Since Paul is speaking of “sanctification” in Romans 6, 7, and 8 and we will not have a full view of it in Romans 6 alone, it would be wise to pause briefly to define sanctification in more detail and see how it is addressed by Paul. Sanctification has three aspects.

1) Positional sanctification is that state of holiness imputed or counted to the Christian at the moment of their conversion to Christ. It denotes not so much one’s spiritual condition as his spiritual position. The Corinthian believers could thus be called ‘saints’ even though they were in a carnal state (1 Cor. 1:2).

2) Progressive sanctification refers to the process in our daily lives by which we are being conformed to the image of Christ (Rom. 8:28-29). It is the process of actually becoming who and what we are in Christ. This involves the putting off of the old habits of lying, stealing, backbiting, etc., and putting on the Christ-like qualities of honesty, mercy, and love (cf. Colossians 3:1-10).

3) Ultimate sanctification is that state of holiness that we will not attain to in this life, but we will realize it when we are finally home in the presence of God by the Rapture: “Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” (Rom. 8:21, cf. 1Cor. 15:51-54)

So, sanctification has three phases: positional, progressive, and ultimate. In Romans 6 the Apostle Paul is presents the basis for our sanctification and explaining that we are obligated to go on and experience ‘progressive’ sanctification… since our ‘positional’ sanctification has already been accomplished and secured by the Crosswork of Christ at Calvary!

The Question Raised in Romans 6:1-2:

Paul’s ends Rom. 5:20 with “… but where sin increased, ‘grace abounded’ all the more.” Thankfully, the grace of the cross rose us to cover and undo the burden of sins. But, Paul begins Romans 6:1 with this question: “What shall we say, then? Shall we continue in sin, that grace may abound?”

He answers with this response to that seemingly logical question that was heard from Paul’s opponents to “gospel of the grace of God” (Act 20:24). They were essentially saying this.

“Okay, if salvation is all of God’s doing, all of grace, and appropriated on the basis of faith alone, without any human effort; and, if our sins necessitated and promoted “the grace of God,” then why not continue to live as we always have (in sin), so that God’s grace may continue to abound?”

Paul’s answer to this is foolish interpretation of God’s grace is “God Forbid! How shall we, that are dead to Sin, live any longer therein?” (Rom. 6:2). The expression “God forbid” is Paul’s vehement response to their foolish conclusion based upon the truth of God’s super-abundant grace. God’s grace does superabound to deal with man’s Sin and man’s sins. Man’s sin prompted the manifestation of God grace as He had eternally planned.

We are not to continue the life characterized by Sin, as it was prior to our conversion because such a practice would be inconsistent with our position of being in union with Christ’s death and with His resurrection. In Him, we are “dead to sin.” Continued sinning would simply be a denial of  our position “in Christ.”

This of course assumes that we know, believe, and trust in the finished Crosswork of Christ.