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ROMANS CHAPTER 7
OBSERVATION STAGE
Let's take a look at this chapter in its entirety first to see what we can observe from it alone within the context of the book of Romans, and then we will double back and provide elaboration and corroboration.
The observation stage is to teach an individual to focus on the text at hand which, by and large, has all the information necessary to understand what it is saying without going on unnecessary tangents elsewhere.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
You will notice that verse 7:1 refers to a point made in chapter six, so we will begin there and move into chapter 7:
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Immediately below is an excerpt that reviews this context in chapter 6 or
******** REVIEW OF LAST SECTION OF CHAPTER 6 *****
(v. 6:22) "But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. (v. 6:23) For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." =
Believers are motivated to offer the parts of their bodies to holiness, (v. 6:19c), in view of the fact that they have 'been set free from sin', i.e.., set free from enslavement to their sin natures; and have 'become slaves to God'. The result of this change in position is stipulated as follows: 'and the result is eternal life', (v. 6:22). All of this is corroborated by the fact that 'the wages of sin is death' and the 'gift of God is eternal life in Christ Jesus our Lord', (v. 6:23).
THE WAGES OF SIN IS LOSS OF FELLOWSHIP WITH GOD, PHYSICAL AND ETERNAL DEATH BUT SINCE GOD'S GRACE THROUGH A MOMENT OF FAITH ALONE CHRIST JESUS ALONE COVERS THOSE SINS, THE BELIEVER IS SECURE IN HIS ETERNAL LIFE BECAUSE IT IS A GIFT RECEIVED - FREE WITHOUT STRINGS ATTACHED
(v. 6:23) "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." =
Death is in view here in opposition to eternal life. Hence death in this verse translates primarily to eternal death - eternal separation from God in the Lake of Fire.
The wages of sin is loss of fellowship with God, physical and eternal death. But since God's grace through Christ Jesus covers those sins of the believer, then this does not to say that the believer who sins will earn the wages of eternal death in the Lake of Fire. On the other hand, sin in the believer's daily experience leads to loss of fellowshp with God and can and often does lead to early physical death. But these kinds of death are not in view in 6:23a because the kind of death here is juxtaposed to eternal life in 6:23b.
Recall 5:20-21 which has believers in view when it says "where sin increased, God's grace [to cover those sins of the believer] increased all the more, so that.... grace might reign through righteousness to bring eternal life through Jesus Christ our Lord." So the believer is secure in his eternal life even if his sins increase because "where sin abounded" even in the believer, God's "grace abounded much more" so that "grace might reign" in the believer's life "through righteousness to eternal life" because it is "through Jesus Christ our Lord." So eternal life is permanently secured "through Jesus Christ our Lord", (cf. 6:23b). Eternal life is not therefore maintained, lost or verified as a result of the believer's own actions even when they fall short of the glory of God:
(v. 5:20 NKJV) "Moreover ... law entered that the offense might abound. But where sin abounded, grace abounded much more
(v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord."
(v. 6:23) "But the gift of God is eternal life in Christ Jesus our Lord." =
Eternal life is a gift, it is free by definition - no strings attached. That is what the word 'gift' means. And it is through Christ Jesus our Lord alone and thus not dependent upon what the believer does or does not do - even when he falls short of the glory of God.
************ END OF REVIEW *************
(v. 7:1 NIV) "Do you not know, brothers - for I am speaking to men who know law - that the Law has authority over a man only as long as he lives?"
"E agnoeite ................adelphoi .ginOskousin gar nomon .lalO .....hoti ho ..nomos
"Or are you ignorant, brothers, to knowing ...for .law ......I speak that the law
kurieuei ...tou anthrOpou eph ..hoson .......chronon zE?
rules over the man ...........over as long as .time ......he may live?
(v. 6:4 NIV) "We [believers] were therefore buried with Him through baptism [i.e., by being identified with, by being placed] into [Christ's] death in order that, just as Christ was raised [up] from the dead through the glory [meaning His essence - especially His omnipotence] of the Father, even so we [believers] also should walk in newness of life. (v. 6:14 NIV) For sin shall not be your master, because you are not under law, but under grace. (v. 7:1 NIV) Do you not know, brothers - for I am speaking to men who know ... law - that the law has authority over a man only as long as he lives?"
Chapter 7 begins with an address to "adelphoi" meaning brothers, in this case referring to Christian brothers, i.e., believers. It then refers to a more specific quality of those whom author Paul is addressing: namely, men (= individuals) who are Christian brothers who "ginOskousin gar nomon lalO" = "for I am speaking to men who know law", literally, "to knowing for law I speak." Since the definite article is not present with the word "nomon" rendered "law", this then connotes believers who know principes behind statues of law governing human behavior of which the Law of Moses is the most godly example. So the verse is speaking to brethren - believers who know the principles behind law by definition, i.e., rules governing human behavior of which the Mosaic Law is the prime example which author Paul specifically refers to immediately afterward. One might logically conclude that in order to become a believer one must know law, i.e., principles of law which govern human behavior to the extent that one recognizes ones accountability before God for ones lifestyle; and then discovering that one falls short of the righteousness of God represented in the Law, one expresses faith in Christ unto justification unto eternal life, (cf. Ro 3:21-24). Hence all believers are in view in this passage; and they are being reminded of their knowledge of principles of godly law by author, Paul.
The verse goes on to say that law rules over an individual only as long as he is alive to it. This goes for any laws governing human behavior, for after an individual dies, what law can be enforced on the dead? Paul is making a point about the position of the believer being dead to law relative to eternal life, (but not relative to temporal discipline and blessings). It has already been stipulated that the believer died with Jesus Christ relative to being obligated under law, i.e., any rules governing human behavior to receive eternal life, (Ro 6:4, 14). Law is not in effect once a believer is no longer alive to it relative to the reception of eternal life but not relative to temporal discipline and blessings.
(v. 7:2 NIV) "For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage.
(v. 7:3 NIV) So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man.
(v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God."
(v. 7:1 NIV) "Do you not know, brothers - for I am speaking to men who know ... law - that the law has authority over a man only as long as he lives? (v. 7:2 NIV) For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage. (v. 7:3 NIV) So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man. (v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God." =
Laws governing human behavior are only enforceable on the living, not the dead: in the same way that a wife is not governed by laws of marriage once her husband dies so an individual is not governed by the Mosaic Law or any statutes of human behavior in order to secure eternal life once he has become a believer because he has died to the law in that respect.
