What then?
This phrase serves as a rhetorical question, prompting the reader to consider the implications of the preceding discussion. In the context of Romans, Paul has been discussing the transformative power of grace and the believer's new identity in Christ. The Greek phrase "Τί οὖν" (Ti oun) is often used by Paul to transition into a logical conclusion or to address potential misunderstandings. Here, it invites the reader to reflect on the relationship between law and grace, setting the stage for a deeper exploration of Christian ethics.

Shall we sin
The Greek verb "ἁμαρτήσωμεν" (hamartēsōmen) is in the aorist subjunctive, suggesting a hypothetical action. Paul is addressing a potential misinterpretation of grace—that it might be seen as a license to sin. The concept of sin in the Bible is not merely about breaking rules but is fundamentally about missing the mark of God's holiness and purpose for humanity. This question challenges the reader to consider the true nature of grace and its implications for moral behavior.

because we are not under law
The phrase "οὐκ ἐσμὲν ὑπὸ νόμον" (ouk esmen hypo nomon) indicates a shift from the Mosaic Law to a new covenant of grace. Historically, the law was given to Israel as a means to reveal sin and guide the people in righteousness. However, Paul emphasizes that believers are no longer under the jurisdiction of the law as a means of justification. This does not mean the law is irrelevant; rather, it points to a new way of living that is empowered by the Spirit.

but under grace
The Greek "ἀλλὰ ὑπὸ χάριν" (alla hypo charin) contrasts the previous state under the law with the current state under grace. Grace, "χάρις" (charis), is a central theme in Paul's writings, representing God's unmerited favor and transformative power. Being under grace means living in the freedom and empowerment that comes from a relationship with Christ, where the Spirit enables believers to fulfill the righteous requirements of the law through love and obedience.

Certainly not!
The Greek phrase "μὴ γένοιτο" (mē genoito) is a strong negation, often translated as "By no means!" or "God forbid!" It reflects Paul's vehement rejection of the idea that grace could lead to moral laxity. This emphatic response underscores the transformative nature of grace, which not only forgives sin but also empowers believers to live righteously. The Christian life, according to Paul, is not about exploiting grace but about being transformed by it, leading to a life that reflects the holiness and love of God.

(15-23) Free forgiveness! What does that mean? Freedom to sin? Far from it. That were to return into the old slavery. To yield to sin is to be the servant or slave of sin with its consequence--death. On the other hand, obedience and righteousness go together. Happily you have escaped from sin, and taken service with righteousness. Service, I say, using a plain human figure to suit your imperfect and carnal apprehension of spiritual things. Exchange the service of uncleanness for that of righteousness. I appeal to your own experience. You found that sin brought you no pay from your master but death. Now you are started upon a road that leads to sanctification and eternal life. This will be given you, not as wages, but as the free gift of God in Christ.

(15) The Apostle returns to a difficulty very similar to that which presented itself at the beginning of the chapter. The answer is couched under a slightly different metaphor. It is no longer death to the one, life to the other, but freedom from the one, service to the other. These are correlative terms. Freedom from sin implies service to God, just as freedom from God means service to sin. The same idea of service and freedom will be found worked out in John 8:32-34; John 8:36, and in Galatians 5:1.

Verses 15, 16. - What then? shall we sin, because we are not under law, but under grace! (Does being under grace mean that we may allow ourselves in sin without being under sin's thraldom?) God forbid. Know ye not, that to whom ye yield yourselves servants to obey (literally, unto obedience), his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? This is not a truism, as it would seem to be if it only meant, "whoso servants ye become, his servants ye are." "Ye yield yourselves" (παριστάνετε, cf. ver. 13) denotes acts of yielding. "Ye are" (ἕστε) denotes condition. The meaning is that by our conduct we show which master we are under; and we cannot serve two (Matthew 6:24; Luke 16:13; cf. John 8:34, "Whosoever committeth sin is the servant of sin;" and 1 John 3:7, "He that doeth righteousness is righteous"). The two incompatible services are here said to be of sin and of obedience, with their respective tendencies or results, death and righteousness. A more exact antithesis to the first clause would have been "of righteousness unto life;" life being the proper antithesis of death, and righteousness being afterwards said, in vers. 18 and 19, to be what we ought to be in bondage to. But though the sentence seems thus defective in form, its meaning is plain. Ὑπακοῆς means here specifically obedience to God, not obedience to any master as in ver. 16; and though in English "servants of obedience," as though obedience were a master, is an awkward phrase, yet we might properly say, "servants of duty," in opposition to "servants of sin;" and this is what is meant. It may be that the apostle purposely avoided here speaking of believers being slaves of righteousness in the sense in which they had been slaves of sin, because subjection to righteousness is not properly slavery, but willing obedience. He uses the expression, indeed, afterwards (ver. 18), but adds at once, ἀνθρώπινον λέγω, etc. (see note on this last expression). Death, "unto" which the service of sin is here said to be, cannot be mere natural death, to which all are subject. Meyer (with Chrysostom, Theophylact, and other ancients) takes it to mean eternal death, as the final result of bondage to sin; δικαιοσύνη, antithetically correlative, being regarded as applying to the time of final perfection of the faithful in the world to come - "the righteousness which is awarded to them in the judgment." Seeing, however, that the word δικαιοσύνη is used throughout the Epistle to denote what is attainable in this present life, and that θάνατος is often used to express a state of spiritual death, which men may be in at any time (see additional note on ver. 12; and cf. Romans 7:9, 10, 13, 24; Romans 8:6, 13; also John 5:24; 1 John 3:14), it is at least a question whether the final doom of the last judgment is here at all exclusively in the apostle's view.

Parallel Commentaries ...


What
Τί (Ti)
Interrogative / Indefinite Pronoun - Accusative Neuter Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

then?
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

Shall we sin
ἁμαρτήσωμεν (hamartēsōmen)
Verb - Aorist Subjunctive Active - 1st Person Plural
Strong's 264: Perhaps from a and the base of meros; properly, to miss the mark, i.e. to err, especially to sin.

because
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

we are
ἐσμὲν (esmen)
Verb - Present Indicative Active - 1st 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
οὐκ (ouk)
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.

Absolutely not!
γένοιτο (genoito)
Verb - Aorist Optative Middle - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.


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NT Letters: Romans 6:15 What then? Shall we sin because we (Rom. Ro)