What then? Shall we sin because we are not under law, but under grace? Certainly not!What then? Shall we sin because we are not under law but under grace? May it never be!What then? shall we sin, because we are not under the law, but under grace? God forbid.What then? shall we sin, because we are not under law, but under grace? God forbid.
5 sermons cite this verse
For example, by law, a married woman is bound to her husband as long as he is alive. But if her husband dies, she's released from the law of marriage. So if she marries another man while her husband's still alive, she's called an adulteress. But if her husband dies, she's released from the law as not an adulteress, even though she marries another man. So, my brothers, you also die to the law through the body of Christ in order that you might belong to another, to him who was raised from the dead, that we might bear fruit to God. For when we were controlled by the sinful nature, the sinful passions aroused by the law were at work within our members, so we bore fruit for death. But now that we've been set free from sin and become slaves to righteousness, the benefit of your reap the whole... No. But now, by dying to all what's bound us, we have been released from the law, so we serve in the new way of the Spirit and not in the old way of the written code. …
… Stand to your feet, everybody. Romans chapter six, verse 15. What then? Shall we sin because we're not under the law, but under grace? By no means. Don't you know that when you offer yourselves to someone as obedient slaves, you are slaves of the one you obey. Whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness. You have been set free from sin, and you have become slaves to what? Righteousness. you've been set free so why in the world we would we go back to that old busted down broken self you didn't even like that version of you stop letting people capitalize and take advantage of your broken self stop letting people pull you down to who you used to be start stepping up into grace and saying i know I'm a broken mess, but I'd be lost without you. I'd be blind without you. Come on, praise him today. I'd be dead without you. If it weren't for grace, grace, grace, grace, grace gets on the inside and it, and it, it makes you a slave to righteousness. It makes you, I want to be planted in the house of God. I want to serve the house of God. I want to walk in truth. …
III. 1. There is yet another way of making void the law through faith, which is more common than either of the former. And that is, the doing it practically; the making it void in fact, though not in principle; the living as if faith was designed to excuse us from holiness. How earnestly does the Apostle guard us against this, in those well-known words: “What then? Shall we sin, because we are not under the law, but under grace? God forbid:” (Rom. 6:15:) A caution which it is needful thoroughly to consider, because it is of the last importance. 2. The being “under the law,” may here mean, (1.) The being obliged to observe the ceremonial law: (2.) The being obliged to conform to the whole Mosaic institution: (3.) The being obliged to keep the whole moral law, as the condition of our acceptance with God: And, (4.) The being under the wrath and curse of God; under sentence of eternal death; under a sense of guilt and condemnation, full of horror and slavish fear. …
“Do we then make void the law through faith? God forbid! Yea, we establish the law.” 1. It has been shown in the preceding discourse, which are the most usual ways of making void the law through faith; namely, First, the not preaching it at all; which effectually makes it all void a stroke; and this under colour of preaching Christ and magnifying the gospel though it be, in truth, destroying both the one and the other: Secondly, the teaching (whether directly or directly,) that faith supersedes the necessity of holiness; that this less necessary now, or a less degree of it necessary, than before Christ came; that it is less necessary to us, because we believe, than otherwise it would have been; or, that Christian liberty is a liberty from any kind or degree of holiness: (So perverting those great truths, that we are now under the covenant of grace, and not of works; that a man is justified by faith, without the works of the law; and that “to him that worketh not, but believeth, his faith is counted for righteousness:”) Or, Thirdly, the doing this practically; the making void the law in practice, though not in principle; the living or acting as if faith was designed to excuse us from holiness; the allowing ourselves in sin, “because we are not under the law, but under grace.” It remains to inquire how we may follow a better pattern, how we may be able to say, with the Apostle, “Do we then make void the law through faith? God forbid: Yea, we establish the law.” …
It not only means that they are weak, but that they are slow and limping persons. A lame person cannot travel quickly and, oh, how slowly some Christians move! What little advance they make in the Divine Life! They were little children ten years ago and they are little children now. Their own children have grown up to be men, but they themselves do not appear to have made any advance. They are just babes in Grace and still have need of milk. They are not strong enough to feed upon the strong meat of the Kingdom of God. They are slow to believe all that the Prophets and Apostles have spoken, slow to rejoice in God, slow to catch a Truth of God and perceive its bearing, but still slower to get the nutriment out of it and learn its application to themselves. But, slow as they are, I trust we may say of them that they are as sure as they are slow! What steps they do take are well taken. And if they come slowly, like the snail, yet they are like the snail in Noah's days crawling towards the ark—they will eventually get in! With this slowness there is also pain. A lame man walks painfully. Perhaps every time he puts his foot to the ground, a shock of pain goes through his whole system. And some Christians, in their progress in the heavenly life, seem afflicted in like manner. I meet with some Christians who are very sensitive and every time there is anything wrong they are ashamed and grieved. I wish some other Christians had more of that feeling, for it is an awful fact that many professors seem to tamper greatly with sin and think nothing of it at all. Better the sensitive soul that is fearful and timorous, lest it should in any way grieve the Spirit of God—with a watchful eye over itself and a conscience that is quick and tender as the apple of the eye—than such presumption and hardness of heart as others have! But some have this sensitiveness without the other qualities which balance it—and it makes their progress to Heaven a painful one, though a safe one. They do not look enough at the Cross. They do not remember that, "if we walk in the light, as He is in the light, we have fellowship, one with another, and the blood of Jesus Christ, His Son, cleanses us from all sin." They have not come to see that the Lord Jesus Christ is able to deliver us from all sin, so that indwelling sin shall not have dominion over us, because we are not under the Law, but under Grace. So their progress is painful. But, limping one, this word is for you, "I will assemble the lame, when I call My people together, I will call her; when I send an invitation to a feast, I will direct one specially to her. She is weak, she is slow, she is in pain, but for all that I will assemble her with My people." …