Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
— Romans 6:12
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
— Romans 3:19-20
What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you.
— Romans 6:15-17
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
— Romans 4:16
What is the Assurance Given Us That Sin Shall Not Have Dominion Over Us, by John Owen. The following contains Chapter Five of his work, “A Treatise of the Dominion of Sin and Grace, Wherein Sin’s Reign is Discovered, In Whom It Is, And Whom It Is Not; How the Law Supports It; How Grace Delivers From It, By Setting Up Its Dominion in the Heart.” London, 1688. (Updated to Modern English).
For sin shall not have dominion over you: for ye are not under the law, but under grace.
— Romans 6:14
Now let us address the third question, which is: What assurance do we have, and what are the reasons behind it, that sin will not have dominion over us? The basis for this assurance is that we are “not under the law, but under grace.”
This reasoning reveals the power of this assurance, explaining how the law does not eradicate the dominion of sin, while grace dethrones sin and grants us dominion over it.
III. Now, let us address the second point raised at the beginning of this discussion, which is to inquire whether sin has dominion over any of us. Moving on to the third aspect presented by the words, we delve into the assurance given to us and its grounds, assuring us that sin will not have dominion over us. This assurance is based on the fact that we are “not under the law, but under grace.”
When individuals find themselves engaged in a constant struggle against sin, viewing it as their greatest adversary that seeks to ruin their souls and bring eternal destruction upon them; when they have firsthand experience of its power and deceit, often causing them distress and unsettling their peace and comfort; when they have been on the brink of despair, fearing that one day they will succumb to its might—this is when the gospel brings them good news, assuring them that sin will never have dominion over them.
The foundation of this assurance lies in the fact that believers are “not under the law, but under grace.” We can further demonstrate the strength of this reasoning through a few examples —
FIRST, the law does not provide strength against sin for those who are under its authority, but grace does. Sin cannot be cast out or kept from its throne without spiritual power and strength in the soul to resist, overcome, and dethrone it. If it is not conquered, it will reign, and it cannot be conquered without a mighty prevailing power, which the law cannot and does not provide.
The term “law” can be understood in two ways: 1. It refers to the entire revelation of God’s mind and will in the Old Testament. In this sense, it contained grace and provided life, light, and strength against sin, as the psalmist affirms. It included not only the commandments but also the promise and the covenant, which conveyed spiritual life and strength to the church. However, this sense of the law is not the focus here, and it is not being contrasted with grace. 2. It signifies the covenant of perfect obedience: “Do this, and live.” In this sense, those who are “under it” are contrasted with those who are “under grace.” They are under its power, rule, conditions, and authority as a covenant. In this sense, everyone who is not established in the new covenant through faith in Jesus Christ is under the law. Jesus establishes the rule of grace in and over them. For all people, there is either the rule of God through the law or through grace, but one cannot be under both at the same time.
In this sense, God never ordained the law to convey grace or spiritual strength to the souls of people. If that were the case, the promise and the gospel would have been unnecessary. As the apostle Paul states, “If a law had been given that could impart life, then righteousness would certainly have come by the law.” If the law could provide life or strength, it would have produced righteousness, and we would have been justified by it. The law reveals and condemns sin but does not provide the strength to oppose it. It is not God’s means for dethroning sin or destroying its dominion.
This law can be considered in two ways, but in neither of them was it intended to provide power or strength against sin:
1. In its original state when given to mankind in innocence, it fully and precisely expressed all of man’s duties as required by God in His wisdom and holiness. It was God’s way of governing man based on the righteousness in which he was created. However, it did not offer new assistance against sin, nor was there a need for it to do so. It was not intended to provide additional or increased grace to man but to rule and govern him according to what he had received. It continues to fulfill this purpose forever. It claims and maintains authority over all people, based on what they had and what they have, but it never had the power to prevent the entrance of sin or to remove it once it has established its reign.
2. When it was renewed and given to the Israelite nation at Mount Sinai, and to all those who would join themselves to the Lord from the nations of the world, it still did not have the purpose of destroying or dethroning sin through the administration of spiritual strength and grace. It had additional aims given to it at that time, which it did not have in its original form. Its primary goal was to lead people to the promise and to Christ through it. It achieves this through all its acts and powers on the souls of individuals. As it exposes sin, provokes it through its severity, judges and condemns it, and pronounces curses on sinners, it drives them towards this end. This new purpose was added by grace when the law was renewed. In itself, the law has no other role with sinners except to judge, curse, and condemn them.
