Month: July 2020

Paul’s View of the Law: Romans (8:1-39)

Romans 8:1-39

This is the fourth, and final, major section of the probatio of Romans (Rom 1:18-8:39). The first three sections were:

This last section (chapter 8) I would divide as follows:

  • Rom 8:1-30: Announcement of Life in the Spirit (Exhortation)
    —8:1-11: The conflict (for believers) between the Spirit and the Flesh
    —8:12-17: Believers are sons (of God) and heirs (with Christ) through the Spirit
    —8:18-25: Believers have the hope of future glory (new creation) through the Spirit
    —8:26-30: Believers experience the work of salvation through the Spirit
  • Rom 8:31-39: Doxology: The Love of God (in Christ)

Having just worked intensively through the relation between Law and Sin (see the article on Rom 7:7-25), with the emphasis on the believer’s freedom (in Christ) from both, Paul now proceeds to discuss the life of the believer in the Spirit (of God and Christ). This thematic emphasis is, in some ways, parallel to the exhortation in Galatians 5:16-25—believers who are freed from the binding force of the Law (and Sin), now live according to the power and guidance of the Spirit.

Verses 1-11

The theme of this section is the conflict for believers between the Spirit and the Flesh, introduced by Paul in Rom 7:14, but which is more familiar from the famous discussion in Gal 5:16ff. In Rom 7:7-25, human beings were dramatized as struggling with the flesh, but under the enslaving power of sin and the Law; now, having been delivered from the Law and sin, the struggle with the “flesh” (sa/rc) remains. This deliverance is defined according to two principal declarations:

  1. “Now there is not any [ou)de/n] judgment against [kata/krima] the (one)s (who are) in (the) Anointed Yeshua” (v. 1)—addressed collectively to all believers, this describes the elimination of judgment (by God) against human beings (announced in Rom 1:18ff); this judgment was the result of violation of the Law by human beings, under the power of sin. This removal of judgment is the product of “justification”, of God “making (things) right” again for humankind, and, in particular, of making believers right and just in His eyes.
  2. “For the Law of the Spirit of life, in (the) Anointed Yeshua, has set me free from the Law of Sin and of Death” (v. 2)—here Paul personalizes the matter “set me free”, much as he does in 7:7-25; however, other manuscripts read “set you free”, and this is preferred by some commentators—either way, the personal pronoun is representative of all believers. Here we find also a new use of the word no/mo$ (“law”) in the expression o( no/mo$ tou= pneu/mato$ th=$ zwh=$ (“the Law of the Spirit of Life”)—pneu=ma here certainly referring to the (Holy) Spirit. In Galatians, the Spirit is seen as taking the place of the Law for believers (cf. Gal 5:16ff), and should be understood in this way here, but with the added emphasis on its sanctifying and life-bestowing power—Life contrasted with Death. The expression “the Law of Sin and Death” is an expansion of “the Law of Sin” in Rom 7:23-25; it reflects the dynamic of Sin and the Law at work, both against each other, and also working together according to God’s purpose (see esp. Rom 11:32). The expression should not be reduced simply to the “principle of sin”.

In verses 3 and 4, this deliverance is described in terms of Christ’s sacrificial death:

“For the powerless (thing) of the Law [i.e. what the Law lacked power to do], in which [i.e. in that] it was weak through the flesh, God (has done), sending his own Son in (the) likeness of flesh of sin [i.e. sinful flesh] and about [i.e. for the sake of] sin, judged against sin in the flesh, (so) that the just/right (thing) of the Law should be filled up [i.e. fulfilled] in us—the (one)s not walking about according to (the) flesh, but according to (the) Spirit.”

This is a complex sentence and rather difficult to translate, but it effectively summarizes Paul’s view of the Law and “Justification”:

Because the “flesh” of human beings was enslaved under the power of sin, the Law of God (as expressed in the commands of the Torah) only served to increase and reinforce humanity’s bondage—it resulted in death, not life. As such, the Law (Torah) did not have the power to make human beings right before God, because human beings lacked the power to fulfill the requirements of the Law. The requirements of the Law were fulfilled for us (lit. “in us”) through God’s work in Christ, i.e. his death. The reality of this deliverance for believers should be reflected by their “walking according to the Spirit”, and not “according to the flesh” (cf. Gal 5:16ff).

In Rom 7:7ff, Paul described the presence and work of Sin “in the flesh” (e)n th=| sarki/, v. 18), now he describes the presence and work of the Favor/Grace of God “in the flesh”. His view of this is incarnational—Christ is sent (and is born, Gal 4:4) “in the likeness of flesh of sin” (cf. also Phil 2:7), and this becomes the location where the power of sin is removed (God literally “judges against” sin, pronouncing sentence against it). For more on Rom 8:4, in comparison with the similar passage in 2 Cor 5:21, see the supplemental daily note.

