Romans 7: Romans 7:23-Paul s Sin Nature Wages War Against His Mind And Makes Him Its Prisoner

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1 Romans 7:23-25 Romans 7:23-Paul s Sin Nature Wages War Against His Mind And Makes Him Its Prisoner Paul in Romans 7:23 writes to the believers in Rome that his sin nature, which resides in the members of his physical body, wages war against his mind and makes him its prisoner. Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. But is the adversative use of the conjunction de (dev) (deh), which introduces a statement that presents a contrast with Paul s statement in Romans 7:22 in which he states he joyfully concurs with the Law of God with respect to his new Christ nature. Romans 7:22, For you see, I habitually and joyfully agree with God s Law with respect to my inner man. Therefore, the conjunction de introduces a statement that is contrast with Paul s statement in verse 22 that he joyfully agrees with the Law of God with respect to his new Christ nature. We will translate the word, however. Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. I see is the first person singular present active indicative form of the verb blepo (blevpw) (blep-o). The verb blepo means to see, and appears in the writings of both Aeschylus and Pindar onwards. It is used with a stronger emphasis on the function of the eye than in horao (o(ravw). As a rule it is near to horao in meaning, but gradually it replaced it. Where it can be distinguished from horao, it relates to that which strikes the eye, that which faces the viewer, the front. Originally it applied only to the function of the eyes, seeing, looking, and watching (with the accusative of the thing seen). Blepo took over the large part of the other senses of horao and with reference to the sense, the word meant, to note something, to be intent on. The word can also be used for conceptual perception, to perceive, even abstractly in the sense to have insight, (Soph. Phil. 110 etc.). The word came to mean to look at, view, look into, and also give heed to, pay attention to something. Figuratively it can mean observe, notice. Liddell and Scott have compiled the following classical meanings from their research (page 318): (1) To see, have the power of sight (2) To look, look to, rely 2008 William E. Wenstrom, Jr. Bible Ministries 1

2 on, look longingly, expect, propose, look to a thing (3) Transitively, to see, behold, look for (4) Astrologically of signs equidistant from the tropical points, to be in aspect. The verb blepo occurs over 130 times in the Septuagint. It is employed to translate the following Hebrew terms: (1) Chazah (hwj), see (1 Ch. 29:29; Ez. 13:6). (2) Navat (fbn), Hiphil: look (Prv. 4:25). (3) Neghedh (dgn), over against, be opposite (Ez. 40:23). (4) `anan (wnu), Poel: practice soothsaying (Jgs. 9:37). (5) Panah (hnp) Qal: look toward (Ez. 8:5; 11:1; 43:1); Hiphil: turn back (Na. 2:8); Hophal: face toward (Ez. 9:2). (6) Paneh (hnp), to look toward, turn toward (Ez. 40:6, 20, 22; 42:7, 15). (7) Piqqeach (jqp), seeing (Ex. 4:11; 23:8). (8) Ra ah (har), Qal: look (Gn. 48:10; Jgs. 9:36; Am. 10:2 [8:2]); Niphal: be seen (2 Ch. 5:9). (9) Shaqaph (iqv), Niphal: overlook, look down (Nm. 21:20 [21:19]). Blepo occurs 38 times in Ezekiel alone. The vast majority of these occurrences describe some geographical or architectural feature (e.g. Ezek. 9:2; 11:1; 42:15). The most common Hebrew term behind blepo is panah whose basic meaning is to face towards something. Otherwise, it usually translates ra ah. In the Septuagint as in classical literature, blepo more than the other verbs of seeing denotes the ability to see (e.g. Ge.48:10). Blepo is often used in conjunction with akouo, to hear, obey. The verb is often employed to denote spiritual perception which Israel lacked (Dt. 29:3; Is. 6:9; 44:18; Jer. 5:21; Ez. 12:2). The word is occasionally used of God (Dan. LXX 3:55). The phrase ho blepon, the seer is with some regularity in the Septuagint, who was considered synonymous with the prophet (1 Sa. 9:9 [LXX 1 Kg. 9:9]). Blepo is also used for prophetic vision in the question ti su blepeis (Am. 8:2; Zech. 4:2; 5:2; Eze. 13:3, 6). It does not occur in the expressions to see God. Blepo occurs 64 times in Philo in alternation with other verbs of seeing (e.g. Rer. Div. Her. 78; Praem. Poen., 45; Abr., 70), but does appear that often in Josephus. Its primary reference is of sense perception (Leg. All., II, 67; Rer. Div. Her., 55; Jos. 58). It is seldom used of God. Philo employs the verb in relation to the nous in spiritual perception (Op. Mund. 53), to the psuche (Plant. 38; Jos. 147; Ebr. 157), to the dianoia (Migr. Abr. 222; Vit. Mos. I, 188; Leg. Gaj. 109), and the logismos (Leg. All., III, 110; Congr. 81). The expression ho blepon also appears in the writings of Philo and Josephus for the prophet (Agr. 54; Sobr. 40; Rer. Div. Her. 48; Jos. 258.). Blepo is often used by Josephus figuratively meaning to note, to observe, to judge (Of God: Ant. 1, 35; 6, 159). The verb blepo appears 141 times in the Greek New Testament. It occurs only 3 times in Philippians, all of which are in our passage. Blepo is also used to denote sense perception in the New Testament William E. Wenstrom, Jr. Bible Ministries 2

