Romans 7:1
Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
Now in chapter 7 God is going to address something alluded to in chapter 6. The Law, that is the Law of Moses in this context, only reigns over someone while they are alive. God is specifically talking to those who know the Law of Moses or at least know of it or experienced it. He will give us the analogy of marriage to further understand this in the next couple of verses.
Let's keep in mind where we're coming from. God told us in chapter 5 why there is the sin and the death in the world, and that was through Adam's transgression. All mankind inherits this from Adam and must deal with it in this lifetime. That sin and death is overcome through life in Jesus Christ. In chapter 6, God pounded the concept that the sin leads to death, but Christ has set all believers in His gospel of grace free from that sin, so we can now choose to no longer serve it. We can change our bodies from being used for unrighteousness to being weapons of righteousness because our old man was crucified in Christ as we were baptized to His death (6:3-4). So to further emphasize our freedom in Christ, God is reminding us the the Law of Moses only applies while living here on earth.
The Greek reads a bit different here, though the concept is the same. It more literally says, "Or are you ignorant brothers, indeed I speak the law to those knowing, that the law rules over the man upon (epi) how much time {chronos) he is living?" We've seen a lot of these Greek words before, so I will just point out that the word for "know" here is gnossis, which is experiential knowledge, and the word for man is anthropos, which is generic and could be rendered "human."
Romans 7:2
For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
This is something we ought to be able to understand since we see it yet today. Some analogies of the bible require some cultural knowledge to fully comprehend, but that's not the case here. Most marriage vows contain the words "til death do us part" or something like that. Should a spouse pass on to the next life, the living spouse is not bound in marriage any longer. She may marry again if she chooses and will not break the Law. God will get to the application in verse 4.
This verse is well translated, but there are some fun things to point out. The phrase "woman which hath an husband" is really just one word in the Greek. It is the compound word hupandros, consisting of hupo (under or under authority) and aner (man). makes sense, right? If a woman is married, she is under the authority of the man. Women, please don't get upset at that. God ordained it this way, but that doesn't mean that the man is authoritarian and forces you to do what he wishes. God's desire of marriage is that the man be submitted fully to God, in which case a woman would be happy to be under that authority, knowing her husband would love her and give himself for her as Christ did for the church (Eph 5:22-33).
The word for "is bound" is deo, and does mean to bind, tie, or fasten [2]. This word is in the Perfect tense, because it happened at a definitive time in the past, the time of the marriage vow. The Greek says she is "bound to law to the living man." The man would be the husband as implied by the context, but note that the word there is aner.
There is a missing "de" that wasn't translated in the second part of this verse, so that it says, "Now (de) if (ean - conditional) the man (aner) should die, she has been severed (katargeo - Perfect tense) from (apo) the law of the man (aner). That word katargeo is used several times in the New testament and here is a good and thorough definition:
katargéō (from 2596 /katá, "down to a point," intensifying 691 /argéō, "inactive, idle") – properly, idle down, rendering something inert ("completely inoperative"); i.e. being of no effect (totally without force, completely brought down); done away with, cause to cease and therefore abolish; make invalid, abrogate (bring to nought); "to make idle or inactive" [1]
Romans 7:3
So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
Again, this should be intuitive when we look back at verse 2, but God leaves no room for confusion. He went over the scenario that if a wife's husband dies, she is free from the Law. Looking at the other side of it now, if the wife's husband lives and she marries another man, what is the result? According to the Law, she is an adulteress. So then, to reiterate, if a wife's husband is dead, she is free from the Law and not labeled an adulteress if she chooses to marry another man. That makes sense, right? This whole thing is an analogy for us to understand the bigger picture in which God will show in the next verse.
The Greek is quite different, though the translation here is good. I want to point out first the word chrematizo, which is translated "shall be called." This word has the idea of a legal transaction dealing with money. Here's one definition:
xrēmatízō (from xrēma, "a legal agreement for transacting business") – properly, to admonish on the basis of a valid standard (what has true worth) [1]
That is the only word that we haven't really seen so far in this study on Romans, so now I'll just put a more literal translation for the whole verse:
Therefore (oun) it is fitting (ara) she will be legally declared (chrematizo) an adulteress of the living man (aner) if (ean) she comes to be (ginomai) to another (heteros) man (aner). Now (de) if (ean) the man (aner) should die, she is free from (apo) the law. Of it (the Law), she is not to be an adulteress having come to be (ginomai) to another (heteros) man (aner).
