Exegetical and Hermeneutical Commentary of Romans 6:10
For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
10. in that he died ] Lit. that which He died; His dying, in all that it involved. So below, that which He liveth.
unto sin ] i.e., as the previous argument shewed, “with reference to the claim of sin;” to meet and cancel it; and therefore so as now to be out of reach of its doom.
once ] once for all, “once and for ever.” The word here is not necessary to the argument, but it enforces, by contrast, the continuousness of His life. It also, though less pointedly, suggests the completeness of the atonement, and so the greatness of its results. (On the latter reference see Heb 7:27; Heb 9:12; Heb 10:10; where “once,” “once for all,” is the same word as that here, in the Gr.).
unto God ] i.e. with respect to God; as having obtained (representatively for us) God’s acceptance, and having thus entered on an immortal permanence (representatively for us) of joy and power before Him. (The same phrase, but with different special reference, occurs Luk 20:38.)
Fuente: The Cambridge Bible for Schools and Colleges
Verse 10. He died unto sin once] On this clause Rosenmuller speaks thus: ” propter peccatum mortuus est semel, et quidem misera morte. , i.e. , ad expianda peccata; res ipsa docet aliter homines , 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. , is the same as , for the expiation of sin. Common sense teaches us that men die to sin in one sense; Christ in another: St. Paul loves parallelisms, in the interpretation of which there is need of much caution.” From the whole scope of the apostle’s discourse it is plain that he considers the death of Christ as a death or sacrifice for sin; a sin-offering: in this sense no man has ever died for sin, or ever can die.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For when he died unto sin, i.e. to take away sin, he died but once; see Heb 9:28, and Rom 10:10,14; but when he rose again from the dead, he lived with God for ever an immortal, endless life. By this phrase is expressed that eternal and indissoluble union which the Son hath with the Father.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. For in that he died, he dieduntothat is, in obedience to the claims of
sin oncefor all.
but in that he liveth, heliveth untoin obedience to the claims of God.
GodThere never,indeed, was a time when Christ did not “live unto God.” Butin 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 Hehas “put away sin by the sacrifice of Himself,” He “livethunto God,” the acquitted and accepted Surety, unchallenged andunclouded by the claims of sin.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For in that he died,…. The death of Christ was settled and agreed to in the covenant and council of peace; it was spoken of by the prophets, and typified by sacrifices; Christ came into the world in order to die, and actually did die the death of the cross; in which the great love of God and Christ is expressed to us; and which is a fundamental article of the Christian faith: and when he died,
he died unto sin once: he died to that, which we by nature are dead in, and could never make atonement for; which he himself never lived in, and which men naturally love to in; and which had he not died for, we must have died for to all eternity; and he died not for any sin of his own, or of angels, nor for the sins of every man, but for the sins of his people; it may be rendered, he died in sin: in the likeness of sinful flesh, in which he was sent; having as a surety sin laid on him, and bore by him, and for which he was wounded, bruised, and died: or rather to sin; that is, to make atonement for it, procure the pardon of it, take it away, and utterly abolish it: and this he did “once”; this is observed, in reference to the repeated sacrifices of the old law, which could never expiate or remove sin; and to show, that Christ’s dying once was enough, his sacrifice was fully satisfactory to the law and justice of God:
but in that he liveth: which must be understood, not of his life as God, but as man; and that not on earth, but in heaven; where he lives with God, at the right hand of God, and by him, by the power of God: and
he liveth unto God; to his glory, and to make intercession for us.
Fuente: John Gill’s Exposition of the Entire Bible
The death that he died ( ). Neuter relative, cognative accusative with .
Once (). Once and once only (Heb 9:26f.), not (once upon a time).
The life that he liveth ( ). Cognate accusative of the relative.
Fuente: Robertson’s Word Pictures in the New Testament
In that He died [ ] . Lit.. what he died; the death which he died. Compare sin a sin, 1Jo 5:16; the life which I live, literally, what I live, Gal 2:20.
Once [] . More literally, as Rev., in margin, once for all. Compare Heb 7:27; Heb 9:12; Heb 10:10.
Fuente: Vincent’s Word Studies in the New Testament
1) “For in that he died,” (ho gar apethanen) “For in (the fact that) he died;” died once for all, 2Co 5:14.
