What then? As the wisdom of the flesh is ever clamorous against the mysteries of God, it was necessary for the Apostle to subjoin what might anticipate an objection: for since the law is the rule of life, and has been given to guide men, we think that when it is removed all discipline immediately falls to the ground, that restraints are taken away, in a word, that there remains no distinction or difference between good and evil. But we are much deceived if we think, that the righteousness which God approves of in his law is abolished, when the law is abrogated; for the abrogation is by no means to be applied to the precepts which teach the right way of living, as Christ confirms and sanctions these and does not abrogate them; but the right view is, that nothing is taken away but the curse, to which all men without grace are subject. But though Paul does not distinctly express this, yet he indirectly intimates it.

What then? shall we sin - The apostle proceeds to notice an objection which might be suggested. "If Christians are not under the law, which forbids all sin, but are under grace, which pardons sin, will it not follow that they will feel themselves released from obligation to be holy? Will they not commit sin freely, since the system of grace is one which contemplates pardon, and which will lead them to believe that they may be forgiven to any extent?" This Consequence has been drawn by many professing Christians; and it was well therefore, for the apostle to guard against it.
God forbid - Note, Romans 3:4.

Shall we sin because we are not under the law - Shall we abuse our high and holy calling because we are not under that law which makes no provision for pardon, but are under that Gospel which has opened the fountain to wash away all sin and defilement? Shall we sin because grace abounds? Shall we do evil that good may come of it? This be far from us!

(8) What then? shall we sin, because we are not under the law, but under grace? God forbid.
(8) To be under the law and under sin signifies the same thing, with respect to whose who are not sanctified, and on the other hand to be under grace and righteousness is in harmony with those that are regenerated. Now these are contraries, so that one cannot agree with the other: therefore let righteousness expel sin.

What then? shall we sin,.... Does it follow from hence, that therefore we may sin, and go on and continue in it,
because we are not under the law, but under grace? here the apostle meets with an objection of the adversary, saying, that if men are not under the law, and are free from all obligation to it, then they may live as they list; nor can they be chargeable with sin, or that be objected to them; since where there is no law, there is no transgression, and sin is not imputed where there is no law; and if they are under grace, or in the love and favour of God, from which there is no separation, then they cannot be damned, do what they will: but this objection proceeds upon a mistaken sense of the phrase, "under the law"; for believers, though they are not under the law as the ministry of Moses, yet they are under it, as it is in the hands of Christ; and though not under its curse, yet under obligation to obedience to it, from principles of love and grace; and a transgression of it is sin in them, as in others; and which is taken notice of by God, and visited with stripes in a: fatherly way, though his loving kindness is not removed: and to argue from the unchangeableness of God's grace, or the doctrines of it, as encouraging licentiousness, is greatly to abuse the grace of God, and manifestly betrays such persons to be ignorant of it and its influence; since nothing more powerfully engages to a love of holiness, and hatred of sin; wherefore the apostle, answers to this objection in his usual way,
God forbid; signifying his abhorrence of everything of this kind.

What then? . . . Know ye not--it is a dictate of common sense.

Shall we sin, because we are not under law, but under grace? This is the old question referred to in Romans 6:1. The caviller in Paul's time, as well as in our time, objected that grace, forgiveness of sin, was an encouragement to sin. Paul shows, with much emphasis, that this is a false charge, since grace, forgiveness, implied that the sinner had died to sin. It is those who have been freed from the dominion of sin who are delivered from its penalties.
Know ye not? This is utterly impossible, as they will see if they will remember one principle.
His servants ye are to whom ye obey. If we obey sin, we are sin's servants, under his reign, and will receive, not grace, but sin's wages, which is death; or, on the other hand, if we obey Christ, we are his servants, and enjoy his righteousness. None enjoy this blessedness but those who turn from sin and obey Christ.
But God be thanked. Not that they have been sinners, but that, having been sinners, they had become obedient to Christ.
Obeyed from the heart. No outward obedience is of the slightest value unless the heart turns to God.
The form of doctrine. Macknight paraphrases this: "I thank God, that although you were formerly the slaves of sin, ye have willingly obeyed the mould of doctrine into which ye were cast at baptism." Others, Chrysostom for example, says it refers "to Christian teaching as a type of holy living." The nature of Paul's argument, and the fact that it is founded on the significance of baptism, makes Macknight's explanation probable.
Being made free from sin. When we died to sin, and were buried into Christ (Romans 6:3). Hence, being no longer sin's servants, we become servants of righteousness.
I speak after the manner of men. Use figures taken from human relations, those of master and slave. At that time slavery existed everywhere.
Because of the infirmity of your flesh. Because of infirmity of understanding due to the flesh.
For as. As they had been servants of sin in its various forms, uncleanness, and iniquity unto iniquity (working out iniquity), so now being freed from that service, let them serve righteousness unto holiness, with the result of showing forth holy lives.
Were free from righteousness. While servants of sin they did not serve righteousness at all.
What fruit had ye then? Men ought to seriously ask this question. What fruit do the shameful practices of sin bring us? Only shame and death.
The end is death. That is, the inevitable outcome, eternal death.
But now being made free from sin. Now being freed from the bondage of sin, sin should not be served at all, because they have become servants of God. He has the right to their full service. The fruit borne should be holiness, holy lives.
The end everlasting life. The result of the service of sin is death (Romans 6:21); but that of the service of God is everlasting life.
The wages of sin. Sin is a master of his servants and pays wages. The wages is death, one of the saddest, but profoundest truths of the world.
But the gift of God. God gives to those who turn from sin, life eternal. It is his gracious gift, conditioned on refusing to be the servant of sin longer, and is through Christ.