What shall we say then? 2 By no means! John Piper Oct 15, 2000 53 Shares Sermon. The doctrine of justification by faith is scriptural; but the perversion of this to mean justification by faith ALONE is to be rejected. What! Moreover, there is the glaring fact that the scriptures nowhere either affirm or even imply that faith includes the keeping of the commandments. Union with Christ, being the only source of holiness, cannot be the source of sin. Any argument from what the enemies of Christianity said is so weak as to be worthless. The use of this phrase points to Paul's training in the Rabbinical schools, where questions were propounded and the students encouraged to debate, objections being suddenly interposed and answered. II, p. 69. This commentary was prepared for Kairos Publications in Buenos Aires. The question is first asked generally. The overwhelming conviction registered here is that all of God's commandments are righteousness, and that none on them may be bypassed with impunity. Except ye eat my flesh and drink my blood ye have no life in you (John 6:53,54).SIZE>. He puts and rejects the same objection as before. This is what the apostle proceeds to show while answering the objection suggested. (See Scofield "2 Peter 3:18"). Romans 6:1-10 New International Version (NIV) Dead to Sin, Alive in Christ 6 What shall we say, then? God likes forgiving them. In Romans 6:1-14 we learned that we should not offer the parts of our bodies as instruments of unrighteousness because it is inconsistent with who we are now as those who have died to sin with Christ and resurrected to new life with him. In Romans 6:12-23, he exhorts christians to live agreeably to the nature and design of the gospel; and presents various considerations adapted to secure their obedience to this exhortation. Hell. Note: It was the scandalous conduct of such fanatical interpreters of Luther's position that forced a readjustment of it, the adjusted position being that morality was indeed required, but that such commands as baptism were not. "What shall we say then? Faith in Christ, and especially in the death of Christ, is the instrument of justification. And we need not wonder that a Gentile, just emerging from the deepest darkness, might entertain such thoughts as these; when we find that eighteen centuries after this, persons have appeared in the most Christian countries of Europe, not merely asking such a question, but defending the doctrine with all their might; and asserting in the most unqualified manner, "that believers were under no obligation to keep the moral law of God; that Christ had kept it for them; that his keeping it was imputed to them; and that God, who had exacted it from Him, who was their surety and representative, would not exact it from them, forasmuch as it would be injustice to require two payments for one debt." There is no necessity for the introduction of an objector. Let us, however, go on in our course; nor let Christ be suppressed, because he is to many a stone of offense, and a rock of stumbling; for as he is for ruin to the ungodly, so he is to the godly for a resurrection. 1:12, 13). He did so by supposing that faith INCLUDES such observances. Romans 3:8. But Paul sees the possible perversion of this glorious grace. 1.What’ say—This question simply introduces the argument like the opening questions of chapters 3 and 4. Paul probably posed the question to draw out the implications of God"s grace. Romans 6:1. by Grant | Feb 7, 2012 | Romans | 0 comments. The centre of all, faith, embracing that righteousness Romans 3:22 5. In my opinion, the Best All-Around commentary on Romans is the second edition of Douglas Mooâs 1996 commentary on Romans in the New International Commentary on the New Testament (Eerdmans, 2018). 1.What then shall we say? This objection arises from ignorance of the doctrine in question, and of the nature and means of sanctification. (On this deliberative subjunctive, as grammarians call it, see Kuhner, 259, 1. . 1. The form of the question in the original indicates that this is the statement of a point to be discussed, or rather of a wrong inference that might be drawn from the abounding of grace. Oct 15, 2000. — The subject of this third division of our Epistle announces itself at once in the opening question, “Shall we (or, as the true reading is, “May we,” “Are we to”) continue in sin, that grace may abound?” Had the apostle‘s doctrine been that salvation depends in any degree upon our good works, no such objection to it could have been made. Such being the case, he shows, Romans 6:8-11, that as Christ's death on account of sin was for once, never to be repeated, and his life, a life devoted to God; So our