What then? Shall we sin, because we are not under the law, but under grace? God forbid!
τι ουν αμαρτησομεν οτι ουκ εσμεν υπο νομον αλλ υπο χαριν μη γενοιτο
9 Church Fathers comment on this verse
After the Apostle had reassured the hearer by the preceding words, he again establishes him. He offers exhortation in the form of an objection, saying: "What then? Shall we sin because we are not under law, but under grace? By no means."
First, the Apostle answers the proposed question with a denial, since it is utterly improper.
The Apostle always sets forth such objections. Therefore he both raises and resolves them, as he does with the present objection, answering it: "By no means."
Then he proves that it is not hard for us to sin. Consider in your mind, he suggests, which is better. Is it to be slaves of sin, having surrendered to it by your own will, which is what "you present" means?
And is it to receive death as a reward, that is, eternal punishment? For Adam's sin produced bodily and temporal death, but sin now committed subjects a man to eternal death, that is, eternal punishment.
Or is it better to obey God and receive righteousness as the reward, together with the good things that flow from it?
It is truly unfitting for us to sin again and commit transgressions, when the fear of the law has been taken from us and we are under grace. As easily as we can receive justification, so easily can we sin.
"For to whom you present yourselves as slaves for obedience, you are slaves of the one whom you obey, either of sin unto death, or of obedience unto righteousness" (Rom 6:16).
Paul teaches according to the will of God, Who is the author of the law, that through Christ we have been freed from under the law.
Although the law was rightly given, it was given to show those who sinned against the law to be guilty before God, and to instill fear so that they would no longer sin.
Yet because of its weakness, the human race could not restrain itself from sin and became the prey of death and Hades.
But God, moved by the righteousness of His mercy, through which He always comes to the aid of the human race, foresaw through Christ a way by which He could give healing to those in despair.
By forgiving their sins, He freed them from the law that held them. Restored and renewed with God's help, they can reject the sins to which they had formerly been subject.
Therefore we did not sin by rejecting the law. We followed the providence of God Himself through Christ.
He gave occasion for this objection to those who love disputes. First he rejected it, showing its absurdity, and said, "May it not be." Then he sets forth the contrary thought at greater length.
"What then? Shall we sin?" The Apostle first forestalls a false conclusion from his words, namely, that if we are free from the Law, then we may sin and violate the Law.
The Apostle refutes this conclusion by a dilemma. Man must choose one of two slaveries: either slavery to sin, or slavery to righteousness; either to the devil, or to God.
Freedom from righteousness is the same as unrighteousness. The Apostle shows that men were in such obedience to sin that they did no good at all.
Second, according to his idea, the Christian is a truly free man, while sinful license is in fact slavery (Rom 6:14-23).
Since the holy Apostle does not enter here, or below in Rom 7:15-23, into detailed reasoning about how and why sin is slavery and righteousness is freedom, he gives a direct and forceful appeal.
This, of course, becomes clear by itself to everyone at the first attempt to refuse obedience to sin. Therefore he says: "Do you not know that to whom you present yourselves as slaves for obedience, you are slaves of the one whom you obey, either of sin leading to death, or of obedience leading to righteousness?" (Rom 6:16).
By this question the holy Apostle seems to invite us to consider whose slave it is more fitting for a Christian to be.
Then the Apostle makes a concession: "I speak in human terms because of the weakness of your flesh." That is, let us admit human reasoning and apply it to the weakness of the flesh.
For the flesh regards even the struggles of righteousness as a kind of slavery, since a man must force himself to them as well, straining his will.
But at least compare one slavery with the other, so as to judge them according to their worth. "When you were slaves of sin, you were certainly free from righteousness. What fruit did you have then? The things of which you are now ashamed, for their end is death" (Rom 6:20-21).
And what fruit did you begin to have when you became slaves of God? "Your fruit is holiness, and the end is eternal life" (Rom 6:22).
Besides rising to a new life, the Apostle points to another motive not to submit to sin. Now the times are not the heavy times under law, but the gracious times.
In these times slavery must not exist, but life must be guided by the free fulfillment of God's will. One is not deprived of the right, if he wishes, to be a slave even of sin.