Romans 7:4
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
By the same analogy of marriage, we have the truth here that we no longer are bound to the Law because of the body of Christ. Remember, all believers died with Christ in His crucifixion because we were baptized to His death (6:3). Because of that death, we are free from the bondage of the Law and free to marry another. We now belong to, or are married to Christ and are bound to Him in His grace. It is by His grace we are spiritually alive and now may bear spiritual fruit.
This would speak volumes to them who understood the Law. I still am in awe of the culture shock that must have taken place when this new dispensation was unleashed. Through inspiration of the Holy Spirit, the apostle Paul is pointing out here that those who knew the Law need not abide in it any longer. They are free from it because of the finished work of Christ on the cross of Calvary. it is that freedom that allows them to bear spiritual fruit and now live for Christ according to Paul's gospel.
There are some important differences in the English compared to the Greek. It may be that this is old English though and not as readily understood in modern day. First, the phrase "are become dead" is in the Aorist tense and may be better understood as "became dead," or "were made dead," or "have been put to death." The phrase "by the body of Christ" is "through (dia) the body of the Christ," as the definite article is present. The phrase "that ye should be married to another" is more accurately "to the point (eis) which you all become (Infinitive case) to another of a different kind (heteros)." The phrase "is raised from the dead" is more accurately "was raised out of the dead" as it is in the Aorist. Finally there is a definite article for the God. With all of that said, here is a more literal verse for 7:4
Therefore my brethren, also you have been put to death to the law through the body of the Christ to the point which you all become to another, to Him who was raised out of the dead, in order that we should bear fruit to the God.
Romans 7:5
For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
God is again going over a concept He already gave, but saying it just a bit differently so we really get it. Compare this verse to Romans 6:16, 19, and 20-21. All mankind starts off "in the flesh" as it is put here, again referencing Romans 5:12. During the time period before a person believes in the death, burial, and resurrection of Jesus Christ as atonement for their sins, that person could only work out sin and brought fruit to the point of death. In no way could that person please God because that person is dead in trespasses and sins (Eph 2:1-3). Thank God for the life we have in Christ in the moment of salvation! God also talks about this flesh and law versus the spirit in Gal 5:16-25. This verse is setting up for the contrast in verse 6.
The word "motions" here in the KJV is understood differently in the Greek. The Greek word is pathema, which has the definition of "strong feeling" or "passion." [1] It could also have the idea of "that which one suffers" or "has suffered." [3] There is a definite article for the sins and the death, being consistent with what we've read throughout this epistle. The word "by" is the Greek "dia" and could be translated "through." Other than that, this verse is pretty spot on word for word with the Greek.
Take a moment and reflect though, knowing the deeper definition of that word motions. When we were in the flesh, and dead in trespasses in sins as God puts it, the passions of the sins which were known through the Law were worked out in our bodies that ultimately would lead to death. That should give reason to pause and consider what life was like during the period of unbelief or for our loved ones that are in unbelief. Is this an accurate statement? What evidences do you see in your life? While dead in trespasses in sins, can we see how we used our bodies as weapons of unrighteousness to the sin and the death (yes, I include myself in this)? As believers now, are you not ashamed of some, if not most, of the things that we did before the moment of belief (Rom 6:21)? I know I am. It's because of all of this that I am so passionate now to know my God as absolutely as I can. It's His love that compels me to study His word as often as possible. It's the joy of my relationship with Him that compels me to share what I've known in any ways that present themselves. It's my prayer that all the loved ones in my life will come to realize the truth of God's word and be set free by it. My prayers are often for people to be drawn deeper into the intimate relationship with God that every person may have and enjoy, and that God would use whatever circumstances to do so. It is amazing to take time and think back to how God has been working a good work in me since the day of my salvation and is working towards the completion of it in the day I meet Him face to face (1 Thess 5:23-24, Phil 1:6). I also rejoice that every single believer may enjoy their own unique and beautiful relationship with God through Jesus Christ our Lord.
