Romans 6:10

What does "unto sin" mean? It means that He was not subject even to that one, but for our sin, that He might destroy it, and cut away its sinews and all its power, therefore He died. Do you see how he affrighteth them? For if He does not die again, then there is no second laver, then do thou keep from all inclinableness to sin. For all this he says to make a stand against the "let us do evil that good may come. Let us remain in sin that grace may abound." To take away this conception then, root and branch, it is, that he sets down all this. But in that "He liveth, He liveth unto God," he says,-that is, unchangeably, so that death hath no more any dominion over Him. For if it was not through any liability to it that He died the former death, save only for the sin of others, much less will He die again now that He hath done that sin away. And this he says in the Epistle to the Hebrews also, "But now once," he says, "in the end of the world hath He appeared to put away sin by the Sacrifice of Himself. And as it is appointed unto men once to die, and after that the judgment; so Christ was once offered to bear the sins of many, and unto them that look for Him shall He appear the second time without sin unto salvation." And he both points out the power of the life that is according to God, and also the strength of sin. For with regard to the life according to God, he showeth that Christ shall die no more. With regard to sin, that if it brought about the death even of the Sinless, how can it do otherwise than be the ruin of those that are subject to it?

Likewise also Paul in the Epistle to the Romans writes: "We who are dead to sin, how shall we any longer live in it? Because our old man is crucified with him, that the body of sin might be destroyed," down to the words, "do not present your members as instruments of unrighteousness to sin."

"For in that He died, He died unto sin once" means: Christ died for our sin, whereas He Himself was not subject to death. "And in that He lives, He lives unto God," that is, He lives by divine power; for He always lives in …

Then when he says, for in that he died to sin, he proves his statement, namely, that the risen Christ will not die again. And he proves this in two ways. First he proves it with a reason based on the death he underwent, saying: …

He died to sin - To atone for and abolish it. He liveth unto God - A glorious eternal life, such as we shall live also.

), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world.

quarantine:debris (2026-07-29) — leading-punctuation+unbalanced-parens

For in that he died,....

He died unto sin once - On this clause Rosenmuller speaks thus: “Τῃ ἁμαρτιᾳ απεθανεν εφαπαξ· propter peccatum mortuus est semel, et quidem misera morte. Τῃ ἁμαρτιᾳ , i.e. ὑπερ της ἁμαρτιας, ad expianda peccata; res ipsa docet aliter homines αποθνησκειν τῃ ἁμαρτιᾳ, aliter Christum: amat Paulus parallelismum, in quo interpretando multa cautione opus est.” “He died unto sin once: i.e. he died on account of sin, and truly a miserable death. Τῃ ἁμαρτιᾳ, is the same as ὑπερ της ἁμαρτιας, for the expiation of sin.

THE apostles never traveled far from the simple facts of Christ’s life, death, resurrection, ascension, exaltation, and second advent. These things, of which they were the witnesses, constituted the staple of all their discourses. Newton has very properly said that the two pillars of our religion are, the work of Christ for us, and his work in us by the Holy Spirit.

God--There never, indeed, was a time when Christ did not "live unto God." But in the days of His flesh He did so under the continual burden of sin "laid on Him" (Isa 53:6; 2Co 5:21); whereas, now that He has "put away sin by the sacrifice of Himself," He "liveth unto God," the acquitted and accepted Surety, unchallenged and unclouded by the claims of sin.

Christ being raised from the dead dieth no more; death hath no more dominion over him--Though Christ's death was in the most absolute sense a voluntary act (Joh 10:17, 18; Ac 2:24), that voluntary surrender gave death such rightful "dominion over Him" as dissolved its dominion over us.

THE apostles never traveled far from the simple facts of Christ’s life, death, resurrection, ascension, exaltation, and second advent. These things, of which they were the witnesses, constituted the staple of all their discourses. Newton has very properly said that the two pillars of our religion are, the work of Christ for us, and his work in us by the Holy Spirit. If you want to find the apostles, you will surely discover them standing between these two pillars; they are either discoursing upon the effect of the passion in our justification, or its equally delightful consequence in our death to the world and our newness of life. What a rebuke this should be to those in modern times who are ever straining after novelties. There may be much of the Athenian spirit among congregations, but that should be no excuse for its being tolerated among ministers; we, of all men, should be the last to spend our time in seeking something new. Our business, my brethren, is the old labor of apostolic tongues, to declare that Jesus, who is the same yesterday to-day and for ever. We are mirrors reflecting the transactions of Calvary, telex scopes manifesting the distant glories of an exalted Redeemer. The nearer we keep to the cross, the nearer, I think, we keep to our true vocation. When the Lord shall be pleased to restore to his Church once more a fervent love to Christ, and when once again we shall have a ministry that is not only flavoured with Christ, but of which Jesus constitutes the sum and substance, then shall the Churches revive—then shall the set time to favor Zion come.