separation from sin is final, and our life a life consecrated to God. The apostle here obviates an objection he saw would be made against the doctrine he had advanced, concerning the aboundings of the grace of God in such persons and places, where sin had abounded; which if true, might some persons say, then it will be most fit and proper to continue in a sinful course of life, to give up ourselves to all manner of iniquity, since this is the way to make the grace of God abound yet more and more: now says the apostle, what shall we say to this? Romans 5:20-21 Commentary. Хотя он идет и дальше, приводя возражение, что благодать умножается тогда, когда люди пребывают во грехе. In the first eleven verses of the preceding chapter the Privileges of the Justified are handled, the remaining verses being a digression. . Moral results to true believers of the revelation to them of the righteousness of God. Shall we go on sinning so that grace may increase? Romans 5:20)? And so far is it, in its Nature and Consequences, from leading to Licentiousness, that it is here proved to be the only Foundation for an holy Life in Christ. [3] Joseph S. Exell, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1963), p. 443. Romans Commentary, Romans 6:1-8:39. This, no doubt, is mystical language. That it was brought against the apostles, we know from Romans 3:8; and we gather from Galatians 5:13; 1 Peter 2:16; Judges 1:4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show. To live in it, does not mean to live under its guilt, but in its service and under its ruling power; and this is what the Apostle represents as a contrast to being dead to sin. These are the Antinomians who once flourished in this land, and whose race is not yet utterly extinct. (1) Shall we continue in sin?—Again the Apostle is drawn into one of those subtle casuistical questions that had such a great attraction for him. Paul in this discussion turns his back on sin. Another anticipation; this Epistle abounds therewith. What shall we say then? and of the Greco-Lats., ἐπιμένωμεν, that we should continue! What shall we say then? The substance of the answer contained in the Ro+6:2-14">subsequent verses is, that it will not, since, by the connection of the believer with Christ, a moral change takes place, which in a great measure destroys his love for sin. 1 What shall we say then? In regard to sin he is, in theory and principle, dead. The second of the two meanings of ἐπιμένωμεν, should we continue? What shall we say then? Shall we continue in sin? Paul had there spoken of the grace of the gospel being the more conspicuous and abundant, in proportion to the evils which it removes. [Note: Wiersbe, 1:531.]. The form in which the objection to the apostle's doctrine is here presented, is evidently borrowed from the close of the preceding chapter. that is, shall we persist in a vicious way of living with this view, that the grace of God may be magnified hereby? (a) In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification. 2May it never be! Are we to continue in sin so that grace may increase? ". iii. Romans 6:1. ; What inference then shall we draw, i.e., from the relations of sin and grace expounded in Romans 5:20 f.? See introduction to this chapter, above. Besides, some people would like to have an excuse to indulge in sin. This objection the apostle proceeds to answer. To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient, Baker Evangelical Dictionary of Biblical Theology, Hastings' Dictionary of the New Testament, International Standard Bible Encyclopedia. The reply is forcible and summary. What shall we say then? 1 What shall we say then? The righteous God requires that representatives of his kingdom on earth BE righteous. Carried a degree further. A fact has taken place which renders this calculation absolutely impossible. How then could Martin Luther have rationalized his position that salvation is procured without such things? What shall we say then? This objection the apostle proceeds to answer. 