3 Michaelis commenting on one of the verb s usages in the New Testament, states, Blepo is very much in place to denote seeing processes in the world of empirical phenomena as distinct from religious certainty, which has to do with things invisible: R. 8:24 f.; 2 C. 4:18; Hb. 11:1, 3, 7 (Theological Dictionary of the New Testament, volume 5, page 344). The verb is also used figuratively and thus can mean to perceive, to note (R. 7:23; 2 C. 7:8; Col. 2:5; Hb. 2:9; 10:25). It is not used for the post-resurrection appearances of our Lord. Michaelis states that in Acts 1:9, 11 blepo is used to denote the full and sense participation of the disciples. Nor is blepo used for the vision of eschatological fulfillment. Blepo certainly occurs in 1 C. 13:12, but here the metaphor of the mirror demands a figurative reference to sense perception (Theological Dictionary of the New Testament, volume 5, page 344). The verb is used often to express a warning or an admonition. Bauer, Gingrich and Danker have compiled the following meanings of the word in the NT (A Greek-English Lexicon of the New Testament and Other Early Christian Literature pages ): (1) Literally of the activity of the eyes with the accusative of what is seen: beam, splinter; Be able to see in contrast to being blind, Look at, regard, Of mental functions: direct one s attention to something, consider, note, Notice, mark something, Watch, look to, beware of (2) In a very general sense perceive, feel by the senses; of mental perception discover, find a law; To designate geographical direction. Louw and Nida list the following usages (Greek-English Lexicon of the New Testament Based upon Semantic Domains volume 2): (1) To see, frequently in the sense of becoming aware of or taking notice of something (page 278). (2) To have the faculty of sight (page 281). (3) To be ready to learn about future dangers or needs, with the implication of preparedness to respond appropriately to beware of, to watch out for, pay attention to (page 333). (4) To process information by giving consideration to various aspects to think about, to consider (page 350). (5) To come to understand as the result of perception to understand, to perceive, to see, to recognize (page 381). (6) To take responsibility for causing something to happen to see to it that something happens, to arrange for something to happen (page 164). (7) To be oriented in a particular direction facing (page 712). The New Thayer s Greek-English Lexicon lists the following (page 103): (1) With the bodily eye; to be possessed of sight, have the power of seeing; to perceive by the use of the eyes, to see, look, descry; to turn the eyes to anything, to look at, look upon, gaze at; universally, to perceive by the senses, to feel (2) Metaphorically to see with the mind s eye, to have (the power of) understanding; to discern mentally, observe, perceive, discover, understand; to turn the thoughts of direct the mind to a thing, to consider, contemplate, look to; absolutely, to take 2008 William E. Wenstrom, Jr. Bible Ministries 3

4 heed, to beware of; look to in the sense of providing, taking care (3) In a geographical sense, like Latin specto of places, mountains buildings etc. turned towards any quarter, as it were facing it. The Analytical Greek Lexicon Revised lists the following meanings (page 71): (1) To have the faculty of sight, to see (2) To exercise sight, to see (3) To look towards or at (4) To face (5) To take heed, to beware of, shun (6) Transitively, to cast a look on, to see, behold (7) To observe (8) To have an eye to, see to (9) To discern mentally, perceive (10) To guard against (11) Passively, to be an object of sight, be visible. In Romans 7:23, the verb blepo means, to recognize in the sense of coming to understand something as the result of perception. Therefore, Paul is saying with this verb that he recognized or came to understand as the result of perception in a spiritual sense through the Spirit a different kind of law in contrast with the propensity to obey and joyfully agree with the Law of God that manifested itself in the members of his physical body. The first person singular form of the verb means, I and refers to the apostle Paul as a Christian. The present tense of the verb is a customary or habitual present used to describe an event that regularly or habitually occurs. This indicates that Paul habitually recognized a law or propensity as we will note in the members of his physical body that was different in character to that of the propensity to obey and joyfully agree with the Law of God as described by Paul in Romans 7: The active voice means that the subject performs the action of the verb. The subject in our present context is the apostle Paul. Therefore, the active voice denotes that Paul performs the action of habitually recognizing in the members of his physical body a law or propensity that was different in character to that of the propensity originating from his new nature. The indicative mood is declarative presenting this assertion as an unqualified statement of fact. We will translate blepo, I habitually recognize. Corrected translation thus far of Romans 7:23: However, I habitually recognize Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. A different is accusative masculine singular form of the adjective heteros (e^tero$) (het-er-os), which is modifying the noun nomos, law and is thus describing it. The adjective heteros denotes another of a dissimilar nature and contrasts another definite person or thing with another William E. Wenstrom, Jr. Bible Ministries 4