Yet he must remember that this supposed freedom will again lead to death. By submitting to the will of God, however, you will attain holiness, and through it eternal life.
Thus we must thank God that we now have the possibility of giving ourselves heartily to His service. We should not be troubled that this seems like slavery.
Here there is only the appearance of slavery. In reality there is complete freedom of will, the sincere choice of the heart, and in general the choice of the higher spiritual power in man.
"Therefore do not rush into the abyss of sin. Do not surrender yourself voluntarily to sin," St. John Chrysostom exhorts. "In war a soldier sometimes must surrender against his will. But here no one will take you captive unless you make yourself a deserter."
"I imagine your shame when you become slaves of sin, and for what price? So that you may die again."
"For if Christ dies no more, who will destroy this death? Therefore one must suffer punishment and torment eternally. But this is not what awaits those who obey God. Their reward will be righteousness and the good things that spring from it."
"God not only freed us from former evils, but brought us into an angelic life and leveled the path for us toward a more perfect life."
"As a result," says Bishop Theophan, "there lies on us an unavoidable duty: to think only on and be zealous for whatever is true, whatever is honorable, whatever is righteous, whatever is pure, whatever is lovely, whatever is of good report, if there is any virtue and if there is any praise" (Phil 4:8; cf. Tit 2:12).
The apostle returns to the question proposed at the beginning of the chapter: "Shall we continue in sin?"
There it was proposed for resolution. Here it is proposed for the conclusion that follows from its resolution.
He speaks as if saying: what, then, comes out of the whole reasoning I have set forth? Shall we sin?
Has freedom to sin been given to us because we are under grace and not under law?
By no means. You yourselves see that one should not act so.
On the contrary, one should remain in all righteousness and holiness precisely because we are under grace.
For we gave a promise, confirmed it by firm resolution, and received grace to help us.
The apostle's intention in these words is to bring into full strength the resolution accepted when faith and grace were received.
This resolution is to be faithful servants of the Lord. It was expressed in the words, "I renounce Satan" and "I unite myself to Christ."
For just before, he said that sin no longer possesses us and has no tyrannical power over us, because grace has freed us from it.
From these words someone might infer: then I need not be concerned. Grace will do everything for me.
There is no need for me to beware, foresee, or strain my powers in battle. Everything will of itself flow favorably. I may live carelessly.
It is true that grace accomplishes everything and is always ready with its help. But it always acts in connection and agreement with the inclinations of man's will.
It comes to the aid of the one who labors when he lacks strength to complete some work.
Therefore, in life, grace remains grace, and free resolutions remain free resolutions.
Neither grace without these resolutions, nor these resolutions without grace, do anything. They act together.
So do not grow slack when you hear that sin no longer rules over you because of grace. Rather, preserve the original tension of resisting sin.
Sin does not rule when you resist it, and grace helps you because of your resistance.
But let your hands fall, give yourself to negligence, and weaken your hatred of sin. Sin will approach, deceive, carry you away, and again take possession of you.
For grace will not do the work for you when you let your hands fall.
When you abandon the work of resisting sin, grace will withdraw from you, and you will remain alone.
Once left alone, you will not overcome sin, and you will fall.
So that such relaxation may not occur, the apostle warns: what then? Shall we sin?
Shall we abandon every care to beware of sin, close our eyes, and let our hands fall?
No, he says. Be always on guard and fully armed.
Chrysostom sees this instruction in these words: "Having comforted the hearer by the preceding words, that sin no longer possesses him, the apostle safeguards him by counsel, which he presents as an objection."
Oecumenius sets forth the same thought more clearly: "So that the hearer would not become negligent and careless on hearing that sin no longer possesses him because of the grace that guards him, the apostle strengthens him.
He speaks as if saying: if we do not bend ourselves under sin, we shall not be taken captive by it."
But since the tensions of the will depend on the force of the motives surrounding it, the holy apostle, after saying generally "By no means," encourages resistance to sin.
He does this by presenting the destructive consequences of indulging sin and the great blessings that come from faithfulness to the once-adopted resolution to live holily according to God's will.
On the one side are slavery and death. On the other are freedom and life.
The apostle explains this in various ways to the end of the chapter.
Passages read together with this verse.
Greek text, 13 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS