SEV Biblia, Chapter 6:14
Para que el pecado no se enseoree de vosotros; porque no estis bajo la ley, sino bajo la gracia.
Clarke's Bible Commentary - Romans 6:14
Verse 14. Sin shall not have dominion over you] God delivers you from it; and if you again become subject to it, it will be the effect of your own choice or negligence. Ye are not under the law] That law which exacts obedience, without giving power to obey; that condemns every transgression and every unholy thought without providing for the extirpation of evil or the pardon of sin.
But under grace.] Ye are under the merciful and beneficent dispensation of the Gospel, that, although it requires the strictest conformity to the will of God, affords sufficient power to be thus conformed; and, in the death of Christ, has provided pardon for all that is past, and grace to help in every time of need.
John Gill's Bible Commentary
Ver. 14. For sin shall not have dominion over you , etc..] It has dominion over God's people in a state of unregeneracy: and after conversion it is still in them, and has great power oftentimes to hinder that which is good, and to effect that which is evil; it entices and ensnares, and brings into captivity, and seems as though it would regain its dominion, and reign again, but it shall not. 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. The Jewish doctors say f117 , there are three persons, [rh rxy hb jl al , over whom the evil imagination, or sin, had not the dominion; and these are they, Abraham, Isaac, and Jacob; but these are not the only persons, for all Abraham's spiritual seed, all that are of the faith of Abraham, enjoy the same favour: the reason of this is, for ye are not under the law ; by which is meant, not the law of nature; nor the civil law of the Jews; nor their ceremonial law; but either the law of sin, as a governing principle; or rather the moral law: this they were under, so as to obey it, but not in order to obtain righteousness by it; or as forced to obey it by its threats and terrors; they were not under its rigorous exaction; nor under its curse and condemnation; nor as irritating sin, and causing it to abound; or as a covenant of works: but under grace ; under the covenant of grace, and in the enjoyment of the blessings of it; under the Gospel, and the dispensation of it, which leads and teaches men to deny ungodliness and worldly lusts; under and in the possession of the grace of justification and pardon, which strongly influence to righteousness and holiness; and under regenerating and sanctifying grace as a reigning governing principle in the soul. The apostle's view in this is, to affect the saints with their present privilege, and to engage them in a cheerful conflict with sin, and to stir up in them an abhorrence of living in it.
Matthew Henry Commentary
Verses 11-15 - The strongest motives against sin, and to enforce holiness, are her stated. Being made free from the reign of sin, alive unto God, an having the prospect of eternal life, it becomes believers to be greatl concerned to advance thereto. But, as unholy lusts are not quite roote out in this life, it must be the care of the Christian to resist their motions, earnestly striving, that, through Divine grace, they may no prevail in this mortal state. Let the thought that this state will soo 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 power 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 ar more powerful and effectual for mortifying sin, than our promises to God. Sin may struggle in a real believer, and create him a great dea 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 encouragin doctrine to allow themselves in the practice of any sin? Far be suc abominable thoughts, so contrary to the perfections of God, and the design of his gospel, so opposed to being under grace. What can be stronger motive against sin than the love of Christ? Shall we sin against so much goodness, and such love?
Greek Textus Receptus
αμαρτια 266 N-NSF γαρ 1063 CONJ υμων 5216 P-2GP ου 3756 PRT-N κυριευσει 2961 5692 V-FAI-3S ου 3756 PRT-N γαρ 1063 CONJ εστε 2075 5748 V-PXI-2P υπο 5259 PREP νομον 3551 N-ASM αλλ 235 CONJ υπο 5259 PREP χαριν 5485 N-ASF
Robertson's NT Word Studies
6:14 {Shall not have dominion} (ou kurieusei). Future active indicative of kurieu", old verb from kurios, "shall not lord it over you," even if not yet wholly dead. Cf. #2Co 1:24.