5 In Romans 7:23, the word indicates that Paul recognized a law or propensity that was dissimilar in nature to the propensity originating from his new nature. Therefore, the adjective heteros in Romans 7:23 is contrasting the propensity of the old Adamic sin nature with the propensity of his new Christ nature. The contrast is not between the Mosaic Law and the sin nature, which is identified by Paul with the expression to nomo tes hamartias, the law of sin. Rather, the contrast is between the propensity of the old Adamic sin nature to disobey the Law of God with that of the propensity of the new nature to obey and joyfully agree with the Law of God. This is clearly indicated by the context since in Romans 7:14-22, Paul has been describing conflicting desires, namely, his desire to obey the Law with his desire to disobey the Law. Therefore, here in Romans 7:23, the adjective heteros denotes another of a dissimilar nature and contrasts another definite person or thing with another. It indicates that Paul recognized a law or propensity that was dissimilar in nature to the desire or propensity to obey the Law and joyfully agree with the Law of God. It denotes another law or propensity from which the desire to disobey God originates and is thus dissimilar in nature to Paul s desire or propensity to obey the Law and joyfully agree with the Law of God. We will translate heteros, a different kind of. Corrected translation thus far of Romans 7:23: However, I habitually recognize a different kind of Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Law is the accusative masculine singular form of the noun nomos (novmo$) (nom-os). As was the case in Romans 7:21, the noun nomos in Romans 7:23 does not refer to the Mosaic Law. In Romans 7:21, the noun nomos was used in a generic sense for a principle in the sense that it refers to an accepted or professed rule of action or conduct, a fundamental and inviolable law or principle. Paul defines this fundamental and inviolable spiritual principle or truth with the hoti clause, emoi to kakon parakeitai, that evil is present in me indicating that evil is present in him that he identified in Romans 7:14-20 as the sin nature, which indwells his physical body. Romans 7:21, Therefore, I surprisingly discovered through my own personal experience the principle: when I, at any time, desire to accomplish that which is perfect that evil is, as an eternal spiritual truth, present in me. In Romans 7:21, the articular construction of the noun nomos is kataphoric meaning that it is pointing to a clause that immediately follows it and defines it. The clause that follows nomos and defines it is the hoti clause, hoti emoi to kakon 2008 William E. Wenstrom, Jr. Bible Ministries 5

6 parakeitai, that evil is present in me. So the article means that this hoti clause defines this fundamental and inviolable spiritual principle that governs one s actions that is denoted by the noun nomos. However, in Romans 7:23, the word does not refer to a principle as it did in Romans 7:21. Rather, it refers to a propensity since it is describing Paul s desire to obey the Law and his joyful agreement with the Mosaic Law as noted in Romans 7: A propensity is an intense natural inclination or tendency towards something. That nomos refers to a propensity is clearly indicated by the context since in Romans 7:14-22, Paul has been describing conflicting desires, namely, his desire to obey the Law with his desire to disobey the Law. In Romans 7:14, Paul acknowledges that the Law is spiritual but that he is unspiritual because he still possesses as a Christian a sin nature. Romans 7:14, For you see, we acknowledge this fact, namely that the Law is, as an eternal spiritual truth spiritual. However, I myself, as an eternal spiritual truth, perpetually exist in a state of being unspiritual, sold as a slave under the authority and dominion of the sin nature. Next, in Romans 7:15, Paul reveals that he does not practice obedience to the Law that he desires to do but rather commits sin in violation of the Law, which he hates. Romans 7:15, For you see, I habitually produce what I by no means understand because I by no means habitually practice the very thing that I habitually desire to do. On the contrary I habitually commit the very thing that I do hate. Then in Romans 7:16, Paul presents even more evidence to his readers that he possesses a sin nature by arguing that if he practices sin, which he hates, then he agrees with the Law s assessment of his conduct that it is sinful and testifies that it is perfect. Romans 7:16, However, if, and let us assume that it is true for the sake of argument I habitually commit the very thing that I by no means habitually desire to do as I ve already admitted to. Then, I do agree with the Law. I do testify that it is, as an eternal spiritual truth perfect. Then, in Romans 7:17, he presents the logical conclusion that he possesses a sin nature that agrees with his claim in verse 14 that he possesses a sin nature and which logical conclusion is based upon the evidence presented by him in verses Romans 7:17, So then, as previously stated, based upon the evidence presented, I myself do no longer produce it but rather, the sin nature, which does perpetually dwell in me William E. Wenstrom, Jr. Bible Ministries 6

