Rom 7:7-8:11 | RWP | e4.org | Is the law sin? ( ο νομος αμαρτια? ). A pertinent query in view of what he had said. Some people today oppose all inhibitions and prohibitions because they stimulate violations. That is half-baked thinking. I had not known sin ( την αμαρτιαν ουκ εγνων ). Second aorist indicative of γινωσκω , to know. It is a conclusion of a second class condition, determined as unfulfilled. Usually αν is used in the conclusion to make it plain that it is second class condition instead of first class, but occasionally it is not employed when it is plain enough without as here ( , ). See on . So as to I had not known coveting (lust), επιθυμιαν ουκ ηιδειν . But all the same the law is not itself sin nor the cause of sin. Men with their sinful natures turn law into an occasion for sinful acts.

‏ Romans 7:7-25

Is the law sin? ( ο νομος αμαρτια? ). A pertinent query in view of what he had said. Some people today oppose all inhibitions and prohibitions because they stimulate violations. That is half-baked thinking.

I had not known sin ( την αμαρτιαν ουκ εγνων ). Second aorist indicative of γινωσκω, to know. It is a conclusion of a second class condition, determined as unfulfilled. Usually αν is used in the conclusion to make it plain that it is second class condition instead of first class, but occasionally it is not employed when it is plain enough without as here (Joh 16:22, 24). See on Ga 4:15. So as to

I had not known coveting (lust), επιθυμιαν ουκ ηιδειν. But all the same the law is not itself sin nor the cause of sin. Men with their sinful natures turn law into an occasion for sinful acts.

Finding occasion ( αφορμην λαβουσα ). See 2Co 5:12; 11:12; Ga 5:13 for αφορμην, a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as "occasions" for violating them.

Wrought in me ( κατειργασατο εν εμο ). First aorist active middle indicative of the intensive verb κατεργαζομα, to work out (to the finish), effective aorist. The command not to lust made me lust more.

Dead ( νεκρα ). Inactive, not non-existent. Sin in reality was there in a dormant state.

I was alive ( εζων ). Imperfect active. Apparently, "the lost paradise in the infancy of men" (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd).

Sin revived ( η αμαρτια ανεζησεν ). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" ( ελθουσης της εντολης, genitive absolute).

But I died ( εγω δε απεθανον ). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.

This I found unto death ( ευρεθη μοι--αυτη εις θανατον ). Literally, "the commandment the one for (meant for) life, this was found for me unto death." First aorist (effective) passive indicative of ευρισκω, to find, not active as the English has it. It turned out so for me (ethical dative).

Beguiled me ( εξηπατησεν με ). First aorist active indicative of εξαπαταω, old verb, completely ( εξ ) made me lose my way ( α privative, πατεω, to walk). See on 1Co 3:18; 2Co 11:3. Only in Paul in N.T.

Slew me ( απεκτεινεν ). First aorist active indicative of αποκτεινω, old verb. "Killed me off," made a clean job of it. Sin here is personified as the tempter (Ge 3:13).

Holy, and righteous, and good ( αγια κα δικαια κα αγαθη ). This is the conclusion (wherefore, ωστε ) to the query in verse 7. The commandment is God's and so holy like Him, just in its requirements and designed for our good. The modern revolt against law needs these words.

Become death unto me? ( εμο εγενετο θανατοσ? ). Ethical dative εμο again. New turn to the problem. Admitting the goodness of God's law, did it issue in death for me? Paul repels ( μη γενοιτο ) this suggestion. It was sin that (But sin, αλλα η αμαρτια ) "became death for me."

That it might be shown ( ινα φανη ). Final clause, ινα and second aorist passive subjunctive of φαινω, to show. The sinfulness of sin is revealed in its violations of God's law.

By working death to me ( μο κατεργαζομενη θανατον ). Present middle participle, as an incidental result.

Might become exceedingly sinful ( γενητα καθ' υπερβολην αμαρτωλος ). Second aorist middle subjunctive of γινομα with ινα in final clause. On καθ' υπερβολην, see on 1Co 12:31. Our hyperbole is the Greek υπερβολη. The excesses of sin reveal its real nature. Only then do some people get their eyes opened.

Spiritual ( πνευματικος ). Spirit-caused and spirit-given and like the Holy Spirit. See 1Co 10:3f.

But I am carnal ( εγω δε σαρκινος ειμ ). "Fleshen" as in 1Co 3:1 which see, more emphatic even than σαρκικος," a creature of flesh."

Sold under sin ( πεπραμενος υπο την αμαρτιαν ). Perfect passive participle of πιπρασκω, old verb, to sell. See on Mt 13:46; Ac 2:45, state of completion. Sin has closed the mortgage and owns its slave.

