Romans 6:15
New International Version
What then? Shall we sin because we are not under the law but under grace? By no means!

New Living Translation
Well then, since God's grace has set us free from the law, does that mean we can go on sinning? Of course not!

English Standard Version
What then? Are we to sin because we are not under law but under grace? By no means!

Berean Study Bible
What then? Shall we sin because we are not under law, but under grace? By no means!

Berean Literal Bible
What then? Shall we sin because we are not under law, but under grace? Never may it be!

New American Standard Bible
What then? Shall we sin because we are not under law but under grace? May it never be!

King James Bible
What then? shall we sin, because we are not under the law, but under grace? God forbid.

Christian Standard Bible
What then? Should we sin because we are not under the law but under grace? Absolutely not!

Contemporary English Version
What does all this mean? Does it mean we are free to sin, because we are ruled by God's gift of undeserved grace and not by the Law? Certainly not!

Good News Translation
What, then? Shall we sin, because we are not under law but under God's grace? By no means!

Holman Christian Standard Bible
What then? Should we sin because we are not under law but under grace? Absolutely not!

International Standard Version
What, then, does this mean? Should we go on sinning because we are not under Law but under grace? Of course not!

NET Bible
What then? Shall we sin because we are not under law but under grace? Absolutely not!

New Heart English Bible
What then? Should we sin because we are not under law, but under grace? May it never be.

Aramaic Bible in Plain English
What, therefore? Shall we sin because we are not under The Written Law but under grace? God forbid!

GOD'S WORD® Translation
Then what is the implication? Should we sin because we are not controlled by laws but by God's favor? That's unthinkable!

New American Standard 1977
What then? Shall we sin because we are not under law but under grace? May it never be!

Jubilee Bible 2000
What then? shall we sin because we are not under the law, but under grace? No, in no wise.

King James 2000 Bible
What then? shall we sin, because we are not under the law, but under grace? God forbid.

American King James Version
What then? shall we sin, because we are not under the law, but under grace? God forbid.

American Standard Version
What then? shall we sin, because we are not under law, but under grace? God forbid.

Douay-Rheims Bible
What then? Shall we sin, because we are not under the law, but under grace? God forbid.

Darby Bible Translation
What then? should we sin because we are not under law but under grace? Far be the thought.

English Revised Version
What then? shall we sin, because we are not under law, but under grace? God forbid.

Webster's Bible Translation
What then? shall we sin, because we are not under the law, but under grace? By no means.

Weymouth New Testament
Are we therefore to sin because we are no longer under the authority of Law, but under grace? No, indeed!

World English Bible
What then? Shall we sin, because we are not under law, but under grace? May it never be!

Young's Literal Translation
What then? shall we sin because we are not under law but under grace? let it not be!
Study Bible
The Wages of Sin
14For sin shall not be your master, because you are not under law, but under grace. 15What then? Shall we sin because we are not under law, but under grace? Absolutely not! 16Do you not know that when you offer yourselves as obedient slaves, you are slaves to the one you obey, whether you are slaves to sin leading to death, or to obedience leading to righteousness?…
Cross References
Luke 20:16
He will come and kill those tenants, and will give the vineyard to others." And when the people heard this, they said, "May such a thing never happen!"

Romans 6:1
What then shall we say? Shall we continue in sin so that grace may increase?

Romans 6:2
By no means! How can we who died to sin live in it any longer?

Treasury of Scripture

What then? shall we sin, because we are not under the law, but under grace? God forbid.

What.

Romans 3:9
What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

shall we.

Romans 6:1,2
What shall we say then? Shall we continue in sin, that grace may abound? …

1 Corinthians 9:20,21
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; …

2 Corinthians 7:1
Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.







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

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

Shall we sin
ἁμαρτήσωμεν (hamartēsōmen)
Verb - Aorist Subjunctive Active - 1st Person Plural
Strong's Greek 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 Greek 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

we are
ἐσμὲν (esmen)
Verb - Present Indicative Active - 1st Person Plural
Strong's Greek 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 Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

under
ὑπὸ (hypo)
Preposition
Strong's Greek 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 Greek 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

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

under
ὑπὸ (hypo)
Preposition
Strong's Greek 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 Greek 5485: From chairo; graciousness, of manner or act.

Absolutely not!
γένοιτο (genoito)
Verb - Aorist Optative Middle - 3rd Person Singular
Strong's Greek 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.
(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. 6:11-15 The strongest motives against sin, and to enforce holiness, are here stated. Being made free from the reign of sin, alive unto God, and having the prospect of eternal life, it becomes believers to be greatly concerned to advance thereto. But, as unholy lusts are not quite rooted out in this life, it must be the care of the Christian to resist their motions, earnestly striving, that, through Divine grace, they may not prevail in this mortal state. Let the thought that this state will soon be at an end, encourage the true Christian, as to the motions of lusts, which so often perplex and distress him. Let us present all our powers to God, as weapons or tools ready for the warfare, and work of righteousness, in his service. There is strength in the covenant of grace for us. Sin shall not have dominion. God's promises to us are more powerful and effectual for mortifying sin, than our promises to God. Sin may struggle in a real believer, and create him a great deal of trouble, but it shall not have dominion; it may vex him, but it shall not rule over him. Shall any take occasion from this encouraging doctrine to allow themselves in the practice of any sin? Far be such abominable thoughts, so contrary to the perfections of God, and the design of his gospel, so opposed to being under grace. What can be a stronger motive against sin than the love of Christ? Shall we sin against so much goodness, and such love?
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