2) “He died unto sin once;- (te hamartia apethanen ephapaks) “To (atone for or satisfy sin judgment) sin he died once,” for all, all sin, and all time, as the previous argument established, Joh 6:9, Heb 9:28; Heb 10:10.
3) “But in that he liveth,” (ho de ze) “But in (the fact that) he lives;” to make intercession for the saints, Heb 7:25.
4) “He liveth unto God,” (ze to theo) “He lives to or toward God,” to fellowship God, to satisfy God, 1Jn 2:1-2, for believers, and to be head of all things to the church, Eph 1:22; Php_2:10-11.
Fuente: Garner-Howes Baptist Commentary
10. He died once to sin, etc. What he had said — that we, according to the example of Christ, are for ever freed from the yoke of death, he now applies to his present purpose, and that is this — that we are no more subject to the tyranny of sin, and this he proves from the designed object of Christ’s death; for he died that he might destroy sin.
But we must observe what is suitable to Christ in this form of expression; for he is not said to die to sin, so as to cease from it, as the words must be taken when applied to us, but that he underwent death on account of sin, that having made himself ἀντίλυτρον, a ransom, he might annihilate the power and dominion of sin. (190) And he says that he died once, not only because he has by having obtained eternal redemption by one offering, and by having made an expiation for sin by his blood, sanctified the faithful for ever; but also in order that a mutual likeness may exist between us. For though spiritual death makes continual advances in us, we are yet said properly to die only once, that is, when Christ, reconciling us by his blood to the Father, regenerates us at the same time by the power of his Spirit.
But that he lives, etc. Whether you add with or in God, it comes to the same meaning; for he shows that Christ lives a life subject to no mortality in the immortal and incorruptible kingdom of God; a type of which ought to appear in the regeneration of the godly. We must here remember the particle of likeness, so; for he says not that we shall now live in heaven, as Christ lives there; but he makes the new life, which after regeneration we live on earth, similar to his celestial life. When he says that we ought to die to sin, according to his example, we are not to suppose it to be the same kind of death; for we die to sin, when sin dies in us, but it was otherwise with Christ; by dying it was that he conquered sin. But he had just said before, that we believe that we shall have life in common with him, he fully shows by the word believing that he speaks of the grace of Christ: for if he only reminded us of a duty, his mode of speaking would have been this, “Since we die with Christ, we ought also to live with him.” But the word believing denotes that he treats here of doctrine which is based on the promises; as though he had said, that the faithful ought to feel assured that they are through the kindness of Christ dead as to the flesh, and that the same Christ will preserve them in newness of life to the end. But the future time of the verb live, refers not to the last resurrection, but simply denotes the continued course of a new life, as long as we peregrinate on the earth.
(190) This difference may be gathered from the general tenor of the whole passage; for his death and our death are said to have a likeness, and not to be same. And farther, in mentioning our death in this connection, in the next verse, he changes his phraseology; it is νεκροὺς and not εἶναι, which means those deprived of life — the lifeless. “The dead ( νεκροὺς) in trespasses and sins,” are those who have no spiritual life; and to be dead to sin is not to have life for sin, to be freed from its ruling power. See Rom 6:18
It is usual with the Apostle to adopt the same form of words in different senses, which can only be distinguished by the context or by other parts of Scripture, as it has been noticed in a note on Rom 4:25. — Ed.
Fuente: Calvin’s Complete Commentary
(10) But it is not possible that the life of Christ should fail. Death has lost all its power over Him. The death which He died, He died to sin. It was the last sacrifice which He made to sin, and one that freed Him from its dominion for ever. He died to it once for all, and His death did not need to be, and could not be, repeated. On the other hand, His life is assured, because it is wholly dependent upon God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Died unto sin The death of Christ was the very highest point of the antagonism of holiness against sin. The very highest image, therefore, of the contrariety of Christianity to sin is instanced in the identification of the Christian with the death of Christ. With Christ, in a lower sense, he dies unto sin; with Christ he liveth unto God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For the death that he died, he died to sin once, but the life that he lives, he lives unto God.’