7 In Romans 7:18, Paul states to the Christians in Rome that he recognizes that nothing good dwells in his physical body because the desire to do God s will is present in him but the power to do so is not. Romans 7:18, For you see, I know as a fact through experience, namely that absolutely nothing good, as an eternal spiritual truth, dwells in me, that is, in my flesh because the desire is, as an eternal spiritual truth, present in me, however, the capacity to produce that which is perfect, is, as an eternal spiritual truth absolutely not. Then, in Romans 7:19, he acknowledges that he does not do what he desires to do but rather the evil he does not want to do. Romans 7:19, For you see, the good that, I habitually desire to do, I by no means habitually accomplish. On the contrary, I habitually practice the very evil that I by no means habitually desire to do. Next, in Romans 7:20, Paul concludes that his sin nature is the source of evil in his life. Romans 7:20, So then, as previously stated if, and let us assume that it is true for the sake of argument, I habitually commit the very thing that I myself by no means habitually desire to do and of course I ve demonstrated this is true and have already admitted to this. Then, I myself do no longer produce it but rather the sin nature, which, does perpetually dwell in me. In Romans 7:21, Paul relates to the Christians in Rome that he discovered a spiritual principle that when he desired to obey the Law that evil was present in him in the form of the sin nature. Romans 7:21, Therefore, I surprisingly discovered through my own personal experience the principle: when I, at any time, desire to accomplish that which is perfect that evil is, as an eternal spiritual truth, present in me. In Romans 7:22, Paul states that he joyfully concurs with the Law of God in the inner man. Romans 7:22, For you see, I habitually and joyfully agree with God s Law with respect to my inner man. Therefore, it is clear from these verses that Paul s desire or propensity to do God s will originated with the inner man and his desire or propensity to violate the will of God originates with his old Adamic sin nature, the law of sin. It refers to Paul propensity that originates with his sin nature and that wages war against the propensity originating from the new nature and that makes him a prisoner of war with respect to his sin nature. Though, the noun nomos in Romans 7:23 does not mean, law but rather propensity, it still retains the idea of law in the sense that it speaks of that which binds or controls or that to which Paul was still subject to. Therefore, in Romans 2008 William E. Wenstrom, Jr. Bible Ministries 7

8 7:23, the noun nomos is used metaphorically or figuratively for the exercise of the sin nature s propensity to sin against the Law. In Romans 7:23, the articular construction of the noun nomos is kataphoric meaning that it is pointing to a clause that immediately follows it and defines it. The clause that follows nomos and defines it is the statement antistrateuomenon to nomo tou noos mou kai aichmaiotizonta me en to nomo tes hamartias, war against the law of my mind and making me a prisoner of the law of sin. So the article means that this expression defines this propensity from which Paul s desire to disobey the Law of God originates. The noun nomos in Romans 7:23 functions as the object in an objectcomplement double accusative construction meaning that it is receiving the action of the verb blepo, I habitually recognize. The accusative participle form of the verbs antistrateuomai, waging war against and aichmalotizo, making a prisoner function as the complements. This means that they are complementing the accusative form of the noun nomos, law in the sense of power in that it predicates or affirms something about it. This indicates that Paul is making the assertion that this nomos, propensity that originates with his sin nature wages war against him and takes him captive. That nomos is the object rather than the participles is indicated by its articular construction and that it is definite. Usually, this construction can be translated with as, to be, or namely between the two accusatives. We will translate the word propensity. Corrected translation thus far of Romans 7:23: However, I habitually recognize a different kind of propensity Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Next, we have a prepositional phrase that identifies the location of this propensity that is different in character or dissimilar in character or antithetical in character to that of Paul s desire or propensity to obey the Law and his joyful agreement with the Law of God. In the members of my body is composed of the preposition en (e)n) (en), in and the dative neuter plural form of the noun melos (mevlo$) (mel-os), the members body and the first person singular genitive form of the personal pronoun ego (e)gwv), my Up to this point in the Roman epistle, we have seen the noun melos in Romans 6:13, 19 and 7:5. Romans 6:12-13, Therefore, do not make it a habit to let the sin nature reign as king in your mortal body with the result that you habitually obey its lusts. Nor, all of you place the members of your body at the disposal and 2008 William E. Wenstrom, Jr. Bible Ministries 8

9 benefit of the sin nature as instruments, which produce unrighteousness but rather I solemnly charge all of you to place yourselves at the disposal and benefit of God the Father as those who are, as an eternal spiritual truth, alive from the dead ones and in addition your members as instruments, which produce righteousness for the benefit of God the Father and do it now! Romans 6:19, I am speaking according to your human frame of reference because of the weakness, which is your flesh. Therefore, just as all of you placed your members as slaves at the disposal of and with respect to that which is impurity and in addition with respect to that which is lawlessness resulting in further lawlessness, in the same way, now, I solemnly charge all of you to place your members as slaves at the disposal of and with respect to righteousness resulting in sanctification and do it now! Romans 7:5, For you see, when we were once in a perpetual state of being in bondage to our flesh, the sinful desires, which were aroused by means of the Law were perpetually allowed to be operative in the members of our body resulting in the production of fruit related to spiritual death. As we can see, the word melos appears twice in Romans 6:13 and 19 and once in Romans 7:5. In each instance, it is used in a literal sense for the different parts of the human body. Also, in each instance it is used with reference to the old Adamic sin nature, which resides in the genetic structure of the human body. It is used in this manner in other portions of the New Testament. Colossians 3:1-5, Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with Him in glory. Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. James 3:1-6, Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well. Now if we put the bits into the horses' mouths so that they will obey us, we direct their entire body as well. Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires. So also the tongue is a small part of the body, and yet it boasts of great things. See how great a forest is set aflame by such a small fire! And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that 2008 William E. Wenstrom, Jr. Bible Ministries 9