A comparative example is given of the principle that laws governing human behavior are only enforceable on the living, not the dead. For example, a woman is stipulated as not governed by the laws of marriage to her husband if he has died. But if she marries another while he is alive she is an adulteress. On the other hand, if her husband dies, she is released from being under that law and is not an adulteress should she marry another man. Evidently, this is an example from the Mosaic Law. So in the same way that the wife is freed from the Law should her husband die, the passage goes on to say, that brothers, i.e., fellow believers in Jesus Christ, also died to laws governing human behavior "through the body of Christ", (v. 7:4). So it can be concluded that when an individual becomes a believer he dies to the Law, i.e., he is no longer under the requirements of the Mosaic Law or any law in order to secure eternal life. Note that the Mosaic Law is the epitome of all laws governing human behavior. So for that matter the believer is no longer under any laws in order to secure eternal life. This is not to say that one is not under any laws for other purposes such as temporal discipline or blessings. And this new position of being dead to law "through the body of Christ" implies that what Jesus Christ did with His body was to take upon Himself mankind's obligation to be faithful to law or suffer the eternal consequences, by paying the penalty for the sins of the whole world.
B) IT CANNOT BE CONCLUDED THAT A WIFE CANNOT DIVORCE AND REMARRY
(v. 7:2 NIV) "For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage. (v. 7:3 NIV) So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man.' =
Note that this passage is
not to be viewed as conclusive on the issue of the permissibility of
divorce and remarriage. Just because the passage stipulates that a married
woman is bound to her husband as long as he is alive does not exclude
those circumstances wherein a woman by dint of permissible divorce wherein
a spouse has destroyed the marriage before God through adultery or
abandonment and is no longer married to her husband and may remarry. The
context of this passage does not specifically address that issue. So it
cannot be absolutely stipulated here that a wife can never divorce and
remarry and must remain married to her husband as long as he is alive no
matter what. Other passages cover this subject 
.
(v. 5:20 NKJV) "Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more. (v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord. (v. 6:14) For sin shall not be your master because you are not under law, [any rules of human conduct relative to salvation] but under [God's sovereign rule of] grace... (v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God." =
The sin nature is no longer absolute master of the individual when be becomes a believer.
(v. 6:14c) "not under law" =
................."ou ..gar este .......hupo ..nomon" =
................."not .for .you are .under .law"
Notice there is no definite article accompanying the Greek word "nomon" rendered "law" in verse 6:14c. "Nomon" signifies principles of law in general, i.e., any set of rules to live by relative to God's standard of righteousness. This is corroborated by the phrase "So, my brothers, you also died to the law" in verse 7:4a. Being dead to the law means that the Law is inactive and no longer enforceable on one. Since the Mosaic Law is the epitome of all laws governing human behavior, then one has died to all such laws.
So the believer is no longer under law, any set of rules to live by, in order to be justified unto eternal life. As a matter of fact, any godly rules one must live by condemn the individual because of his incapacity to keep them before God. For law came so that trespasses might abound in all men, thus law condemns men all the more because with law in place men sin all the more, (5:20).
The implication here is that
while an individual is under law, sin becomes one's master all the more.
This leads to the conclusion that law, i.e., a set of rules to live by,
causes an individual under such law to commit acts of sin all the more and
in such a manner that law and sin control that individual, (cf. Ro
5:20-21). Hence we are led to understand that within the individual is a
nature which compels him to sin all the more when under law. The guilt of
constantly breaking such law and the rebellious motivation of the sin
nature keeps the individual enslaved to sin and under God's condemnation,
(Ro 4:13-15 ).
"The Law was added so that the trespass might increase. But where sin increased, grace increased all the more."
Notice that individuals are condemned by the sin nature all the more whenever any law is added because where law is added, the sin nature causes men to trespass, thus condemning them all the more before God because of their increased acts of sin.
On the other hand, as a believer, the individual is under God's sovereign rule of grace: God's continual and complete forgiveness, justification and free covering of the penalty for all of his sins, past, present and future. So where "sin increased, grace increased all the more" to cover those sins to maintain the righteous standing of the believer before God for all eternity. Thus the believer is no longer condemned under the Mosaic Law, or any law; nor is he permanently enslaved to the sin nature which produced that condemnation.
II cont.) [Ro 7:2-4 cont.]:
(v. 7:2 NIV) "For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of marriage.
(v. 7:3 NIV) So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man.
(v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God."
(v. 3:21) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23) for all have sinned and fall short of the glory of God, (v. 3:24) and are justified freely by His grace through the redemption that came by Christ Jesus.... (v. 7:4 NIV) "So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God." =
The phrases "A righteousness from God apart from law," (Ro 3:21), and "You also died to the Law through the body of Christ," (Ro 7:4), refer to dying to, i.e., being released from the obligation of keeping the righteous statutes of law including the Mosaic Law before God in order to secure God's righteousness unto eternal life. Note that this is not to say that an individual is not obligated to keep laws for other purposes. This death is a separation from being obligated under law including the Mosaic Law. This is stipulated as being accomplished "through the body of Christ," His physical body.
The phrase "through the
body of Christ" refers to the physical body of Jesus Christ relative
to His atoning sacrifice for the sins of the whole world which comprises
His provision of redemption for all mankind unto eternal life, (Ro
3:21-24 ) It does not
refer in the context of this passage to the church, i.e., the group of
believers who are also referred to as the 'body of Christ' elsewhere in
Scripture, but not here in Romans chapter 7. This is true for a number of
reasons: 1) The group of believers who comprise the body of Christ, the
church are NOT heretofore, (chapters 1-7) referred to as
the body of Christ. But the physical body of Christ it is implied is, (Ro
3:21-24). 2) The church, i.e., the body of believers is never referred to
in Scripture as being the source for the justification of an individual.
Only God is that source through His Son, not the church. This
justification occurs when an individual believes in what Jesus Christ did
when He paid for the sins of the whole world through His redemptive
sacrifice on the cross, (Ro 3:21-24), apart from anything the church does.
(Ro 3:21-24
).
(v. 3:21) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23) for all have sinned and fall short of the glory of God,
(v. 3:24) and are justified freely by His grace through the redemption that came by Christ Jesus."
Notice the text and explanation of verses 23 and 24 "for all [= all individuals] have sinned, (3:23a); and [all individuals] fall short of the glory of God, (3:23b); and [the same "all" individuals] are justified freely [declared righteous and totally forgiven of all sins] by His [God's] grace through the redemption [payment for the sins of the whole world] that came by Christ Jesus" (3:24) [through faith], (3:22).
To be justified is to be declared to have a righteousness from God, (vv. 3:21-24). When one is justified, one is thereby no longer held accountable under law for any sins relative to the reception of eternal life. One is totally forgiven of all sins one will ever commit relative to eternal life. Hence the words "freely" and "by His grace" tell the tale of salvation unto eternal life being free, no strings attached, by God's grace = unmerited favor, for all mankind as each individual chooses to express a moment of faith alone in Jesus Christ alone, (v. 3:22).