Therefore, there is no help to be expected against the dominion of sin from the law. It was never ordained by God for that purpose, nor does it contain or impart the necessary grace for that purpose, as stated in Romans 8:3.
Therefore, those who are “under the law” are under the dominion of sin. “The law is holy,” but it cannot make those who have made themselves unholy holy; it is “just,” but it cannot make them just—it cannot justify those whom it condemns; it is “good,” but it cannot do them any good in terms of delivering them from the power of sin. God has not appointed it for that purpose. Sin will never be dethroned by the law; it will not yield to the law, neither in its authority nor its power.
Those who are under the law may, at times, try to break free from the control of sin and make a resolution to no longer be under its power. This happens when:
1. The law weighs heavily on their consciences, causing confusion and distress. The commandment confronts them, sin revives, and they experience a spiritual death (Romans 7:9, 10). This means that sin gains the power to destroy the sinner’s hopes and trouble them with a sense of guilt and impending judgment. For “the power of sin is the law” (1 Corinthians 15:56)—it has the ability to trouble and condemn sinners through the law. When sinners find themselves in this state, when the law burdens them with a sense of sin’s guilt and robs them of peace and tranquillity, they will resolve to cast off the control of sin and abandon its service in order to escape the weight of the law on their consciences. They will attempt this by engaging in certain acts of duty and abstaining from sin.
2. They will do the same under sudden occurrences of sickness, pain, danger, or even death itself. During these times, they will cry out, pray, and promise to change their ways, believing they are doing so earnestly. This situation is fully illustrated in Psalm 78:34–37 and is evident in the daily experiences of many people. There are few who, even if hardened and wicked, won’t consider returning to God, abandoning the service of sin, and freeing themselves from its dominion when faced with such circumstances. For some, it results in a lasting change, although not a genuine conversion; however, for most, this newfound goodness fades away like a morning cloud or early dew.
3. Many people experience a similar effect when hearing the preaching of the word. A conviction pierces their hearts, leading them to despise their former ways and believe that changing their lifestyles and renouncing sin is the better path. These resolutions typically endure based on the company they keep. Positive influences can greatly assist them in maintaining their resolve, but when exposed to evil and corrupt influences, these resolutions quickly fade away.
4. Occasionally, acts of mercy and favour from providence can have the same impact on individuals who are not obstinate in their sin. This includes being rescued from imminent dangers or having the lives of close family members spared, among other similar experiences.
During such periods, individuals who are under the law will pay attention to their convictions and make an effort to shake off the yoke of sin. They will listen to what the law commands, under whose power they remain, and strive to comply with its requirements. They will perform many duties and abstain from many evils in their attempt to free themselves from the dominion of sin. However, alas! The law cannot empower them to accomplish this task; it cannot give them the necessary life and strength to fully carry out what their convictions urge them to do. Therefore, after a while, they begin to grow weary and exhausted in their progress, and eventually give up entirely. They may be able to break away from certain specific major sins, but they cannot completely shake off the entire dominion of sin.
It is different for those who are “under grace.” Sin will not have dominion over them; they will be provided with the strength to dethrone it.
The term “grace” has various meanings in Scripture. In this context, as we are said to be under it and as it is contrasted with the law, it refers to the gospel. It is the means through which God communicates Himself and His grace by Jesus Christ to those who believe, along with the state of acceptance they are brought into through it (Romans 5:1, 2). Therefore, to be “under grace” means to have a share in the gospel covenant and state, with a rightful claim to all the privileges and benefits it offers, and to be under the administration of grace through Jesus Christ—to be a genuine believer.
However, the question arising from this is how it logically follows that sin will not have dominion over us in this state, how sin cannot expand its territories and rule within this condition, and in what sense this assertion is made.
1. Does it mean that there will be no sin in believers anymore? In a certain sense, this is true. Sin, in terms of its condemning power, has no place in this state (Romans 8:1). The sins of those who believe are completely expiated and forgiven, as their guilt is washed away by the blood of Christ (Hebrews 1:3; 1 John 1:7). This aspect of sin’s dominion, which consists of its condemning power, is entirely eliminated in this state. However, sin, in terms of its existence and operation, still remains in believers while they are in this world; they are all aware of it. Those who deceive themselves with a contrary notion are most under its power (1 John 1:8). Therefore, to be freed from the dominion of sin does not mean to be completely free from all sin, such that it has no presence in us whatsoever. That would be not to be under grace but to be in glory.
