Romans Chapter 7 Romans 7:1-6 Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives? For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband. So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man. Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God. For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death. But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter. Outlining Chapter 7: 1-3 Example of the law of Marriage 4-6 Implications of the Law on the life of the believer 7-11 Results of the the Law 12-13 Purpose of the Law 14-25 Paul s Battle with Sin The first observation we must make before we review the text is that there are no imperatives. There are implications of what this information means to the believer but this section is not instructional as far as what to do. In particular, the first three verses are not instructional as far as marriage. The main point is that people are subject to authorities and the known rules for marriage are used as an example to prove that as believers we are no longer bound to the Law but we are bound to Jesus Christ. Verse 1 begins with a conjunction, ἤ ē (ay) which either makes distinctions or compares. When we see a conjunction we must review the previous section to see how the texts are connected. The previous section is about being freed from the bondage of sin and being enslaved to God. In Chapter 7 Paul gives additional information as to why this is correct. Notice the close connection between the bondage of sin and the bondage of law. They are two sides of the same coin, for the law brings knowledge of and enhances sin.
The phrase or do you not know is the conjunction with the verb ἀγνοέω agnoeō (ahg-nah-eh-oh) the question is not an insult but a recognition of what is thought to be common knowledge. The next word is brothers (ἀδελφός adelphos) which supports the understanding that Paul is not being condescending but asking a rhetorical question. The phrase for I am speaking to those who know the law has an inherent question that needs to be addressed. The question is is Paul addressing the Jewish population? First we need to evaluate the phrase. To those who know is a participial for γινώσκω ginōskō (ghin-oh -skoh) Dative Plural Present Active Participle, which indicates that this is who Paul is addressing. The law is the normal word for law νόμος nomos (nah-mahs) but without the definite article. It was recently demonstrated that the lack of an article does not necessarily indicate a lack of specificity and the inclusion of the article in conjunction with law does not necessarily indicate that it is the the law of Moses. We need to evaluate the immediate context to see to what Paul is referring and what implications there are. The word law is used 23 times in Chapter 7 and an additional 5 times in Chapter 8:1-7. The law of the husband (2-3) Dead to the Law by the Body of Christ (4) The passions of the sins through the law brought forth death (5) Cleared from the Law (6) Through the law brought knowledge of sin (7) Apart from the Law sin is dead (8-9) The Law is holy (12) The Law is Spiritual (14) Paul delights in the Law of God (22) Another law warring against the law of my mind (23) The law of Sin (23-25) Law of the Spirit (8:2) The Law of the sin and the death (8:2) This provides evidence that the noun law must is being used very interchangeably and the use of the word does refer to the Law of Moses but also refers to rules or ordinances in regards to the context based upon the sentence. The first few verses in Chapter 7 may refer specifically to Old Testament Law but it may simply refer to known laws governing people and marriage. To those who know the law, is not the same as those of the law. One does not need to be Jewish to have knowledge of Old Testament Law. And there is no real indication that this verse is Old Testament Law. This
may be better understood as: to those who have knowledge of law principles, that law rules over man as long as he lives? The basic principles of authority over a person is in effect until that person dies. Now this could be talking about Old Testament Law, and it may very well be. Then we must refer back to chapter 2 to understand the point of verse 1 (2:12). To the person who has knowledge of the law he is under the law until he dies. Remember that all were not under law even though all have sinned. Knowledge of the law brings additional responsibility for the law. The example that Paul gives to prove this point and to allude to the next point is that of marriage. Marriage, both in the Old Testament Law and in normal cultures since even before the Mosaic Law, was a sacred bond. It was not always held to and repercussions of infidelity are known to us. But even in most pagan cultures, if a woman is married and she commits adultery, it is considered to be a violation. But if the husband dies then she is free to be joined to another man. In verse 2 it states that she is released from the law. καταργέω katargeō (kah-tahr-geh-oh) means to utterly make powerless. It does not mean that the law never existed, nor does it mean that the law wasn t good. It means that the law no longer applies and therefore has no power in this situation. The law of the husband of the husband is in the genitive and is either objective or subjective. This is either the husband s law or the law concerning the husband. Since marriage is universal, the law concerning the husband is accurate. Verse 3 provides the conclusion. This is demonstrated by the inferential particle (oun). If while her husband lives she is joined another man, then she is guilty of the law and she will be called or known as an adulteress, but if he dies and she is has become joined to another man she is not an adulteress. As stated, this is not a lesson on marriage, adultery, or divorce. This is a broad example used by Paul to demonstrate a very specific point which will be demonstrated in verse 4-6. In verses 4-6 Paul steps away from the parable and provides doctrine. There are no commands; this is Paul informing the readers of their position. Having been identified with Christ, we have died with Christ. Since we have died we are no longer bound to the law; we are free to be bound to another. This idea of being released because we have died is also found in Galatians 3:13-14; 4:1-7. The Law, designed to lead us to Christ, no longer has power over those who have died. Why would you then submit to the tutor after graduating. The lesson has already been taught and learned.
