Not under law but under grace

[Peairtach]

In Romans 6:14 our Apostle says,
For sin will have no dominion over you, since you are not under law but under grace.

Why does he say that sin will not have dominion over the believer because he is not under law, rather than saying that sin will not have dominion over us because we are not under sin, or because we are dead to sin?

I believe i know something of the answer but wanted to get a broader and fuller perspective.

 

[PuritanCovenanter]

Might it be that the curse of the law had to be removed first?

(Gal 3:9) So then they which be of faith are blessed with faithful Abraham.

(Gal 3:10) For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

(Gal 3:11) But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

(Gal 3:12) And the law is not of faith: but, The man that doeth them shall live in them.

(Gal 3:13) Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

(Gal 3:14) That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

 

[Semper Fidelis]

In our fallen condition, the law only serves to act as a "catalyst" for sin (see especially Romans 7:7-14 where he unpacks this a bit more). The fallen mind is hostile to the things of God and the Law of God produces precisely the opposite of what is commanded in the life of a man.

Augustine, as you're probably aware, spends a great deal of time talking about stealing pears that he did not like but, because there was a wall, his soul delighted in stealing his neighbor's pears even though his own orchard had better pears.

We can look at this particular statement from two aspects (which I believe both are an aspect). On the one hand, the "law" that Paul has been unpacking here is the fact that we were once sold into slavery under sin and sin had mastery over us. We obeyed the law of sin in our members for such we delighted in doing. Insofar as the law of God was concerned, our sin nature ruled and we were under the law's condemnation for every condemnation. Indeed, the law of God "activated" our sin and made our sin increasingly sinful.

Paul's concern, in Romans 6:1ff is to enjoin the reader to consider the power of the union with Christ that the believer enjoys. The power of sin has been put to death on the Cross and our life is united to Christ's indestructible life that we might walk in newness of life with him. The grace we are under is that we are in Christ and, as such, are to consider our members as dead to sin's dominion and alive to Christ's dominion. The law's condemnation was put to death with Christ on the Cross while the life we live in Christ (under grace) is an indestructible life that not only should obey but definitively will obey for Christ's union makes it certain.

Paul tells us repeatedly to consider our union with Christ and to reckon ourselves dead to sin. The mind of the flesh will only see "no longer under law but grace" as if the law says nothing to us anymore. I like Sinclair Ferguson's analogy. For the redeemed heart, the Gospel of Christ is the engine for a locomotive while the law is the tracks upon which the locomotive runs. The believer is impelled by the Gospel and his union with Christ and the law is no longer a judge but, as reflects the holy God, the direction in which grace impels us.

If we reverse the analogy a bit we might say that the fallen sinner's engine is sin and death and it impels the believer in a direction opposite the law where the law serves to accelerate the engine into condemnation.

If you haven't been turned on to Sinclair's 80 part Roman series you can get it here: First Presbyterian Church of Columbia, SC - Romans

Listen to the whole thing (I'm only 18 away from finishing) but the part on Romans 6 will do a much better job than I have done here.

 

[Peairtach]

Thanks for that.

I'm on chapter 8 with Sinclair Ferguson. I'll get round to listening to the rest and chapter 6 again, DV.

I think if you're a believer but you are still very much in the mentality of thinking you are under law as a CoW, it can lead to alot of problems with assurance, to say the least.

Lack of assurance doesn't help with fighting sin, obviously, as you are not coming at sin from the perspective of having a strong and certain subjective assurance that you are already saved.

Romans 6 and 7 and other relevant passages on not being under law as a CoW, but under law as a rule and pattern of life, may need to be emphasised more in some Reformed circles.

 

[moral necessity]

Lack of assurance doesn't help with fighting sin, obviously, as you are not coming at sin from the perspective of having a strong and certain subjective assurance that you are already saved.

Romans 6 and 7 and other relevant passages on not being under law as a CoW, but under law as a rule and pattern of life, may need to be emphasised more in some Reformed circles.

I agree! I'm glad God has laid these thoughts on your heart!

Blessings!

 

[Iconoclast]

Richard , this comes from the A Baptist Catechism with commentary, by W.R.Downing used with permission
COMMENTARY
By virtue of the believer’s union with Christ, the reigning power of sin has
been broken, although the believer now commits acts of sin. He must
therefore deal with these acts of sin as manifestations of the principle of
indwelling sin and remaining corruption. See Questions 95 and 115.
The very words of Scripture reveal that he is no longer under sin’s
dominion, and so no sin presents an insurmountable impossibility or can
nullify the enabling grace of God. Note in Rom. 6:11–14 that the believer is to
be wholly unresponsive to the solicitation of sin, his former master. The very
words “reckon” and “Let not...” presuppose that the reigning power of sin has
been broken by the grace of God. Rom. 6:14 settles the issue. The believer is
no longer under a mere principle of outward command, but under the
dynamic of inward grace. There is no sin that cannot be overcome by the
grace of God—unless the person is himself in a graceless state.
A further explanation may be necessary concerning the words of Rom.
6:14, “for ye are not under the law but under grace.” The definite article
before “law” should be omitted, as it is not in the original language. This is
not a contrast between dispensations, as though individuals were once “under
the law” but now are “under grace.” What is denoted is a principle of law, i.e.,
mere outward commandment. The contrast is between a principle of mere
outward command which could only direct, but impart no ability to comply,
and an inward principle of grace which provides the dynamic of compliance.
This explains why no sin can continue to dominate the true believer.
The Lord Jesus Christ has not gained believers a hollow victory over sin,
but an actual victory which is realized through the enabling grace of the Holy
Spirit. He makes our union with Christ and the mortification of sin effectual in
our experience (Rom. 8:13; Eph. 4:22–24; Col. 3:1–10). Our relation to sin
should not be thought of in terms of defeat or victory, which is in the context
of our Lord’s redemptive work, bur rather in terms of obedience or
disobedience. He has gained the victory; we are to live in obedience. Do we
need more grace to mortify sin? Let us pray for it!

 

[Theogenes]

Richard,
I highly recommend John Colquhoun's book, "A Treatise on the Law and the Gospel" where he explains these things quite well.
Jim