For Christ’s death was once for all. It was a once for all event in order that, being made sin for us (2Co 5:21) He might die to sin on our behalf. ‘He died’ on our behalf once for all. In contrast His living is a continual event. He now lives continually unto God. And He will do so for evermore, calling on us to live similarly with Him (Rom 6:8).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 6:10. For in that he died, &c. Dr. Doddridge translates and paraphrases the passage thus: “For whereas he died, he died once for all, as a sacrifice for sin, to atone the injured justice of God, and repair the honours of his violated law: and as he liveth he liveth to God for ever; his immortal life is entirely appropriated and devoted to his service; wherein we ought to make it our constant care to imitate his example.” See chap. Rom 8:17. Gal 2:20. 1Pe 2:21; 1Pe 4:1.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 6:10 . Proof of the . [1426]
] is in any case the accusative of the object. But whether Paul conceived it as: for as to what concerns His death (see Vigerus, ed. Herm. p. 34; Frotscher and Breitenbach, a [1427] Xen. Hier. 6, 12; Matthiae, p. 1063), or what , i.e. the death which He died (so Rckert, Fritzsche, de Wette, Philippi; see Bernhardy, p. 106 f.; comp on Gal 2:20 ) cannot be determined, since both renderings suit the correct interpretation of what follows. Yet the latter, analogous to the expression , is to be preferred as the more simple, and as uniform with Gal 2:20 .
.] the relation of the dative is to be determined from . in Rom 6:11 ; therefore it can be nothing else than what is contained in . . in Rom 6:2 (comp Hofmann), namely: he is dead to sin (dative of reference), i.e. His dying concerned sin; and indeed so that the latter (namely the sin of the world, conceived as power) has now, after He has suffered death on account of it, become without influence upon Him and has no more power over Him; He submitted Himself to its power in His death, but through that death He has died to its power . [1430] So also have we (Rom 6:11 ) to esteem ourselves as dead to sin ( .), as rescued from its grasp through our ethical death with Christ, in such measure that we are released from and rid of the influence of this power antagonistic to God. The close accordance of this view of . . with the context (according to Rom 6:11 ; Rom 6:2 ) is decisive against the ex planations of the dative deviating from it, such as: ad expianda peccata (Pareus, Piscator, Grotius, Michaelis, and others including Olshausen); or: ad expianda tollendaque peccata (Koppe, Flatt, Reiche, Fritzsche, Philippi); or: in order to destroy the power of sin (Chrysostom, Beza, Calvin, Bengel, and others, including Ewald and Umbreit). Rckert, Kllner, and de Wette wish to abide by an indefinite reference of the death of Jesus to sin as the remote object; but this simply explains nothing, and leaves only a formal parallelism remaining.
] for once , with emphasis, excluding repetition, once for all . Comp Heb 7:27 ; Heb 9:12 ; Heb 10:10 ; Lucian, Dem. euc. 21.
. ] vivit Deo , namely so, that now in His estate of exaltation, after He has through His death died to the power of sin, His life belongs to God , i. e. stands to God in the relation of being dependent on, and of being determined by, Him . The contrast to the preceding yields the excluding sense. Christ’s earthly life, namely, was also a , but was at the same time exposed to the death-power of human sin, which is now no longer the case, inasmuch as His life rescued from death is wholly determined by the fellowship with God. This latter portion of the verse belongs also to the proof of Rom 6:9 , since it is in fact just the (exclusive) belonging to God of Christ’s life, that makes it certain that death reigns no longer over Him; as he can no longer be (Act 26:23 ), which He previously was, until in obedience to God He was crucified (2Co 13:4 ).
[1426] Not a parenthetical intervening clause (Hofmann), which is appropriate neither to the essential importance of the sentence in the train of thought, nor to the application which it receives in ver. 11.
[1427] d refers to the note of the commentator or editor named on the particular passage.
[1430] Rich. Schmidt, Paul. Christol . p. 55, justly insists that Christ for His own person died to sin, but further on (p. 59), ends in finding an ideal , not a real relation. But He died really to sin, inasmuch as He took upon Himself, in the death of the cross, the curse of the law; after which human sin had now no longer any power over Him. Compare on ver. 3.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.