Back to Romans 7:4 Applying the object lesson from verses 1-3 we have a clear understanding of the intent of the Law. you were made to die to the law makes it sound like purpose. Time for LCV Brothers you were put to death to the law by the body of Christ. The verb θανατόω thanatoō (thah-nah-tah -oh) means to put to death. The verb is in the Aorist Passive Indicative. The readers have already been identified with Christ and therefore they have also died to sin and to the law. In Chapter 6 we talked about freedom from sin in Chapter 7 we see that we are free from law. The rest of verse 4 indicates the purpose for us having been put to death. To be joined to another. The word joined here is the same as in verse 3. γίνομαι ginomai (ghin -ah-my) and means to become, in this context it means to belong, to be known, to marry. We are free to belong to another. This verb here is in a strange grammatical form, an articular infinitive. Normally when we see this form it indicates timing. At the time we are made dead we are joined to another. The last phrase in verse 4 is a hina; the purpose for us being joined to another (Christ) is to bear fruit for God. As far as a purpose goes, we know that intentions are not always met. This same word for bearing fruit is used in the parable of the sower (Matthew 13:1-9;18-23). The purpose for every seed is to grow, but only those who not only believe the word but also cultivate and withstand the trials are fruitful. We know that God saves and not only does he save but he saves us and gives us purpose in life (Ephesians 2:10; Colossians 1:9-10). Verse 5 indicates that prior to believing, being identified with Christ there was also a purpose. The term in the flesh indicates the natural state (Ephesians 2:1-3). This is believer prior to his salvation. Notice that the word aroused is in italics; this is interpretive. Literally it states through the law. Sinful passions or literally the emotional sufferings of the sin is made known and emphasized by means of the Law. This idea of the law bringing knowledge of the sin and enhancing it will be developed in verses 7-13. The same word to bear fruit is used here as in verse 4. This brings a stark reality that the law was to bring to completion the sinful state and show that there is a separation. How can we solve a problem when the problem is unknown? Therefore, the Law was introduced to demonstrate the righteousness of God and to prove the need for a Savior. Finally in verse 6 we see the emphatic contrast with the previous life in the flesh. The Conjunction Adverb construction (but now nuni de) indicates a shift to a new understanding. We have been released is the same word from verse 2. Just as the marriage example and the rules of marriage concerning the husband has now
effectual power over the wife if the husband dies, so also we having died to the law (the law did not die, we died), we died to that which held us bound. Held us bound is κατέχω katechō (kah-tah-eh -khoh) and is an emphatic word for holding or possessing. The word can be used for restraints, to hold back, to hold fast, to keep tightly. In negative connotations it means to seize (Luke 4:42; Romans 1:18). Therefore, the law (the sin) has a deep restraint upon the unbeliever. This is the biggest obstacle in the life of the unbeliever, to let go of rules, self-righteousness, and cross-evaluation. Another purpose statement is at the end of verse 6, but this time instead of a hina we have a ὥστε hōste (hoe -steh) which indicates the intended result. This is the desired outcome. It serves as the ought in this context. What does God purpose for us? To serve in newness of Spirit. Newness is the same word from 6:4, where we reviewed this in context of the Septuagint. This word is only used these two times in the New Testament. But outside the New Testament we concluded that this has perpetual, everlasting, eternal concept in it. Review notes if desired or needed. The point of this phrase is that we are to serve in regards to the New, Eternal Spiritual truth. And not (kai ou) strong contrast, cannot include or in direct opposition to the oldness of letter. Oldness is παλαιότης palaiotēs (pah-lie-ah-tays) means antiquity, antiquated, obsoleteness. The law is powerless, no longer has authority and thus we are made servants of God, we are to practice positive volition and submit to that which we belong. 2 Corinthians 3:15-18 But to this day whenever Moses is read, a veil lies over their heart; but whenever a person turns to the Lord, the veil is taken away. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