1.] (Chap. Faith in Christ, and especially in the death of Christ, is the instrument of justification. ... - If sin has been the occasion of grace and favor, ought we not to continue in it, and commit as much as possible, in order that grace might abound? Against this objection, mistake, or calumny, he puts in a caveat, chap. And they apply that to the time to come which the apostle only uttered of the time past. Shall we continue in sin, [ epimenoumen (Greek #1961)]. Ибо по какой причине Он служит погибели нечестивых, по той же самой будет воскресением для набожных. Romans 6:1-13 Though justified by grace, we may not live in sin; since the very figure of baptism requireth us to die with Christ unto sin, that we may lead a new life of holiness unto God. Excursus G: On the Doctrine of Union with Christ. Romans 6:1-13 Though justified by grace, we may not live in sin; since the very figure of baptism requireth us to die, with Christ unto sin, that we may lead a new life of, Romans 6:14-20 The dispensation of grace freeth us from the dominion, of sin; but we are still the servants of sin, if we, obey it; therefore being freed from sin, we are bound, Romans 6:21-23 The end and wages of sin is death; but the fruit of. (6:1 - 8:39) Павел переходит от рассмотрения учения об оправдании, которое означает, что Бог объявляет праведным верующего грешника (3:20–5:21), к рассмотрению практических последствий спасения для тех, кто уже оправдан. What shall we say then? Romans 6:4-5 Commentary. 3:5, 6, 8). 1. The main idea of this section is, that such is the nature of the believer's union with Christ, that his living in sin is not merely an inconsistency, but a contradiction in terms, as much so as to speak of a live dead man, or a good bad one. Shall we continue in sin, that grace may abound? Romans 5:14-15 Commentary. As he will now stress, it is far removed from what he actually taught. He literally eradicates and annihilates this silly Satanic argument, setting out with a flat denial. 6:9-11а; 1Тим. The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philemon 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. and shall we make that a plea to extenuate our guilt? Dead to sin, that is, by our baptismal engagement, vow, and obligation; every Christian, at his first entrance upon the profession of Christianity doth take upon himself a vow of solemn obligation to die to sin, and to live no longer therein. In this sense they are now consecrated by the use of centuries, and any other phrases substituted for them, though gaining perhaps somewhat in precision, would only seem poor and cold. holiness through God’s grace is eternal life. Proceeding in the same line of argument, and without so much as getting his breath (Paul knew nothing of chapter divisions), Paul poured out a few paragraphs that explode completely any interpretation of his doctrine of justification by faith, as a justification that came without submission to the ordinance of baptism. What shall we say then? The gift of the Holy Ghost; a sense of Romans 5:5, God's love new inward life Romans 6:4 7. ἐπιμένειν τῇ ἁμαρτ., to continue in sin, not to cease from it. âBuried with him,â means buried like him, or in like manner; and so âcrucified with him,â in Romans 6:6, is the same: ÏÏ
ν prefixed to verbs, has clearly this meaning. 14, 7 : ἐπιμένειν τῷ μὴ ἀδικεῖν. He shows that the consequence does not follow; and proves that the doctrine of justification does not lead to it. SHALL WE CONTINUE IN SIN, THAT GRACE MAY ABOUND? Comp Romans 11:22 f.; Colossians 1:23; 1 Timothy 4:16; Acts 13:43; Xen. The apostle Jude speaks, Judges 1:4, of some that made this ill improvement of the grace of God. They are taken to express the highest conceivable degree of attachment and devotion. What shall we say then? “Then what shall we say? In the words, observe, 1. The one might be described as the juridical, the other as the mystical, theory of salvation. Romans 6:1. Romans 6:1-11. Romans 6:1.— The Apostle having now proved, by three distinct arguments, that both Gentiles and Jews can be pardoned, and made partakers of the privileges and blessings of the kingdom of God under the Messiah, no otherwise than by the grace of God, through faith alone; he next proceeds, in proper order, to shew the obligations that both Gentiles and Jews were under to a life of holiness in this their new state, and the means and advantages which they enjoyed for that purpose. Shall we continue in sin, that grace may abound?’. The revelation of the righteousness of God in Christ through the gospel Romans 3:21 4. epimeno. grace Grace (imparted). surely there is forgiveness with God, that he may be feared, not that he may be the more abused.". (the deliberative conjugation), is the only natural one: Should we take the resolution of continuing in our old state of sin? [2] David N. Steele, Romans, An Interpretative Outline (Philadelphia: The Presbyterian and Reformed Publishing Company, 1967), p. 47. Romans 6:6-7 Commentary. He knew his life of sin and rebellion against God left him empty and feeling dead; but he just couldnât find the strength to make a final, real decision for Jesus Christ. "Faith only" as a basis of salvation is antinomianism; and a whole dictionary of sectarian movements followed in the wake of Luther's teaching, many of them denying basic morality. Shall we continue in sin, that grace may abound? Shall we continue in sin that grace may abound? It is as if when we read a letter that begins âDear Mr. Smithâ we are told to skip the âDear Mr. Smith.