1. Paul describes his experience under the Law as being unable to do good and instead doing evil, despite desiring to do good. He was "sold under sin" and inhabited by indwelling sin.
2. Paul knows nothing good dwells in his flesh based on the contradiction between what he desires to do and what he actually does. He wills to do good but is unable.
3. Paul's doing of evil is not because of his own actions, but because of indwelling sin. The Law is unable to eliminate this indwelling evil or produce behavior keeping with the Law. Paul portrays the hopeless situation of humanity under the Law and without the Spirit.
This document provides an overview and questions for a lesson on "Learning and Living the God-centered life" based on key doctrines from Romans such as justification, regeneration, and resurrection. It discusses how Romans transitions from explaining that all men are under sin to outlining salvation through justification by faith in Christ. Key points made include that doctrine must precede application, believing correctly comes before behaving correctly, and the imperatives in Romans 6 exhort believers to live consistently with their new identity and freedom in Christ.
The document provides an overview of a church lesson on practical Christian living based on doctrines like justification, regeneration, and resurrection. It poses a series of questions and outlines Romans 6, noting that it divides into two sections about being a new person in Christ and being freed from sin and enslaved to righteousness. The questions explore how Paul writes Romans and why he needed to write chapter 6, to address those who take grace too far and think they can sin freely, and those focused on works of the law. Key terms in Romans 6 like "died to sin" are explained to refer to Christians passing from Adam's realm of sin and death into Christ's realm of righteousness and life.
In Romans chapter 8 the apostle Paul talks about freedom from the sin within. This verse by verse commentary of Romans chapter 8 is being presented at Fellowship Bible Church, 2827 CR 220 Middleburg FL Sunday mornings beginning at 9:30 AM
“Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Ephesians 6:11,12)
Being the Christian you say you have become_Part 3BertBrim
The document discusses Romans chapter 6 which addresses being slaves to sin versus being slaves to righteousness. It provides an overview and breakdown of the key sections and concepts. These include being dead to sin and alive to Christ, and that believers have been set free from sin to become slaves of righteousness rather than remaining slaves of sin. The document also offers several observations and principles for further study around important terms and concepts in the chapter.
The document is a critique of a video posted by Dave Bever on Facebook regarding the Orlando nightclub shooting. The critique argues that Dave Bever does not use scripture to support his arguments, contradicts biblical teachings on several points, and promotes a view of God that is not consistent with what is described in the Bible. The critique provides multiple Bible verses to support its position that God is portrayed in scripture as judging sin and enemies of God, rather than being a universally loving and non-judgmental deity.
Sin is defined as the transgression of God's divine law and rebellion against Him. The Ten Commandments outline God's moral standards, which include having no other gods, not making idols, honoring the Sabbath, honoring parents, and prohibitions against murder, adultery, stealing, lying, and coveting. All people sin and fall short of God's standards, but redemption is possible through faith in Jesus Christ, who paid the debt for sins. On judgment day, people will be judged according to God's rules.
This document provides an overview and questions for a lesson on "Learning and Living the God-centered life" based on key doctrines from Romans such as justification, regeneration, and resurrection. It discusses how Romans transitions from explaining that all men are under sin to outlining salvation through justification by faith in Christ. Key points made include that doctrine must precede application, believing correctly comes before behaving correctly, and the imperatives in Romans 6 exhort believers to live consistently with their new identity and freedom in Christ.
The document provides an overview of a church lesson on practical Christian living based on doctrines like justification, regeneration, and resurrection. It poses a series of questions and outlines Romans 6, noting that it divides into two sections about being a new person in Christ and being freed from sin and enslaved to righteousness. The questions explore how Paul writes Romans and why he needed to write chapter 6, to address those who take grace too far and think they can sin freely, and those focused on works of the law. Key terms in Romans 6 like "died to sin" are explained to refer to Christians passing from Adam's realm of sin and death into Christ's realm of righteousness and life.
In Romans chapter 8 the apostle Paul talks about freedom from the sin within. This verse by verse commentary of Romans chapter 8 is being presented at Fellowship Bible Church, 2827 CR 220 Middleburg FL Sunday mornings beginning at 9:30 AM
“Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” (Ephesians 6:11,12)
Being the Christian you say you have become_Part 3BertBrim
The document discusses Romans chapter 6 which addresses being slaves to sin versus being slaves to righteousness. It provides an overview and breakdown of the key sections and concepts. These include being dead to sin and alive to Christ, and that believers have been set free from sin to become slaves of righteousness rather than remaining slaves of sin. The document also offers several observations and principles for further study around important terms and concepts in the chapter.
The document is a critique of a video posted by Dave Bever on Facebook regarding the Orlando nightclub shooting. The critique argues that Dave Bever does not use scripture to support his arguments, contradicts biblical teachings on several points, and promotes a view of God that is not consistent with what is described in the Bible. The critique provides multiple Bible verses to support its position that God is portrayed in scripture as judging sin and enemies of God, rather than being a universally loving and non-judgmental deity.
Sin is defined as the transgression of God's divine law and rebellion against Him. The Ten Commandments outline God's moral standards, which include having no other gods, not making idols, honoring the Sabbath, honoring parents, and prohibitions against murder, adultery, stealing, lying, and coveting. All people sin and fall short of God's standards, but redemption is possible through faith in Jesus Christ, who paid the debt for sins. On judgment day, people will be judged according to God's rules.
Sbs Class February 15 2009 (Romans 6 Part2)BertBrim
We as a class are going through three categories of the Bible:
Preparation of the Heart
Explanation to the Head
Application for the Feet
These last few teaching messages are related to Romans 6 called "Being who you are in Christ"
Be Who You Are In Christ (Summary) - Romans 6BertBrim
The document provides a summary of key points from Romans chapter 6. It discusses Paul's writing style of asking questions and providing answers and explanations. It notes that Paul presents doctrinal truths before applying them. The document also analyzes several key phrases and concepts from Romans 6, including what it means to "die to sin" and the word picture of baptism representing union with Christ. It lists the four imperatives Paul gives regarding how believers should live in light of being dead to sin.
There are basically six forms or types of prayer. They all have specific ways they address needs, which means contrary to popular belief, God has set rules or if that word offends ones sensibilities, let’s say, guidelines to communicating with Him, ways of making these prayers function more effectively.
Vintage the romansexpedition_ch7_3.8.15Deacon Godsey
The document discusses Paul's letter to the Romans 7, presenting three options for interpreting it:
1) It is a muddled rambling without a clear point
2) It provides profound autobiographical insight into the human condition
3) Paul is trying to accomplish two things at once: describe Israel's situation under the law and show how similar the world's situation is due to sin.
The document then presents several passages from Romans 7 to explore these interpretations before concluding with suggestions for "soul training" through embracing silence, rest, and sleep.
Bible Study: What if your wrong about eternity?katch
This document provides a Bible study lesson on the relationship between God and man. It discusses how God created man to obey Him but man sinned by disobeying God's command. As a result, man is sinful and separated from God. However, the lesson also explains that the Bible provides the means for man to be saved from sin through having faith in Jesus Christ.
CHRISTIAN SUPERNATURAL TEACHINGS, BIBLE CLASS LESSONS, GOSPELS BY LEADER OLUMBA OLUMBA OBU, THE SUPERNATURAL TEACHER AND SOLE SPIRITUAL HEAD, BROTHERHOOD OF THE CROSS AND STAR
Jehovah's Witnesses and Mormons are not considered true Christians based on their beliefs about Jesus and God. Jehovah's Witnesses believe Jesus was created and not God himself, contradicting the Bible which says Jesus is God manifested in the flesh. Mormons believe humans can become gods like Jesus, but the Bible says there is only one God and nothing created can become God. Key verses used by JWs to argue Jesus is not God are taken out of context and contradicted by other verses, showing Jesus as the creator and sustainer of all things, proving his divinity.
1. Moses spoke to the heads of the Israelite tribes about rules concerning vows. Vows were solemn promises that people made to dedicate something to God or abstain from something.
2. The main rule was that if a person makes a vow to God, they must fulfill it and not break their word. However, some exceptions applied for daughters and wives.
3. If a daughter living with her father made a vow, he could void it. If a married woman made a vow, her husband could void it. But a widow or divorced woman's vow was binding.