The remainder of this section, vv. 5-11, follows very much in line with Galatians 5:16-25, contrasting the Spirit with the flesh. Paul’s use of the word translated “flesh” (sa/rc) is complex and highly nuanced; it primarily refers to the human body, and its parts, but especially in the sense that it is affected and influenced by the impulse (e)piqumi/a) to sin. Paul clearly believed that this impulse to sin still remained in the “flesh”, even for Christians (Gal 5:17), but the enslaving power of sin had been removed—believers now have the freedom and ability to choose to follow God’s will. This choosing is expressed by use of the word fro/nhma (vv. 6-7, also in v. 27), rather difficult to translate, but which indicates the exercise of the mind, both in terms of understanding and the will. In typically dualistic fashion, Paul contrasts the fro/nhma th=$ sarko/$ (“mind[edness] of the flesh”) with the fro/nhma tou= pneu/mato$ (“mind[edness] of the Spirit”). In verses 9-11, Paul gives a threefold qualification of the Spirit:

    • the “Spirit of God” (pneu=ma Qeou=) which dwells (“houses”) in [e)n] believers (v. 9a)
    • the “Spirit of [the] Anointed {Christ}” (pneu=ma Xristou=), which likewise is in [e)n] believers (v. 10), but believers are also said to “hold” it (v. 9b)
    • the “Spirit of the (one) raising Yeshua from the dead” (i.e. of God), which also dwells in [e)n] believers, and gives life to our mortal (lit. “dying”) bodies just as Christ was raised from the dead (v. 11)

Verse 10 will be discussed further in a separate daily note.

Verses 12-17

The contrast between the Spirit and the flesh continues in these verses, which likewise have strong parallels with Galatians:

    • V. 12: An exhortation not to live “according to the flesh” (kata\ sa/rka)—cf. Gal 5:16-17
    • V. 13: A reminder that living/acting according to the flesh leads to death, while the opposite leads to life—cf. Gal 6:7-8; for the idea of “putting to death the deeds of the body”, see Gal 5:24 (also 6:14)
    • V. 14-16: Declaration that through the Spirit believers are made sons/offspring of God—cf. Gal 3:26; 4:1-6
      —in particular, verse 15 is extremely close to Gal 4:5-6
    • V. 17: The declaration follows that, if we are sons of God, then we are also his heirs—cf. Gal 3:29; 4:1ff (esp. verse 7); Paul adds here the detail that we are co-heirs (“ones receiving the lot together”) with Christ (see Rom 8:29)

Verses 18-25

The theme of believers as sons (and heirs) of God continues in this section with the hope (and promise) of future glory (new creation) that we have through the Spirit. In a truly beautiful, if somewhat enigmatic, passage, Paul describes all of creation as currently in the process of giving birth to something new—”the glory of the offspring of God” (v. 21). Believers are the “firstfruits” of this new creation, a process of our being realized as sons/children of God which will only be completed with our final resurrection and glorification—”the loosing of our bodies from (the bondage of death)” (v. 23). This also is ultimately the realization of salvation (“by [this] hope we are saved”, v. 24).

It is important to note the way Paul extends the idea of slavery (doulei/a) and freedom (e)leuqeri/a), which he applied specifically to the human condition in Rom 6-7, to all of creation in 8:21-22. Certainly he is drawing here upon the same Genesis 3 narrative that inspired him in Rom 5:12ff. The implied actor of the verb u(pota/ssw (“put [in order] under”, i.e. place under authority) in 8:20 is not entirely certain; based on the context elsewhere in Romans, there are only two possibilities—(a) God, or (b) Sin—the former being more likely. Even if it is Sin (through the sin of Adam, Gen 3:17-19) that subjects creation to bondage, ultimately God is the one controlling this process. The idea that creation was enslaved, it would seem, for the purpose of being freed (by God), correlates well with the declaration in Rom 11:32.

Verses 26-30

This section emphasizes that believers experience the work of salvation through the Spirit, which Paul describes in two ways:

    • Vv. 26-27—The Spirit works on our behalf before God, described according to two richly detailed, compound verbs:
      —sunantilamba/netai, “he takes (hold) together opposite (us)”, i.e. he helps and assists us “in our lack of strength”
      —u(perentugxa/nei, “he reaches in (and) over (us)”, i.e. he meets us and intercedes on our behalf, specifically in the context of prayer, of “speaking out toward” God
    • Vv. 29-30—God works on our behalf; here Paul presents a schematic or chain of what could be called an “order of salvation”:
      —proe/gnw, “he knew before(hand)”
      —prow/risen, “he marked out before(hand)”
      —e)ka/lesen, “he called”
      —e)dikai/wsen, “he made right”, or “he made/declared just”
      —e)do/casen, “he esteemed/honored [i.e. granted honor/glory]”
      Between verses 29 and 30, Paul inserts a specific theological/Christological statement: “…with the shape of the image of His Son, unto his being [i.e. that he should be] the first produced [i.e. first-born] among many brothers”—that is to say, believers are marked out (chosen) to take on the form and image of Christ, to be children (and heirs) together with him (cf. verse 17).