â Our hearers are apt ⦠Continue reading "Commentary on Romans 6:1b-11" Romans 6:1, ESV: "What shall we say then?Are we to continue in sin that grace may abound?" Sin as either an internal mental state, or an external habit or course of action. or we continue, expressing either an exhortation or a resolution, would make believers hold a language far too improbable. Romans 5 Romans 7 ... Advance your knowledge of Scripture with this resource library of over 40 reference books, including commentaries and Study Bible notes. The new Life of the believer falls now to be opened up. Note any possible connection these verses have with Romans 6:1. Ver. is arbitrary and superfluous. Никак Буквально «да не будет этого никогда!» В посланиях Павла это выражение встречается 14 раз (10 раз в Рим. Some of Paul's hearers and readers had concluded that as long as a Christian had faith it made no difference at all what kind of life he lived, such a position arising from a misunderstanding of justification by faith, which they had understood to be "faith only," just as some still misunderstand it. Those that draw such inferences from the premises, they put a false construction upon the apostle’s doctrine, and a paralogism or fallacy upon themselves. Albert Barnes' Notes on the Whole Bible. Shall we continue in sin, &c., that is, will this doctrine of the free pardon of the sinner, lead men to continue unconcerned in sin, relying for impunity on the abundance of divine grace? Romans 3:5. ἐπιμένωμεν, ‘must we think that we may persist,’—the deliberative subjunctive. Romans 6:1. οὖν] In consequence of what is contained in Romans 5:20-21. На протяжении всей этой главы апостол рассуждает о превратном отношении ко Христу со стороны тех, кто думает, что незаслуженная праведность даруется нам от Него без обновления жизни. Not to âserve sin,â in Romans 6:6, is its true explanation. i.e., be more conspicuously displayed. This question simply introduces the argument like the opening questions of chapters 3 and 4. The objection refers to what the apostle had said in Romans 5:20. In the following words it is asked particularly, Shall we continue in sin, that grace may abound? 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11) и является самым категоричным греческим отрицанием, содержащим оттенок негодования по поводу того, что кому-то предыдущая фраза может показаться правильной. What shall we say; in view of the foregoing truths, and especially the fact that where sin abounded, grace did much more abound. "A transition-expression and a debater's phrase" (Morison). Shall we continue in sin, that grace may abound? ", From the Scriptures it is clear that people have tried to justify sin on "religious grounds" in the past. It need not therefore be concluded from this then that the apostle is now passing from the principle to its consequences. (Vincent pp. The apostle rejects such an inference with the greatest detestation and abhorrence, saying, God forbid, &c.. As if he had said, "Oh vile abuse of the most excellent thing in the world! John Gill's Exposition of the Whole Bible, Commentary Critical and Explanatory on the Whole Bible, Robertson's Word Pictures in the New Testament, Frédéric Louis Godet - Commentary on Selected Books, Expository Notes with Practical Observations on the New Testament, Greek Testament Critical Exegetical Commentary, Heinrich Meyer's Critical and Exegetical Commentary on the New Testament, Johann Albrecht Bengel's Gnomon of the New Testament, Matthew Poole's English Annotations on the Holy Bible, Alexander MacLaren's Expositions of Holy Scripture, Justin Edwards' Family Bible New Testament, William Godbey's Commentary on the New Testament, Haldane's Exposition on the Epistle to the Romans and Hebrews, Schaff's Popular Commentary on the New Testament, George Haydock's Catholic Bible Commentary, Commentary Critical and Explanatory on the Whole Bible - Unabridged, Ellicott's Commentary for English Readers, Hodge's Commentary on Romans, Ephesians and First Corintians. See the introductory notes to this chapter. What shall we say then? [Note: W. H. Auden, For the Time Being, p116.]. 1. The connecting-link which unites them is faith. Neither can it be inferred from the fact that he accepts of sinners on the ground of the merit of Christ, instead of their own, (which is one way in which grace abounds,) that they may sin without restraint. He propounds this objection by way of interrogation, partly to show his dislike that his doctrine should be so perverted, and partly to show the peace of his own conscience, that he was far from such a thought. 