The protestants of 1529 grounded their teachings on the fact that anything that didn't agree with scripture it was their task to reject it. This presentation looks at two contrasting views. One advanced by the Catholic church and the other view advance by Seventh-day Adventists. We then compare these views with scripture.
The document discusses six reasons why God may choose not to answer prayers according to His will: 1) selfish motives, 2) turning away from Scripture, 3) unforgiving hearts, 4) family discord, 5) unconfessed sin, and 6) doubt. It notes that Christians should examine their motives and lives to identify any hindrances to prayer being answered according to God's will and character.
This document is a sermon given by Pastor Steven J. Cole on September 16, 2007 based on Ephesians 1:18-19. In the sermon, Pastor Cole makes three main points:
1) God wants believers to know the hope of His calling, which is the certainty of increasing blessing and joy in Christ, beginning now and lasting eternally.
2) God wants believers to know the riches of the glory of His inheritance in the saints, which refers to believers being God's special possession who will share in Christ's glory for all eternity.
3) God wants believers to know the surpassing greatness of His power toward them, which was demonstrated powerfully in raising Jesus from
1) When claiming God's promises, we must carefully understand what the promises say without assumptions. God will meet our needs, not wants.
2) We must consider the context and premise of the promise. Philippians 4:19 refers to God meeting the Philippians' needs after they generously supported Paul's ministry.
3) To claim a promise requires practical faith that God created the universe and can do anything, but will provide according to His plans and purposes.
Dec 14-21-08 The Mind And Love Of ChristRick Peterson
Our little Church is using a Chronological Bible Reading Schedule by Skip Andrews. It can be found here: http://www.churchofchristduluthga.org
Each Sunday a lesson is given from some of that week's reading. This lesson covers Dec 14-21
This document provides a summary and analysis of Romans 3:1-8. It begins by giving context about Romans 2 and how Paul has argued that both Jews and Gentiles are sinners in need of God's righteousness. Some may object that this calls God's faithfulness into question. Paul responds that even if some or all Jews are unbelieving, God remains faithful. He cites Psalm 51 to support that God's judgment of sinful people vindicates his righteousness. However, some argue that if God's judgment magnifies his righteousness, then he would be unjust to condemn sinners. Paul rejects this argument as sophistry and word games. Those who play games with God's word and try to deny apparent contradictions will face
When we pray for others, we tend to pray the same thing for them over and over again believing this is an acceptable way to pray. However, when praying for others it will fall into one of two categories, and based on the reason you decide to stop praying for a person it may matter to God.
You should pray for a person once for any given circumstance, not the same circumstance over and over. If you stop praying for them because of un-forgiveness, thats another matter.
This document discusses perspectives on prayer, particularly regarding perceived enemies. It argues that the only prayer Christians should pray for unbelievers, even if perceived as enemies, is for their salvation. Negative prayers for enemies risk being answered by the real enemy, Satan, rather than God. The document also discusses how believers should view and respond to the actions of perceived enemies based on scripture. Christians are instructed to act in love towards all and allow God to enact vengeance as he sees fit, while resisting the real enemy, Satan.
The document discusses Jesus being called "The Word of God" based on a verse from Revelation. It provides commentary from multiple sources on what this name means. The key points are:
1) "The Word of God" refers to Jesus as the perfect revelation of God to humanity and the means through which God communicates and makes himself known.
2) It connects Jesus to the concept of the "Logos" or "Word" discussed in the Gospel of John, identifying him as the divine Word or self-expression of God.
3) The name signifies Jesus' deity, pre-existence, and role as the creator along with his identity as the fulfillment of God's promises in scripture.
Romans 4, Righteousness; Justifies Ungodly; Is Believing A Work; OT Righteous...Valley Bible Fellowship
Romans chapter 4, The Righteousness Chapter; He Justifies The Ungodly; Is Believing A Work?; OT Righteousness?; Assurance hupostasis; Prerequisites For Salvation; Heirs are OSAS; Our Assurance; Who Gives Life?; Who Raised Jesus?
Warning Signs are put up for a reason. A simple look at this passage may challenge what you believe. If your belief doesn't line up with God's word then change your belief. Sermon audio available at http://edthepastor.podbean.com/e/a-word-of-warning-hebrews-61-12/?token=027ea89505cc7a94d8f95b9dbc37228f
Verse by verse slide presentation, presented as a PowerPoint presentation at Fellowship Bible Church Adult education class held each Sunday morning at 9:30 AM. The next class will discuss Romans chapter 7, the law, sin, and salvation.
This document summarizes Paul's letter to the Romans chapter 7, which discusses the place of the law in a believer's life. It addresses 4 key questions: 1) Don't laws only apply to living people? The law no longer applies to believers who have died with Christ. 2) Is the law sin? No, the law reveals sin but is not the cause of sin. 3) Is the law death? The law shows believers their sinful nature but does not overcome it. 4) Who will deliver me from sin? Only Christ through the Holy Spirit can overcome sin and transform believers to be like him. The document reviews these concepts in detail through explanations of key verses.
The document provides an overview and analysis of Romans chapter 4, which discusses salvation by faith alone as exemplified through Abraham. It makes three key points:
1) Paul uses Abraham as an example from the Old Testament to show that salvation has always been through faith, not works, and that Abraham was justified by faith before the law was given.
2) Salvation has always been a gift of God's grace, not something earned through human works or lawkeeping. This applies equally to both Jews and Gentiles.
3) The law reveals sin but cannot save or impart righteousness. It is through faith in Christ, not works of the law, that people are freed from condemnation and justified.
Sbs Class February 15 2009 (Romans 6 Part2)BertBrim
We as a class are going through three categories of the Bible:
Preparation of the Heart
Explanation to the Head
Application for the Feet
These last few teaching messages are related to Romans 6 called "Being who you are in Christ"
Be Who You Are In Christ (Summary) - Romans 6BertBrim
The document provides a summary of key points from Romans chapter 6. It discusses Paul's writing style of asking questions and providing answers and explanations. It notes that Paul presents doctrinal truths before applying them. The document also analyzes several key phrases and concepts from Romans 6, including what it means to "die to sin" and the word picture of baptism representing union with Christ. It lists the four imperatives Paul gives regarding how believers should live in light of being dead to sin.
There are basically six forms or types of prayer. They all have specific ways they address needs, which means contrary to popular belief, God has set rules or if that word offends ones sensibilities, let’s say, guidelines to communicating with Him, ways of making these prayers function more effectively.
Vintage the romansexpedition_ch7_3.8.15Deacon Godsey
The document discusses Paul's letter to the Romans 7, presenting three options for interpreting it:
1) It is a muddled rambling without a clear point
2) It provides profound autobiographical insight into the human condition
3) Paul is trying to accomplish two things at once: describe Israel's situation under the law and show how similar the world's situation is due to sin.
The document then presents several passages from Romans 7 to explore these interpretations before concluding with suggestions for "soul training" through embracing silence, rest, and sleep.
Bible Study: What if your wrong about eternity?katch
This document provides a Bible study lesson on the relationship between God and man. It discusses how God created man to obey Him but man sinned by disobeying God's command. As a result, man is sinful and separated from God. However, the lesson also explains that the Bible provides the means for man to be saved from sin through having faith in Jesus Christ.
CHRISTIAN SUPERNATURAL TEACHINGS, BIBLE CLASS LESSONS, GOSPELS BY LEADER OLUMBA OLUMBA OBU, THE SUPERNATURAL TEACHER AND SOLE SPIRITUAL HEAD, BROTHERHOOD OF THE CROSS AND STAR
Jehovah's Witnesses and Mormons are not considered true Christians based on their beliefs about Jesus and God. Jehovah's Witnesses believe Jesus was created and not God himself, contradicting the Bible which says Jesus is God manifested in the flesh. Mormons believe humans can become gods like Jesus, but the Bible says there is only one God and nothing created can become God. Key verses used by JWs to argue Jesus is not God are taken out of context and contradicted by other verses, showing Jesus as the creator and sustainer of all things, proving his divinity.
1. Moses spoke to the heads of the Israelite tribes about rules concerning vows. Vows were solemn promises that people made to dedicate something to God or abstain from something.
2. The main rule was that if a person makes a vow to God, they must fulfill it and not break their word. However, some exceptions applied for daughters and wives.