Romans 7:6
But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
Another wonderful contrast presented in the Word of God. When we were in the flesh we could only work out death in our bodies. Whatever we put our hands to only yielded fruits of unrighteousness that led to the sin and the death. And then we get these words; "But now..." Everything has changed in the moment of salvation. That old sin nature that lead to the death is itself dead now. When we were baptized in the Holy Spirit to the Body of Christ, we were baptized to His death and the old man is crucified that we no longer live in it. We were in bondage to sin, now we are set free to serve in the spirit. What an amazing contrast! What a loving God we have to provide this dramatic change of death to life! Praise the Lord for these miracles that happen everyday whenever anyone accepts the saving grace of God through the finished work of Christ on the cross.
The contrast in the Greek is as powerful as it gets. We again find the "Now, now" here as it is nyni de in the Greek. The phrase for "we are delivered" is the word katargeo, which means to abolish or bring to nothing, or to make of no effect. It's also in the Aorist tense, which would indicate that it happened at some point in the past, which would be the point of salvation, but the main focus is on the change that took place and not the time. A literal translation up to the first comma may read, "Now, now we have been severed from (apo) the law."
The next phrase merits looking into as well. The phrase "being dead" is also in the Aorist tense, the word "wherein" is the Greek "en" and the phrase "we were held" is the Greek katecho. Katecho is a compound word of kata (against, according to) and echo (to hold). Putting those words together strengthens the idea to being held fast or bound tightly. So again, here we see God laying out the truth that we were absolutely stuck in sin and dead in those trespasses before the moment of belief. But now in the present and after the moment of belief, we are completely severed from that sin and death.
We have an interesting word to show the contrast after the semicolon in the KJV here. It is the word hoste, a compound word of hos (as, like as, even as) and te (both and, and both). Putting those words together, it gives the idea of the result being the combination of both elements. We could translate it as "so as". In this case, what were those elements? Just take another look at the contrast presented here. We were dead and held in the law. That status was severed so as (hoste) to serve in newness of spirit and not to sever in the oldness of the letter. The result of those two elements of being dead and held have been changed in the moment of belief that the effect is we may now serve in the spirit and bear fruit to righteousness (Rom 6:13, 16, 18-19).
Romans 7:7
What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
Some may start to question if the law was sin since everyone was under it and all are under sin. When we were dead in trespasses and sins, and only produced works that lead to death, we were serving in the oldness of the letter as it says in verse 6. Does it follow then that the Law is sin since we were serving it while dead in trespasses and sins? God's answer, as is familiar in this epistle, is, "May it never be!" Sin is exposed under the law. God has already told us this in Rom 3:20 and 5:20. Just because the Law exposes sin does not make itself to be sin. It is holy and just and good, which we read down in verse 12, so God is going to explain this logic to us through these verses.
There is a very interesting word usage here with the term "known." In the Greek, the first occurrence is of the root ginosko, which is the knowledge through experience. The second occurrence is the root eido, which is the knowledge that is intuitive or perceived. Observe the importance in this. The apostle Paul is saying he had not experienced what sin was except through the Law. He could not even perceive what sin was before the Law. Now because of the Law making sin manifest, as in the example of coveting, he, and we, may now perceive what sin is. Thus, God is reiterating that the Law exposes sin, so that the offence might abound (5:20). It may be interesting to note that in Rom 3:20, the word for knowledge is epignossis, which literally means upon knowledge, but the idea is the complete knowledge through experience.
Romans 7:8
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
Sin is personified in this verse, taking advantage of the time sin became known and worked itself out to the fullest extent. Think again about life before belief in the gospel of God's grace. Was sin not enticing? Didn't we end up doing things which we now are ashamed of? Even in those things we may not have liked, we desired more of them, so we can relate to the "all manner of concupiscence" phrase in this verse. However in all of this, apart from the Law, that is, apart from knowing or exposing what sin is, then sin is as dead. The lusts of the flesh will not roar to life if they are not exposed as sin. Isn't that amazing how that works? I know I've observed it.
Think of a time when the opportunity to sin came up. Doesn't your body try to come up with reasons to act on that sin? Was it not especially enticing after sin was made known, as in the exposure through the Law? The question may come up: What about before the sin was exposed? God will go over that in the next verse.
The word "but" at the beginning of this sentence is "de" in the Greek. There's a definite article to denote the sin. The word for "concupiscence" is the same word translated as "covet" and "lust" in verse 7. That word is epithumia, a compound word of epi (upon) and thymos (passionate desire).
