for sin over you shall not have lordship, for ye are not under law, but under grace.

For Sin shall not be lord over you, since you are subjects not of Law, but of grace.

For sin may not have rule over you: because you are not under law, but under grace.

For sin will not lord it over you. You are living under the reign, not of Law, but of love.

Peccatum enim vobis non dominabitur, non enim estis sub Lege, sed Sub gratia.

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 any part. In like manner, by the word grace, we are to understand both parts of redemption -- the remission of sins, by which God imputes righteousness to us, -- and the sanctification of the Spirit, by whom he forms us anew unto good works. The adversative particle, [alla, but,] I take in the sense of alleging a reason, which is not unfrequently the case; as though it was said -- "We who are under grace, are not therefore under the law." The sense now is clear; for the Apostle intended to comfort us, lest we should be wearied in our minds, while striving to do what is right, because we still find in ourselves many imperfections. For how much soever we may be harassed by the stings of sin, it cannot yet overcome us, for we are enabled to conquer it by the Spirit of God; and then, being under grace, we are freed from the rigorous requirements of the law. We must further understand, that the Apostle assumes it as granted, that all who are without the grace of God, being bound under the yoke of the law, are under condemnation. And so we may on the other hand conclude, that as long as they are under the law, they are subject to the dominion of sin. [1]

Footnotes

1 - The word "law" here, is taken by Scott and others, indefinitely, as meaning law as the ground of the covenant of works, written or unwritten; and the literal rendering is, "under law" -- hupo nomou; and it is the same in the next verse, "under law." -- Ed.

For sin - The propensity or inclination to sin.
Shall not have dominion - Shall not reign, Romans 5:12; Romans 6:6. This implies that sin ought not to have this dominion; and it also expresses the conviction of the apostle that it would not have this rule over Christians.
For we are not under law - We who are Christians are not subject to that law where sin is excited, and where it rages unsubdued. But it may be asked here, What is meant by this declaration? Does it mean that Christians are absolved from all the obligations of the law? I answer,
(1) The apostle does not affirm that Christians are not bound to obey the moral law. The whole scope of his reasoning shows that he maintains that they are. The whole structure of Christianity supposes the same thing; compare Matthew 5:17-19.
(2) the apostle means to say that Christians are not under the law as legalists, or as attempting to be justified by it. They seek a different plan of justification altogether: and they do not attempt to be justified by their own obedience. The Jews did; they do not.
(3) it is implied here that the effect of an attempt to be justified by the Law was not to subdue sins, but to excite them and to lead to indulgence in them.
Justification by works would destroy no sin, would check no evil propensity, but would leave a man to all the ravages and riotings of unsubdued passion. If, therefore, the apostle had maintained that people were justified by works, he could not have consistently exhorted them to abandon their sins. He would have had no powerful motives by which to urge it; for the scheme would not lead to it. But he here says that the Christian was seeking justification on a plan which contemplated and which accomplished the destruction of sin; and he therefore infers that sin should not have dominion over them.
But under grace - Under a scheme of mercy, the design and tendency of which is to subdue sin, and destroy it. In what way the system of grace removes and destroys sin, the apostle states in the following verses.

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.

(7) For sin shall not have dominion over you: for ye are not under the law, but under grace.
(7) He grants that sin is not yet so dead in us that it is utterly extinct: but he promises victory to those that contend bravely, because we have the grace of God given to us which works so that the law is not now in us the power and instrument of sin.

For sin shall not have dominion over you,.... 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 (x), there are three persons, , "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.
(x) T. Bab. Bava Bathra, fol. 17. 1.

For Sin shall not have dominion over you--as the slaves of a tyrant lord.
for ye are not under the law, but under grace--The force of this glorious assurance can only be felt by observing the grounds on which it rests. To be "under the law" is, first, to be under its claim to entire obedience; and so, next under its curse for the breach of these. And as all power to obey can reach the sinner only through Grace, of which the law knows nothing, it follows that to be "under the law" is, finally, to be shut up under an inability to keep it, and consequently to be the helpless slave of sin. On the other hand, to be "under grace," is to be under the glorious canopy and saving effects of that "grace which reigns through righteousness unto eternal life through Jesus Christ our Lord" (see on Romans 5:20-21). The curse of the law has been completely lifted from off them; they are made "the righteousness of God in Him"; and they are "alive unto God through Jesus Christ." So that, as when they were "under the law," Sin could not but have dominion over them, so now that they are "under grace," Sin cannot but be subdued under them. If before, Sin resistlessly triumphed, Grace will now be more than conqueror.

Sin shall not have dominion over you - It has neither right nor power. For ye are not under the law - A dispensation of terror and bondage, which only shows sin, without enabling you to conquer it. But under grace - Under the merciful dispensation of the gospel, which brings complete victory over it to every one who is under the powerful influences of the Spirit of Christ.