3. If a daughter living with her father made a vow, he could void it. If a married woman made a vow, her husband could void it. But a widow or divorced woman's vow was binding.
The protestants of 1529 grounded their teachings on the fact that anything that didn't agree with scripture it was their task to reject it. This presentation looks at two contrasting views. One advanced by the Catholic church and the other view advance by Seventh-day Adventists. We then compare these views with scripture.
The document discusses six reasons why God may choose not to answer prayers according to His will: 1) selfish motives, 2) turning away from Scripture, 3) unforgiving hearts, 4) family discord, 5) unconfessed sin, and 6) doubt. It notes that Christians should examine their motives and lives to identify any hindrances to prayer being answered according to God's will and character.
This document is a sermon given by Pastor Steven J. Cole on September 16, 2007 based on Ephesians 1:18-19. In the sermon, Pastor Cole makes three main points:
1) God wants believers to know the hope of His calling, which is the certainty of increasing blessing and joy in Christ, beginning now and lasting eternally.
2) God wants believers to know the riches of the glory of His inheritance in the saints, which refers to believers being God's special possession who will share in Christ's glory for all eternity.
3) God wants believers to know the surpassing greatness of His power toward them, which was demonstrated powerfully in raising Jesus from
1) When claiming God's promises, we must carefully understand what the promises say without assumptions. God will meet our needs, not wants.
2) We must consider the context and premise of the promise. Philippians 4:19 refers to God meeting the Philippians' needs after they generously supported Paul's ministry.
3) To claim a promise requires practical faith that God created the universe and can do anything, but will provide according to His plans and purposes.
Dec 14-21-08 The Mind And Love Of ChristRick Peterson
Our little Church is using a Chronological Bible Reading Schedule by Skip Andrews. It can be found here: http://www.churchofchristduluthga.org
Each Sunday a lesson is given from some of that week's reading. This lesson covers Dec 14-21
This document provides a summary and analysis of Romans 3:1-8. It begins by giving context about Romans 2 and how Paul has argued that both Jews and Gentiles are sinners in need of God's righteousness. Some may object that this calls God's faithfulness into question. Paul responds that even if some or all Jews are unbelieving, God remains faithful. He cites Psalm 51 to support that God's judgment of sinful people vindicates his righteousness. However, some argue that if God's judgment magnifies his righteousness, then he would be unjust to condemn sinners. Paul rejects this argument as sophistry and word games. Those who play games with God's word and try to deny apparent contradictions will face
When we pray for others, we tend to pray the same thing for them over and over again believing this is an acceptable way to pray. However, when praying for others it will fall into one of two categories, and based on the reason you decide to stop praying for a person it may matter to God.
You should pray for a person once for any given circumstance, not the same circumstance over and over. If you stop praying for them because of un-forgiveness, thats another matter.
This document discusses perspectives on prayer, particularly regarding perceived enemies. It argues that the only prayer Christians should pray for unbelievers, even if perceived as enemies, is for their salvation. Negative prayers for enemies risk being answered by the real enemy, Satan, rather than God. The document also discusses how believers should view and respond to the actions of perceived enemies based on scripture. Christians are instructed to act in love towards all and allow God to enact vengeance as he sees fit, while resisting the real enemy, Satan.
The document discusses Jesus being called "The Word of God" based on a verse from Revelation. It provides commentary from multiple sources on what this name means. The key points are:
1) "The Word of God" refers to Jesus as the perfect revelation of God to humanity and the means through which God communicates and makes himself known.
2) It connects Jesus to the concept of the "Logos" or "Word" discussed in the Gospel of John, identifying him as the divine Word or self-expression of God.
3) The name signifies Jesus' deity, pre-existence, and role as the creator along with his identity as the fulfillment of God's promises in scripture.
Romans 4, Righteousness; Justifies Ungodly; Is Believing A Work; OT Righteous...Valley Bible Fellowship
Romans chapter 4, The Righteousness Chapter; He Justifies The Ungodly; Is Believing A Work?; OT Righteousness?; Assurance hupostasis; Prerequisites For Salvation; Heirs are OSAS; Our Assurance; Who Gives Life?; Who Raised Jesus?
Warning Signs are put up for a reason. A simple look at this passage may challenge what you believe. If your belief doesn't line up with God's word then change your belief. Sermon audio available at http://edthepastor.podbean.com/e/a-word-of-warning-hebrews-61-12/?token=027ea89505cc7a94d8f95b9dbc37228f
Verse by verse slide presentation, presented as a PowerPoint presentation at Fellowship Bible Church Adult education class held each Sunday morning at 9:30 AM. The next class will discuss Romans chapter 7, the law, sin, and salvation.
This document summarizes Paul's letter to the Romans chapter 7, which discusses the place of the law in a believer's life. It addresses 4 key questions: 1) Don't laws only apply to living people? The law no longer applies to believers who have died with Christ. 2) Is the law sin? No, the law reveals sin but is not the cause of sin. 3) Is the law death? The law shows believers their sinful nature but does not overcome it. 4) Who will deliver me from sin? Only Christ through the Holy Spirit can overcome sin and transform believers to be like him. The document reviews these concepts in detail through explanations of key verses.
The document provides an overview and analysis of Romans chapter 4, which discusses salvation by faith alone as exemplified through Abraham. It makes three key points:
1) Paul uses Abraham as an example from the Old Testament to show that salvation has always been through faith, not works, and that Abraham was justified by faith before the law was given.
2) Salvation has always been a gift of God's grace, not something earned through human works or lawkeeping. This applies equally to both Jews and Gentiles.
3) The law reveals sin but cannot save or impart righteousness. It is through faith in Christ, not works of the law, that people are freed from condemnation and justified.
Paul addresses the question of why Christians should not continue sinning if works do not save. He explains that through faith in Jesus, believers have died to sin and been freed from its mastery. While sin remains a struggle, believers are no longer slaves to sin but can choose to serve righteousness. Paul uses stark contrasts to show it is either serving sin or righteousness, with no middle ground. True faith involves obedience to doctrinal teaching and makes possible victory over sin through Jesus, who provides freedom and eternal life for His servants.
The document discusses how Christians cannot live the Christian life on their own and must rely on the Holy Spirit for empowerment. It explains that Jesus Christ lives in believers through the Holy Spirit, who empowers them to resist sin and live righteously for God's glory. The passage from Romans 8 discusses how the Holy Spirit brings pardon and power to those who are justified and freed from condemnation and death. Believers struggle with sin but find deliverance through the indwelling of the Holy Spirit.
- Paul confronted Peter in Antioch for no longer eating with Gentile Christians, implying they were second-rate unless circumcised.
- In this lesson, they will study what Paul likely said to Peter on that occasion, introducing key terms like justification, righteousness, works of law, belief, and faith.
- Paul means that justification is a legal term where one is declared innocent/righteous. For justification, it is not about our obedience to the law but having Christ's perfect faithfulness/righteousness credited to us through faith alone.
The document summarizes chapters 6 and 7 of the book of Romans. It discusses key themes in each chapter, including the believer's relationship to sin and the law. In chapter 6, believers are said to have died to sin and are free from its dominion. In chapter 7, believers are said to have died to the law and are free from its dominion as well. The document uses an analogy of marriage to illustrate how believers were previously "married" to sin and the law but through Christ's death are now "married" to Him to bear spiritual fruit for God.
Romans chapter five dealing with Faith Triumphs in Times of Trouble . 1-5 Christ in Our Place ……………………… 6-11
Death in Adam is Life in Christ ………12-21
This and other slides of this nature are presented in an open forum style Sunday school class at Fellowship Bible Church each Sunday morning from 9:30 to 10:30. All are welcomed no church membership required.
The document discusses the conflict between the flesh and spirit that Christians experience. It explains that the new birth deals with sins but we still need deliverance from our sinful nature. Romans 7 describes Paul's experience of this inner conflict. The components of the flesh are sin and self/the old man. No human effort can change the flesh, which is strongly inclined toward sin. God's purpose is to destroy the flesh. We died with Christ to sin through baptism, and can know, reckon, and yield to the truth that our old sinful nature was crucified, to experience victory over the flesh through faith in God's provision.
