the dative, see Romans 6:10-11, and Winer, p. 263. To have died to sin is to be utterly and for ever out of any relation to it. πῶς ἔτι ζήσομεν; how after that shall we live in it? impossible.
Romans 6:2. Μὴ γένοιτο] Let it not be (see on Romans 3:4), namely, that we continue in sin.
οἵτινες] as those who, contains the reason (of the πῶς ἔτι κ.τ.λ[1381]). See on Romans 1:25. The relative clause is put first with rhetorical emphasis, in order at once to make the absurdity of the maxim plainly apparent. Comp Kühner, II. 2, p. 1104; Bernhardy, p. 299.
ἀπεθάν. τ. ἁμαρτ.] The dying to sin, which took place by baptism (see Romans 6:3), is the abandonment of all life-communion with it experienced in himself by the convert (Colossians 2:20; Galatians 2:19; Galatians 6:14; 1 Peter 2:24). comp Theodoret: ἠρνήθης, φησὶ, τὴν ἁμαρτίαν καὶ νεκρὸς αὐτῇ γέγονας. This moral change, which has taken place in him, has put an end to the determining influence of sin over him; in relation to it he has ceased to be still in life. Similar is the Platonic conception in Macrob. Somn. Scip. i. 13 : “mori etiam dicitur, cum anima adhuc in corpore constituta corporeas illecebras philosophia docente contemnit et cupiditatum dulces insidias reliquasque omnes exuit passiones.” Michaelis, Cramer, Storr, Flatt, Nitzsch (de discr. revelat. etc. II. p. 233) take the sense to be: we who on account of sin have died (with Christ), i.e. who have to regard ourselves as if, on account of sin (or Nitzsch: “ad eripiendam peccati vim mortiferam”), we had ourselves endured what Christ suffered. But in this view the main point “with Christ” is arbitrarily imported; and see Romans 6:11.
πῶς] denotes the possibility which is negatived by the question. The having died to sin, and the living in it (as the life-element, comp Galatians 2:20), are mutually exclusive.
ζήσομεν] purely future. How is it possible that we shall be living in it (in its fellowship) still (ἔτι), namely, at any future time whatever after the occurrence of that ἀπεθάνομεν? The very weakly attested reading preferred by Hofmann, ζήσωμεν, is only a case of mechanical conformity with ἐπιμένωμεν in Romans 6:1.
[1381] .τ.λ. καὶ τὰ λοιπά.
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God forbid. How shall we, that are dead to sin, live any longer therein?
Live any longer therein — Fall into it we may and shall; but it is not the falling into the water that drowns, but lying in it; so it is not falling into sin that damns, but living in it.
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Romans 6:2
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 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 Savior. 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 Savior. 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 Romans 5:15; Romans 11:20, 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?’
In favor of this interpretation, it is urged,
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That this phrase must express the same idea with the subsequent clauses, buried with him, Romans 6:4; associated in his death, Romans 6:5; dead with Christ, Romans 6:8.
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That it must have this meaning in Romans 6:10, where it is said of Christ, he died unto sin, i.e., on account of sin.
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The other interpretation, ‘How shall we, who have renounced sin, live any longer therein?’ it is said, is not suited to the apostle’s object; because it does not give any adequate answer to the objection presented in Romans 6:1. In order to answer that objection, it was necessary to show not merely that the believer had renounced sin, but that the doctrine of gratuitous justification effectually secures this renunciation.
According to the second interpretation, this answer is plain and conclusive: ‘How shall we, who have died on account of sin, live any longer therein? If we are regarded and treated by God, in virtue of our union with Christ, and if we regard ourselves, as having suffered and died with him on account of sin, we cannot but look upon it as hateful, and deserving of punishment.’
The objections to this interpretation, however, are serious.
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It is not consistent with the common and familiar import of the expression, to be dead to anything, which occurs frequently in the New Testament; as Galatians 2:19, “dead to the law;” 1 Peter 2:24, “dead to sins;” Romans 7:4; Colossians 2:20; Galatians 6:14, etc. In all cases the meaning is, to be free from. Sin has lost its power over the believer, as sensible objects are not able to affect the dead.
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The opposite phrase, to live therein, requires this interpretation.
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The object of the apostle does not require that a formal, argumentative answer should be supposed to commence in this verse. He simply denies the justice of the inference from his doctrine, stated in Romans 6:1, and asks how it is possible it should be correct. How can a Christian, which is but another name for a holy man, live any longer in sin?
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(2) That are dead.—Rather, that died. It is well to bear in mind Dr. Lightfoot’s remarks on the importance of keeping the strict aorist sense as opposed to that of the perfect (i.e., the single past action as opposed to the prolonged or continued action) in passages such as this. “St. Paul regards this change—from sin to righteousness, from bondage to freedom, from death to life—as summed up in one definite act of the past; potentially to all men in our Lord’s passion and resurrection, actually to each individual man when he accepts Christ, is baptised into Christ. Then he is made righteous by being incorporated into Christ’s righteousness, he dies once for all to sin, he lives henceforth for ever to God. This is his ideal. Practically, we know that the death to sin and the life to righteousness are inchoate, imperfect, gradual, meagerly realised even by the most saintly men in this life; but St. Paul sets the matter in this ideal light to force upon the consciences of his hearers the fact that an entire change came over them when they became Christians—that the knowledge and the grace then vouchsafed to them did not leave them where they were—that they are not, and cannot be, their former selves—and that it is a contradiction of their very being to sin any more. It is the definiteness, the absoluteness of this change, considered as an historical crisis, which forms the central idea of St. Paul’s teaching, and which the aorist marks. We cannot, therefore, afford to obscure this idea by disregarding the distinctions of grammar; yet in our English version it is a mere chance whether in such cases the aorist is translated as an aorist” (On Revision, p. 85). These remarks will form the best possible commentary upon the passage before us. It may be only well to add that the change between the position of the first Christians and our own involves a certain change in the application of what was originally said with reference to them. Baptism is not now the tremendous crisis that it was then. The ideal of Christian life then assumed is more distinctly an ideal. It has a much less definite hold upon the imagination and the will. But it ought not therefore to be any the less binding upon the Christian. He should work towards it, if he cannot work from it, in the spirit of Philippians 3:12-14.
It would be well for the reader to note at once the corrections suggested in the rendering of this verse by Dr. Lightfoot’s criticism:—In Romans 6:4, “we were buried” for “we are buried;” in Romans 6:6, “the old man was crucified” for “is crucified;” in Romans 6:8, “if we died” for “if we be dead.”