2. Does it mean that sin, although it remains, will not strive or contend for dominion within us? We have already explained that this is not the case. Scripture and the universal experience of all believers testify to the contrary. The assurance given here is that sin will not attain that dominion. For if it did not strive for it, there would be no grace in this promise—there is no deliverance from something we are not in danger of.
However, the assurance given here is based on other considerations. The first of these is that the gospel is the ordained means and instrument used by God to communicate spiritual strength to believers for the purpose of dethroning sin. It is the power of God for salvation (Romans 1:16), through which He exercises His power towards that end. Sin must truly be dethroned by the powerful working of grace within us, and this occurs through our own diligent efforts. We are absolved, acquitted, and freed from the rule of sin in terms of its supposed right and authority by the promise of the gospel. Through it, we are released from the rule of the law, upon which sin’s claim to dominion is based, for “the strength of sin is the law.” However, we are freed from sin’s internal power and its exercise of dominion through internal spiritual grace and strength, which are manifested through our faithful practice. This grace is imparted through the gospel, which provides life and power, along with a continuous supply of grace that is sufficient to dethrone sin and permanently prevent its return.
To, this is the situation that the apostle assumes and determines: “You who are believers are all in a constant conflict with sin. You find it always restless and troubling, sometimes strong and powerful. When it combines with urgent temptations, you fear that it will completely overcome you, leading to the ruin of your souls. As a result, you become weary, groan under its weight, and cry out for deliverance from it.” The apostle thoroughly discusses all these things in this chapter and the next. However, he says,”Take courage! Despite all these things and your fears, sin will not prevail over you. It will not have dominion, and it will never destroy your souls.” But what is the basis for this hope? What assurance do we have of this success? “You have this,” says the apostle,”You are not under the law but under grace, or the rule of God’s grace in Christ Jesus, administered through the gospel.” But how does this provide relief? “Well, it is the ordained instrument of God, which He will use for the purpose of communicating such supplies of grace and spiritual strength that will eternally defeat the dominion of sin.”
This is one significant difference between the law and the gospel, and it has always been regarded as such in the church of God until the communication of efficacious grace started to be questioned. The law guides, directs, and commands everything that goes against the interests and rule of sin. It judges and condemns both the actions that promote sin and the individuals who commit them. It frightens and terrifies the consciences of those who are under its dominion. However, if you were to ask the law,”What should we do then? This tyrant, this enemy, is too powerful for us. What aid and assistance will you provide to help us overcome it? What power will you give us to destroy it?” Here, the law remains completely silent or declares that it has not been entrusted with anything of this nature by God. In fact, the strength it possesses is given to sin for the condemnation of the sinner. “The strength of sin is the law.” On the other hand, the gospel, or its grace, is the means and instrument through which God communicates internal spiritual strength to believers. Through the gospel, they receive supplies of the Holy Spirit and the assistance of grace to subdue sin and destroy its dominion. Through it, they can confidently say that they can do all things through Him who empowers them.
So, the assurance of the apostle’s statement that “sin shall not have dominion over us” is primarily based on the fact that we are “under grace.” We are in a state where we have readily available supplies to defeat any attempts of sin to rule and have dominion over us.
However, some may express their fear that they are not in this state because they do not experience such supplies of spiritual strength and grace that would enable them to conquer sin. They are still troubled by it, and it threatens to take control of their minds, if it hasn’t already. Therefore, they worry that they might be estranged from the grace of the gospel. In response to this concern, the following points are presented:
1. Remember what has been explained about the dominion of sin. If one is unaware of what it is and how it manifests, some may mistakenly find comfort in their deplorable condition (which is the case for most people), while others may unnecessarily torment themselves with doubts. Making a clear distinction between the rebellion of sin and the dominion of sin is highly beneficial for finding spiritual peace.
2. Consider the purpose for which aids of grace are granted and communicated through the gospel. It is not for the immediate and complete destruction and elimination of sin within us, so that it has no existence, motion, or power over us anymore. This work is reserved for glory, when our body and soul will be fully redeemed, a longing we currently have. However, these aids are given to us so that sin may be crucified and mortified in us—that is, gradually weakened and destroyed—in such a way that it does not ruin our spiritual life or hinder its necessary expression in our duties. These aids enable us to prevail against sins that would undermine our covenant relationship with God. As long as we have sufficient supplies of grace for this purpose, even though we continue to struggle with sin and feel perplexed by it, we are under grace, and sin shall no longer have dominion over us. It is enough for us that sin is gradually destroyed, and we have abundant grace to prevent its ruling power on all occasions.