The document discusses the relationship between God's promise to Abraham and the law given later to Moses and Israel. It argues that the law was not intended to replace or nullify God's promise of salvation by faith. While the law was important for revealing humanity's sinfulness and need for salvation, it was the promise to Abraham, made directly by God, that established salvation coming through grace by faith rather than works. The giving of the law demonstrated God's high moral standards and drew the Israelites back to Him after they had forgotten Him during their time in Egypt.
Paul contrasts life before salvation in Christ with life after. He describes life before as one of spiritual death, living according to sinful human nature and the ruler of this world. All people, including Paul, were by nature objects of God's wrath. But God, in his mercy and great love, made believers alive with Christ through grace. He raised them up with Christ and seated them with him in the heavenly realms. Believers are saved not by works but by God's grace through faith, and have been created for good works.
This is a study of Jesus being our new marriage partner. We died to the law who was our first partner and then were free to take a new partner and that was Jesus who set us free from the law. He becomes our second marriage.
This document provides an overview and analysis of Romans 6:11-13, which contains four imperatives for Christians. It discusses:
1) Not allowing sin to reign in one's mortal body and stopping the presentation of body parts to sin for unrighteous acts.
2) Positively presenting one's whole self and body parts to God for righteous service as those made alive in Christ.
3) The need to eliminate sin's negative control before accentuating the positive dedication of oneself to God's service and righteousness.
Paul is explaining the difference between being under the law versus being under grace through Christ. He uses the analogy of marriage - that believers were once "married" to the law but now through Christ's sacrifice are free to be "married" to grace. Being under the law showed Paul his sinfulness but provided no hope of salvation, while being united to the resurrected Christ through faith provides forgiveness and the ability to live a spiritual life empowered by the Holy Spirit rather than enslaved to sin. Paul describes an ongoing inner struggle between desire to do good and doing evil, which can only be overcome by relying on Christ for victory.
The document summarizes a lesson about the relationship between Jesus, the law, and salvation. It discusses how the law defines sin but cannot save or forgive sin. It explains that believers are no longer condemned by the law because, through faith in Jesus, their old sinful selves have died and they now belong to Christ. While the law still defines right and wrong, believers are covered by Christ's righteousness rather than condemned for breaking the law. Obedience to the law cannot achieve salvation, which is only possible through Jesus' death in our place.
This document discusses the biblical concept of justification. It provides 7 observations about justification:
1. Justification is based solely on the blood of Jesus, not any righteousness within the person.
2. Justification means God declares a person righteous, rather than making them righteous.
3. Justification is complete - a person is either 100% justified or condemned, there is no grading on a scale.
4. Justification is more than a pardon since it requires the penalty of sin to be paid.
5. Justification has both a positive and negative element - sins are forgiven and righteousness is credited.
6. Justification occurs once for all time, not something that must be regained.
7
The document provides an overview and analysis of Romans 6:11-13. It summarizes the four commands that Paul gives: 1) Consider yourselves dead to sin but alive to God; 2) Do not let sin reign in your body; 3) Do not present your body to sin; 4) Present yourselves and your body to God as instruments of righteousness. It examines key words and concepts, emphasizing that Christians must first eliminate sin's power before focusing on righteousness, and must continually rely on their new divine nature rather than their own strength.
The document discusses Paul's message in Romans 14 about not judging others on disputable matters like dietary practices. Paul says some Christians were "weak in faith" and only ate vegetables out of concern for eating meat sacrificed to idols, while others ate all foods without concern. Paul tells Christians not to look down on each other or condemn each other over these nonessential issues. The key principle is that Christians should accept one another without passing judgment on disputable matters, and focus instead on righteousness, peace and joy in their faith.
This document provides a summary of Romans 7, which discusses the transition from obeying the law to living under grace through faith in Jesus Christ. It explains that some early Christians, including converted Jews, believed it was necessary to strictly observe the moral and ceremonial law to be saved. Paul wanted to prevent gentiles from accepting this idea of salvation by works of the law. He illustrates that just as a woman is freed from the law binding her to her husband when he dies, believers are freed from condemnation and sin's control when they die with Christ to their old sinful nature. Through faith in Christ's sacrifice, believers can now serve God from a place of freedom and love, not fear or obligation to the law. The law reveals
1. 1
The Conflict With Sin Under the Law
Romans 7:14-20
Interpretive Translation
14 For we know that the Law is sourced in the Spirit, but I am living in
conjunction with fallen humanity, sold as a slave under vile evil. 15 For I am perplexed
by and disapprove of that which I do. For what I do not want to do, this I practice, but I
do that which I hate. 16 But if I do that which I do not want, I agree that Law is good.
17 Now I am no longer the one doing it, but sin which dwells in me – as an objective evil
that is very much part of who I am.
18 For I know that nothing good dwells in me, that is in the entirety of my fallen
humanity. For the willing is present in me, but the ability to accomplish what is good is
not. 19 For I do not do the good that I want, but I practice the very evil I do not want to
do. 20 Again, if I am doing what I do not want to do, I am not working alone, but sin that
indwells and lives within me.
Exegetical Central Idea
The conclusion about the Law that can be seen in Paul’s representative experience is that
the Law is not capable of saving or producing behavior in keeping with the Law.
Exegetical Sentence Outline
1. Paul’s reason sin usurped the Law and produced death in him (and Jews
generally) was that he was fleshly and sold under sin (7:14).
a. The explanation of what Paul and his readers collectively agreed upon was
that the Law is spiritual (7:14a).
b. The position and status of Paul’s pre-conversion existence under the Law was
that he was fleshly (7:14b).
c. The reason Paul considered himself fleshly was because he was enslaved and
forced to obey sin (7:14c).
2. Paul’s experience under the Law was the inability to do the good that he desired
in contrast with the ability to do the evil that he did not desire (7:15-17).
a. The reason Paul disapproved of his actions is because he did not do what he
desired rather he did what he hated (7:15).
b. Paul acknowledges that though he is not practicing what he desires he still
believes the Law is good (7:16).
c. The reason Paul behaved this way was the fact that he was inhabited with
indwelling sin (7:17).
2. 2
3. The reason Paul knows nothing good dwells in his flesh is because of
contradiction between what he desires to do and that which he actually does
(7:18-20).
a. The content of what Paul knows is that nothing good dwells in his flesh
(7:18ab).
b. Paul contrasts the desire to do well with the inability to do so under the Law
(7:18cd).
c. The condition of Paul’s existence is that he does not do the good that he
desires to do, and rather practices evil (7:19).
d. The reason Paul is doing that which he does not want to, is because of
indwelling sin (7:20).
Commentary
Introduction
Paul begins this chapter with a metaphor depicting the relationship of a wife in
relationship with her husband in correlation to the believer’s relationship to the Law. The
meaning is such that by means of Christ’s death (and ours with him; 6:6) the believer has
died to the Law (and thus freed from the Law) in the same way that a wife is freed from
obligations to her husband when he dies (7:1-4). Paul continues to teach that sin used the
(good) Law as a means of growing and exerting its own dominion (7:5). However, now
the believer is freed from the law so that he or she is able to serve in the newness of the
Spirit (7:6). Paul continues to teach that sin hijacked the Law, as it were, and produced
death (7:7-13). In the passage now under consideration Paul explains the lifestyle sin
produces when one is under the Law.
Sin Usurped the Law (14)
14. Paul begins this passage with a postpositive explanatory γὰρ to unpack what
he has just said the verse before concerning sin’s misuse of the Law. The preferred
reading for this first sentence is Οἴδαµεν, and is translated ‘we’ know (See Appendix 1).
The significance lies in the fact that there is a slight rhetorical nuance that allows Paul to
3. 3
bring his readers ‘in’ so to speak, at a point of unity. This ‘we know’ initiates a contrast
that he will set up throughout our passage. What do ‘we know?’
We know that the Law is sourced in the Spirit of God. In other words, the Law is
not the problem since it is from God (cf. 7:13; 2 Pet 1:21). Paul declares the problem is,
ἐγὼ δὲ σάρκινός εἰµι, ‘I am fleshly (i.e. fallen, morally depraved). It is noteworthy that in
this passage Paul shifts from mostly aorist tense uses of the verb in the first person
singular to first person present tense ἐγὼ...εἰµι. I do not believe that this change to the
present tense gives Paul’s current (at the time of writing the letter) experience, but views
this present tense as ‘customary’ thus allowing Paul to speak on behalf of corporate Israel
under the Law with an autobiographical notion as one who likewise lived (though
formerly) under the Law (Wallace, 520; See Appendix 6).