10 which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell. James 4:1, What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? In Romans 7:23, the noun melos is used once again in a literal sense for the different parts of the human body and is used with reference to the old Adamic sin nature, which resides in the genetic structure of the human body. We will translate melos, members. The definite article the preceding the noun melos is employed with the possessive personal pronoun ego as a function marker to denote possession. The personal pronoun ego functions as a possessive genitive emphasizing these members are possessed by the apostle Paul. The personal pronoun ego refers of course to Paul. We will translate ego, my. The preposition en is a marker of location and the noun melos functions as a dative locative of place indicating that this propensity that is different in character to that of Paul s propensity obey and joyfully agree with the Law of God is located in his physical body. It specifies that the various parts of Paul s body is the location of this propensity that is different in character to that of his propensity to obey and joyfully agree with the Law of God. We will translate en, in. Therefore, we can translate the prepositional phrase en tois melesin mou, in my members. This prepositional phrase denotes that this nomos, propensity that wages war against Paul s mind and attempts to take him captive is inherent in Paul since it resides in his physical body. Corrected translation thus far of Romans 7:23: However, I habitually recognize a different kind of propensity in my members Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Waging war against is the accusative masculine singular present middle participle form of the verb antistrateuomai (a)ntistrateuovmai) (an-tee-strat-yooom-i), which is a compound word composed of the preposition anti, against and the verb strateuomai, to wage war, to lead an army, to be engaged in warfare. This term includes the meanings to make a military expedition, to carry on a military campaign or to take the field against anyone, thus to war against. The word appears only once in the Greek New Testament in Romans 7:23 where it means, to wage war and is used of Paul s old Adamic sin nature and its object to nomo tou noos mou, the law of my mind. Therefore, this verb indicates that the sin nature wages war against the mind of the regenerate mind or new nature of the apostle Paul William E. Wenstrom, Jr. Bible Ministries 10

11 This verb resumes Paul s use of a military analogy to describe his struggle with his sin nature. It is personifying the noun nomos, propensity and is depicting this propensity as a military commander waging war against an enemy. The verbs antistrateuomai, waging war against and aichmalotizo, making a prisoner resume the military analogy that Paul employed with reference to the sin nature in Romans 7:8-11 where he taught that because his sin nature seized a base of operations through the commandment, it deceived and killed him. Romans 7:8, But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. Paul is portraying the sin nature as a power that works actively and with a purpose. Taking is the verb lambano (lambavnw) (lam-ban-o), which has as its subject the articular form of the hamartia, sin, which refers to the sin nature and it has as its direct object, the noun aphorme, opportunity, thus, it means, to seize. The verb and the noun aphorme, opportunity are personifying the noun hamartia, portraying it as engaging in a military operation since the noun aphorme refers to that from which an attack is launched, or a base of operations. That a military analogy is being used is indicated by verses 9-11 where Paul speaks of the sin nature killing him through the commandment prohibiting coveting in the Mosaic Law. The picture is that the Law gave the sin nature a base of operations to attack the soul of the apostle Paul in his regenerate state so that the sin nature could eventually kill him. 1 Peter 2:11, Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. Opportunity is the noun aphorme (a)formhv) (af-or-may), which is that from which an attack is launched, a starting point, or a base of operations. It depicts the sin nature as engaging in a military operation against the soul of the Paul in regenerate state. Romans 7:8, But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. Through the commandment indicates that the sin nature seized a base of operations to war against the soul of the apostle Paul when he was saved through or by means of the tenth commandment that is recorded in Exodus 20:17. In Romans 7:9, Paul teaches that when the tenth commandment became a reality upon his conversion to Christianity, his sin nature suddenly became active and consequently, he died spiritually meaning as a Christian he lost fellowship with God. Romans 7:9, I was once alive apart from the Law; but when the commandment came, sin became alive and I died William E. Wenstrom, Jr. Bible Ministries 11