I know not ( ου γινωσκω ). "I do not recognize" in its true nature. My spiritual perceptions are dulled, blinded by sin (2Co 4:4). The dual life pictured here by Paul finds an echo in us all, the struggle after the highest in us ("what I really wish," ο θελω, to practise it steadily, πρασσω ) and the slipping into doing ( ποιω ) "what I really hate" ( ο μισω ) and yet sometimes do. There is a deal of controversy as to whether Paul is describing his struggle with sin before conversion or after it. The words "sold under sin" in verse 14 seem to turn the scale for the pre-conversion period. "It is the unregenerate man's experience, surviving at least in memory into regenerate days, and read with regenerate eyes" (Denney).

I consent unto the law ( συνφημ τω νομω ). Old verb, here only in N.T., with associative instrumental case. "I speak with." My wanting ( θελω ) to do the opposite of what I do proves my acceptance of God's law as good ( καλος ).

So now ( νυν δε ). A logical contrast, "as the case really stands."

But sin that dwelleth in me ( αλλ' η ενοικουσα εν εμο αμαρτια ). "But the dwelling in me sin." Not my true self, my higher personality, but my lower self due to my slavery to indwelling sin. Paul does not mean to say that his whole self has no moral responsibility by using this paradox. "To be saved from sin, a man must at the same time own it and disown it" (Denney).

In me ( εν εμο ). Paul explains this by "in my flesh" ( εν τη σαρκ μου ), the unregenerate man "sold under sin" of verse 14.

No good thing ( ουκ--αγαθον ). "Not absolutely good." This is not a complete view of man even in his unregenerate state as Paul at once shows.

For to will is present with me ( το γαρ θελειν παρακειτα μο ). Present middle indicative of παρακειμα, old verb, to lie beside, at hand, with dative μο. Only here in N.T.

The wishing is the better self,

the doing not the lower self.

But the evil which I would not ( αλλα ο ου θελω κακον ). Incorporation of the antecedent into the relative clause, "what evil I do not wish." An extreme case of this practise of evil is seen in the drunkard or the dope-fiend.

It is no more I that do it ( ουκετ εγω κατεργαζομα αυτο ). Just as in verse 17, "no longer do I do it" (the real Εγο, my better self), and yet there is responsibility and guilt for the struggle goes on.

The law ( τον νομον ). The principle already set forth ( αρα, accordingly) in verses 18, 19. This is the way it works, but there is no surcease for the stings of conscience.

For I delight in ( συνηδομα γαρ ). Old verb, here alone in N.T., with associative instrumental case, "I rejoice with the law of God," my real self "after the inward man" ( κατα τον εσω ανθρωπον ) of the conscience as opposed to "the outward man" (2Co 4:16; Eph 3:16).

A different law ( ετερον νομον ). For the distinction between ετερος and αλλος, see Ga 1:6f.

Warring against ( αντιστρατευομενον ). Rare verb (Xenophon) to carry on a campaign against. Only here in N.T.

The law of my mind ( τω νομω του νοος ). The reflective intelligence Paul means by νοος, "the inward man" of verse 22. It is this higher self that agrees that the law of God is good (12, 16, 22).

Bringing me into captivity ( αιχμαλωτιζοντα ). See on this late and vivid verb for capture and slavery Lu 21:24; 2Co 10:5. Surely it is a tragic picture drawn by Paul with this outcome, "sold under sin" (14), "captivity to the law of sin" (23). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds.

O wretched man that I am ( ταλαιπωρος εγω ανθρωπος ). "Wretched man I." Old adjective from τλαω, to bear, and πωρος, a callus. In N.T. only here and Re 3:17. "A heart-rending cry from the depths of despair" (Sanday and Headlam).

Out of the body of this death ( εκ του σωματος του θανατου τουτου ). So the order of words demands. See verse 13 for "death" which finds a lodgment in the body (Lightfoot). If one feels that Paul has exaggerated his own condition, he has only to recall 1Ti 1:15 when he describes himself a chief of sinners. He dealt too honestly with himself for Pharisaic complacency to live long.

I thank God ( χαρις τω θεω ). "Thanks to God." Note of victory over death through Jesus Christ our Lord."

So then I myself ( αρα ουν αυτος εγω ). His whole self in his unregenerate state gives a divided service as he has already shown above. In 6:1-7:6 Paul proved the obligation to be sanctified. In 7:7-8:11 he discusses the possibility of sanctification, only for the renewed man by the help of the Holy Spirit.

‏ Romans 8:1-11

Therefore now ( αρα νυν ). Two particles. Points back to the triumphant note in 7:25 after the preceding despair.