Romans 7:9
For I was alive without the law once: but when the commandment came, sin revived, and I died.
Apart from the Law, Paul realized he was alive and sin was not. However, once sin became known through the Law, sin was alive and he died to it. We see God expanding on the previous verse that once sin became known, the lusts of the flesh are dominant. I believe this concept applies to all mankind and not just the apostle Paul here, despite using the personal pronoun.
Take a look back over this chapter and see the progression of the logic. We are told that those who know the Law are under the dominion of the Law in verse 1. We are legally bound to it in verses 2 and 3 as in a marriage. Now, in the moment of salvation we are severed from that binding to the Law and can be bound to Christ and live to righteousness in verse 5. The next few verses expand on the state of life to show the struggle of good versus evil that exists in a believer. When sin rears its ugly head, temptations arise. But those who have been bound to Christ can say no to those sins and live to righteousness. Prior to this, when sin was alive, we were dead. Dead in trespasses and sins and bound to continue producing fruit of unrighteousness. Praise the Lord for the life He freely gives through Christ Jesus our Lord!
The only thing in the Greek I wanted to point out in this verse is the consistent use of the definite article for the sin.
Romans 7:10
And the commandment, which was ordained to life, I found to be unto death.
The Law was made to point out how to expose sin and show how to be alive, yet the apostle is reflecting that he found it to point out death. he will give the reasoning in the next verse and conclusion in verse 12.
Here is another verse in the Greek that causes headaches in the English because of all the parsing. The verb, according to the parsing, actually belongs to the noun commandment. It was found or was discovered to be to the point of death as that word is in the Aorist Indicative Active 3rd Person Singular form. First, to give an idea of the headache, here is how it appears in the Greek:
And (kai) was discovered (heurisko) to me (Dative case of ego) the commandment (he entole) that to the point of (he eis) life (zoe) that to the point of (haute eis) death (thanatos).
I think the English translation is a fair one in the KJV. It may be clearer to organize it this way:
"And the commandment that was to the point of life was discovered to me to be to the point of death."
Romans 7:11
For sin, taking occasion by the commandment, deceived me, and by it slew me.
How did the apostle discover this Law from the last verse? That it brought him to death. Because when the Law exposed sin, the lusts of the flesh were overwhelming. Sin took the opportunity presented by being exposed to work out fruits to unrighteousness, which led to death, so it appears the Law points to death.
Here we see very similar phrasing as in verse 8. The English in verse 11 is nearly word for word with the Greek, with the exception of the definite article for the sin. Also it may be of interested to look at the Greek for "deceived" which is exapatao. It's a compound word of ex (out of) and apatao (deceive). So the idea is to be thoroughly deceived. This word only occurs 6 times in the New Testament: Here, Rom 16:18, 1 Cor 3:18, 2 Cor 11:3, 2 Thess 2:3, and 1 Tim 2:14 (2 times).
Romans 7:12
Wherefore the law is holy, and the commandment holy, and just, and good.
The conclusion to all of this is that the Law is good and that it is most certainly not sin. Whoever may ask the question posed in verse 7 can look at this logic and understand that the Law isn't sin. The Law does its job of exposing sin, but it itself is not sin. But that begs the question of what drives all this death and the working of death? If it's not the Law, then what is it? Have no fear, God will let us know in the next verse.
Romans 7:13
Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
God let's us know that Paul was not claiming that the Law brings about death in verse 10. Here he claims that the Law is good. But back in verse 10 he says the commandments in the Law he discovered pointed to death. The commandments Paul found pointed to death because of the sin which wrought works that bore fruit unto death (Rom 6:21, 7:5). However, those commandments really point to life. It's sin that's sinful, which really shouldn't be hard to understand, right? The Law is good and lawful. Sin is bad and sinful. Because of the exposure of sin as sin, Paul was so consumed in sin that he couldn't see the life and purpose of the Law. But his salvation changed all of that and he will explain more on this for the rest of this chapter.
The Greek literally starts off with "Therefore, the good thing has become death to me?" I almost laughed at this because it appears in a humorous way he is setting up the explanation, so as to be very clear we do not misinterpret. As I said before, the casual reader would see that Paul makes two claims between verses 10 and 13 that need clarification, and we would naturally ask this question here in verse 13. To answer, we have the familiar "May it never be!"