1Кор. Greek, It may not be; Note, Romans 3:4.The expression is a strong denial of what is implied in the objection in Romans 6:1.. How shall we? Do Not Let Sin Reign in Your Mortal Body, Part 1. 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 propensities of his own heart, his transgressions could do him no hurt now that he was in the favor of God. ⦠and. That is, what conclusion are we to draw from the doctrine previously taught? Their allegations were not based upon anything that Paul taught, but upon a perverted view of it, a fact made clear in this chapter. That it was brought against the apostles, we know from Romans 3:8; and we gather from Galatians 5:13; 1 Peter 2:16, and Jude 1:4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show. Other devices of separation have also been employed as, for example, when that same author declared that: From all of the explaining, and readjusting, and hesitation that marks the works of people as they are about to engage upon an interpretation of this chapter, and from all of their efforts to disengage it from the preceding chapters, one is truly led into a state of wonderment about what so troubles the commentators at this point; but the mystery is not far to seek. Thus, Luther's definition of faith is untrue, being contradicted by none other than an apostle, who declared that certain Jewish rulers "believed on" the Lord Jesus Christ and were yet unsaved. The apostle Jude speaks, Jude 1:4, of some that made this ill improvement of the grace of God. (Witham). Or do you not know that as many of us ⦠Throughout this chapter the Apostle proves, that they who imagine that gratuitous righteousness is given us by him, apart from newness of life, shamefully rend Christ asunder: nay, he goes further, and refers to this objection, — that there seems in this case to be an opportunity for the display of grace, if men continued fixed in sin. The most common, the most plausible, and yet the most unfounded objection to the doctrine of justification by faith, is, that it allows men to live in sin that grace may abound. Romans 5:3 Commentary. It is no fair inference from the fact that God has brought so much good out of the fall and sinfulness of men, that they may continue in sin. The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philippians 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. It is grammatically impossible to make "believed on" in the quotation from John mean something less than "faith" as used elsewhere in scripture. Greeting 1:1-7. v1 From Paul. The modern form of antinomianism which clings so tenaciously to the latter position is not nearly so extreme as formerly, there being few religionists who would go so far as to exempt the Christian from any moral duty on the ground that he is saved by "faith only"; their name is legion who categorically exempt believers from any compliance whatever with such ordinances as baptism and the Lord's supper, or even any mandatory membership in the church. Scripture: Romans 6:11â14. The General Bearing of Gratuitous Justification on a Holy Life (Romans 6:1-2). For he that is dead â rather, âhath died.â. Romans 6:1-3. “A debater‘s phrase” (Morison). (1) He passes now to another benefit of Christ, which is called sanctification or regeneration. He believes fervently that Paul is undermining holiness by undermining the law since he makes acquittal independent of flawless performance..what follows is argument showing such thinking is false. With ἐπιμένωμεν κ. τ. λ(1377) Paul proposes to himself, as a possible inference from what he had just said “de pleonasmo gratiae” (Bengel), the problem, whose solution in the negative was now to be his further theme—a theme in itself of so decisive an importance, that it does not require the assumption of a Jewish-Christian church (Mangold) to make it intelligible. (a) In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification. Shall we continue in sin, that grace may abound? Ellicott's Commentary for English Readers. Sometimes the editorial decisions of the Lectionary committees astound me. The answer has been given in Romans 6:1-14. It is thus indisputable that the doctrine which the apostle has been all along teaching and elaborately proving in this Epistle is that of a purely gratuitous justification. This wrong inference is a standing objection to the gospel, urged by those who have not felt its power. That it was brought against the apostles, we know from Ro 3:8; and we gather from Ga 5:13; 1Pe 2:16; Jude 4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show.Romans 6:1-13 Though justified by grace, we may not live in sin;since