Romans 6:14 (CSB) Even He cannot undo it. For sin will have no dominion over you, since you are not under law but under grace. Thus the most perfect obedience to law is a most delightful freedom. What can be a stronger motive against sin than the love of Christ? They are such works as men perform before their consciences are purged by the blood of Christ. This is not a precept, exhortation, or admonition, as before, though some read it as such, "let not sin have dominion over you"; nor does it express merely what ought not to be, but what cannot, and shall not be; it is an absolute promise, that sin shall not have the dominion over believers; and respects not acts of sin, but the principle of sin; and means not its damning power, though that is took away, but its tyrannical, governing power: "it shall not lord it over you", as the words may be rendered; for in regeneration, sin is dethroned; Christ enters as Lord, and continues to be so; saints are in another kingdom, the kingdom of Christ and grace; could sin reign again over them, they might be lost and perish, which they never can: now this is a noble argument why saints should use their members as weapons of righteousness for God and against sin; since they are sure of being conquerors, and are secure from the tyrannical government of sin over them. Holiness is not the result of the law, but of the liberty wherewith Christ has made His people free. in the likeness of his death, we shall be also in the likeness of his resurrection--that is, "Since Christ's death and resurrection are inseparable in their efficacy, union with Him in the one carries with it participation in the other, for privilege and for duty alike."
Romans 6:14 (CJB) the dominion of sin could never be broken. Again, thanks for the excellent commentary. from sin--literally, "justified," "acquitted," "got his discharge from sin." But under grace; a gracious dispensation, under which men are justified, not by perfect obedience, but by faith in Christ, who died to redeem them from the curse of the law, being made a curse for them. (3-10) They are made alive to God. Matthew 11:28-30; Titus 2:11-12), as Paul proceeded to clarify in Romans 6:15-23.
But every man, till he is united to Christ, is under the law, which condemns him. for sin over you shall not have lordship, for ye are not under law, but under grace. All in the Roman culture knew that the slave was to serve his master, not somebody else's master. The second “for” shows the reason why the lordship of sin is over. Let’s mute those voices for a few minutes. Romans 6:14 For sin shall not have dominion over you: for ye are not under law, but under grace.
(3) it is implied here that the effect of an attempt to be justified by the Law was not to subdue sins, but to excite them and to lead to indulgence in them. ( Rom 6:2 ) A life of sin is unacceptable because our death to sin changes our relationship to sin. Unholy professors may have had the outward sign of a death unto sin, and a new birth unto righteousness, but they never passed from the family of Satan to that of God. We must be reconciled to him before we can be holy; we must feel that he loves us before we can love him. If the fruit is unto holiness, if there is an active principle of true and growing grace, the end will be everlasting life; a very happy end! whether of Sin unto death--that is, "issuing in death," in the awful sense of Romans 8:6 , as the sinner's final condition.
8. This is plain: 1. and the end everlasting life--as the final state of the justified believer; the beatific experience not only of complete exemption from the fall with all its effects, but of the perfect life of acceptance with God, and conformity to His likeness, of unveiled access to Him, and ineffable fellowship with Him through all duration. Paul raised this question again in the next verse (v.15). (16-20) The end of sin is death, and of holiness everlasting life. Gods veracity and glory are pledged to prevent it. 2. 12-14 That means you must not give sin a vote in the way you conduct your lives. Against the doctrine of a purely gratuitous justification, the objection is plausible; nor has there ever been an age in which it has not been urged. ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν. 'The end of them is death.'"
The basic reason for this is that we are not under the Mosaic Law as the authority under which we live but under grace. But under grace. (2) The fundamental principle of Gospel obedience is as original as it is divinely rational; that "we are set free from the law in order to keep it, and are brought graciously under servitude to the law in order to be free" ( Romans 6:14 Romans 6:15 Romans 6:18 ). (7) He grants that sin is not yet so dead in us that it is utterly extinct: but he promises victory to those that contend bravely, because we have the grace of God given to us which works so that the law is not now in us the power and instrument of sin. Not content with showing that his doctrine has no tendency to relax the obligations to a holy life, the apostle here proceeds to enforce these obligations. Dr. Grant, As death dissolves all claims, so the whole claim of sin, not only to "reign unto death," but to keep its victims in sinful bondage, has been discharged once for all, by the believer's penal death in the death of Christ; so that he is no longer a "debtor to the flesh to live after the flesh" ( Romans 8:12 ). Instead of being under a burdensome law that none can keep, we have freedom in Christ. Romans 6:14 (RHE) is--rather, "was." 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 ( John 10:17 John 10:18 , Acts 2:24 ), that voluntary surrender gave death such rightful "dominion over Him" as dissolved its dominion over us.
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