Beyond the fact that Paul speaks as one who is morally inept, he continues with
much stronger language, πεπραµένος ὑπὸ τὴν ἁµαρτίαν, sold under sin. This phrase
communicates that ἐγὼ has been sold as a slave to vile evil (See Appendix 4). This
overtly communicates where the fault lies. Again, the issue is not with the Law, but with
the horrible state of being ruled by sin. Next, Paul describes his inability to do good.
Inability for Good (15-17)
15. Here Paul utilizes an explanatory γὰρ to communicate what is meant when he
says, ‘I am sold under sin.’ In a state of perplexity and disapproval, he tells his readers
that he does not practice what he desires to do, but instead he does what he hates. There
are three action verbs that Paul utilizes in this verse to explain his current condition:
κατεργάζοµαι, πράσσω, ποιῶ. A slight nuance can be drawn from the verb πράσσω, that
4. 4
in the New Testament it is never used in reference to God, and is consistently used of that
which is not viewed with regard (BDAG, 860; Cranfield, 358).
It is important to make clear that Paul is speaking concerning his experience
under the Law. It is precisely the fact that he is now a regenerate Christian, that Paul is
able to look back with such clarity and communicate with such precision his experience
of not doing what he desired to do as a Jew (Moo, 482). As a Jew (and a Pharisee!) Paul
wanted nothing more than to keep the Law, and in some sense he did just that (cf. Phil
3:6). Yet as he currently writes as a regenerate Christian, he realizes that sin actually
usurped the Law and produced all sorts of evil within (7:8).
Though I communicate that Paul speaks of this war as one under the Law, it is not
to be understood as exclusive to Jews. Anyone who lives with the mindset that he or she
is under the Law, may likewise experience this existential battle (Wallace, 532).
However, only those ‘sold under sin’ truly are in the war. In sum, the battle ‘Paul
describes here is indicative of a slavery to the power of sin (14) that is not typical, not
even possible, for the Christian’ (Moo, 483).
16. Paul continues by explaining that even though ἐγὼ is continually doing that
which he does not desire, he agrees with (σύµφηµι; i.e. testifies through personal
experience) that the Law is good (BDAG, 960). Although some interpreters believe that
this agreement with the Law is evidence for ἐγὼ referring to Christian experience and
thus further dichotomizes the believer (Cranfield, 360), it is best understood as Paul
(under the Law) having a problem with sin, not the Law (Moo, 484). To make clear, a
Jew living under the Law viewed the Law with highest regard. Though Paul depicts the
inability of those ‘sold under sin’ to obey the Law, the Jew would always believe that the
5. 5
Law is still good in and of itself. In fact, it is this great love for the Law that Paul
addresses. Though the Law is good and holy (7:12), it is not able to save or sanctify.
In fact, the Law came in ‘so that’ sin might increase (5:20). The Law, in some
sense, was meant to frustrate the Jew. Thus, the Law would serve to expose sin, and thus
point the Jew to Messiah (cf. Gal 3:24). Paul intends to build a case for his readers to
show them that sin abuses the Law, and therefore there is great need to be freed from the
Law (7:1-4), in order that they might serve in the newness of the Spirit (7:6).
17. What are we to make of this continual doing of that which is evil? We are to
further realize the depth of depravity under the Law and sin. He begins this verse with a
logical contrast conjunction νυνὶ δὲ οὐκέτι (Wallace, 671; Cranfield, 360). This phrase
states that ἐγὼ no longer is the one practicing evil, but rather ἡ οἰκοῦσα ἐν ἐµοὶ ἁµαρτία,
‘sin that lives in me.’ If one understands this passage to speak in reference to the
Christian, this phrase could be understood as communicating ‘Already but also the Not
yet’ of the believer (Dunn, 390). Although Dunn does not teach that the believer is
bifurcated, he communicates that this phrase shows that ἐγὼ is the one who does the very
evil that ἐγὼ hates (Dunn, 390). Thus the believer is not split into two parts, but rather is
fully operative as one ‘sold under sin’ and simultaneously the one who rejoices in the
Law of God (7:22; Dunn, 390).
A second view that sees this verse referring to the Christian posits that this
statement speaks to the extent in which sin, dwelling in the believer, dominates and takes
‘control over his life’ (Cranfield, 360). However, though I empathize with those who feel
sins’ temptation and thus conclude that this passage speaks to that end, I do not think that
the text permits such a reading.
6. 6
The phrase ἡ οἰκοῦσα ἐν ἐµοὶ ἁµαρτία communicates an active role and animates
sin in a way that moves beyond what Paul has just spoken concerning those in Christ
(Rom 6:2-11, 14, 33; See also Appendix 5). This phrase, in contrast with the indwelling
Spirit (8:11), shows that this evil force is not (only) a part of ἐγὼ but is an objective
dominating force – determined to have its way (Sanday & Headlam, 182). Thus, a better
understanding of this verse is to take it in light of Paul’s greater argument. Specifically,
the Law (though derived from God) is not capable of eliminating this indwelling evil. In
sum, Paul communicates the extent to which sin has usurped the Law and subsequently
brought about this despicable and confounding experience in the life of the ‘Jew under
the Law, as Paul once was’ (Moo, 485).
Conflict Within (18-20)
18. As is Paul’s custom in this passage, he begins with an explanatory γὰρ further
clarifying what he meant previously concerning indwelling sin (7:17). It is clear that he is
not separating ἐγὼ from responsibility for his behavior because he clarifies that ‘nothing
good dwells in me’ (emphasis added). He qualifies this statement even further when he
says, ‘τοῦτʼ ἔστιν ἐν τῇ σαρκί µου,’ that is in my flesh. Here, it is necessary to unpack the
meaning of σαρκί. Some take σαρκί to mean, ‘connected to this age’ (Dunn, 391). Thus
this applies to all humanity (including Christians), and carries with it the notion that there
is a great need to be delivered from this present age for redemption to be complete
(Dunn, 391). Others take this term to mean, ‘the lower self,’ that which ‘if not itself evil,
is too easily made the instrument of evil’ (Sanday & Headlam, 182). Though this is closer
to the meaning I prefer, it seems to create too harsh a dualism within the unregenerate,
rather than the depravity of the entire person. Still others take this phrase to have a
7. 7
‘simple material meaning’ (Moo, 486). Though Moo accurately concludes that there is a
conflict of interest (the major point in this verse) being depicted within ἐγὼ showing the
‘dividedness of Jews under the Law as a way of explaining how sincere respect for that
Law could be combined with failure to perform it,’ it seems there is a better
understanding of flesh (Moo, 486).
I believe the best way to understand this term in context phrase is to take this to
mean, ‘the whole fallen human nature as such,’ that is everything that makes up fallen
man (BDAG, 915; Cranfield, 361) Although, it should be noted that Cranfield would
apply this to the regenerate. This view seems to reconcile the fact that sin is all too much
a part of the fallen condition. Sin is not only a part of the unregenerate, rather sin is the
dominating ruler of his or her life.
Paul keeps in step with his portrayal of the inability of the Law to effect change,
by restating the conundrum that ἐγὼ finds himself in. He continues, τὸ γὰρ θέλειν
παράκειταί µοι, ‘the willing (to do the good) is present in me.’ It is possible that Paul
intentionally omits the Law in his restatement of the predicament of the ἐγὼ. If this was
intententional, it is an implicit way of communicating the common experience that lost
humanity experiences. Thus, Paul could have been echoing a Roman poet by the name of
Ovid whose statement was ‘widespread in the literature of the ancient world’ stating, ‘I
see the better way and I approve it; but I follow the worse’ (Metamorphoses 7:19-21).
19. In this verse Paul restates the content that he has previously given (7:15b),
further advancing his argument of the hopelessness of humanity under the Law and void
of the Spirit (8:2). The difference in this verse and verse 15 is that Paul makes explicit
8. 8
what it is that ἐγὼ desires over against what ἐγὼ does (Moo, 487). He makes clear that
ἐγὼ wants to do good, but in fact does the evil that he does not want to do.