12 Then, in Romans 7:10, Paul communicates to the Christians in Rome that he surprisingly discovered through his own personal experience as a Christian that the tenth commandment prohibiting coveting, which was intended to give life instead resulted in his experiencing temporal spiritual death. Romans 7:10, and this commandment, which was to result in life, proved to result in death for me. Paul in Romans 7:11 teaches that because his sin nature seized a base of operations through the commandment, it deceived and killed him. Romans 7:11, for sin, taking an opportunity through the commandment, deceived me and through it killed me. Sin is the noun hamartia (a(martiva) (ham-ar-tee-ah), which refers to the sin nature as clearly indicated in that the word is being strongly personified by the verb exapatao, deceived and the verb apokteino, killed as well as by the expression aphormen labousa, taking opportunity. In verse 8, he uses the exact same expression aphormen labousa, taking opportunity to personify the sin nature. Taking is the verb lambano (lambavnw) (lam-ban-o), which has as its subject the articular form of the hamartia, sin, which refers to the sin nature and it has as its direct object, the noun aphorme, opportunity, thus, it means, to seize. As was the case in verse 8, here in verse 11, the verb and the noun aphorme are personifying the sin nature, portraying it as engaging in a military operation since the noun aphorme refers to that from which an attack is launched, a starting point, or a base of operations. That a military analogy is being used is indicated by verses 9-11 where Paul speaks of the sin nature killing him through the commandment prohibiting coveting in the Mosaic Law. The picture is that the Law gave the sin nature a base of operations to attack the soul of the apostle Paul upon becoming a Christian so that the sin nature could eventually kill him. The verb is in the participle form and functions as a participle of cause, indicating that because the sin nature had seized a base of operations through the tenth commandment that appears in Exodus 20:17, it deceived and killed him. Opportunity is the noun aphorme (a)formhv) (af-or-may), which depicts the sin nature as engaging in a military operation against the soul of the Paul in his regenerate state. Aphorme portrays the sin nature making the tenth commandment in Exodus 20:17 as its base of operations and from that vantage point deceived and killed Paul. Through the commandment indicates that the sin nature seized a base of operations to war against the soul of the apostle Paul through or by means of the tenth commandment William E. Wenstrom, Jr. Bible Ministries 12

13 Deceived is the verb exapatao (e)capatavw) (ex-ap-at-ah-o), which is used with the sin nature as its subject in relation to the apostle Paul and means not only to give a false impression but to actively lead astray. The sin nature caused Paul to believe or accept a false idea about the commandment that it would produce eternal life and holiness in him and make him acceptable to God when in fact it was only being used by the sin nature to deceive and cause him to sin and thus get him out of fellowship with God. The commandment was simply the instrument used by the sin nature to deceive Paul. Through it indicates that the sin nature killed Paul in the sense that he lost fellowship with God through or by means of the tenth commandment. Killed is the verb apokteino (a)pokteivnw) (ap-ok-ti-no), which is used of the sin nature causing the apostle Paul to experience temporal spiritual death as a Christian through the commandment. In Romans 7:23, the verb antistrateuomai functions as a substantive participle. The noun nomos in Romans 7:23 functions as a substantive and as the object in an object-complement double accusative construction meaning that it is receiving the action of the verb blepo, I habitually recognize. The accusative participle form of the verbs antistrateuomai, waging war against and aichmalotizo, making a prisoner function as the complements. This means that they are complementing the accusative form of the noun nomos, law in the sense of power in that it predicates or affirms something about it. This indicates that Paul is making the assertion that this nomos, propensity was to wage war against him and take him captive. The present tense of the verb antistrateuomai in Romans 7:23 is customary or stative present signifying an ongoing state or unbroken process. This indicates that this propensity originating from the sin nature continually or perpetually wages war against the mind of the apostle Paul from the location of his physical body. The active voice is stative meaning that the subject exists in the state indicating by the verb. This indicates that this propensity originating from the sin nature, as the subject exists in a state of waging war against the mind of the apostle Paul from the location of his physical body. We will translate antistrateuomai, as perpetually waging war against. Corrected translation thus far of Romans 7:23: However, I habitually recognize a different kind of propensity in my members as perpetually waging war against Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members William E. Wenstrom, Jr. Bible Ministries 13

14 Law is the articular dative masculine singular form of the noun nomos (novmo$) (nom-os). As was the case in Romans 7:21, the noun nomos in Romans 7:22 does not refer to the Mosaic Law or a principle as it did in Romans 7:21. Rather, once again, it refers to a propensity since it is describing Paul s desire to obey the Law and his joyful agreement with the Mosaic Law as noted in Romans 7: A propensity is an intense natural inclination or tendency towards something. However, this time nomos is not used in relation to sin nature but rather Paul s new Christ nature. Thus, it refers to the propensity to obey the Law and joyfully agree with it and which propensity originates with his new Christ nature. Though, the noun nomos means, propensity, it still retains the idea of law in the sense that it speaks of that which binds or controls or that to which Paul was still subject to. Therefore, in Romans 7:23, the noun nomos is used metaphorically or figuratively for the new Christ nature s propensity to obey and joyfully agree with the Law of God. The word functions as a dative of disadvantage meaning that the propensity of Paul s sin nature was waging war against the propensity of his new nature to obey and joyfully agree with the Law of God. The article preceding nomos is anaphoric indicating that the word was used in a previous context, namely, the previous statement, blepo heteron nomon, I habitually recognize a different kind of propensity. It also indicates that the word s meaning in this previous statement is being retained here when it is used with tou noos mou, my mind. Also, the articular construction of nomos signifies that this particular propensity to obey and joyfully agree with the Law of God is unique to the new Christ nature. The genitive adjunct tou noos mou, my mind suggests a monadic notion as well. We will translate nomos, the propensity. Corrected translation thus far of Romans 7:23: However, I habitually recognize a different kind of propensity in my members as perpetually waging war against the propensity Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. My mind is composed of the first person singular genitive form of the personal pronoun ego (e)gwv), my and the articular genitive masculine singular form of the noun nous (nou~$) (noose), mind. Nous appears as early as B.C. and is found in Homer as a contracted form of noos. It is related to the verb noeo (noevw), to perceive, understand. The original meaning nous was an inner sense directed on an object, embracing 2008 William E. Wenstrom, Jr. Bible Ministries 14