Ver. 10. He died unto sin ] That is, to abolish sin, asRom 8:2Rom 8:2 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] For (the proof of the foregoing) the death which He died (not ‘ in that He died ,’ as E. V., nor is for , either here or in ref. Gal., but the accus. objective, governed by the verb. So also of below), unto sin He died (De Wette well remarks that we must in expressing this verse abide by the indefinite reference to sin in which the death of Christ is placed; if we attempt to make it more definite, ‘ for sin ,’ or ‘ to that state, in which He suffered the punishment of sin ,’ we shall lose the point of comparison, which lies in ‘ to sin ,’ and ‘ to God .’ If we are to expand the words ‘ died to sin ,’ we must say that our Lord at death passed into a state in which He had ‘ no more to do with sin ’ either as tempting Him (though in vain), or as requiring to be atoned for (this having been now effected), or as met by Him in daily contradiction which He endured from sinners) once for all (so that it is not to be repeated: see reff.); but the life which He liveth (see above) He liveth unto God (indefinite again, but easily filled up and explained: to God , as being glorified by and with the Father, as entirely rid of conflict with sin and death, and having only God’s (properly so called) work to do, as waiting till, in the purposes of the Father, all things are put under Him: and to (for) God , as being the manifestation and brightness of the Father’s glory).
Fuente: Henry Alford’s Greek Testament
Rom 6:10 . This is expanded in Rom 6:10 . , the is ‘cognate’ accus. Winer, p. 209. “The death that He died, He died to sin once for all.” The dative must be grammatically the same here as in Rom 6:2 ; Rom 6:11 , but the interpretation required seems different. While He lived, Christ had undoubtedly relations to sin, though sin was foreign to His will and conscience (2Co 5:21 ); but after He died these relations ceased; sin could never make Him its victim again as at the Cross. Similarly while we lived ( i.e. , before we died with Christ), we also had relations to sin; and these relations likewise, different as they were from His, must cease with that death. The difference in the reference of the dative is no doubt an objection to this interpretation, and accordingly the attempt has been made to give the same meaning to dying to sin in Christ’s case as in ours, and indeed to make our dying to sin the effect and reproduction of His. “The language of the Apostle seems to imply that there was something in the mind of Christ in dying for us that was the moral equivalent [italics ours] to that death to sin which takes place in us when we believe in Him, something in its very nature fitted to produce hte change in us.” Somerville, St. Paul’s Conception of Christ , p. 100 f. He died, in short, rather than sin laid down His life rather than violate the will of God; in this sense, which is an ethical one, and points to an experience which can be reproduced in others under His influence, He died to sin. “His death on the Cross was the final triumph of His holiness, over all those desires of the flesh that furnish to man unregenerate the motive power of His life.” But though this gives an ethical meaning to the words in both cases, it does not give exactly the same ethical meaning; a certain disparity remains. It is more in the line of all Paul’s thoughts to say with Holtzmann ( N. T. Theol. , ii., 118), that Christ by dying paid to sin that tribute to which in virtue of a Divine sentence ( , Rom 5:16 ) it could lay claim, and that those therefore who share His death are like Himself absolved from all claims of sin for the future. For , see Heb 7:27 ; Heb 9:12 ; Heb 10:10 . The very idea of death is that of a summary, decisive. never-to-be-repeated end. . . . “The lite that He lives He lives to God”.
Fuente: The Expositors Greek Testament by Robertson
in that He died = (the death) He died.
unto = to. Dative case.
once = once for all. Greek. ephapax. Only here, 1Co 15:6. Heb 7:27; Heb 9:12; Heb 10:10.
God. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] For (the proof of the foregoing) the death which He died (not in that He died, as E. V., nor is for , either here or in ref. Gal., but the accus. objective, governed by the verb. So also of below), unto sin He died (De Wette well remarks that we must in expressing this verse abide by the indefinite reference to sin in which the death of Christ is placed; if we attempt to make it more definite, for sin, or to that state, in which He suffered the punishment of sin, we shall lose the point of comparison, which lies in to sin, and to God. If we are to expand the words died to sin, we must say that our Lord at death passed into a state in which He had no more to do with sin-either as tempting Him (though in vain), or as requiring to be atoned for (this having been now effected), or as met by Him in daily contradiction which He endured from sinners) once for all (so that it is not to be repeated: see reff.); but the life which He liveth (see above) He liveth unto God (indefinite again, but easily filled up and explained: to God,-as being glorified by and with the Father, as entirely rid of conflict with sin and death, and having only Gods (properly so called) work to do,-as waiting till, in the purposes of the Father, all things are put under Him:-and to (for) God, as being the manifestation and brightness of the Fathers glory).