Romans 7:7-12 What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, "YOU SHALL NOT COVET." But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. I was once alive apart from the Law; but when the commandment came, sin became alive and I died; and this commandment, which was to result in life, proved to result in death for me; for sin, taking an opportunity through the commandment, deceived me and through it killed me. So then, the Law is holy, and the commandment is holy and righteous and good. Remembering that the first section in Chapter 7 concerns the release from the Law because we have died with Jesus. Just like the known example of marriage and how the intention is that two are one until death. Once one dies they are both free from the other in regards to the law. In verse 5, Paul states that sin and the Law worked together to bring about death. The next question that Paul addresses is the natural one. Once again he begins with the inferential question (Therefore, what shall we say?). This reiterates the point that this discourse is a result of the previous section. The question that is asked, is the Law sin, has an interesting construction. It is an article followed by two nominative nouns. The article does modify law, so no confusion there. But the lack of a verb with two equal case nouns indicates close connection or characteristic. It works as an adjective describing the attributes of the main noun. This is stronger than saying The law is of sin, or the Law encourages sin. The question is asking if the law is sin, is it conceived in sin, or was it given intending to cause sin? Inconceivable! The next phrase indicates what the Law accomplished and why it is not sin. The primary reason is that the Law brought knowledge of sin. The second is that sin took advantage of the Law and brought death. The conclusion then is: the Law is holy is in the same construction as the question, Is the Law sin? No, the Law is holy and the commandment is holy and right and good. In exploring the concept that sin produced death through the Law, Paul first states that through the Law he came to know sin. Now the language is in the first person singular. Some claim that Paul is using a hypothetical I. This means that, although speaking of himself, Paul is speaking for mankind. But this is not consistent with Pauline literature. We can however understand a truth principle based on Paul s personal evaluation of this. Come to know is γινώσκω (ginōskō) (ghihn-oh -skoh) which indicates learned knowledge. The Aorist Active Indicative indicates that it is not a perpetual learning but once the law is understood, sin is understood. The example for this is is the law of coveting.
Paul states that if there were not a law saying not to covet, then he would not have known about coveting. In verse 8, once the law was known, then coveting gets out of control. The law did not cause that, but the sin that is in us abused the law. In verse 8, it states that sin took opportunity through the commandment. Paul switches from the Law to the commandment here because he is being specific about coveting. Why does sin turn a good law into a negative? It is because sin is not just mistakes, it is rebellion and our nature is to rebel against that which we know is godly, holy, and good. One of the principles that we should understand is that our natural response to rules, the Law, any ordinance is to not do it. The sin by means of the commandment produced in me coveting of every kind. First of all, produced is κατεργάζομαι katergazomai (kah-tehr-gahd-zah-my) and is a word that we have seen four times in Romans prior to this verse and will be used six times in chapter 7, specifically from verses 13-20. The word is an emphatic use of the verb to work. It typically indicates to accomplish, finished work, the ultimate end result of effort. Sin has a desire and a function to rebel against God. When we know what the desire of God is, takes that information to rebel against the known rather than just the unknown. The phrase produced in me coveting of every kind is taken from an adjective and the noun for lust (coveting). The adjective is πᾶς pas (pahs) and means all, every, or it can indicate degree (Acts 4:29). The idea is not various forms but brings about an immensity of coveting or to the fullest degree. To demonstrate this further Paul concludes verse 8 with Apart from the Law sin is dead. This phrase has no verbs (axiom) and helps us understand that without knowledge of law our nature cannot fully rebel, the rebellion is not to its maximum extent. The adjective dead is νεκρός nekros (nehk-rahs ) which has two basic meanings. The first means a dead person (literal usage). The second is to be rendered useless, powerless, or unproductive. One cannot violate a law or rebel against a law where no law is present or is unknown. It does not mean that sin is not present; it means that it has no power. Very interesting that without the law sin is rendered useless; therefore, as believers being identified with Christ, we are dead to the law therefore making sin powerless. But having knowledge of the law, we must fight against our natural sin and the knowledge of the law and function as believers being bound to Christ. We serve in newness (eternal aspect) of the Spirit and not in the antiquated letter of law.