3. Live in the faith of this sacred truth and always maintain a lively expectation of grace suitable to this purpose in your souls. It is the nature of true and saving faith, inseparable from it, to believe that the gospel is the means by which God administers grace for the defeat of sin. Whoever does not believe this does not truly believe the gospel itself, which is the power of God for salvation. If we live, walk, and act as if we have nothing to rely on but ourselves, our own efforts, and resolutions, especially in times of perplexity and surprise, it is no wonder that we do not sense the supply of divine grace. Most likely, we are under the law and not under grace. The fundamental principle of the gospel state is to live in expectation of continual communication of life, grace, and strength from Jesus Christ, who is our life and from whom we receive grace upon grace. Therefore, in this situation, we can continually reason with our souls, as David did: “Why are you cast down, O my soul, and why are you in turmoil within me? Hope in God; for I shall again praise him, my salvation.” We may experience great oppression from the power of this enemy, causing us to mourn throughout the day, and to some extent, this is appropriate. However, we should not despair or be discouraged in our duty or comfort. We can still trust in God through Christ and live in continual expectation of spiritual relief that will surely preserve us from the dominion of sin. This faith, hope, and expectation are what the gospel calls us to, and when they are not nurtured and maintained in their proper exercise, our spiritual condition will deteriorate.
4. Specifically, turn to the Lord Christ, to whom the administration of all spiritual supplies is entrusted, and seek His communication of them to you according to your specific needs. If sin has gained an advantage through a powerful temptation, to the point where it appears to be contending for dominion in your soul, as it was with Paul under the attacks of Satan, remember the Lord’s answer to him upon repeated prayer: “My grace is sufficient for you”; “Sin shall not have dominion over you.” If sin, through its deceitfulness, has caused your soul to become lifeless and apathetic, leading you to forget and neglect your duties or to perform them without spiritual delight, or if it has nearly accustomed your soul to careless and corrupt inclinations or conformity to the world, or if it takes advantage of your darkness and confusion during troubles, distress, or temptations, on these and similar occasions, it is necessary to fervently seek the Lord Christ for the specific supplies of grace that can effectively control the power of sin in all these situations. We are directed to do so considering His office and authority for this purpose, His grace and readiness to provide, as stated in Hebrews 4:14-16.
5. Always remember the way and manner in which divine grace and spiritual aids operate. It is true that in our initial conversion to God, we are as if taken by surprise through a powerful act of sovereign grace, which changes our hearts, renews our minds, and quickens us with a principle of spiritual life. Ordinarily, many things are required of us as our duty in order to prepare for this, and previous operations of grace in our minds, such as illumination and a sense of sin, dispose us passively for it, like dried wood ready for burning. However, the actual work itself is performed by an immediate act of divine power, without any active cooperation on our part. But this is not the law or rule for the communication or operation of ongoing grace in the subduing of sin. It is given in a way that involves our cooperation in the discharge of our duties. When we are diligent in fulfilling these duties, we can be certain that we will not be lacking in divine assistance, according to the established pattern of administering gospel grace. Therefore, if we complain that we do not experience the mentioned aids, and at the same time we are not diligent in attending to all the duties by which sin may be mortified in us, we are greatly undermining the grace of God.
Therefore, despite this objection, the truth remains steadfast: “Sin shall not have dominion over us, for we are not under the law, but under grace,” because of the spiritual aids provided by grace for its subjugation and eradication.
SECONDLY, the law does not grant any kind of freedom; it leads to bondage and cannot liberate us from any dominion, including that of sin, as this can only be achieved through liberty. Fortunately, we have this liberty through the gospel. There are two aspects to this liberty: 1. Freedom in our state and condition; 2. Freedom in internal operation. And both are bestowed upon us through the gospel.
The first aspect involves our deliverance from the law and its curse, along with all the forces that claim authority over us by virtue of it, such as Satan, death, and hell. By the grace of God, we are transferred from this state, from which the law can never set us free, into a state of glorious liberty. The Son, through His grace, sets us free and we receive the Spirit of Christ. As it is written,”Where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17). Christ proclaims this liberty in the gospel to all who believe (Isa. 61:1). Those who hear and receive this joyful message are released from all debts, bonds, accounts, rights, and claims, entering into a state of perfect freedom. In this state, sin has no right to exercise dominion over any soul. They have crossed over into the kingdom of Christ, escaping the
power of sin, Satan, and darkness. This forms the foundation of our assured freedom from the rule of sin. It cannot invade the kingdom of Christ to snatch away any of its subjects and plunge them back into a state of sin and darkness. An individual’s participation in this state should be asserted and upheld against all the attempts of sin (Rom. 6:1, 2). It is abhorrent that anyone who is a freeman in Christ, having died to the power of sin, would give in to its pretenses or endeavors to regain control.