Sin is the bad guy. It always has been since the Garden of Eden. We see the definite article after "God forbid" to put weight to it. But the sin. The lie that was told in the Garden of Eden is what brought sin to this world in the first place. So to prove the holiness of the Law, sin abounds and is manifest under it, especially through the works that bear fruit to unrighteousness. Let's face it, sin is ugly. It's so bad that even unbelievers will shrink back from it most of the time.
The phrase "that it might appear" is one little word in the Greek: phaino. It means "to come to light," and is found in the Aorist case in this verse. That whole part of the verse is more literally, "But rather (alla) the sin, in order that sin may come to light, is working out death (present tense) to me through (dia) that good thing." Clearly, that good thing is the Law.
Now there's some hefty emphasis in the next phrase in the Greek. The word "exceeding" is actually two words in the Greek. The first word is kata (against, according to) and the second is huperbole (a throwing beyond, more and more exceedingly [3]). So it isn't that sin is just exceedingly sinful, but rather it is extra exceedingly sinful through the Law. Here is a more literal translation:
Therefore, the good thing has become death to me? May it never be! But rather the sin, in order that sin may come to light, is working out death to me through that good thing, in order that the sin may become downright excessively sinful through the commandment.
Romans 7:14
For we know that the law is spiritual: but I am carnal, sold under sin.
This is a given, that we are "fleshly" because of Adam's transgression (Rom 5:12). From the previous argument in this chapter we can clearly see that the Law is holy. Therefore, God let's us know again that the Law is from Him and holy, but our flesh is under sin.
The word for "know" here is eido, again to emphasize the fact that we should already understand this. The word "but" is "de," which I believe is a stronger contrast and may be translated as "now." Interesting that the phrase ego eimi appears here in the Greek, which means, "I, I am." It is added emphasis of identity of being carnal or fleshly here. This phrase is also found in Rom 11:13 to identify Paul as the apostle to the Gentiles and by Jesus in John 8:58 with the famous claim, "Before Abraham was, I, I am." There is a definite article for the sin, so with all of this, the last phrase says, "Now I, I am carnal, sold under the sin."
Romans 7:15
For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
This verse can cause some confusion in the English. It is much clearer in the Greek, so I'm going to start off with a more literal translation with the Greek, and then just show the English for convenient reading:
For, (gar) what (ho) I work out (katergazomai), I know (ginosko) not (ou). For, (gar) what (ho) I desire (thelo), I practice (prasso) not (ou). But rather (alla), what (ho) I hate (miseo), this (ho) I do (poieo).
For, what I work out, I know not. For what I desire, I practice not. But rather, what I hate, this I do.
Doesn't that make much more sense? Every verb in this verse is in the Present Indicative Active form, meaning they are ongoing. This is a fight of the flesh and the spirit. We don't understand what we're doing sometimes and end up doing things we don't like instead of what we desire to do. The context here is talking of sin, because "I am carnal, sold under the sin" as told in verse 14. In the flesh, we cannot help but work out sin and bear fruits of unrighteousness. As many times as this concept is repeated, it is my hope that all Christians would come to understand this.
Romans 7:16
If then I do that which I would not, I consent unto the law that it is good.
Building off of verse 15, the conclusion is that the Law is good and doing it's job of exposing sin. Since mankind is carnal and sold under sin and practices what is undesired, then the Law must be good to show that those carnal things are undesirable.
There are a couple of things to point out here. The word "if" is "ei" which could be translated "since." The phrase "I do that which I would not" is more literally "I practice what I do not desire." It's the same phrasing as in verse 15, but starting with "since now (de)." An interesting word is "consent" because it is the compound word sunphemi (our word symphony?). It consists of syn (with) and phemi (come to light). The definition can certainly be consent, but I think it's clearer to read this verse as "I come to light that the law is good."
Romans 7:17
Now then it is no more I that do it, but sin that dwelleth in me.
What an amazing statement of identity! What is working out those things to unrighteousness? Sin, not me. Sin is housed (Greek oikos) in me and does these works to unrighteousness, but it is not my desire. This is how God can say that we groan within ourselves as we wait for the redemption of our body (Rom 8:23). The old man is dead that we may choose not to listen to it, yet we live in a body of death (Rom 7:24). We died to the old man and to the Law and are married to Christ as in the analogy in verses 1-4 so now we may bear fruit to righteousness. And so then, we understand the struggle of the Christian while alive in this world and the importance of choosing whom we will serve every day. Will it be Christ or sin?