(v. 6:1) "What shall we say, then? Shall we go on sinning so that grace may increase? (v. 6:2) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it? (v. 6:6) Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin - (v. 6:14) For sin shall not be your master, because you are not under law, but under grace. (v. 6:17) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted (v. 6:18) You have been set free from sin and have become slaves to righteousness. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. (v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God." =
hOste ...adelphoi .mou .kai .humeis ethanatOthEte ..tO ......nomO .dia .tou sOmatos
So that, .brothers my, ..also you ......were made dead to the law .....by ..the .body
tou ....christou eis to ..genesthai ..................humas ..........heterO ......tO ......ek
of the Christ, ...for the to be [belong]............you [belong] to Another, to the .from among
nekrOn .egerthenti ...............hina karpophorEsOmen ...........tO theO"
dead ......having been raised .that we should bring forth fruit ......to God"
Once one becomes a " brother", i.e., a believer, one is justified unto eternal life via a moment of faith alone in Christ alone, (Ro 3:21-24), one belongs to Another, to Him Who was raised from the dead, Jesus Christ, (Ro 7:4), secure forever unto eternal life from eternal condemnation as a result. Note that only believers come to belong to Jesus Christ. So true believers are in view in this passage. Some versions render "eis to genesthai humas heterO" in v. 7:4 as "to be married to Another" which is evidently meant to continue the context, developed earlier in Ro 7:1-3, of an example of a woman married to a man being subject to the law of marriage. However the Greek verb "genesthai" is the verb 'to become' not 'to marry'. A more literal translation of "eis to genesthai humas heterO:""for = in order to become of another leads to a better rendering as the NIV has it: "that you might belong to Another." This involves the concept of belonging to someone beyond that of marriage. Heretofore belonging to Another as a slave to God and as a slave to His righteousness instead of a slave to sin has been portrayed of the individual when he becomes a believer, (Ro 6:6, 14, 17-20). These passages indicate that a non-believer is a slave to sin. But once he becomes a believer, he dies to (is separated from obeying) law including the Mosaic Law relative to the reception of eternal life through the body of Christ, (through what He did for mankind on the cross). He belongs to Jesus Christ, secure forever unto eternal life from eternal condemnation. He becomes a slave to God - to His sovereign and righteous rule, (Ro 6:20-22), which allows for godly discipline and blessings. Author Paul mentions our Lord's resurrection from the dead in Ro 1:1-4, 4:24-25; 6:4, 9 so that the reference in 7:4 to this can be tied to the eternal body of Jesus Christ, to Whom the believer belongs forever because Jesus Christ is forever.
1) [Compare Ro 1:1-4; 4:24-25; 6:4, 9; 7:4]:
(v. 1:1) "Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God--
(v. 1:2) the gospel He promised beforehand through His prophets in the Holy Scriptures
(v. 1:3) regarding His Son, Who as to His human nature was a descendant of David,
(v. 1:4) and Who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord."
(v. 4:24 NAS) but for our sake also, to whom it will be reckoned, as those who believe in Him Who raised Jesus our Lord from the dead,
(v. 4:25 NAS) He who was delivered over because of our transgressions, and was raised because of our justification.
(v. 6:4) We were therefore buried with Him through baptism [i.e., by being identified with, by being placed] into [Christ's] death in order that, just as Christ was raised [up] from the dead through the glory [meaning His essence - especially His omnipotence] of the Father, even so we [believers] also should walk in newness of life.
(v. 6:5) For if [since] we have become united with Him in the likeness of His death, certainly we shall be also in the likeness of His resurrection.
(v. 6:9 NIV) For we know that since Christ was raised from the dead, He cannot die again; death no longer has mastery over Him.
(v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God."
Notice the clear references to our Lord's resurrection from the dead as the power and proof of the individual's way to be justified by a moment of faith alone in Christ alone through the eternal body of Jesus Christ secure forever unto eternal life from eternal condemnation because He is eternal. There is an absence of stipulations regarding the walk of the individual.
2) [Compare Ro 6:1-2; 6; 14, 17-22 NIV]:
(v. 6:1) "What shall we say, then? Shall we go on sinning so that grace may increase?
(v. 6:2) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it?
(v. 6:6) Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin -
(v. 6:14) For sin shall not be your master, because you are not under law, but under grace."
(v. 6:17) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted
(v. 6:18) You have been set free from sin and have become slaves to righteousness.
(v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness.
(v. 6:20) When you were slaves to sin, you were free from the control of righteousness.
(v. 6:21) What benefit did you reap at that time from the things you are now ashamed of? Those things result in death!
(v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life.
(v. 6:1) "What shall we say, then? Shall we go on sinning so that grace may increase? (v. 6:2) Far be the thought! Such ones as we, - who died to sin! How shall we any longer be living in it (v. 6:6) Knowing this that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin - (v. 6:14) For sin shall not be your master, because you are not under law, but under grace. (v. 6:17) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted (v. 6:18) You have been set free from sin and have become slaves to righteousness. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life." =
Paul describes the believer's condition of having died to sin, (v.2) wherein he includes himself in that group of individuals. The verb is in the aorist tense: a one time completed action at the point he became a believer, i.e., having been set free from the absolute control of the sin nature, (aorist tense: completed action), (v. 6:18). This is repeated in verse 22:
"But now that you have been set free from sin and have become slaves to God"
Thus Paul states that the result of believers being set free from sin is to become slaves to God, to His righteousness which benefit one reaps is holiness and which results in eternal life. Notice that the phrase "have become slaves to God" in verse 6:22 is parallel and thus equated with the second half of verse 6:18:
"You have been set free from sin and have become slaves to righteousness", i.e., believers have become slaves to the rule of godly righteousness in the believer's life.
Thus Paul states that the result of believers being set free from sin is to become slaves to God, to His righteousness. Notice that the phrase "have become slaves to God" in verse 6:22 is parallel and thus equated with the second half of verse 6:18:
"You have been set free from sin and have become slaves to righteousness", i.e., slaves to the rule of godly righteousness in the believer's life.
The verbs in the phrase "You have been set free from sin and have become slaves to righteousness", (v. 6:18), are both aorist participles which define a completed action occuring at the time one becomes a believer. Hence a permanent position is in view as opposed to an ongoing action of righteousness, i.e., sinless perfection required by the believer is not in view. No believer is portrayed in Scripture as leading a sinless lifestyle. In view of the fact that author Paul has repeatedly exhorted believers to live godly lives implying that believers may not, an ongoing expectation of sinless perfection in the believer's lifestyle must be ruled out. So being under God's sovereign rule of godly righteousness in order that we might bear righteous fruit to God in the believer's life does not demand sinless perfection nor exclude the capacity of that believer to offer the parts of his body to sin, as instruments of wickedness from moment to moment, (6:13); for which he will be held accountable as implied by one belonging to Jesus Christ and under God's sovereign rule of righteousness, (v. 7:4). On the other hand loss of ones position of justification unto eternal life is never in view. Paul commands the believer not to choose to offer the parts of his body to sin. He is commanded to make the choice to live righteously every day.