Moreover, there is an internal liberty, which entails freedom of the mind from the powerful inward chains of sin, accompanied by the ability to engage all the powers and faculties of the soul in a gracious manner. This leads to the destruction of sin’s power within the soul. Such liberty is also bestowed upon us through the gospel. It administers power to live for God and to walk in all His commandments, providing further evidence for the truth of the apostle’s assertion.
THIRDLY, the law fails to provide us with effective motives and encouragements to diligently pursue the overthrow of sin’s dominion in a manner of duty, which must be accomplished to prevent its ultimate triumph. The law operates primarily through fear, dread, threats, and terror of destruction. Although it does say,”Do this, and live,” it also reveals the impossibility inherent in our nature to fully comply with its commands in the way and manner it prescribes. Consequently, the very promise of the law becomes a source of terror, as it implies the sentence of death upon our failure to fulfill its commands. These aspects weaken and discourage the soul in its struggle against sin, depriving it of life, activity, cheerfulness, and courage in its endeavors. Hence, those who engage in opposition to sin or renounce its service solely based on the motives of the law quickly grow weary and give up. We witness this phenomenon every day. One day they abandon all sin, their beloved sin, along with the company and circumstances that lead them to it. They have been frightened by the divine vengeance proclaimed by the law. And at times, they progress so far in this resolution that they appear to have escaped the defilements of the world. Yet soon enough, they revert to their former ways and follies (2 Pet. 2:20–22). Their “goodness is as a morning cloud, and as the early dew it vanishes.” Alternatively, if they do not return to wallowing in the same mire of their previous corruptions, they resort to the shadows of various superstitious observances, as is the case in the Papacy. In this manner, they openly succeed the Jews, who, ignorant of the righteousness of God and unwilling to submit to it, sought to establish their own righteousness through various means, as the apostle states (Rom. 10:3, 4). Within that apostate church, where individuals are motivated by the terrors of the law to renounce sin and oppose its power, finding themselves entirely incapable of achieving this through the works of the law itself, which must be perfectly righteous, they resort to a multitude of superstitious observances on which they rely in place of the law with its commands and duties. However, the law does not bring about perfection, nor do the motives it provides for undermining sin’s influence within us have the strength to sustain and carry us through that undertaking.
However, the motives and encouragements provided by grace to strive for the complete destruction of sin through duty are of such a nature that they instill life, cheerfulness, courage, and perseverance. They constantly inspire, comfort, and rejuvenate the soul in all its work and duty, preventing it from becoming weary and despondent. These motives are derived from the love of God and Christ, from the entire work and purpose of Christ’s mediation, from the ready assistance of the Holy Spirit, from all the promises of the gospel, and from the experiences of oneself and other believers. All of these factors provide the highest assurance of ultimate success and victory. When the soul is influenced by these motives, no matter the difficulties and opposition it encounters from tempting temptations or sudden surprises, it will “renew its strength, run without growing weary, walk without fainting,” as promised in Isaiah 40:31.
FOURTHLY, Christ is not found in the law; he is not presented or communicated through it, and we do not partake in him by means of it. This is the work of grace, of the gospel. In the gospel, Christ is revealed, presented, and exhibited to us, and through it, we partake in him and all the benefits of his mediation. He alone is the one who came to destroy the devil’s work. The dominion of sin is the culmination of the devil’s deeds, where all his intentions converge. This is what “the Son of God was revealed to destroy.” He alone dismantles the kingdom of Satan, whose power is manifested in the reign of sin. Therefore, our assurance of this comforting truth primarily rests on this foundation. And what Christ has done and continues to do for this purpose is a significant aspect of the message revealed in the gospel.
The same can be said about the impartation of the Holy Spirit, who is the primary and effective cause of destroying the dominion of sin. For “where the Spirit of the Lord is, there is liberty,” and nowhere else. However, we receive this Spirit not “by the works of the law,” but “by hearing with faith,” as stated in Galatians 3:2.
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