By no means!
This phrase is a strong repudiation of the idea that believers should continue in sin. The Greek phrase "Μὴ γένοιτο" (Mē genoito) is an emphatic expression, often translated as "God forbid" in other versions. It conveys a sense of moral outrage and impossibility. Paul uses this phrase to underscore the absurdity of the notion that grace might encourage sin. Historically, this reflects the early church's struggle against antinomianism, the belief that grace allows for moral laxity. Paul is adamant that grace leads to holiness, not lawlessness.

We died to sin
The phrase "we died to sin" is central to understanding the believer's new identity in Christ. The Greek word for "died" (ἀπεθάνομεν, apethanomen) indicates a definitive break or separation. In the context of baptism, which Paul discusses in the surrounding verses, this death is symbolic of the believer's union with Christ in His death and resurrection. Historically, this reflects the early Christian understanding of baptism as a transformative rite, marking a transition from the old life of sin to a new life in Christ. Scripturally, this echoes Galatians 2:20, where Paul speaks of being crucified with Christ.

how can we live in it any longer?
This rhetorical question challenges the believer to consider the incongruity of living in sin after having died to it. The Greek word for "live" (ζήσομεν, zēsomen) implies a continuous, habitual lifestyle. Paul is emphasizing that a true conversion results in a changed life. Theologically, this speaks to the doctrine of sanctification, the process by which believers are made holy. Historically, this reflects the early church's emphasis on moral transformation as evidence of genuine faith. The question serves as a call to self-examination, urging believers to align their lives with their new identity in Christ.

(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."

Verse 2. - God forbid! (Μὴ γένοιτο: St. Paul's usual way of rejecting an idea indignantly). We who (οἵτινες, with its proper meaning of being such as) died (not, as in the Authorized Version, "are dead." The reference is to the time of baptism, as appears from what follows) to sin, how shall we live any longer therein! The idea of dying to sin in the sense of having done with it, is found also in Macrob., 'Somn. Scip.,' 1:13 (quoted by Meyer), "Mori etiam dicitur, cum anima adhuc in corpora constituta corporeas illecebras philosophia docente contemnit et cupiditatum dulces insidias reliquasque omnes exuit passiones."

Parallel Commentaries ...


Absolutely not!
γένοιτο (genoito)
Verb - Aorist Optative Middle - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

How {can we}
πῶς (pōs)
Adverb
Strong's 4459: Adverb from the base of pou; an interrogative particle of manner; in what way?; also as exclamation, how much!

who
οἵτινες (hoitines)
Personal / Relative Pronoun - Nominative Masculine Plural
Strong's 3748: Whosoever, whichsoever, whatsoever.

died
ἀπεθάνομεν (apethanomen)
Verb - Aorist Indicative Active - 1st Person Plural
Strong's 599: To be dying, be about to die, wither, decay. From apo and thnesko; to die off.

to sin
ἁμαρτίᾳ (hamartia)
Noun - Dative Feminine Singular
Strong's 266: From hamartano; a sin.

live
ζήσομεν (zēsomen)
Verb - Future Indicative Active - 1st Person Plural
Strong's 2198: To live, be alive. A primary verb; to live.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

it
αὐτῇ (autē)
Personal / Possessive Pronoun - Dative Feminine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

any longer?
ἔτι (eti)
Adverb
Strong's 2089: (a) of time: still, yet, even now, (b) of degree: even, further, more, in addition. Perhaps akin to etos; 'yet, ' still.


Romans 6:2 NIV
Romans 6:2 NLT
Romans 6:2 ESV
Romans 6:2 NASB
Romans 6:2 KJV

Romans 6:2 BibleApps.com
Romans 6:2 Biblia Paralela
Romans 6:2 Chinese Bible
Romans 6:2 French Bible
Romans 6:2 Catholic Bible

NT Letters: Romans 6:2 May it never be! (Rom. Ro)