Fuente: The Greek Testament
Rom 6:10. , in that) This has more force than , in that.- , to sin) The dative of disadvantage, as in Rom 6:11. Sin had been cast upon Christ, but Christ abolished it by His death for us; He truly died.-) This has a stronger meaning in this passage than . So Heb 7:27, and , 1Pe 3:18.- ) He lives to God, a glorious life derived from God, Rom 6:4 [raised up-by the glory of the Father] full of divine vigour, lasting for ever. For God is the God of the living.
Fuente: Gnomon of the New Testament
Rom 6:10
Rom 6:10
For the death that he died, he died unto sin once:-He died a death to sin, so that he no longer felt the impulse to sin. [Christ was subjected for our sake to the power of sin, in so far as he endured all the evils that sin could inflict on one who did no sin. (1Pe 2:22). This tyranny of sin-not his own, but ours-was permitted, through the counsel of God and Christs willing obedience, to compass his death. He humbled himself, becoming obedient even unto death, yea, the death of the cross. (Phil. 2; 8). But there sins power over him ceased, because the purpose for which it was permitted was accomplished. The sin of man now, that it cost his life, can have no more power over him. He died once unto sin- that is, his previous relation to sin came utterly to an end. He was withdrawn forever from the power of sin, and, therefore, from the power of death. There are thus three points to be observed in Christs relation to sin: (1) His life, as a conflict with sin and a triumph over it, making him as man personally exempt from death; (2) his voluntary surrender, for the sin of the world, of a life not forfeited by sins of his own; and (3) the effect of his voluntary submission to the chastisement of our sins-viz., his final separation from sin and death. (See Heb 7:27; Heb 9:25-28).]
but the life that he liveth, he liveth unto God.-But Christ now lives, and the life he lives is in absolute harmony and union with God. [To live unto God is to live solely to manifest and serve him, without being any more subject to the usurped tyranny of sin and death-he dieth no more. The glorified Savior lives and acts to manifest in the heart of man the life of God, which is his life-life eternal; and when we remember that he died that we may share his separation from sin, we cannot doubt that he died that we may also share his life of devotion to God.]
Fuente: Old and New Testaments Restoration Commentary
sin Sin. (See Scofield “Rom 3:23”).
once Lit. once for all. Heb 10:10-12; Heb 10:14.
Fuente: Scofield Reference Bible Notes
he died unto: Rom 8:3, 2Co 5:21, Heb 9:26-28, 1Pe 3:18
he liveth unto: Rom 6:11, Rom 14:7-9, Luk 20:38, 2Co 5:15, 1Pe 4:6
Reciprocal: 2Co 13:4 – yet Heb 7:27 – this Heb 9:28 – was
Fuente: The Treasury of Scripture Knowledge
Rom 6:10. For the death that he died. Lit., that which he died, which is best paraphrased as we give it.
He died onto sin once for all; no repetition was necessary. This is the proof that death has dominion over Him no more: His death was unto sin, it could have nothing more to do with Him, hence death could have power over Him no more. Some refer the clause to Christs expiating sin; others, to His expiating and removing it; others, in view of Rom 6:11, explain it of His being freed from sin. In both cases the idea of separation is expressed; but in the case of the believer, it is separation from personal, indwelling sin; in that of Christ, it is separation from the burden of His peoples sin, which He bore upon the cross (Hodge). The emphatic once for all shows that this sacrifice needs no repetition; for His dying again no reason can exist
The life unto God. Christs life on earth was also a life unto God, but in conflict with sin and death; having triumphed over these at His resurrection, He now lives unto God in the fullest sense. This, too, proves that death has dominion over Him no more.
Fuente: A Popular Commentary on the New Testament
Vv. 10. The first proposition of Rom 6:10 unfolds the reason why death was allowed to reign over Him for a moment; the second explains the reason why this cannot be repeated.