This verse is another occurrence of the "Now, now" phrase of "Nyni de." The beginning is extra emphatic that it is not the person working out (katergazomai) the undesired actions, but the sin.
Romans 7:18
For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
Another repeated concept. Look back at verse 14 and observe that in the flesh, we are sold under sin. To say that no good thing is housed in the flesh (Greek oikeo as in verse 17) should not be any stretch since sin is not good. In fact, the apostle is admitting he already has perceived this (know = eido). Now, what's really interesting is the second part of the verse. Here and through the rest of the chapter, we have clear evidence of the two natures struggling against themselves. The desire is there, yet the ability to work out righteousness is not. That is, not until the moment of salvation. As we go through the next few verses, the conclusion in verse 25 will be crystal clear that the inward man, the mind, is alive spiritually in Christ, yet the outward man, the flesh, perishes day by day (2 Cor 4:16).
This verse reads a bit different in the Greek. Here's a more literal translation:
For I know that nothing housed in me, that is in the flesh of me, is the good (agathos). Indeed to desire lays down side-by-side with me, but now not to work out the noble (kalos).
Romans 7:19
For the good that I would I do not: but the evil which I would not, that I do.
This is building on verse 16. We can use the apostle as an example here, but every individual will go through this scenario. Even though people desire to do good, we just don't do it. Back in verse 16, the point was made that this proves the Law is good because in each person no good thing dwells. Here in verse 19 we get the expansion of the concept that if we don't do good, then we are practicing evil. There are only ever two sides presented in the bible, good and evil. People are either for God or against Him (Luke 9:50, Mark 9:40).
It is important to note the two different Greek words for "do" in this verse. For the good that I would I do (poieo) not. But the evil which I would not, that I do (prasso). Here are the defintions of those words:
poieo - to produce, construct, form, fashion [3]
prasso - to exercise, practice, be busy with, carry on, accomplish, perform [3]
The English "do" can work for both of these words. I see them as the difference of the beginning (poieo) and the middle (prasso) of a deed. Perhaps it can be seen in the English "Let's do (poieo) it!" versus "What are we doing (prasso)?"
Romans 7:20
Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
This appears to be a combination of verses 16 and 17. Verse 16 starts with, "Since now I do (poieo) that I would not." Verse 17 states that it is no more I that do it (katergazomai - work it out), but sin that dwelleth (oikeo) in me. God is simply putting the pieces together to help us reach the logical conclusion to come, pointing out that it is sin that works out the fruit of unrighteousness.
Once more, the Greek says the sin.
Romans 7:21
I find then a law, that, when I would do good, evil is present with me.
Here I must strongly disagree with the translation of the KJV. The little words make too big of a difference to neglect. First, take a look back in verse 10 where Paul found the commandment to be unto death. That is the same word used here, but this time he is finding the law. This isn't just any law, but the law that there are two natures within him. When he would desire to do the good, the evil is right there. This is an important statement of reality.
God has the same word here as used in verse 18 which was translated as "is present" and I translated as "lays down side-by-side." That word in the Greek is parakeimai, a compound word of para (close beside) and keimai (lie down). The conclusion reached is stated here and restated in a slightly different way in verse 25, and it is important that we see the definition of the law spoken of here. Just for more clarity, here is a more literal translation of this verse:
So I find the law that to my desiring to do (poieo) the noble (kalos), the evil (kakos) is laying side-by-side to me.
Romans 7:22
For I delight in the law of God after the inward man:
After clarifying the good or noble versus the evil within, now we will get to know the sides a bit better. Here is the the inward man, representing that which is good. It is the inward man that delights after righteousness and desires to do that which is right. I think it important, as always, to consult the Greek for an even deeper understanding.
The word used for delight here is a very strong word. It is synedomai, a compound word of syn (with) and hedomai (sensory delight). Here's a definition:
synḗdomai (from 4862 /sýn, "closely identify with" and hēdomai, "to experience sensory delight") – properly, experientially delighted from fully identifying with someone [1]
Doesn't that paint a better picture of this verse? I can attest that my inner man, my spirit, is so thoroughly full of joy in the goodness of God and His righteousness. I know his righteousness through His Word and what He says is right and wrong. I heard His word and believed (Rom 10:17). Therefore, I can say I too delight in the law of God.
