Paul anticipates a dangerous misunderstanding: that because God's grace is so powerful, even abundant sin will only make that grace shine brighter. He's not suggesting we should continue in sin, but rather he's using this hypothetical objection to highlight how fundamentally incompatible a life of sin is with the new life believers have in Christ.
What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
English Standard Version (ESV)
Paul anticipates a dangerous misunderstanding of his teaching on God's abundant grace: if sin's increase leads to even greater grace, why not keep sinning to magnify God's mercy? He immediately rejects this idea, setting the stage to explain why believers are no longer slaves to sin but are united with Christ in his death and resurrection.
You've heard it said, 'God's grace is amazing!' But what if someone twists that amazing truth into an excuse for sin? Paul anticipates this very danger.
Paul opens this chapter by posing a question that some might be thinking, perhaps even saying: 'What shall we say then? Are we to continue in sin that grace may abound?'
This isn't a genuine desire to sin, but a dangerous logical leap some were making. They heard Paul talk about how God's grace overflows even more than sin, and they thought, 'Great! If sin magnifies grace, let's keep sinning so God's grace looks even better!' It’s like saying, 'If a doctor's medicine works best on a sick patient, let me get sicker so the medicine can work wonders!'
This thought process completely misses the point of grace. It's a misunderstanding that Paul immediately shuts down, calling it an 'objection' or a 'fallacy.' He's about to show that God's grace doesn't endorse sin; it empowers us to overcome it.
If we've truly experienced God's forgiveness, why would we ever want to go back to the very thing that was forgiven? Paul connects our new life in Christ to a death to sin.
Paul's immediate answer to the dangerous question is a resounding 'God forbid!' (or 'By no means!'). He then explains why this idea is unthinkable:
Dead to Sin, Alive to God
He argues from a position of a new reality: 'How shall we, who died to sin, live any longer in it?'
This 'dying to sin' isn't just a one-time event at conversion; it's a fundamental shift in our identity and allegiance. Through our union with Christ – especially His death and resurrection – we are declared dead to sin's power and reign over us. Sin is no longer our master.
Ask a follow-up
The Impossibility of the Old Life
To continue living in sin after 'dying to it' would be like trying to keep a dead person alive. It's a contradiction! Our old life, dominated by sin, is over because of what Christ has done. Our new life is meant to be lived in devotion to God, not in servitude to sin. Grace doesn't free us to sin more; it frees us from sin's dominion.
Understand the original words
hamartia · Greek Noun
The Greek noun often refers to acts of disobedience or missing the moral mark of God's law. In a theological sense, it describes both the sinful nature inherited from Adam and the resulting acts of rebellion against God's will.
charis · Greek Noun
God’s unmerited favor, kindness, and enabling power toward those who deserve judgment. It is the active, transforming operation of God’s love that saves the believer and sustains their ongoing sanctification.
pleonazō · Greek Verb
The Greek verb refers to the state of increasing or overflowing in abundance. Theologically, it describes the counter-intuitive reality that as human rebellion increases, God’s reach of mercy increases even more.
apothnēskō · Greek Verb
The Greek verb signifies the cessation of biological life, but in this context, it metaphorically denotes a definitive, existential break from a previous authority or way of life. For the believer, it signifies the end of their identification with the fallen, sinful state.
baptizō · Greek Verb
Refers to the sacred rite of initiation where an individual is visibly identified with the person, work, and death of Jesus Christ. It symbolizes the believer's public participation in Christ’s burial and the spiritual reality of being united with Him.
thaptō · Greek Verb
The act of laying a dead body in the earth. Theologically, it marks the completion of the death process, signifying that the old self is entirely put away and no longer has any connection to the former life.
doxa · Greek Noun
The divine splendor, weight, or manifestation of God’s presence and power. It represents the active, visible display of God's character and attributes—in this case, the power that brought Jesus back to life.