15 sensation, power of spiritual perception, capacity for intellectual apprehension. The chief senses thus were mind (the disposition), insight, understanding, thought, and related aspects usually in practical relationship to a particular object. Thus nous was capable of embracing all the instruments of sensual and conceptual perception. Behm lists the following classical meanings of the word (Theological Dictionary of the New Testament, volume 4, pages ): (1) Mind, disposition, for the total inner or moral attitude (2) Insight, inventiveness, generally spirit, reason, consciousness, the mental side of man by which he shows himself to be a feeling, willing, thinking being (3) Understanding, thinking ability, capacity of intellectual perception (4) As the result of mental activity, sometimes with the participation of the will, thought, opinion, judgment, resolve, purpose, plan (5) Figuratively of words, statements etc., meaning, significance. Plutarch puts logos and nous in a definite relationship to one another in the sense that the nous rules the logos, the logos serves the nous. Herodotus considered nous the moral attitude, disposition, which is determined by the reflection of the mind (7, 150). In Homer and Herodotus, it meant resolve and intention (Iliad, 9, 104; Hdt. 1, 27). In Plato nous does not mean the whole realm of thought, but the highest of the 3 parts of the soul. Nous is here called the logistikon, the ruling principle of pure thought (Phaedrus 247c). This true and divine reason rules in man and in the universe, in the microcosm as well as in the macrocosm (Tim. 30ab, 46c ff.). Reason comprehends truth (Republic 6, 490b). In man s reason lies his awareness of God according to Plato. Aristotle set understanding above the powers of the soul. He distinguished a nous theoretikos, theoretical reason, from nous praktikos, practical reason (An. 3, 9, p. 432b, 27 ff.; 3, 101, p. 433a, 14ff; Eth. Nic. 6, 2, p. 1139a, 17 ff.). This reason is immortal and divine. The sphere of the nous is wholly limited to perception according to Aristotle. By nature the nous is not intermingled with the body and is thus immortal and divine. The nous is both the most important part of the human mind and the embodiment of the divine (Eth. Nic. 10, 7, p. 1177a, 14f). This linking of nous and the divine is also characteristic of Stoicism. According to Epictectus, reason is the essence of God (Dissertationes 2, 8, 1 f.). In the Corpus Hermeticum, nous is thought of in the most strictly abstract way, as the original divine principle (e.g. 1, 6; 1, 12; 5, 11). Man too has a share in this nous, even if not in its original fiery form. This nous is the eye of reason, through which alone can comprehend God (5, 10a). The nous enters the soul and leads it to knowledge (10, 21). All in all, this is a typically Gnostic, syncretistic doctrine of salvation, for which the Greek concept of nous is pressed into service William E. Wenstrom, Jr. Bible Ministries 15

16 The Roman Emperor Marcus Aurelius said the nous of a man is daimon, the divine power of element within him, and this element is part of deity. Philo also equated nous with reason. Liddell and Scott list the following classical meanings (Greek-English Lexicon, New Edition, page 1180): (1) Mind, as employed in perceiving and thinking, sense, wit (2) To have sense, be sensible; to have one s mind directed to something (3) Mind, more widely, as employed in feeling, deciding, etc. heart, mind (4) Mind, resolve, purpose, intend (5) Reason, intellect; mind as the active principle of the universe 96) Act of mind, thought; purpose, design (7) Sense, meaning of a word (8) Pythagorian name for monas. Nous is relatively rare in the Septuagint due to the lack of an equivalent concept in Hebrew thought. It appears 32 times and only 10 have Hebrew words behind them. In Hebrew thought the lev (bl@), heart was the organ of thought, intellectual activities and volition. The Septuagint translators generally translated lev with kardia (kardiva), whose figurative sense was also common in Greek. Nous translates lev only six times and such senses as thoughts, disposition, and the general, non-technical senses found in secular Greek are most evident (Ex. 7:23; Job 7:17; Isa. 41:22). The philosophical definition of nous as mind only appears in later noncanonical books where the Hebrew ruach stands behind it. Nous appears 24 times in the Greek New Testament and is primarily found in the Pauline Corpus (21 times). The other occurrences of the word are found in Luke 24:45 and Revelation 13:18 and 17:9. Louw and Nida (Greek-English Lexicon of the New Testament Based on Semantic Domains, volume 2): (1) The psychological faculty of understanding, reasoning, thinking, and deciding mind (pages ). (2) A particular manner or way of thinking way of thinking, disposition, manner of thought, attitude (page 350). The New Thayer s Greek-English Lexicon (page 429): (1) The mind, comprising alike the faculties of perceiving and understanding and those of feeling, judging, determining; the intellective faculty, the understanding (2) Reason in the narrower sense, as the capacity for spiritual truth, the higher powers of the soul, the faculty of perceiving divine things, recognizing goodness and of hating evil (3) The power of considering and judging soberly, calmly, impartially (4) A particular mode of thinking and judging; thoughts, feelings, purposes. Bauer, Gingrich and Danker (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, pages ): (1) The understanding, the mind as the faculty of thinking (2) The mind, intellect as the side of life contrasted with physical existence, the higher, mental part of the natural man which initiates his thoughts and plans (3) Mind, attitude, way of thinking as the sum total of the 2008 William E. Wenstrom, Jr. Bible Ministries 16