20. To close out treatment of this passage, there is yet another summary of what
Paul has previously stated in 7:16-17. Paul continues his discourse of the helpless
situation of man. This author concludes that ἐγὼ is plausibly a part of the original
manuscript and helps eliminate a misconception that ‘I’ am not responsible for my
actions due to sin (See Appendix 2). He leaves out the second phrase in verse 16 that
references agreement that τῷ νόµῳ is good. It is assumed that Paul does this because he
turns to this very issue of the Law in the latter half of this chapter and into the next
(Dunn, 392).
Conclusion
In sum, Paul communicates that although the Law is good, it is unable to produce
salvation or sanctification in the life of the believer. Further, the Law usurped by sin
actually produces all sorts of evil. Jews (and Gentiles) who belong to Christ have been
freed from this inward torment (7:25a).
Applications
The Apostle Paul, quite persuasively, communicates the dire situation that
specifically the Jew under the Law, and by extension all unregenerate, are in. It is clear
that the Law is not to be understood as something that is evil. Instead, it is sin that is vile
and needs to be eradicated. The issue for Christians today is to understand that the ‘the
Mosaic law, and, hence, all law, is unable to deliver us from the power of sin; the
multiplication of rules and commands, so much a tendency in some Christian circles, will
be more likely to drive us deeper into frustration thatn to improve the quality of our walk
9. 9
with Christ’ (Moo, 476-77). This is very important for those who find themselves in the
Church. It is all too easy to revert to a law ‘mindset’ to try to get the behavioral result that
all Christians desire. This is to be avoided at all costs. With the raging, and indeed losing
war that this passage represents, we should be encouraged to fight the urge to say that this
is normal Christian experience. Though Christians may feel that this passage represents
their current experience, we must be reminded that we are not ‘sold under sin,’ but rather
have been freed from sin and are no longer in the flesh, but in the Spirit freed to serve the
living God (7:14; 6:7; 8:9).
Appendix 1, Textual Criticism for Romans 7:14
Οἴδαµεν
The text addressed for this critique is Romans 7:14. The question at hand is which
reading is most likely in the original manuscript: either the perfect active indicative first
person plural Οἴδαµεν (as found in NA28) or the perfect active indicative first person
singular οἶδα µεν (as found in Miniscule 33 and a few early church fathers).
External Evidence
Manuscripts in support of the plural reading Οἴδαµεν are, according to the textual
apparatus found in NA28, such the majority that there is no need to list them.
Manuscripts in support of the singular reading οἶδα µεν are: 33, and a few copyists along
with some early church Fathers (including Jerome; See Metzger, 454; Cranfield, 355).
The Miniscule listed in NA28, 33, dates from the 9th century as a Secondary Alexandrian
text-type. However, Jerome was much earlier dating late 4th century early 5th century.
The fact that the earliest text-type listed in NA28 is from the 9th century, and the fact that
this is the only manuscript listed contra the given reading, external evidence is in
overwhelming favor of the plural reading. Based on external evidence I give the first
person plural reading a grade of A+.
Internal Evidence
I believe it would haven been easy for a scribe to either incorrectly hear whether
Οἴδαµεν was one word, thus making it plural, or whether it was two words οἶδα µεν, thus
making it singular. Further, copyists could have easily confused the two, separating what
was meant to be together, or placing together what was meant to be separate.
Intrinsically, I believe that Paul would have preferred to use the first person plural
Οἴδαµεν as a tool of rhetoric, even though he does use the singular in v. 18. Here, he
initiates common ground and brings his readers into agreement with what he is saying as
10. 10
he declares, ‘we know that the law is spiritual’ (i.e. from God, good, Metzger, 454). He
has just proclaimed that sin has abused the law, and that sin is in fact dead apart from the
law (7:8). Thus, his readers might have begun to contemplate, ‘is Paul actually saying the
law is unspiritual (bad/evil)?’ Paul responds with an inclusive, ‘we know’ that the law is
spiritual (i.e. No! The law is not unspiritual). In fact, sin is the problem ‘I am unspiritual’
(7:14). Based on internal evidence I assign a grade of B.
Conclusion
In
sum,
I
believe
based
on
both
external
and
internal
evidence
that
the
original
reading
was
the
first
person
plural
Οἴδαµεν, ‘we know,’ and give an overall
grade of A. The external evidence was in overwhelming majority, while the internal
(though easily confused transcriptionally) likewise suggests the first person plural. Again,
the plural was needed for the flow of Paul’s argument and such content is commonly
introduced by Οἴδαµεν and follows ὅτι as is the case here (Metzger, 454; Cranfield, 355;
BDAG, 693).
Appendix 2, Textual Criticism for Romans 7:20
ἐγὼ
The
text
addressed
for
this
critique
is
Romans
7:20.
The
issue
addressed
is
whether
the
verse
under
consideration
contains
pronoun
ἐγὼ (bracketted in NA28) in
the original manuscript or if it was omitted (as found in multiple variants).
External Evidence
Manuscripts in support of including ἐγὼ are: ,א A, K, L, P, Ψ, 33, 81, 1175, 1505,
1739, 1881, Byz.
Manuscripts in support of omitting ἐγὼ are: B, C, D, F, G, 104, 1241, 1506, 2464 latt sa.
The earliest manuscripts in favor of including and omitting the pronoun are both from the
4th century and are Alexandrian text-type. Likewise, both sets of manuscripts are well
attested geographically surfacing again in Byzantine (9th century) and Western (6th
century) text-types respectively. Since this is the case, this author concludes that the
external evidence is tied.
Internal Evidence
Likewise the internal evidence is difficult to determine. It is possible that a scribe
might have ommitted the word through parablepsis (i.e. skipping over text inadvertantly)
or could have intentionally supplied the pronoun for emphasis to go along with ἐγὼ in the
second half of the sentence (Metzger, 455). Intrinsically, I believe that the evidence
likewise leans towards including ἐγὼ as this is a major theme Paul is communcating.
Though it is quite possible Paul did not include the first person personal pronoun, this
author believes it is probable Paul included the pronoun for the sake of emphasizing ‘I
am doing what I do not want.’ Thus, from an internal perspective I conclude the evidence
is in favor of including ἐγὼ for the purpose of clarifying the personal responsibility for
11. 11
sin over against the misunderstanding that could be taken from the second half of this
verse that sin (alone) is to be blamed. I posit a grade of B-.
Conclusion
In conclusion, I believe since the external evidence is tied, internal evidence must
be given greater weight. Thus, it is possible Paul did not include ἐγὼ in his original, but it
is believed more likely that ἐγὼ was included to guard against the misunderstanding that
sin (alone) is accountable for Paul’s actions. Based on all the available evidence this
author agrees with Metzger and the editors of NA28 that ἐγὼ should be included in the
text, yet left in brackets (Metzger, 455; NA28, 494). This shows the reader (without
having to check the textual apparatus) that the evidence could go either way, but shows
the slight favoring by keeping it in the main text. This conclusion could effect the
meaning in a significant way, if one misunderstands Paul to mean that ἐγὼ is not
responsible for his actions.
Appendix 3, Structural Layout
14 Οἴδαµεν γὰρ ὅτι ὁ νόµος πνευµατικός ἐστιν,
ἐγὼ δὲ σάρκινός εἰµι
πεπραµένος ὑπὸ τὴν ἁµαρτίαν.
15 ὃ γὰρ κατεργάζοµαι
οὐ γινώσκω·
οὐ γὰρ ὃ θέλω
τοῦτο πράσσω,
ἀλλʼ ὃ µισῶ
τοῦτο ποιῶ.
16 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ,
σύµφηµι τῷ νόµῳ ὅτι καλός.
17 νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζοµαι αὐτὸ
ἀλλʼ ἡ οἰκοῦσα ἐν ἐµοὶ ἁµαρτία.
18 Οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐµοί, ... ἀγαθόν·
12. 12
τοῦτʼ ἔστιν ἐν τῇ σαρκί µου,
τὸ γὰρ θέλειν παράκειταί µοι,
τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ·
19 οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν,
ἀλλʼ ὃ οὐ θέλω κακὸν
τοῦτο πράσσω.
20 εἰ δὲ ὃ οὐ θέλω
[ἐγὼ] τοῦτο ποιῶ,
οὐκέτι ἐγὼ κατεργάζοµαι αὐτὸ
ἀλλʼ ἡ οἰκοῦσα ἐν ἐµοὶ ἁµαρτία.