The two pronouns , that which, may be taken either as a determining expression: in that so far as, or as the direct object of the two verbs: that which He died, that which he lived. For in Greek it is allowable to say: to die a death, to live a life; comp. Gal 2:20. This parallel and the sense itself appears to us to decide in favor of the second construction. The first would seem to indicate a power of partial rather than temporary death, which is not natural in the context.
The short-lived power of death over Jesus is explained by the regimen , to sin. The relation which Jesus sustained to sin was the soul cause of His subjection to death. As in this piece death unto sin denotes an absolute breaking with it (Rom 6:2), it might be attempted here to give the meaning: Jesus struggled victoriously against sin during His whole life, not granting it for a moment the right of existing in His person. But the adverb , once, forbids us to extend the application of the term dying unto sin to His whole life. Besides, the commentators who, like Meyer and Hofmann, adopt this meaning, limit the expression to the moment of death: with the end of His life His struggle with sin ended; from that moment sin (in the form of temptation) exercised no more power over His person. This meaning would certainly account to some extent for the , once. But it forces us to take the word die in two wholly different senses in the same sentence, and it is not easy to get a clear idea of this dying unto sin ascribed to Jesus. Does it refer to his struggle against temptation? The phrase dying unto sin is unsuitable. One dies to a real, not a possible fact. Are we to think of the struggle against sin outside of Him? But this struggle continues to this very hour. Is it a personal breaking with evil which is meant? He did nothing else during His whole life. The only possible meaning, therefore, seems to me to be that adopted by Grot. and Olsh.: He died to expiate sin, a sense connected quite naturally with that given by Chrys., Calv., etc.: and to destroy it. There was a moment in His existence in which He bore its penalty, and thereby established its defeat. But this moment was short, and remains single and alone. Such is the force of the term , once for all. It was a transient necessity which He consented to encounter; but such a crisis will not be renewed. The debt once paid is so completely and forever; comp. Heb 7:27; Heb 9:12; Heb 9:26; Heb 9:28; Heb 10:10; 1Pe 3:18. The dative , unto sin, thus signifies: unto the service of sin, that is to say, to accomplish all that was demanded by the entrance and destruction of this fact among mankind. It is obvious from the once for all that the death of Jesus occupies a place by itself in His work, and should not be regarded merely as the culminating point of His holy life.
This crisis once past, Jesus no longer owes anything to sin, and His life may manifest itself without hindrance as an instrument of the life of God.
To live to God, is to live solely to manifest and serve Him, without having to submit any more to certain obligations imposed by a contrary principle. The meaning of this expression is, as Meyer says, exclusive: to God only. The glorified Jesus lives and acts for no other object than to manifest in the heart of men by the Holy Spirit the life of God which has become His life, life eternal; comp. Joh 17:2 : As Thou hast given me power over all flesh, that I should give eternal life to as many as Thou hast given me. Thus it is that He serves and glorifies God.
As Christ, then, once entered upon this life and glorious activity, does not depart from it to return back again, so the believer, once dead to sin and alive to God in Christ, cannot return to his old life of sin. Rom 6:11 explicitly draws this conclusion, held in suspense since Rom 6:8, and prepared for in Rom 6:9-10.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
10. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God. This verse continues to tighten up the preceding argument, confirming more and more the triumphant assurance of the gracious possibility for us to be as free from sin as Christ is from death. These are paradoxical revelations. Yet we have but to believe and God will see to their verification.
Fuente: William Godbey’s Commentary on the New Testament
6:10 For in that he died, he died unto sin {m} once: but in that he liveth, he liveth unto {n} God.
(m) Once for all.
(n) With God.
Fuente: Geneva Bible Notes
Jesus Christ will never have to die again because when He died for sin He died to sin. This means that when He died His relationship to sin changed. It was never the same again. Sin now has no power over Him. After He paid for our sins, He was free to resume His intimate relationship with God forever.
"This stands in opposition to the doctrine and practice of the so-called perpetual sacrifice of Christ in the Roman Catholic Mass." [Note: Witmer, p. 463. Cf. Hebrews 7:27; 9:12; 10:10.]