There is a definite article here to denote the God. Also to note, the word "after" here is "kata" in the Greek, so it could be rendered, "For I delight in the law of the God according to the inner man."
Romans 7:23
But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
The unfortunate contrast to verse 22 is this other law. This one fights constantly against the inner man which delights in the law of God. This law brings us to captivity to sin, which as we are so very familiar with by now, brings forth fruit of unrighteousness. The battle rages of spirit against the flesh all day, every day, until that beautiful moment when Jesus Christ will fix everything. We who believe in Him and that His death, burial, and resurrection atones our sins have that hope of freedom to look forward to. And it is that reason that I so strongly desire all to hear the word of God and be saved by it (Rom 10:17), for my desire coincides with that of my God and Savior, in that I wish all to be saved and come to know the truth (1 Tim 2:4).
Interesting that the word blepo is used here to "see," because that means to see with the bodily eye. Isn't that true though? Among believers, we know that we desire to do good, yet we can observe instances where the flesh is pulling strongly toward sin. Even for ourselves we surely perceive the temptation to sin. We feel the thoughts and attempts to reason that sin is okay just this one time. Yet our mind is questioning all of that and we have to decide on action. The spiritual battle rages.
It is no wonder the word for another is heteros here, which is the Greek word for another of a different kind, comparing to the law in verse 22. Another slight difference in the English is the phrase "and bringing me into captivity to the law of sin which is in my members." This is more literally "and making me captive in (en) the law of the sin, to that being in the members of me."
Romans 7:24
O wretched man that I am! who shall deliver me from the body of this death?
It is an ugly state to be in. It is tiring of fighting against the flesh day in and day out until the time we meet Jesus in the air and be removed from the coming Tribulation period (Phil 3:20, 1 Thess 4:13-18, Titus 2:13). The answer should be obvious even before reading into the next verse. It's what salvation from sin and death means. God will change our body to be like Jesus' glorified body (Phil 3:21) and we will be free of this constant warfare. Praise the Lord for His amazing grace that we are saved through faith in the finished work of Christ on the cross!
The word for deliver here is rhuomai, which can mean deliver or rescue. This word occurs 18 times in the New testament. Interestingly, it's the same word used in Matthew 6:13 in what is commonly called the Lord's Prayer when Jesus says "deliver us from the evil." Another use is in Matthew 27:43 where mockers said, "He trusted in God; let him deliver him now." They just had no idea the rescue that was about to take place. Thayer defines it as to draw out . . . to one's self" – i.e. to rescue for oneself [3].
The last part of this verse more literally says, "who shall deliver me out of (ek) the body of the death of this?"
Romans 7:25
I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Can you just imagine the apostle Paul shouting, "Praise the Lord!" here? But note the conclusion that we are to draw from Romans chapter seven. There are two laws warring against us in this vile state. The mind serves the righteous law of God while the flesh serves the unrighteous law of sin. Both entities will bear fruit, but it is the believer's choice which one will work itself out. Unbelievers are sadly stuck with just the one law, the spirit being dead in them. That is why it is so important for all of us who believe, all of us who have been committed the message of reconciliation to accurately preach the truth that all may be saved that choose to (2 Cor 5:18-6:2).
It is this conclusion we can make better sense of God's commands as in 1 Thess 5:19 or Gal 5:16-25. There are other examples, but I would encourage all believers to keep fighting the good fight so as not to serve the flesh in any way. Our salvation is nearer than when we first believed (Rom 13:11-14). I look forward to seeing as many as possible in that beautiful day where we will be in the presence of Jesus Christ our Lord!
This verse starts off with "charis de" which would literally be grace/thanks now to God. There is so much emphasis in this verse it's almost to the point of ridiculous. There are two words which could be "therefore," one "indeed," and then "I, myself". Please see that we desire and do serve the law of God after receiving the free gift of salvation of God through Jesus Christ. Yet when we slip and sin, it is sin working in us and not ourselves. Two natures constantly at war in the believer until the day of redemption of our body in that blessed day Jesus calls us home.
Therefore, since I myself indeed the mind serve to the law of God; now the flesh to law of sin.
HELPS Word-studies [1]
Strong's Concordance [2]
Thayer's Greek Lexicon [3]
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