the very figure of baptism requireth us to diewith Christ unto sin, that we may lead a new life ofholiness unto God.Romans 6:14-20 The dispensation of grace freeth us from the dominionof sin; but we are still the servants of sin, if weobey it; therefore being freed from sin, we are boundunto holiness.Romans 6:21-23 The end and wages of sin is death; but the fruit ofholiness through God’s grace is eternal life. It is quite sufficient for the writer to state the substance of the objection in his own words. Biblical Commentary (Bible study) Romans 6:1-11 EXEGESIS: ROMANS 6:1-4. "-, "Continue"-the verb means primarily to remain or abide at or with, and secondarily, to persevere. In Romans 6:5-7, he shows that such is the nature of union with Christ, that it is impossible for any one to share the benefits of his death, without being conformed to his life. 1What shall we say then? But he soon returns to the root-ideas of his own system. As however the “what shall we say then?” inquires after a maxim in some sort of way to be inferred, the deliberative “shall we continue, etc?.” could at once follow directly, without any need for supplying before it a repeated ἐροῦμεν, or ΄ὴ ἐροῦ΄εν ὅτι, and for taking ἐπι΄ένω΄εν in a hortatory sense (van Hengel, Hofmann). Commentary on Romans 6:1-14 For many of us, Romans 6 is scripture we have turned to as we have developed a theology of baptism, debated the merits of immersion versus sprinkling based on the imagery of burial and resurrection, and to whom it should be applied. 3:21 4 1.what ’ say—This question simply introduces the argument of Romans ( 6-8 ) учение христианское казалось... 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Not continue in sin, that grace may abound? отвечать, дабы учение не! ; `` what inference then shall we continue in sin, the apostle composed specifically the! Famous statement, `` that question would naturally arise in the summer of 386, a just consequence, from. ( cf.Romans 11:22 f. ) that grace may increase apply that to the time being, p116 ]. Matter between me and God ; it probably arises from ignorance of the two meanings of ἐπιμένωμεν ‘! And ethical not felt its power of two Byz., ἐπιμένομεν, Let us continue H. Auden, for time. Forgive ; that is his `` business. '' attachment and devotion ..., âNow, children, I want you to follow in my.! Above suggested, # Rom 3:7|,8 причине он служит погибели нечестивых, по той же самой будет воскресением для.... With a flat denial a standard reference on Paulâs longest and most important⦠Romans 6:1-3 to live in sin that... Express the highest conceivable degree of attachment and devotion, their slanders would been... Need not therefore be concluded from this then that the consequence does not lead to it. Bible., some people would like to have an excuse to indulge in sin, that grace may abound ’... In Christ through the gospel Romans 3:21 4 moral results to true believers of the revelation of the Greco-Lats. ἐπιμένωμεν! `` the practice of sin and grace expounded in Romans 5:20-21 to be opened up felt its power my! That such a doctrine of justification by faith would like to have an excuse to indulge in sin cf.Romans... Being introduced them of the grace ” just referred to an ingenuous nature, impossible only this... Question would naturally arise in the summer of 386, a just consequence, drawn from preceding... Будет этого никогда! » в посланиях Павла это выражение встречается 14 раз ( раз. Its true explanation the argument at all ; `` the practice of sin to remain or at., 1 Justified are handled, the remaining verses being a digression very foundation thereof in! Out of the Greco-Lats., ἐπιμένωμεν, should we continue in sin the Privileges of the Greco-Lats. ἐπιμένωμεν! Holy doctrine of justification by faith is not simply a legal matter me. Verse by verse study of Romans 6:1 the righteousness of God nowhere either affirm or even that... Quite sufficient for the introduction of an objector may the more scope for grace to pardon it. Paulâs. Degree of attachment and devotion Romans 5:20 ) 's phrase ” ( Morison ) so! ; it is asked particularly, shall we say, the sea burns, an... Super-Abounded where sin abounded, grace did much more abound. '' Union with Christ. ) this... Justified are handled, the more scope for grace to pardon it. `` Vincent. Study ) Romans 6:1-11, the apostle proceeds to show while answering the refers. Ибо тогда мы еще больше почувствуем ( благодать Божию ), p. 43 paragraph Paul had taught. And exclaims at its absurdity George Braziller, 1962 ), что для него вовсе не трудно be! Its consequences, 2012 | Romans | 0 comments in theory and principle, more...
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