In verse 28, in between his description of the work of the Spirit (vv. 26-27) and the work of God (vv. 29-30), Paul adds the following (and justly famous) declaration:

“…to the (one)s loving God all things work together unto good—to the (one)s being called according to (what He has) set forth before(hand).”

Rom 8:31-39: Doxology: The Love of God (in Christ)

The final section of 1:18-8:39 is a doxology, in praise of God’s love, so beautiful and remarkable that it virtually defies analysis. I will make not attempt here to comment upon it in this short space, other than to highlight briefly several points in the text which are relevant to Paul’s view of the Law:

      • Verse 32—the use of the verb xari/zomai, “show favor, give/grant as a favor”: pw=$ ou)xi\…xari/setai “how shall he not…show favor”? The related noun xa/ri$ is used frequently by Paul, especially here in Romans (Rom 3:24; 4:4, 16; 5:2, 15ff; 6:1, etc), where it is set directly in contrast with both the Law and Sin, esp. in Rom 5:15ff; 6:14-15. God takes delight in his people and shows favor to them, and all the more so for believers in Christ—he demonstrates his favor by (freely) granting to them “all things” (ta\ pa/nta).
      • Verses 33-34—the legal/judicial language in these verses reflects Paul’s statements and arguments about the Law and “justification” in Galatians and Romans:
        • katakri/nw (“judge against”), here personified under a substantive (verbal noun) form, “the (one) judging against (us)”. This is associated in v. 33 with the verb e)gkale/w (“call in”, i.e. call someone in to answer charges or to give account).
        • dikaio/w (“make right, declare just/right”); note the parallel form “the (one) making/declaring (us) right”, contrasted with “the one judging against (us)”. This verb, along with related words of the dik-/dikaio- group, are used frequently by Paul. Note also the associated verb e)ntugxa/nw, parallel with e)gkale/w—the one making right (God) comes in to meet and help us, as opposed to the one calling us in to be judged.
      • Verses 35ff—xwri/zw (“to separate, set apart”) and a)ga/ph (“love”): “who will separate us from the love of God?”. These two words dominate verses 35-39.
        • The first (xwri/zw) is related to xwri/$ (“separate, apart from”), which Paul uses in Rom 3:21, 28; 4:6; 7:8-9 in relation to the Law—”apart from (works of) the Law”, i.e. believers experience the favor and righteousness of God entirely apart from observing the Law (Torah). Here in 8:35ff, Paul makes a declaration in the opposite direction: nothing can put believers apart from the love and favor of God. Sometimes this “separation” is thought of as a wall or barrier, but the Greek word properly refers to space between—in Christ there is no space between us and God.
        • The second (a)ga/ph) is, of course, the most widely used word in the New Testament indicating love—the love which God has for us, and which we have toward God (and each other). God’s love (a)ga/ph) and the favor (xa/ri$) he shows to human beings are closely related, especially as described by Paul here in Romans. In particular, God demonstrates both his love and favor in the person and work of Christ on behalf of sinful humanity, cf. especially in Rom 3:24; 5:1-11, 15-17.

July 31: 2 Corinthians 5:21

In today’s note I will be looking at Romans 8:3-4 in comparison with 2 Corinthians 5:21. These two passages connect the incarnation of Christ with God’s work of salvation for humankind. From the beginning, Christians understood the sacrificial and salvific character of Jesus’ death, and that he was God’s unique representative; but here, in these two letters, perhaps for the first time, we find a developed doctrine blending soteriology with Christology. As 2 Corinthians was likely written before Romans, I will begin with 2 Cor 5:21.