No condemnation ( ουδεν κατακριμα ). As sinners we deserved condemnation in our unregenerate state in spite of the struggle. But God offers pardon "to those in Christ Jesus ( τοις εν Χριστω Ιησου ). This is Paul's Gospel. The fire has burned on and around the Cross of Christ. There and there alone is safety. Those in Christ Jesus can lead the consecrated, the crucified, the baptized life.

The law of the Spirit of life ( ο νομος του πνευματος της ζωης ). The principle or authority exercised by the Holy Spirit which bestows life and which rests "in Christ Jesus."

Made me free ( ηλευθερωσεν με ). First aorist active indicative of the old verb ελευθεροω for which see Ga 5:1. Aleph B have σε (thee) instead of με. It matters little. We are pardoned, we are free from the old law of sin and death (7:7-24), we are able by the help of the Holy Spirit to live the new life in Christ.

That the law could not do ( το αδυνατον του νομου ). Literally, "the impossibility of the law" as shown in 7:7-24, either nominative absolute or accusative of general reference. No syntactical connection with the rest of the sentence.

In that ( εν ω ). "Wherein."

It was weak ( ησθενε ). Imperfect active, continued weak as already shown.

In the likeness of sinful flesh ( εν ομοιωματ σαρκος αμαρτιας ). For "likeness" see Php 2:7, a real man, but more than man for God's "own Son." Two genitives "of flesh of sin" (marked by sin), that is the flesh of man is, but not the flesh of Jesus.

And for sin ( κα περ αμαρτιας ). Condensed phrase, God sent his Son also concerning sin (our sin).

Condemned sin in the flesh ( κατεκρινε την αμαρτιαν εν τη σαρκ ). First aorist active indicative of κατακρινω. He condemned the sin of men and the condemnation took place in the flesh of Jesus. If the article την had been repeated before εν τη σαρκ Paul would have affirmed sin in the flesh of Jesus, but he carefully avoided that (Robertson, Grammar, p. 784).

The ordinance of the law ( το δικαιωμα του νομου ). "The requirement of the law."

Might be fulfilled ( ινα πλερωθη ). Purpose of the death of Christ by ινα and first aorist passive subjunctive of πληροω. Christ met it all in our stead (3:21-26).

Not after the flesh, but after the Spirit ( μη κατα σαρκα αλλα κατα πνευμα ). The two laws of life ( κατα σαρκα in 7:7-24, κατα πνευμα 8:1-11). Most likely the Holy Spirit or else the renewed spirit of man.

Do mind ( φρονουσιν ). Present active indicative of φρονεω, to think, to put the mind ( φρην ) on. See Mt 16:23; Ro 12:16. For the contrast between σαρξ and πνευμα, see Ga 5:16-24.

The mind ( το φρονημα ). The bent or will of the flesh is death as shown in 7:7-24.

Life ( ζωη ). In contrast with "death."

Peace ( ειρηνη ). As seen in 5:1-5.

Is not subject ( ουχ υποτασσετα ). Present passive indicative of υποτασσω, late verb, military term for subjection to orders. Present tense here means continued insubordination.

Neither indeed can it be ( ουδε γαρ δυνατα ). "For it is not even able to do otherwise." This helpless state of the unregenerate man Paul has shown above apart from Christ. Hope lies in Christ (7:25) and the Spirit of life (8:2).

Cannot please God ( θεω αρεσα ου δυναντα ). Because of the handicap of the lower self in bondage to sin. This does not mean that the sinner has no responsibility and cannot be saved. He is responsible and can be saved by the change of heart through the Holy Spirit.

Not in the flesh ( ουκ εν σαρκ ). Not sold under sin (7:14) any more.

But in the spirit ( αλλα εν πνευματ ). Probably, "in the Holy Spirit." It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit.

If so be that ( ειπερ ). "If as is the fact" (cf. 3:30).

The Spirit of Christ ( πνευμα Χριστου ). The same as "the Spirit of God" just before. See also Php 1:19; 1Pe 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2Co 3:18 "the Spirit of the Lord." Condition of first class, assumed as true.

The body is dead ( το μεν σωμα νεκρον ). Has the seeds of death in it and will die "because of sin."

The spirit is life ( το δε πνευμα ζωη ). The redeemed human spirit. He uses ζωη (life) instead of ζωσα (living), "God-begotten, God-sustained life" (Denney), if Christ is in you.

Shall quicken ( ζωοποιησε ). Future active indicative of ζωοποιεω, late verb from ζωοποιος, making alive. See on 1Co 15:22.

Through his Spirit ( δια του πνευματος ). B D L have δια το πνευμα (because of the Spirit). Both ideas are true, though the genitive is slightly more probably correct.