1 st Corinthians 15:54-58 In order to live in our reality, we cannot review the law and live according to do not. Instead we are to grow in grace and knowledge of Jesus. We are to consume our minds with the person of Jesus. We are to focus on imitating Jesus and not even think about sin. In verse 9, Paul states that there was a time in which I myself was living apart from the Law. Again Paul is speaking in the first person but with the use of an emphatic I. ἐγώ egō ζάω zaō is I live. The use of ἐγώ egō is interesting; Paul does not use it that often but in particular instances. Paul does not use this pronoun in Chapter 4, 5, or 6. Paul uses it once in 7:4. Then Paul uses ἐγώ egō 25 times from verse 8 through 25. Then the the word is not used in chapter 8. Paul is having a personal moment, getting real with the readers. Paul is not speaking from an external authority but as a living example of the doctrines he is presenting. The verb is in the 1 st Person Singular Imperfect Active Indicative. This means that the living was perpetual in the past. This is not easily understood because we have very little information about Paul s early life. This may be evidence of Paul being a regenerated Old Testament saint. Taking this literally, Paul states he was living apart from the Law, then the commandments came in, then the sin revived and he died. If prior to going to school, being a child he may have been introduced to the messianic plan of God. At one point Paul got introduced to the Law, that had the effect of stirring up sin and accomplished death in Paul. We cannot be definitive about the full intent of this verse because we have very little to cross-reference and Paul does not explain exactly what he means. How do we teach our children? The point of verse 9 is to have a personal example to demonstrate that Paul has been on both sides of the scenario. He had a life apart from the Law. Then he was entrapped by the Law, caught in legalism, and He died. Paul was completely ineffectual and useless. Remembering the lesson from verse 5, sin is what produces death. Sin is what causes death, but it kills the one who has sin effectual in his life. Then God intervened. Is it possible for a believer, although regenerate, to be useless (dead) because of going back to the system of law, or the deception of sin? We have to remember that the law system is thinking that as a believer we gain anything from God through activities. Galatians 3:1-3 The problem is that they believed becoming a completed believer was through following rules. Galatians 4:8-11 They were released from the tutor, yet they go back to the tutor by observing Jewish traditions and holidays.
Galatians 5:1-4 The rules that they were following began with receiving circumcision. Notice this is a perceived good thing; this is not even a do not. Galatians 6:1 The way to recovery Verse 10 The commandment which was to result in life. This is a good understanding of the the literal translation The commandment, the one unto life. We know that the law cannot provide life (Galatians 3:21). The context of Romans 7 must be understood. The use of death in verse 7 does not indicate condemnation but uselessness. Therefore, the use of ζωή zōē (zoh-ay ) must be taken in contrast to useless, powerless. The commandment was meant to make man fruitful, have positive production. We have to remember that when God provided the Law, if it were followed as intended, Israel would have been the most powerful, peaceful, provider of light to the Gentiles, abundant nation, and would be to this day. But because of sin in the nature of man (proved through the history of Israel) the Law had to be replaced (Hebrews 8:6-7). The New Covenant to Israel is not based upon performance but based upon the faithfulness of God who will restore them. The commandment of God was not intended to destroy; our sin used the Law to destroy. Verse 11 makes this plain. Sin, taking an opportunity through the commandment, deceived me. ἐξαπατάω exapataō (ehks-ahpah-tah -oh) is an emphatic deception or an illusion. This word is used six times and is always negative and is always used in conjunction with sin. In what way does sin deceive using the commandment? Jesus stated that the Jews search the Scriptures trying to find life. Paul states in Romans 9 that the Israelites have a zeal for God but not in accordance with the righteousness of God. Sin uses a good rule and uses it in one of two ways, rebellion or self-righteousness. Is Paul saying that when he was introduced to the law of not coveting that he failed miserably or that Paul became arrogant and self-righteous (Acts 26:4-5; Galatians 1:13-14; Philippians 3:4-6). It appears that Paul s issue was not succumbing to the rebellion, but much worse he believed he was righteousness, and it rendered Paul useless (killed him). Paul did not use the commandment properly, sin used it to destroy Paul. The conclusion that Paul makes in verse 12 is that it is not a problem with the Law or the specific commandments. The problem is the sin in him, the sin in us, the sin in me. The Law is holy. Holy is ἅγιος hagios (hah -ghee-ahs) and means to set apart or sacred. In both the Hebrew Scriptures and the New Testament, it states that the Lord is holy, holy, holy. This is God s primary attribute and is shared by His law (Galatians 3:19).
The commandment is also described as holy. The additions of right and good is provided to commandment. It does not make sense that Paul is making distinctions. To be clear, the commandments are the part; the Law is the whole. If the commandments are holy, right, and good; then the Law is as well. Right(eous) is δίκαιος dikaios (dee -kai-ahs) means right. The verb means to judge, to make distinctions. The noun means that it has been weighed and has been determined to be right. Good is ἀγαθός agathos (ah-gah-thahs ) and is good for a godly standard. There is none who is good except God. kalos is a moral standard; agathos is evaluated by God and He determines. Verse 13 is very closely tied to to this paragraph and will be reviewed next lesson, for now let us summarize verses 7-12: The Law is not the problem What has been determined is that the Law coupled with the sin nature uses it for death Paul has personal experience with this truth There is only one who fulfilled the Law o Jesus died in to the Law o We are identified with Him o Therefore, we are freed from the Law Galatians 2:19-21 For through the Law I died to the Law, so that I might live to God. I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.