Paul is addressing a fundamental tension arising from the good news of God's abundant grace. Some in the early church, particularly new Gentile believers, might have misunderstood this to mean they could continue in sinful practices, believing God's forgiveness would simply cover them. Paul's sharp question in Romans 6:1 aims to immediately shut down this dangerous misapplication of grace.
c. 20-30 AD
Jesus' Ministry and Crucifixion
The life, death, and resurrection of Jesus initiate the foundational events of Christianity. His sacrifice becomes the basis for atonement and the offer of new life.
c. 30-50 AD
Early Church Growth and Spread
The gospel message rapidly spreads from Jerusalem throughout the Roman Empire, reaching diverse populations, including Gentiles who are new to Jewish and Christian teachings.
c. 57 AD— this verse
Paul Writes Romans from Corinth
Paul, imprisoned or visiting Corinth, writes his letter to the Roman church. He addresses complex theological issues, including the relationship between faith, grace, and the law, anticipating and refuting potential misunderstandings.
c. 1st-2nd Century AD
Emergence of Antinomian Views
Some individuals begin to misinterpret the doctrine of grace, suggesting that because God's grace is so abundant, believers are freed from the obligation to obey moral laws.
This passage highlights that our baptism into Christ means we 'put on Christ,' signifying a new identity that inherently rejects continued sin, directly opposing the idea of sinning for grace to abound.
1 Peter 2:16Peter urges believers to live as free people, but not to use their freedom as a covering for evil, which echoes Paul's concern in Romans 6:1 that freedom in Christ is not a license to sin.
Jude 1:4Jude condemns those who pervert God's grace into a reason for immorality, stating they 'turn the grace of our God into debauchery,' which is a strong parallel to the dangerous thinking Paul addresses.
Colossians 3:1-3Paul instructs believers to seek things above and put to death their earthly passions, emphasizing a radical break from the old life of sin due to their union with Christ, making continued sin unthinkable.
bengelRomans 6:1: "What shall we say then? Shall we continue in sin, that grace may abound?"
Romans 6:1 . Ἐπιμενοῦμεν ; shall we continue? ) Hitherto he treated of the past and the present: now he proceeds to treat of the future; and the forms of expression are suited to those, which immediately precede, whilst he speaks respecting the ‘abounding’ of grace. In this passage the continuing in sin is set before us; in the 15th verse, the going back to sin, which had been overcome. The man, who has obtai…
clarkeRomans 6:1: "What shall we say then? Shall we continue in sin, that grace may abound?"
Shall we continue in sin - It is very likely that these were the words of a believing Gentile, who - having as yet received but little instruction, for he is but just brought out of his heathen state to believe in Christ Jesus - might imagine, from the manner in which God had magnified his mercy, in blotting out his sin on his simply believing on Christ, that, supposing he even gave way to the evil propensiti…
Paul anticipates a dangerous misunderstanding: that because God's grace is so powerful, even abundant sin will only make that grace shine brighter. He's not suggesting we should continue in sin, but rather he's using this hypothetical objection to highlight how fundamentally incompatible a life of sin is with the new life believers have in Christ.
Paul anticipates a dangerous misunderstanding of his teaching on God's abundant grace: if sin's increase leads to even greater grace, why not keep sinning to magnify God's mercy? He immediately rejects this idea, setting the stage to explain why believers are no longer slaves to sin but are united with Christ in his death and resurrection.
Paul anticipates a dangerous misunderstanding of his teaching on God's abundant grace: if sin's increase leads to even greater grace, why not keep sinning to magnify God's mercy? He immediately rejects this idea, setting the stage to explain why believers are no longer slaves to sin but are united with Christ in his death and resurrection.
"What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We wer…" — Paul anticipates a dangerous misunderstanding: that because God's grace is so powerful, even abundant sin will only make that grace shine brighter. He's not suggesting we should continue in sin, bu…
Get the original Greek and Hebrew, verse-by-verse context, and related passages inside the app.
Last reviewed October 2026