(v. 6:13) Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to Him as instruments of righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness" =
The benefit individuals reap as a result of becoming a believer is that of being set free from slavery to, i.e., absolute control of ones intrinsic sin nature and becoming slaves instead to God and His sovereign righteous rule. Being a slave to God is being under the direction of the sovereign control of God's righteousness, (v. 18). God's righteous control of the believer moves the believer in the direction of righteousness which leads those believer who cooperate with God's leading to holiness. i.e., godly behavior in the believer's experience. Nevertheless, the believer has a choice to make:
To not "offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God ... as instruments of righteousness, (v. 6:13)."
(v. 6:22) "But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life." =
The moment one becomes a believer one is set free from slavery to sin and enslaved instead to the sovereign righteous rule of God. Such a position benefits the believer in such a way that it can lead to holiness in the believer's temporal life as he cooperates - but there are no guarantees stipulated here. Certainly it will lead to holiness in the eternal life that he owns forever.
Notice that the position of the believer under the enslavement of the sovereign righteous rule of God which was permanently established at the moment one became a believer results in eternal life. It is not a product of a faithful lifestyle, but exclusively a result of one's position of being under the righteous enslavement of God by the grace of God, (v. 5:20-21; 6:1).
Since there is no condition presented here in order to maintain the believer's benefit of eternal life, then it is evidently eternally secure - not depending upon the believer's behavior.
(v. 6: 4 NIV) We were therefore buried with Him through baptism [i.e., by being identified with, by being placed] into [Christ's] death in order that, just as Christ was raised [up] from the dead through the glory [meaning His essence - especially His omnipotence] of the Father, even so we [believers] also should walk in newness of life. (v. 6:11 NIV) In the same way, count yourselves dead to sin but alive to God in Christ Jesus. (v. 6:13 NIV) Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to Him as instruments of righteousness. (v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God." =
Notice that author Paul uses the first person plural "we" in the phrase "that we might bear fruit to God" which includes himself as a believer. It has already been established in Paul's letter to the Roman believers that when an individual expresses a moment of faith alone in Christ alone he becomes dead to the Law relative to having to keep it in order to receive eternal life. Such an individual, like the Apostle Paul, now belongs to Jesus Christ for the purpose that he should bear fruit to God, (v. 7:4). Evidently, walking in newness of life, (v. 6:4), and offering the parts of ones body to God as instruments of righteousness, (v. 6:13), go hand in hand with bearing fruit to God. Bearing fruit to God can thus be declared as godly human effort which serves the purposes of God and is characterized by godly righteousness.
(v. 6:4) [So, on the one hand] "just as Christ was raised from the dead through the glory of the Father, even so we also should walk in newness of life."
(v. 6:4) [So, on the one hand] "just as Christ was raised from the dead through the glory of the Father, even so we also should walk in newness of life." =
And now we come to the "houtos" = "even so" part which is the conclusion of this comparative statement.
"outos kai .nmeis en kainoteti
"so ....also we .....in .newness ..
zoes ....peripatesomen.[1 pers pl, aorist, active voice, subjunctive]
of life .should walk
"just as Christ was raised from the dead through the glory of the Father, even so we also should walk in newness of life." (cont.) =
Notice the word "also" which refers back to our Lord's resurrection from the dead resulting in His walking in newness of life which we should also walk in - but may not. This refers to His resurrected humanity from the dead to live a perfect and holy life in His resurrected body - an example that we believer's should choose to follow.
The KJV renders a more literal translation of the Greek in this part of verse 4: "even so we also should walk in newness of life."
"we should walk" = "peripatesomen" = word used figuratively to signify the whole round of activities of one's lifestyle. Aorist tense - indicating one's life viewed as a whole with emphasis on results. It is active - a lifestyle which is to be chosen by the believer to walk in. Subjunctive mood - a potential mood which signifies in this context that the death of Jesus Christ makes the choice of walking in newness of life a possibility but not a certainty. The death of Jesus Christ makes it possible for the believer, i.e., the one who has been baptized into Christ's death, to have a new moral freedom to live a godly life. But, as Scripture reflects, this capacity for godly living is one which Christians often do not exemplify due to their constant failure - succumbing to the lust patterns of their own sin natures which evidently has remained intact in their mortal bodies.
(v. 6:11 NIV) In the same way, count yourselves dead to sin but alive to God in Christ Jesus.
(v. 6:13 NIV) Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to Him as instruments of righteousness.
(v. 6:11) "In the same way, count yourselves dead to sin but alive to God in Christ Jesus... (v. 6:13) Offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to Him as instruments of righteousness." =
The phrase in verse 6:11, "count yourselves" = "logizesthe", present tense, imperative mood, (a command) = Notice the juxtaposition of the two positions wherein an individual is dead to one thing and therefore alive to Another. So one thing is no longer in control but now another has that control. The individuals are thus commanded to take an accounting in their minds mind of the fact that they are dead to sin, i.e., sin's rule and control of them is now inactive, but instead they are to take an account of themselves as now being actively ruled and controlled by God as a result of being placed in the life and rule of Christ Jesus. So the context of this passage is of genuine believers despite their potential to be unfaithful.
A motivating factor for the believer to offer himself to God is knowing that he has "been brought from death to life." The believer can count himself "dead to sin but alive to God in Christ Jesus, (v. 11)." So the believer is commanded to voluntarily offer the parts of his body to God as instruments of righteousness as a result of considering the change of his position from a destiny of eternal death, i.e., forever separated from God and under His eternal condemnation to a destiny of eternal life and forever to be in the presence of God, under His eternal blessing.
The command to offer oneself to God via taking an account of oneself as dead to the control of sin but alive to the control of God in Christ Jesus which resulted in being brought from eternal death to eternal life implies action which is to be motivated out of gratitude and duty to God.
By virtue of a command to live righteously is the implication that the genuine believer has a choice to obey or not. Failure to obey to any degree, then, is not a reliable indicator that one is not a genuine believer.
(v. 7:5 ASV) "For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death"
(v. 5:17 NAS) "For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness [these abundances] will reign in life through the One, Jesus Christ. (v. 5:20 NKJV) Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more. (v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord. (v. 6:17) But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness. (v. 7:5 ASV) For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death." =
Notice that author and Apostle Paul uses the first person plural "we" with the past tense in the phrase of verse 7:5: "For when we were in the flesh" to refer to his and all believers' time when they were unbelievers. Hence the pattern is established here in this chapter of referring to Paul when he was an unbeliever utilizing a personal pronoun, ("we" or "I") with the past tense. In this context the word "sarki" rendered "flesh" in verse 7:5 is defined then as that part of a believer's mentality [as well as all men] that is controlled by the sin nature and is demonstrated via sinful activity in the members of the physical body, i.e., the flesh.
