For sin shall not be your master
This phrase emphasizes the transformative power of the believer's new identity in Christ. In the context of Romans, Paul addresses the dominion of sin, which has been broken through the death and resurrection of Jesus. Historically, the concept of mastery would resonate with the Roman audience familiar with slavery, a prevalent institution in their society. Theologically, this reflects the promise of Genesis 3:15, where the seed of the woman would crush the serpent's head, symbolizing victory over sin. The believer's freedom from sin's mastery is a fulfillment of this prophecy, indicating a new creation in Christ (2 Corinthians 5:17).

because you are not under law
The law, given through Moses, served to reveal sin (Romans 3:20) and was a tutor leading to Christ (Galatians 3:24). In the historical context, the Jewish audience would understand the law as a covenantal framework that defined their relationship with God. However, Paul clarifies that the law cannot save; it can only highlight humanity's inability to achieve righteousness on its own. This phrase connects to the broader biblical narrative of the Old Covenant, which pointed to the need for a New Covenant, prophesied in Jeremiah 31:31-34, where God's law would be written on hearts rather than tablets of stone.

but under grace
Grace, a central theme in Paul's writings, signifies unmerited favor and divine assistance given to humanity for regeneration and sanctification. This phrase marks the transition from the Old Covenant of law to the New Covenant of grace, inaugurated by Christ's sacrificial death and resurrection. Theologically, grace is the means by which believers are justified (Romans 3:24) and empowered to live righteously. It fulfills the promise of Ezekiel 36:26-27, where God promises to give a new heart and spirit, enabling obedience. This grace is a type of Christ's work, as He embodies grace and truth (John 1:14), offering believers a new way of life free from the bondage of sin.

1. Paul the Apostle
The author of the Book of Romans, Paul was a key figure in the early Christian church, known for his missionary journeys and theological teachings.

2. The Roman Church
The recipients of the letter, the Roman Christians were a diverse group of Jewish and Gentile believers living in the capital of the Roman Empire.

3. Sin
A central theme in Paul's writings, sin is depicted as a power that enslaves humanity, from which believers are freed through Christ.

4. The Law
Referring to the Mosaic Law, which was given to the Israelites and is often discussed by Paul in terms of its role in revealing sin and pointing to the need for a Savior.

5. Grace
The unmerited favor of God, which is a key concept in Paul's theology, emphasizing salvation and freedom from sin through Jesus Christ.Freedom from Sin's Dominion
Believers are no longer slaves to sin because of the transformative power of grace.

Understanding this freedom encourages a life of holiness and obedience to God.

The Role of the Law
The law reveals sin but cannot save; it points to the need for grace through Christ.

Christians are called to live by the Spirit, not by the letter of the law.

Living Under Grace
Grace empowers believers to live righteously, not as a license to sin.

Embrace the identity in Christ, which is marked by freedom and victory over sin.

The Transformative Power of Grace
Grace not only saves but also sanctifies, enabling believers to grow in Christlikeness.

Rely on God's grace daily for strength and guidance in overcoming sin.

Identity in Christ
Recognize and affirm the new identity as children of God, free from the bondage of sin.

This identity shapes how believers interact with the world and pursue godliness.Verse 14. - For sin shall not have dominion over you; for ye are not under law, but under grace. As to the force of the future here, οὐ κυριεύσει, see what was said under ver. 5. Here also no more seems, at first sight, to be meant than that God, if we respond to his grace, will not let sin have dominion over us; we shall, in fact, if we are willing, be enabled to resist it. "Invitos nos non coget [peccatum] ad serviendum tibi" (Bengel). And the reason given is suitable to this meaning: "For ye are not under law" (which, while it makes sin sinful and exacts its full penalty, imparts no power to overcome it), "but under grace" (which does communicate such power). Thus understanding the verse, we see the distinction between βασιλευέτω in ver. 12 and κυριεύσει here. In ver. 12 we are exhorted not to let sin reign; we are to own no allegiance to it as a king whose rule we must obey. But it still will try to usurp lordship over us - in vain, however, if we resist the usurpation: οὑ κυριεύσει ἡμῶν. The sense thus given to the verse is what its own language and the previous context suggest. But ver. 15, which follows, suggests a different meaning. "What then? shall we sin, because we are not under law, but under grace?" Such a question could not arise on the statement of the preceding verse, if its meaning were understood to be that grace will enable us to avoid sin; it rather supposes the meaning that grace condones sin. Hence, in ver. 15 at least, a different aspect of the difference between being under law and being under grace seems evidently to come in; namely, this - that the principle of law is to exact complete obedience to its behests; but the principle of grace is to accept faith in lieu of complete obedience. If, then, ἁμαρτία ὑμῶν οὐ κυριεύσει in ver. 14 is to be understood in agreement with this idea, it must mean, "Sin, though it still infects you, shall not lord it over you so as to bring you into condemnation." Calvin has a good note on the verse. He allows the first of the expositions of it given above to be "una quae caeteris prohabilius sustineri queat." But he thinks that ver. 15, following, requires the other, and he concludes thus: "Vult enim nos consolari apostolus, ne animis fatiscamus in studio bene agendi, propterea quod multas imperfectiones adhuc in nobis sentiamus. Uteunque enim peccati aculeis vexemut, non petest tamen nos subigere, quia Spiritu Dei superiores reddimur: deinde in gratia constituti, sumus liberati a rigida Legis exactione." It may be that the apostle, when he wrote ver. 14, meant what the previous context suggests, but passed on in ver. 15 to the other idea in view of the way in which his words might be understood. In what follows next (vers. 15-23) is introduced the second illustration (see former note), drawn from the human relations between masters and slaves. It comes in by way of meeting the supposed abuse of the statement of ver. 14; but it serves as a further proof of the general position that is being upheld. The word κυριεύσει in ver. 14 suggests this particular illustration. We being under grace, it had been said, sin will not be our master, whence the inference was supposed to be drawn that we may sin with impunity, and without thereby subjecting ourselves to the mastery of sin. Nay, it is replied, but it will be our master, if in practice we consent to be its servants.

Parallel Commentaries ...


For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

sin
ἁμαρτία (hamartia)
Noun - Nominative Feminine Singular
Strong's 266: From hamartano; a sin.

shall not be your master,
κυριεύσει (kyrieusei)
Verb - Future Indicative Active - 3rd Person Singular
Strong's 2961: To have authority, rule over. From kurios; to rule.

because
γάρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

you are
ἐστε (este)
Verb - Present Indicative Active - 2nd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

not
οὐ (ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

under
ὑπὸ (hypo)
Preposition
Strong's 5259: A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).

law,
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

under
ὑπὸ (hypo)
Preposition
Strong's 5259: A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).

grace.
χάριν (charin)
Noun - Accusative Feminine Singular
Strong's 5485: From chairo; graciousness, of manner or act.


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NT Letters: Romans 6:14 For sin will not have dominion over (Rom. Ro)