Appendix 4, Synchronic Word Study 1
Πιπράσκω (Rom 7:14)
I. LXX
1. The sense of the term is sold in a general sense, with a few instances
where it means in relationship to evil.
2. Examples for sold in general:
i. Land shall not be sold permanently (LXX SESB Lev
21:23; NASB Lev 21:23)
ii. Sold for (to pay for) his theft (LXX SESB 22:2; NASB
22:3)
3. Examples for sold to do outright evil in a figurative sense:
i. ‘There was none who sold himself to do what was evil
in the sight of the LORD like Ahab...he acted very
abominably in going after idols’ (LXX SESB 3 Km
20:25; ESV 1 Kgs 21:25-6)
ii. ‘And they (Israel and Judah) burned their sons and their
daughters as offerings and used divination and omens
and sold (passive voice) themselves to do evil in the
sight of the LORD’ (LXX SESB 4 Km 17:17; ESV 2
Kgs 17:17)
iii. ‘And they (renegades from Israel) removed the marks
of circumcision, and abandoned the holy covenant.
They joined with the Gentiles and sold (passive voice)
13. 13
themselves to do evil’ (LXX SESB 1 Macc 1:15;
NRSV 1 Macc 1:15)
Summary of LXX usage: The term generally means sold, or to sell,
in the common sense. When the term is used in a similar sense as
our passage, the term means sold (into sin)
II. Koine
1. The term mean sold in a general sense (MM, 513):
2. Examples for sold in general sense:
i. P Oxy Xiv. 1672 (A.D. 37-41) ‘We sold 32 choes to
some strangers’
ii. BGU IV. 107916
(A.D. 41) ‘I have sold my wares for a
talent’
III. New Testament
1. The term means sold in a general sense and (once) sold under sin/evil.
2. Examples for ‘to sell’ in a general sense found in Synoptics, John, and
Acts:
i. On finding a pearl of great price, went and sold (Matt
13:46)
ii. Why was this ointment not sold for three hundred
denarii (John 12:5)
iii. And they were selling their possessions and giving
(Acts 2:45)
iv. Since he could not pay, his master ordered him to be
sold (Matt 18:25)
3. Example for ‘sold under sin’ only in verse under consideration
i. In Rom 7:14, the only Pauline (and NT) usage of its
kind, the term means ‘sold under sin’ with the nuance
found in the above entries from the LXX.
Summary of NT usage: The NT usage generally carries the
basic meaning of something or someone sold for a price. In our
passage the term means ‘sold under sin.’
IV. Signifiance for Exegesis in Romans 7:14: I believe that the term, only here
employed by Paul, carries the nuance stated above from the LXX when the
term is used in a similar way. Though the term is used in the LXX thirty-two
times, when the term is used in a similar sense as ‘sold under sin,’ two out of
three times it refers specifically to heinous evil participated by ‘Israel and
Judah’ (4 Km 17:17; See also BDAG, 815). Further, the LXX speaks of some
from Israel who abandoned the holy covenant and joined themselves with
Gentiles to do evil (1 Macc 1:15). Paul is showing the depth of depravity that
even (or specifically!) the Jew under the law experienced. This is not someone
14. 14
(a believer) who slips up every now and again with sins, this is someone who
is sold under a relentless lord, vile sin.
V. Check Your Work:
BDAG – The definition is confirmed ‘(of a person) who is sold as a slave to
sin’ (p. 815).
TDNT – The definition is confirmed ‘Man...has lost his independence. He has
become subject to ἁµαρτία like a bondslave, and is now a mere object. He is
delivered up to the most terrible lord whose wages are death. Thus
πεπραµένος ὑπὸ τὴν ἁµαρτίαν describes the desperate situation of a man from
which only God can rescue him’ (p. 160).
NIDNTT – ‘Sold under sin’ (p. 268).
Appendix 5, Synchronic Word Study 2
οἰκέω (Rom 7:17)
I. Koine
1. The term denotes both to dwell/live in a temple and in the context of
marriage (MM, 440):
2. Examples for dwell/live/reside within temple:
i. Examples for dwell/inhabit/reside within a temple P
Tebt I. 640
(B.C. 140-39) ‘inhabit (the temple) contrary
to custom’
3. Examples for dwell/live/reside within context of marriage:
i. Ib 10421
(B.C. 92) ‘a marriage contract, where it is laid
down that the husband shal not reside in a house over
which his wife has no rights’
Summary of Koine usage: The term referred only to humans or deities
and the fact that they dwelled either in a marriage together or in a
temple.
II. New Testament
1. In the NT, but outside the particular author under consideration – No
examples
2. Elsewhere in the same author, but outside the particular book under
consideration:
i. Used intransitively the word means to reside in a place,
live, dwell with someone in the context of marriage (1
Cor 7:12)
ii. Used intransitively the word refers to the Spirit of God
that dwells in the believer (1 Cor 3:16)
15. 15
iii. Used transitively the word means ‘to inhabit a place,
inhabit, dwell in’ with a transcendent sense of God who
dwells in unapproachable light (BDAG, 694)
3. In the same book, but outside the verse under consideration:
i. Spirit of God who dwells in a person (Rom 8:9, 11)
ii. Speaks to the (lack of) good that lives in ‘me’ (Rom
7:18)
iii. Of sin that dwells ‘in me’ (Rom 7:20)
4. In the particular verse under consideration:
i. In Romans 7:17 the word ‘to live/dwell’ and speaks to
sins controlling force in a personified fashion
Summary of NT usage: The NT usage typically speaks of either
humans that live in a marriage context, or God who dwells in the
believer or ‘unapproachable light.’
III. Significance for Exegesis in Romans 7:17: This term shows that sin is spoken
of in a personified fashion. The experience that Paul is expressing, in the
present tense, speaks of sin indwelling (fully active/alive) and forcing him to
do ‘that which I hate.’ This not only communicates sin having influence on
Paul, but that sin is fully active within him, in the same sense that the Spirit of
God is alive and indwelling the believer in Romans 8:9. Thus, it seems
difficult to believe that Paul is speaking of himself (and others) currently as a
regenerate believer outside of the law. Further, I find it more problematic to
hold that view with the statements made concerning the ‘old man’ dying to sin
(6:2-10, 14, 18, 22) and the bold declaration that God’s Spirit lives in the
believer who is ‘no longer in the flesh’ but in the Spirit (and the Spirit
likewise is in the believer; 8:8-9; cf. 1 Cor 3:16; Gal 5:24)
IV. Check Your Work:
BDAG – The definition matches ‘to reside in a place, live, dwell’ (i.e. sin
lives in me; p. 694)
TDNT – This entry matches the definition given. ‘The dwelling of sin in man
denotes the dominion of sin over him, its lasting connection with his
flesh…sin which dwells in me is no passing guest, but by its continuous
presence becomes the master of the house’ (emphasis mine; though this entry
appears to suggest a duality [i.e. present experience for Paul and others]; p.
135)
NIDNTT – This entry likewise matches. The phrase means, ‘‘sin…dwells in
me’’ and ‘‘depicts the old man (that died; cf. Rom 6:6), while the truth about
the new man is testified to in the sentence ‘the Spirit of God dwells in you’
(cf. Rom 8:9, 11)’’
16. 16
Appendix
6,
Validation
1
ἐγὼ δὲ σάρκινός εἰµι
Introduction
The phrase ἐγὼ δὲ σάρκινός εἰµι raises a interpretive and theological issue. This
issue is to determine who the ‘I’ is in our passage (Rom 7:14-20, and the larger unit of
7:13-25), the speaker’s (‘I’) state of being (condition) and how these answers fit into the
context of the passage in view. I will briefly state the differing views concerning the ‘I’
and will conclude with my view concerning the best plausible explanation. While there
are numerous viewpoints within these specific interpretations, this author seeks to address
whether or not the ‘I’ refers to Paul’s current experience (thus normative for all
Christians) or if it is prior to regeneration. These questions will be collapsed into broad
general categories, and thus will not be dealt with at the minute level.