So verse 7:5 goes on to say that before Paul or any individual became a believer, he was "in the flesh," i.e., controlled by the sinful nature, (6:17; 7:5), and free from the control of righteousness, (cf. 6:20). His sinful passions which were aroused by the Law were at work in his body. His lifestyle was one that "bore fruit for death." The phrase in 7:5, "bore fruit for death" refers to behavior which (1) brings about daily spiritual death / separation from daily fellowship with God, (2) contributes toward physical death and (3) ultimately causes, if one remains an unbeliever, eternal death in the Lake of Fire, [not having been justified unto the reception of a righteousness from God by a moment of faith alone in Jesus Christ alone, (vv. 3:21-24)].
(v. 5:17 NAS) "For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness [these abundances] will reign in life through the One, Jesus Christ.
(v. 5:20 NKJV) Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more.
(v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord."
(v. 5:17 NAS) "For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness [these abundances] will reign in life through the One, Jesus Christ. (v. 5:20 NKJV) Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more (v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord." =
- Where sin abounded because of law, grace abounded much more, (v. 5:20), so that, as sin therefore reigned in death, physical and spiritual, throughout the whole world.
even so (= so much the more, v. 5:15)
- God's grace all the more might reign in individuals through His righteousness unto eternal life through each individual's faith in the redemption that came from Jesus Christ our Lord, (cf. Ro 3:21-24)
In view in verse 5:20 is the fact that law, God's rules governing human behavior - especially the Mosaic Law, came for the purpose that the trespass of the Law might abound but where trespasses abounded, grace abounded all the more. This points to the fact that men have an intrinsic trespass/sin nature that sins all the more when law, i.e., rules governing human behavior unto God's righteousness are in effect. The grace in view is that grace of God which justifies all men freely through each individual's faith in the redemption for the sins of the whole world that came by Christ Jesus, (3:21:24).
Verse 5:21 continues this train of thought beginning with "hina" rendered "that" pointing to forthcoming details: Notice the phrase "as sin reigned in death", i.e., as sin rules the world to the end that all men are born sinners and spiritually dead; hence all men physically die and are initially headed for eternal death. This situation of death reigning throughout the world is contrasted with God's grace which might reign through righteousness to eternal life through Jesus Christ our Lord. Notice the word "might" indicating objective possibility, a potential for each individual to respond to. This means that by God's design law came so that trespasses might abound causing sin to reign in death; but this is so much the more that God's grace might reign through each individual's response of faith in the provision of the gift of righteousness unto eternal life through Jesus Christ our Lord, (cf. Ro 3:21-24). There is provided through the grace of God a reign of God's righteousness unto eternal life through faith in Jesus Christ our Lord.
Evidently God's righteousness unto eternal life comes through faith in Jesus Christ our Lord so that it might reign graciously (with unmerited favor), over the whole world, i.e., all mankind may receive it by faith without doing anything to deserve it. It is the choice of each individual.
The verb "basileusE" rendered "might reign" is in the subjunctive mood, a mood of objective possibility. Hence the reign through God's righteousness unto eternal life is provisional for the whole world and depends upon each individual's response to it by a moment of faith alone in Christ alone. So in 5:20-21 law was added so that men would be conscious of sin, hence the trespass - a deliberate violation of a now made known statute of God's holiness - might increase; but where sin increased, God's free grace covering of that sin increased all the more in order that, just as sin had ruled in man causing temporal and eternal death so God's grace which covers sins might reign in the individual through the provision of God's righteousness to those who express a moment of faith alone in Jesus Christ our Lord alone, (3:21-24) .
Notice that the reception of God's righteousness is tantamount to the reception of eternal life. Hence the words 'Judgment,' 'condemnation,' 'death' being presented in opposition to this in vv. 20-21 then refer to physical and eternal death.
(v. 6:17) "But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted.
(v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness.
(v. 6:20) When you were slaves to sin, you were free from the control of righteousness."
(v. 6:17) "But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness."
The verb rendered "used to be", "Ete", literally 'you were' in verse 6:17 is in the imperfect tense indicating linear action in the past. Believers are in view in this passage as having previously been enslaved to sin when they were unbelievers. Everything they did then was under the rulership of their intrinsic sin natures. Paul provides a picture in 6:17-20 and 7:5 of the believer's life before he became a believer including himself. This picture was one of slavery to impurity where the individual offered the parts of his body in slavery to impurity, i.e., everything he did was under the control of the sin nature, even the human good he did.
Furthermore, the unsaved individual's enslavement to impurity was a progressively increasing enslavement of wickedness as his life apart from God continued. Paul once again emphasizes the believer's position before he became a believer: he was a slave to sin, i.e., the sin nature within him and thus free from the control of righteousness. The sin nature dictated his actions all the time such that he was constantly sinful. Even the human good that he did was motivated out of the sin nature and not out of a motivation of God's righteousness. For at no time is the unsaved individual under the control of God's righteousness.
(v. 7:6 KJV) "But now we are delivered from the Law, that being dead [lit. having died] wherein we were held; that we should serve in newness of spirit, and not in [the] oldness of [the] letter."
"nuni de ..katErgEthEmen ...................apo ..tou nomou apothanontes
"now .but we were cleared [delivered] from .the Law ....having died ....
en hO ....kateichometha ........hOste .douleuein hEmas en kainotEti pneumatos
in .which we were being held .so that to serve ..we .......in .newness .of spirit
kai ou palaiotEti ...grammatos
and not in oldness .of letter
katErgEthEmen is aorist tense
apothanontes is aorist nominative participle
(v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God. (v. 7:6 KJV) But now we are delivered from the Law, that being dead [lit. having died] wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter." =
To paraphrase and explain verse 7:4 above: 'So fellow believers, brothers in Christ, you also died to the Law in the sense of not having to abide by its commands in order to secure eternal life - through the body of Christ, i.e., through the reception of a righteousness by faith unto eternal life in the redemption that came by Christ Jesus, (cf. 3:21-23), that you might belong to Another, Jesus Christ Himself Who was raised from the dead to testify to mankind of His redemption, in order that we might bear fruit to God.'
Notice that in verse 7:5, Paul refers to himself and fellow believers in their former state when they were unbelievers using a personal pronoun ("we" or "I") + the past tense. Then in verse 7:6, using the phrase "and now" plus the present tense, Paul refers to himself and fellow believers in their present state as believers. This pattern continues throughout chapter 7 and must be carefully considered when studying it.
The implication in verse 7:6, which has been supported many times in the book of Romans heretofore, is that the believer has completely secured eternal life via a moment of faith alone in Christ alone, (cf. 1:16-17; 3:21-24; 5:1). As a result of this, author Paul reminds himself and any believer in this verse that his deliverance from obligation to keep law relative to securing eternal life presents him with a new purpose: to serve God in newness of spirit. The Greek word "douleuein" rendered "we should serve" in verse 7:6 in the KJV is in the infinitive form, literally "to serve" signifying a purpose but not a certainty that we who are believers are to serve God in newness in spirit. Note that the definite article is not present with the word, "pneumatos" rendered "spirit" in verse 7:6 "that we should serve in newness of spirit." Hence it is a newness of spiritual life of the believer that is in view, implying a new spiritual connection with God as a result of having become a believer. Evidently it is the spiritual life of the believer which is to be conducted in a new way - to the end that we might bear fruit to God, (cf. 7:4). The source of the believer's new and godly conduct is from within his human spirit and under the sovereign rule of God and His righteousness, (cf. Ro 6:18; 7:4) as opposed to following the letter of law, i.e., as opposed to human effort to comply with godly rules governing human behavior.
