- Peccatum enim vobis non dominabitur,
non enim estis sub Lege, sed Sub gratia. - For sin shall not have dominion over you:
(^193) for ye are not under the law, but under grace.
- Quid ergo? Peccabimus, quia non sumus
sub Lege, sed sub gratia? Absit: - What then? shall we sin, because we are
not under the law, but under grace? God forbid. - Nescitis quod cui exhibuistis vos servos
in obedientiam, ejus servi estis cui obeditis, sive
peccati in mortem, sive obedientiæ in justitiam? - Know ye not, that to whom ye yield
yourselves servants to obey, his servants ye are
to whom ye obey; whether of sin unto death, or
of obedience unto righteousness? - Gratia autem Deo, quod fuistis servi
peccati, obeditis, vero ex animo typo doctrinæ in
quem traducti estis: - But God be thanked, that ye were the
servants of sin, but ye have obeyed from the heart
that form of doctrine which was delivered you. - Manumissi vero peccato, servi facti estis
justitiæ. - Being then made free from sin, ye became
the servants of righteousness. - For sin shall not rule over you,etc. It is not necessary to continue long in repeating and
confuting expositions, which have little or no appearance of truth. There is one which has more
probability in its favor than the rest, and it is this — that by law we are to understand the letter of
the law, which cannot renovate the soul, and by grace, the grace of the Spirit, by which we are
freed from depraved lusts. But this I do not wholly approve of; for if we take this meaning, what
is the object of the question which immediately follows, “Shall we sin because we are not under
the law?” Certainly the Apostle would never have put this question, had he not understood, that
we are freed from the strictness of the law, so that God no more deals with us according to the high
demands of justice. There is then no doubt but that he meant here to indicate some freedom from
the very law of God. But laying aside controversy, I will briefly explain my view.
It seems to me, that there is here especially a consolation offered, by which the faithful are to
be strengthened, lest they should faint in their efforts after holiness, through a consciousness of
their own weakness. He had exhorted them to devote all their faculties to the service of righteousness;
but as they carry about them the relics of the flesh, they cannot do otherwise than walk somewhat
lamely. Hence, lest being broken down by a consciousness of their infirmity they should despond,
he seasonably comes to their aid, by interposing a consolation, derived from this circumstance —
that their works are not now tested by the strict rule of the law, but that God, remitting their impurity,
does kindly and mercifully accept them. The yoke of the law cannot do otherwise than tear and
bruise those who carry it. It hence follows, that the faithful must flee to Christ, and implore him to
be the defender of their freedom: and as such he exhibits himself; for he underwent the bondage
of the law, to which he was himself no debtor, for this end — that he might, as the Apostle says,
redeem those who were under the law.
Hence, not to be under the law means, not only that we are not under the letter which prescribes
what involves us in guilt, as we are not able to perform it, but also that we are no longer subject to
the law, as requiring perfect righteousness, and pronouncing death on all who deviate from it in
(^193) “Vobis non dominabitur,” — shall not be a lord over you, shall not have power or authority or control over you;
or, it may mean, shall not domineer over you, so as to retain you, as it were by force, under its power: and the reason given favors
this idea; for he says, “Ye are not under law, but under grace.” Law is the strength of sin; and by law it binds its subjects under
its service. — Ed.