Differing Views
A)
The ‘I’ refers to Paul’s current (post-conversion) experience and therefore the ‘I
am fleshly’ struggle of ‘doing what I hate’ and ‘not doing the good I want’ can be viewed
as the normal Christian life. Support for this view is rooted in the shift in the tense of the
verbs Paul uses from past to present (7:14-25). Thus, the natural interpretation would be
that Paul uses the present tense to describe his current experience. Further evidence for
this struggle to be that of a regenerate individual is that an unbeliever would not ‘delight
in God’s law’ (7:22). Further still, an unregenerate individual would not ‘want to do
good’ (7:15-16). Man is totally depraved, thus an unregenerate person would not ‘hate
evil’ (7:15b).
Yet another reason it is believed this struggle depicts Paul as a regenerate believer
is that the broader passage speaks of God’s deliverance in Christ, yet finally ends with a
restatement of the struggle within (7:25b). Proponents of this view do not deny that the
Spirit does indwell believers and that there is a real sense of newness, but they would
maintain that there remains a distinct ‘fleshliness’ in a believer. This view claims that ἐγὼ
is ‘split’ and thus accentuates a dual nature understanding of the believer (Dunn, 388). It
is thought that this passage teaches as someone grows in awareness and knowledge of
God, as a believer, he or she grows in awareness of their own continuing sinfulness
(MacArthur, 379). In sum, this view says concerning ἐγὼ ... εἰµι along with Calvin,
‘Paul...is depicting in his own person the character and extent of the weakness of
believers’ (quoted in Cranfield, 356).
B)
The ‘I’ refers to Paul’s experience as an unregenerate Jew under the law, and
typical Israel. Evidence in support of this view begins with the connection of σαρκί (form
of σάρκινός found in 7:14, 18b) with the unregenerate (7:5; 8:6, 8). Further ἐγὼ is ‘sold
under sin.’ For further understanding of the vileness of this phrase see Appendix 4.
17. 17
Outside of our verses, yet within the passage, ἐγὼ is spoken of as taken captive to the law
of sin, yet Romans 8:2 ‘proclaims that believers have been set free from this same law of
sin’ (Moo, 472; emphasis mine). I believe it noteworthy that obvious freedom from sin is
declared in chapter 6:1-10, 14, 18, 22. Yet this truth would be nulled if in fact the
regenerate is ‘sold under sin’ (7:14). Yet another reason in favor of the unregenerate view
is that there is not any mention of the Spirit’s help in this passage (Byrne, 226). Paul is
clear that a major mark of the New Covenant and therefore new creation experience of a
believer is the presence of the Holy Spirit (8:9; 1 Cor 3:16; See also Appendix 5).
English Translations
Here, I will show the different interpretative headings that English translations
give this section of text. Although one cannot be certain how these translations
understood this passage, the headings do communicate telling and distinct interpretations.
NIV ‘Law and Sin’
NASB ‘The Conflict of Two Natures’
ESV ‘Law and sin’
HCSB ‘The Problem of Sin in Us’
RSV ‘The Inner Conflict’
NLT ‘Struggling With Sin’
Conclusion
In sum, the two views presented counter each other, thus showing the strengths
and weaknesses within each argument. I believe the greatest evidence is for option B.
While I have empathy for those who feel this passage depicts their own personal struggle
with temptation, I do not feel the evidence leads to the conclusion that this passage refers
to a regenerate believer. For the believer has died to sin (6:6) and is not ‘in the flesh’, but
‘in the Spirit’ (8:9). The believer is not sold under vile evil (7:14), but has been set free
from sin (6:20). Further, I believe that a proper understanding of 7:1-6 shows that the
believer is freed from the Law (entirely); thus, does not have the law to excite sin (7:8).
In response to how an unregenerate person could delight in God’s law (7:22), Paul
communciates in 2:17-29 that a Jewish person delights and boasts in God’s law, yet still
has a great need to trust in God to receive true righteousness. For the Jew, the Law was
viewed constitutionally – a source of nationalistic pride as God’s chosen people. Thus,
there was a need to instruct those in what sin produces when it takes advantage of the
Law – the experience given in Romans 7:14-25. Thankfully, the Jew that belongs to
Christ is no longer under law (6:14), and is dead to sin (6:6) freed form condemnation
(8:1) and is no longer in ‘the flesh’ but is indwelt by the Spirit (8:9).
18. 18
Appendix
7,
Validation
2
οὐ γινώσκω
Introduction
The issue here addressed is the meaning of the phrase οὐ γινώσκω in Romans
7:15. There are multiple variations that scholars communicate this phrase to mean. I will
introduce the differing views, respond with brief critique, and conclude with the most
probable understanding of the phrase under scrutiny.
Differing Views
The main issue is does this phrase mean I do not know (cognitively) what I do;
‘Paul existentially disowns his action even though still admitting that it is his’ (Dunn,
389); I act blindly as one forced to do ill; I am completely ‘perplexed’ by what I do as
contra what I desire (Byrne, 227); or does the phrase mean I do not approve of that which
I do?
A)
The first option is a lack of cognitive understanding of that which ‘I’ participates
in. This translates, ‘What I am accomplishing I really do not know’ (BDAG, 200; see also
Chrysostom as quoted in Moo, 483). Contra this view, is the fact that the ‘I’ classifies
what he is doing as ‘evil’ (Rom 7:19). It is not to be understood that the ‘I’ does not
‘perceive’ what he does, but in fact is keenly aware of the ill he practices (Moo, 483;
Rom 7:15)
B)
The second option is γινώσκω carries an ‘experiential knowledge’ thus ‘Paul
existentially disowns his action’ even though he does not deny that the action is indeed
his (Dunn, 389). This view has some merit found in ‘So now, no longer am I the one
doing it, but sin which dwells in me’ (Rom 7:17, NASB). However, I do not believe that
7:17 is meant to be taken as ‘I’ separating himself from the behavior, but rather as that
which clarifies the guilt and vileness of ‘I’ (Moo, 485)
C)
The third option is that the ‘I’ is not totally engaged in the doing of ill. This view
distinguishes between the ‘will and motive’ of an individual, and the individual himself.
‘The man acts, so to speak, blindly: he is not a fully conscious agent’ (Sanday &
Headlam, 182). Thus this irresistible evil removes the choice from the ‘I’ forcing him into
ill. In response to this view, it is accepted that ‘sold under sin’ means that one is ‘free in
regard to righteousness’ thus a slave to evil (7:14; 6:20). However, this view suggests that
the individual ‘I’ is not repsonsible for that which is taking place through him. ‘I’ is very
much involved in sin (7:24; 8:8).
19. 19
D)
The fourth option is that οὐ γινώσκω refers specifically to a state of perplexity
and wonder at that which the ‘I’ does (Byrne, 227). This perplexity comes from behavior
that is contra the desire of ‘I.’ In essence, I am completely baffled by what I see in my
life, I am torn between what I desire and what I actually do, I am under the control of sin
(Byrne, 227). This option is viable. ‘I’ wants to do good, and does delight in God’s law,
therefore when his behavior is counter this desire a state of perplexity is warranted (Rom
7:22, 25).
E)
The fifth option is that the phrase οὐ γινώσκω refers to ‘I do not acknowledge’ in
the sense of ‘I do not approve’ of that which I do (Cranfield, 359). Cranfield’s
understanding of the phrase is a great interpretation. As mentioned under D, it is clear
that ‘I’ as an affinity for the law of God, and desires to do good (19). Therefore, when he
does not see his behavior matching his desire, dissaproval is logical.
English Translations
English translations vary in their interpretation of this phrase. The different
nuances listed above are shown quite clear in the translations that follow.
NLT ‘I don’t really understand myself...’
NASB ‘For what I am doing, I do not understand...’
NCV ‘I do not understand the things I do...’
ESV ‘For I do not understand my own actions...’
CEB ‘I don’t know what I’m doing...’
MESSAGE ‘What I don’t understand about myself is that I decide one way, but I act
another...’
VOICE ‘Listen, I can’t explain my actions...’
Conclusion
In sum, I believe the best option is a combination of D and E above. This
understands οὐ γινώσκω to mean I am perplexed by what ‘I’ am doing in the sense of that
which is happening is complicated. Sin is waging war within me and is responding to the
Law (that which is good) in a profoundly evil way (Rom 7:9-10). Further, this view
understands that this perplexity does not lead to ignoring that which ‘I’ do as if the writer
is not responsible and therefore has no need to disagree, but rather ‘I’ disapprove of what
I practice (7:15, 24).