1) [Compare [Ro 6:18-20, 22, 7:4]:
(v. 6:18 NIV) "You have been set free from sin and have become slaves to righteousness.
(v. 6:19 NIV) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness.
(v. 6:20 NIV) When you were slaves to sin, you were free from the control of righteousness.
(v. 6:22 NIV) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life.
(v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God."
(v. 6:18) You have been set free from sin and have become slaves to righteousness. (v. 6:19) I put this in human terms because you are weak in your natural selves. Just as you used to offer the parts of your body in slavery to impurity and to ever-increasing wickedness, so now offer them in slavery to righteousness leading to holiness. (v. 6:20) When you were slaves to sin, you were free from the control of righteousness. (v. 6:22) But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life. (v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God." " =
Paul describes the believer's condition of having died to sin, (v.2). The verb is in the aorist tense: a one time completed action at the point he became a believer, i.e., having been set free from the absolute control of the sin nature, (aorist tense: completed action for all time), (v. 18). This is repeated in verse 22:
"But now that you have been set free from sin and have become slaves to God"
Thus Paul states that the result of believers being set free from sin is to become slaves to God, to His righteousness. Notice that the phrase "have become slaves to God" in verse 6:22 is parallel and thus equated with the second half of verse 18:
"You have been set free from sin and have become slaves to righteousness", i.e., slaves to the rule of godly righteousness in the believer's life.
The verbs in the phrase "You have been set free from sin and have become slaves to righteousness", (v. 6:18), are both aorist participles which define a completed action occuring at the time one becomes a believer. Hence a permanent position is in view as opposed to an ongoing action of righteousness, i.e., sinless perfection required by the believer is not in view. No believer is portrayed in Scripture as leading a sinless lifestyle. In view of the fact that author Paul has repeatedly exhorted believers to live godly lives implying that believers may not, an ongoing expectation of sinless perfection in the believer's lifestyle must be ruled out. So being under God's sovereign rule of godly righteousness in order that we might bear righteous fruit to God in the believer's life does not demand sinless perfection nor exclude the capacity of that believer to offer the parts of his body to sin, as instruments of wickedness from moment to moment, (6:13); for which he will be held accountable as implied by one belonging to Jesus Christ and under God's sovereign rule of righteousness, (v. 7:4). On the other hand loss of ones position of justification unto eternal life is never in view. Paul commands the believer not to choose to offer the parts of his body to sin. He is commanded to make the choice to live righteously every day.
Finally, verse 7:4 indicates that the believer which includes Paul, "belongs to Another, to Him Who was raised from the dead" in order to bear fruit to God.
(v. 7:7 NIV) "What shall we say, then? Is the [Mosaic] Law sin? Certainly not! Indeed I would not have known what sin was except through law [law, no article = any rules of moral behavior]. For I would not have known what coveting really was if the [Mosaic] Law had not said, 'Do not covet.' [Ex 20:17, Dt 5:21]
(v. 7:7 GREEK) "Ti .......oun .eroumen ................ho ..nomos .hamartia mE genoito
............................"What .then shall we say? [Is] .the ..Law ....sin? ........Not may it be!
alla tEn hamartian ouk egnOn ei mE dia nomou tEn te ....gar .epithumian
But the sin .............not .I knew if not .by law: .....the also .for ..lust ............
ouk Edein ..............................ei mE ho ..nomos elegen .........ouk epithumEseis"
not .I had been conscious of .if not .the .Law ....was saying, Not .you shall lust"
(v. 2:13 NIV) "For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous. (v. 3:19 NIV) Now we know that whatever the Law says, it says to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God. (v. 3:20 NIV) Therefore no one will be declared righteous in His sight by observing law; rather, through law we become conscious of sin (v. 5:20 NKJV) Moreover..... law entered that the offense might abound. But where sin abounded, grace abounded much more (v. 7:4 NIV) So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God. (v. 7:5 ASV) For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death. (v. 7:6 KJV) But now we are delivered from the Law, that being dead [lit. having died] wherein we were held; that we should serve in newness of spirit, and not in [the] oldness of [the] letter. (v. 7:7 NIV) What shall we say, then? Is the [Mosaic] Law sin? Certainly not! Indeed I would not have known what sin was except through law [law, no article = any rules of moral behavior]. For I would not have known what coveting really was if the [Mosaic] Law had not said, 'Do not covet.' [Ex 20:17, Dt 5:21] =
The fact is that it is by God's design that law came in the form of the Mosaic Law so that Paul and every individual might be conscious of sin, (v. 3:20), so as to have their sinful passions aroused, (v. 7:5), so that the trespass against law might increase, (v. 5:20), resulting in bearing fruit for death, (v.7:5) - exposing his sin nature for what it is, (v. 7:7). Nevertheless one cannot conclude that the Law is sin, i.e., is evil, (v. 7:5). On the contrary, it represents God's righteousness, (v. 2:13). The question is asked: 'Can one conclude that the Law is a sinful institution - causing sinful actions?' Author Paul's answer in koine Greek is in an emphatic double negative rendered in the NIV: "Certainly not!"
Consider a playground where children's behavior is out of control. An individual in charge sets up rules of proper playground behavior which results in even more unruly behavior. It causes the children to be conscious of their unruly behavior, their rebelliousness is aroused and such behavior is exposed for what it is by those rules. Can the rules be considered evil because it caused such a reaction?
(v. 13) "For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous."
(v. 13) "For it is not those who hear the Law who are righteous in God's sight, but it is those who obey the Law who will be declared righteous." =
The Law is a rule of life which standard is God's righteousness because when one observes it one is declared righteous by God. Hence the Law embodies the righteousness of God. Considering this earlier picture of the Law in the Book of Romans, it would be extraordinary that the Law be pictured later by Author Paul as sin.
Immediately below is an excerpt from previous chapters that has already given the answer to this question:
******** EXCERPT FROM CHAPTER FIVE **********
......................OR SKIP TO NEXT SECTION
(v. 3:21 NIV) But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by his grace through the redemption that came by Christ Jesus. (v. 5:17 NAS) For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness [these abundances] will reign in life through the One, Jesus Christ. (v. 5:20 NKJV) Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more" =
- By God's design law in the form of the Law came so that men might be conscious of sin, (3:20) and thereby trespasses against law might increase thus exposing man's sin nature for what it is;
so also [so much the more (v. 15)]
- where sin abounded as a result of law having come, God's grace is demonstrated as abounding all the more, (cf 5:17), and reigning in the life of individuals who express a moment of faith in the redemption that came from Jesus Christ our Lord unto eternal life (cf. 3:21-24).