17 whole mental and moral state of being (4) Also the result of thinking mind, thought, opinion, decree. The Analytical Greek Lexicon Revised (page 280): (1) The mind, intellect (2) Understanding, intelligent faculty (3) Intellect, judgment (4) Opinion, sentiment (5) Mind, thought, conception (6) Settled state of mind (7) Frame of mind. Exegetical Dictionary of the New Testament (volume 2, pages ): (1) Understanding of a matter (2) The individual capacity to judge (3) Human views and convictions (4) Mind, intellect (5) Point of view (6) Thinking, understanding (7) Comprehension. Vine's Expository Dictionary of Biblical Words, Nous, mind, denotes, speaking generally, the seat of reflective consciousness, comprising the faculties of perception and understanding, and those of feeling, judging and determining. Its use in the NT may be analyzed as follows: it denotes (a) the faculty of knowing, the seat of the understanding, (Luke 24:45; Rom. 1:28; 14:5; 1 Cor. 14:15,19; Eph. 4:17; Phil. 4:7; Col. 2:18; 1 Tim. 6:5; 2 Tim. 3:8; Titus 1:15; Rev. 13:18; 17:9); (b) counsels, purpose, (Rom. 11:34) (of the mind of God); (12:2; 1 Cor. 1:10; 2:16), twice (1) of the thoughts and counsels of God, (2) of Christ, a testimony to His Godhood; (Eph. 4:23); (c) the new nature, which belongs to the believer by reason of the new birth, (Rom. 7:23, 25), where it is contrasted with the flesh, the principle of evil which dominates fallen man. Under (b) may come (2 Thes. 2:2), where it stands for the determination to be steadfast amidst afflictions, through the confident expectation of the day of rest and recompense mentioned in the first chapter. Behm lists the following New Testament meanings of the word (Theological Dictionary of the New Testament, volume 4, pages ): (1) Mind, disposition Practical reason (2) Understanding (3) Thought, judgment, resolve. In Romans 7:23, the noun nous refers to the spiritual desires, purposes and judgments of the regenerate heart or in other words, the new Christ nature. The inner man in Romans 7:22 is directly related to the expression to nomo tou noos mou, the propensity of my mind in Romans 7:23 since the latter originates with the former. The nous of the new nature has the capacity for perceiving spiritual phenomena in the form of understanding the will of God as it is revealed by the Spirit through the communication of the Word of God. It also has the capacity to make judgments that are in accord with the will of God. In Ephesians 4:17-24, Paul describes the unregenerate mind and exhorts the Ephesian believers to refrain from living as they did when they were unregenerate. Ephesians 4:17-24, So this I say, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind being darkened in their understanding, excluded from the life of God because 2008 William E. Wenstrom, Jr. Bible Ministries 17

18 of the ignorance that is in them, because of the hardness of their heart and they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness. But you did not learn Christ in this way, if indeed you have heard Him and have been taught in Him, just as truth is in Jesus that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit and that you be renewed in the spirit of your mind and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth. Therefore, in Romans 7:23, the noun nous is the mind of the new Christ nature. The noun nous functions as a genitive of production meaning indicating that this propensity to obey and joyfully agree with the Law of God originates from the regenerate mind of Paul or in other words, his new nature, which he calls the inner man in Romans 7:22. The definite article preceding the noun nous is employed with the possessive personal pronoun ego as a function marker to denote possession. The personal pronoun ego functions as a possessive genitive emphasizing that mind of the new Christ nature is possessed by Paul because it was given to him through regeneration the moment he was declared justified through faith in Jesus Christ as his Savior. Therefore, we will translate the expression tou noos mou, originating from my mind. Now, this expression must be distinguished the personal pronoun ego, me, which functions as the object of the verb aichmalotizo, making a prisoner since they are not synonymous. Both of them do not refer to the new Christ nature since the mind of the new Christ nature cannot be taken captive. Rather, the accusative form of the personal pronoun ego, me that functions as the object of the verb aichmalotizo, making a prisoner refers to the soul of Paul. So the propensity of the sin nature to disobey the revealed will of God wages war against the propensity of Paul s new nature to obey the revealed will of God. However, it takes the soul of Paul captive. Corrected translation thus far of Romans 7:23: However, I habitually recognize a different kind of propensity in my members as perpetually waging war against the propensity originating from my mind Romans 7:23, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. And is the adjunctive use of the conjunction kai (kaiv), which not only connections the previous participle clause with the one to follow but also presents an additional operation conducted by the sin nature against Paul William E. Wenstrom, Jr. Bible Ministries 18