(v. 3:19) Now we know that whatever the Law says, it says to those who are under the Law, so that every mouth may be silenced and the whole world held accountable to God.
(v. 3:20) Therefore no one will be declared righteous in His sight by observing law; rather, through law we become conscious of sin."
Notice that through law, man becomes conscious of sin, resulting in a number of responses, not the least of which is an increase in sin, (5:20; 7:5) - proving out man's rebellious nature, that he has an intrinsic sin nature. This is not to say that this is the only purpose of God for imposing law upon mankind, just one of the purposes. Furthermore, the increase in sin points to man's intrinsic nature which has a propensity to sin and does so all the more when rules of human behavior are made evident.
(v. 4:15 NAS) "For law brings about wrath, but where there is no law, neither is there violation."
The word rendered "violation" = "parabasis", lit. 'transgression'. [Kittle's Abridged Dictionary, p. 772]:
"In the NT it [parabasis] denotes sin in relation to the Law."
Notice the principle which is stipulated here: law, i.e., rules governing human behavior brings about wrath, i.e., God's temporal and punitive judgment upon men. This implies that men tend to break those rules with or without them in place resulting in God's temporal wrath upon them when they are in place. Evidently God's temporal and not His eternal wrath is in view here. Furthermore, another principle follows this, namely, "Where there is no law, neither is there violation," (v. 4:15b). This implies that God does not exercise His temporal wrath upon individuals who violate His righteousness when there are no rules governing human behavior in place. Since God's eternal wrath is not dependent upon whether law is in place, such wrath to be exercised after temporal time as ceased, then the wrath in view is God's temporal punitive judgment.
[B.K.C. op. cit., p. 458, ("Where there is no law, neither is there violation," (v. 4:15b)]:
"This does not mean that sin does not exist unless there is a Law. It means that sin does not have the character of being a transgression [a deliberate violation] apart from Law and therefore sin is not taken into account (lit., 'imputed, reckoned') as such"
(v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 3:23 NIV) for all have sinned and fall short of the glory of God,
(v. 3:24 NIV) and are justified freely by his grace through the redemption that came by Christ Jesus.
(v. 5:17 NAS) For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness [these abundances] will reign in life through the One, Jesus Christ.
(v. 5:20 NKJV) Moreover the [the] law entered that the offense might abound. But where sin abounded, grace abounded much more.
(v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord."
(v. 3:20 NIV) Therefore no one will be declared righteous in His sight by observing law; rather, through law we become conscious of sin (v. 3:21 NIV) "But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (v. 3:22 NIV) This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (v. 3:23 NIV) for all have sinned and fall short of the glory of God, (v. 3:24 NIV) and are justified freely by his grace through the redemption that came by Christ Jesus. (v. 5:17 NAS) "For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness [these abundances] will reign in life through the One, Jesus Christ. (v. 5:20 NKJV) Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more (v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord." =
- By God's design law in the form of the Law came so that men might be conscious of sin, (3:20) and thereby trespasses against law might increase thus exposing man's sin nature for what it is;
so also [so much the more (v. 15)]
- where sin abounded as a result of law having come, God's grace is demonstrated as abounding all the more, (cf 5:17), and reigning in the life of individuals who express a moment of faith in the redemption that came from Jesus Christ our Lord unto eternal life (cf. 3:21-24).
In view in verse 5:20 is the fact that law, God's rules governing human behavior - especially the Mosaic Law, came for the purpose that men might be conscious of their sins so that the trespass against law might abound - proving that men are rebellious by nature. But where trespasses abounded, grace is demonstrated to abound all the more. The grace in view is that grace of God which justifies all men freely through each individual's faith in the redemption for the sins of the whole world that came by Christ Jesus, (3:21:24). Verse 5:21 continues this train of thought beginning with "hina" rendered "that" pointing to forthcoming details: Notice the phrase "as sin reigned in death", i.e., as sin rules the world to the end that all men are born sinners and spiritually dead; hence all men physically die and are initially headed for eternal death, (5:17, 21). This situation of death reigning throughout the world is contrasted with God's grace which might reign through righteousness to eternal life through Jesus Christ our Lord, (5:21). Notice the word "might" indicating objective possibility, a potential for each individual to respond to. This means that by God's design law came so that men might be conscious of sin, (3:21), and thereby trespasses against law might increase, (v. 5:20), thus exposing man's sin nature for what it is. Hence sin has reigned producing physical and daily spiritual death / separation from daily fellowship with God. So much the more where sin abounded, God's grace is demonstrated as abounding all the more, (v. 5:20), and reigning in the life of individuals who express a moment of faith in the redemption that came from Jesus Christ our Lord unto eternal life, (v. 5:17, 21).
There is provided through the grace of God a reign of God's righteousness unto eternal life in an individual through faith in Jesus Christ our Lord:
(v. 5:17 NAS) "For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness [these abundances] will reign in life through the One, Jesus Christ. (v. 5:20 NKJV) Moreover [the] law entered that the offense might abound. But where sin abounded, grace abounded much more (v. 5:21 NKJV) so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord." (cont.) =
Evidently God's righteousness unto eternal life comes through faith in Jesus Christ our Lord so that it might reign graciously (with unmerited favor), over the whole world, i.e., all mankind as each individual receives it via a moment of faith alone in Christ alone without doing anything to deserve it.
The verb "basileusE" rendered "might reign" is in the subjunctive mood, a mood of objective possibility. Hence the reign through God's righteousness unto eternal life is provisional for the whole world and depends upon each individual's response to it by a moment of faith alone in Christ alone.
Notice that the reception of God's righteousness is tantamount to the reception of eternal life. Hence the words 'Judgment,' 'condemnation,' 'death' being presented in opposition to this in vv. 20-21 then refer to physical and eternal death.
[Expositors, op. cit., p. 65]:
"20, 21 At the conclusion of the chapter, Adam as a figure fades from view. Yet his influence is still present in the mention of sin and death. Paul now introduces another factor - the Mosaic Law - to show its bearing on the great issues of sin and righteousness. There is scarcely a subject treated by Paul in Romans that does not call for some consideration of the Law. The closest affinity to the thought in v. 20 is found in 3:20, 'Through the Law we become conscious of sin.' Also, chapter 7 traces the relationship between the law and sin in rather elaborate fashion.
The apostle is not maintaining that the purpose of the giving of the Law is exclusively 'that the trespass might increase,' because he makes room for the law as a revelation of the will of God and therefore a positive benefit (7:12). The law also serves to restrain evil in the world (implied in 6:15... ). Paul says the Law 'was added.'...
This function of the law - viz., to increase transgression - was not recognized in rabbinic Judaism...
Lest someone raise a charge against the Almighty that to make possible an increase in sin is not to His credit, Paul insists that only where sin is seen in its maximum expression can divine grace truly be appreciated. 'Grace increased all the more.' The apostle waxes almost ecstatic as he revels in the superlative excellence of the divine overruling that makes sin serve a gracious purpose.
With great effect Paul brings the leading concepts of the passage together in the final statement (v. 21). 'Sin reigned in death' picks up vv. 12, 14, 'grace' looks back to vv. 15. 17: 'reign' reflects vv. 14, 17; 'righteousness' harks back to v. 17 as well as to 1:17 and many other passages; 'eternal life' completes and crowns the allusion to 'life' in vv. 17, 18. Sin and death are virtually personified throughout. Sin poses as absolute monarch, reigning through death as its vicar, but in the end it is exposed as a pretender and is obliged to yield the palm to another whose reign is wholly absolute and totally different, being as much a blessing as the other is a curse.
The treatment of sin, death, and salvation in terms of righteousness is crucial to our understanding of our relation to God. It loudly proclaims that no sinner, whether a mystic aspiring to direct contact with God or a legalist counting on his good works to approve him in God's sight, is able in his own way to find acceptance with God. Because another man, Adam, has intervened between him and the Creator, still another, even Jesus Christ, must be the medium of his return as a sinner to a righteous God."
*********** END OF EXCERPT ***********
V (cont.) [Ro 7:7 (cont.)]:
(v. 7:7 NIV) "What shall we say, then? Is the [Mosaic] Law sin? Certainly not! Indeed I would not have known what sin was except through law [law, no article = any rules of moral behavior]. For I would not have known what coveting really was if the [Mosaic] Law had not said, 'Do not covet.' [Ex 20:17, Dt 5:21]
(v. 7:4 NIV) "So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God. (v. 7:5 ASV) For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death. (v. 7:6 KJV) But now we are delivered from the Law, that being dead [lit. having died] wherein we were held; that we should serve in newness of spirit, and not in [the] oldness of [the] letter. (v. 7:7 NIV) What shall we say, then? Is the [Mosaic] Law sin? Certainly not! Indeed I would not have known what sin was except through law [law, no article = any rules of moral behavior]. For I would not have known what coveting really was if the [Mosaic] Law had not said, 'Do not covet.' [Ex 20:17, Dt 5:21] =
(v. 1) "And God spoke all these words:
(v. 17) You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor."
Paul declares that when he was not a believer, providing an example of all unsaved individuals, using the commandment 'Do not covet' to represent every commandment of the Law, that he would not have known what coveting really was if the Law had not said, 'Do not covet.' This implies that all unbelievers do sin, even when law has not been instituted to cover particular sins. But unbelievers do not recognize sin until they have been willing to receive an accurate understanding of the commandments. Hence a key purpose of law, especially the Mosaic Law, is make men conscious of sin.
Men do not recognize sin until they have been willing to receive an accurate understanding of godly commandments. Since there have been commandments and laws instituted from the beginning; this, in turn, implies that individuals willfully misconstrue or refuse to submit to godly commandments out of their rebellious natures. Until they do submit, their actions which violate God's righteous commands are not considered by them as objectionable. Although it is to God.
On the other hand, sinful behavior is not identified by God as a trespass without a godly command to trespass against. Despite the fact that God's invisible qualities can be clearly seen and understood from what has been made and through this men know God's righteous decree, i.e., that men are accountable to God for living righteously, one is not held accountable by God for a trespass when there is no law to trespass in force. Hence a key purpose of the law is make men conscious of sin.
Finally, one cannot be sinless and therefore be saved from conception until one recognizes ones accountability of law as some objectors maintain. Individuals are not born innocent and then contaminated by the world. All men have sinned and continually fall short of the glory of God.
"For all have sinned and fall short of the glory of God"
Notice the phrase "for all... fall short of the glory of God." It comes from the Greek "pantes gar... husterountai tEs doxEs tou theou" where the Greek verb "husterountai" rendered "fall short" in English is in the present tense indicating, from the context, that all individuals, Jew and Gentile alike - past, present and future, have, do and will lead an ongoing lifestyle which constantly falls short of the glory of God, i.e., everyone sins all the time.
B cont.) PAUL DECLARES THAT WHEN HE WAS NOT A BELIEVER, AS AN EXAMPLE OF ALL UNSAVED INDIVIDUALS, USING THE COMMANDMENT 'DO NOT COVET' TO REPRESENT EVERY COMMANDMENT OF THE LAW, THAT HE WOULD NOT HAVE KNOWN WHAT COVETING REALLY WAS IF THE LAW HAD NOT SAID, 'DO NOT COVET.' THIS IMPLIES THAT ALL UNBELIEVERS DO SIN, EVEN WHEN LAW HAS BEEN INSTITUTED, BUT UNBELIEVERS DO NOT RECOGNIZE SIN UNTIL THEY HAVE BEEN WILLING TO RECEIVE AN ACCURATE UNDERSTANDING OF THE COMMANDMENTS. HENCE A KEY PURPOSE OF THE LAW IS TO MAKE MEN CONSCIOUS OF SIN
(v. 7:4 NIV) "So, my brothers, you also died to the law through the body of Christ, that you might belong to Another, to Him Who was raised from the dead, in order that we might bear fruit to God. (v. 7:5 ASV) For when we were in the flesh, [= controlled by the sinful nature within], the sinful passions, which were through the Law, wrought in our members to bring forth fruit unto death. (v. 7:6 KJV) But now we are delivered from the Law, that being dead [lit. having died] wherein we were held; that we should serve in newness of spirit, and not in [the] oldness of [the] letter. (v. 7:7 NIV) What shall we say, then? Is the [Mosaic] Law sin? Certainly not! Indeed I would not have known what sin was except through law [law, no article = any rules of moral behavior]. For I would not have known what coveting really was if the [Mosaic] Law had not said, 'Do not covet.' [Ex 20:17, Dt 5:21] (cont.) =
"You shall not covet your neighbor's wife. You shall not set your desire on your neighbor's house or land, his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor."
The fact that certain actions are wrong before God is clearly brought out when law is in effect. Although since creation, God's invisible qualities have been clearly seen and understood from what has been made. Thus men know God's righteous decree - that God demands righteous behavior. Nevertheless, men willfully violate God's righteous decree and approve of those that follow suit. They have suppressed the truth by their wickedness. So, in the absence of law which stipulates rules of behavior and accountability, mankind willfully refuses to recognize that his behavior is sinful before a holy God. But through law, ie., when men take stock in rules governing human behavior, especially the Mosaic Law. They then become conscious of sin. Previous chapters in Romans have clearly established these points:
****** EXCERPTS FROM CHAPTERS ONE - THREE ******
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