2 Corinthians 5:21

“the (one) not knowing sin, He [i.e. God] made (to be) sin over us [i.e. for our sake], (so) that we might come to be (the) justice/righteousness of God in him”

The context of this passage (2 Cor 5:11-21) is similar to that of Phil 2:1-11—an appeal for peace and unity among believers is connected with the example of God’s sacrificial and saving work in Christ. Here in 2 Corinthians, the emphasis is on reconciliation—katallagh/, vb. katalla/ssw, to make things different, mutually, between two parties. In vv. 18-19, Paul makes two statements:

    • God is “the (One) making (things) different [katalla/canto$] (for) us with Himself through [dia/] (the) Anointed” (v. 18)
    • God “was [h@n] in [e)n] (the) Anointed, making (things) different [katalla/sswn] (for the) world with Himself” (v. 19)

In both instances, a participial form of the verb is used: the first in the aorist (indicating a past action), the second in the present. In verse 18, it is “us” (believers) for whom the situation has been changed with God; in verse 19, it is the entire world. This particular work of reconciliation is glossed and interpreted by Paul as “not counting for them (the instances of) their falling alongside [paraptw/mata]”, i.e., not reckoning their sins and failures, understood as violations/transgressions of the Law, especially in its moral/ethical aspect. We also see, in each statement regarding God’s work of reconciliation in/through Christ, a corresponding declaration of the work of reconciliation God intends for believers (focused primarily in the apostolic ministry):

    • “…and (also) giving to us the service [diakoni/a] of making (things) different [i.e. reconciliation, katallagh/]” (v. 18)
    • “…and (also) placing in us the word/account [lo/go$] of making (things) different [i.e. reconciliation]” (v. 19)

It may be helpful to examine each element of verse 21:

to\n mh\ gno/nta (“the [one] not knowing”)—i.e. Jesus Christ; here the verb know (ginw/skw) probably should be understood in the sense of familiarity.

a(marti/an (“sin”)—The expression mh\ gno/nta a(marti/an is sometimes translated as “knowing no sin“; but the negative particle relates primarily to the verb, and thus the emphasis is on “not knowing sin”. Paul doubtless would affirm something corresponding to the later orthodox belief regarding the sinlessness of Christ; however, when referring to specific sins or misdeeds, he typically uses the words para/ptwma (cf. in v. 19), para/basi$, or a(marti/a in the plural. The use of the singular here could indicate the idea of sin in the more general, abstract sense; or, as often in Romans especially, of sin as a power. To describe Jesus as “the one not knowing sin” probably means, for Paul, that he was the only person who was not enslaved under the power of sin, i.e. did not know Sin has his master. The word a(marti/a fundamentally means a failure—in the conventional Israelite/Jewish religious sense, this would be a failure to observe the commands and regulations of the Law (Torah), and, in particular, moral failure. In English, the word is normally rendered as “sin”; it is generally synonymous with the corresponding afj in Hebrew.

u(pe\r u(ma=$ (“over us”)—The preposition u(pe/r literally means “over”, but often in the metaphorical sense of “on behalf of, for the sake of”, etc. What God did through Christ was done “over us”, covering us, and it was done for our sake.

e)poi/hsen (“he made”)—God is the implied subject, with “the one not knowing sin” (Christ) as the object, i.e. God made Christ to be (like/as) sin. How should we understand this “making”? I have previously suggested three possibilities:

    • he was made into the form of (sinful) human “flesh” (Rom 8:3, cf. below); the idea of incarnation, cf. Gal 4:4; Phil 2:7
    • he was made like unto the (enslaving) power of sin, in order to conquer and destroy it (cf. Rom 8:2-3; Gal 3:13-14)
    • he was made into a sin-offering; note the similar double meaning of afj in Hebrew, which can be used both for sin and the offering made on behalf of sin

i%na (“that”)—the particle here introduces a final clause, indicating either purpose or result (or both), i.e. “so that…”

genw/meqa (“we might come to be”)—the common existential verb indicating becoming, i.e. the purpose and result of God’s work is that we (believers) will come to be something new. The aorist subjunctive form could here could also be rendered: “that we should come to be…”

dikaiosu/nh qeou= (“[the] justice/righteousness of God”)—Paul’s use of this expression is familiar from Romans, where it appears numerous times (Rom 1:17; 3:5, 21-22; 10:3, also 3:25-26; 6:13, etc). More than half of the instances of the noun dikaiosu/nh come from the undisputed Pauline letters (34 times in Romans). I have discussed dikaiosu/nh (and the dikaio- word-group) extensively in the articles on “Paul’s View of the Law” (note also the article on Justification). Where this particular expression is used in Romans, it should be taken fundamentally as a characteristic or attribute of God Himself, but which is expressed primarily in the person and work of Christ.

e)n au)tw=| (“in him”)—that is, “in Christ”, e)n Xristw=| being a favorite Pauline expression, indicating the union (and unity) of believers with Christ (and with God through Christ). Here it should also be understood as the focus of our becoming the “justice/righteousness of God”—it takes place in Christ. Elsewhere, Paul refers to Jesus as the very embodiment of justice/righteousness. The parallel in 1 Cor 1:30 is especially noteworthy:

1 Cor 1:30: he came to be the justice/righteousness from God for us
2 Cor 5:21: we come to be the justice/righteousness of God in him

The interplay reflected in these two verses is fascinating indeed!

What does it mean precisely, that believers should “become” or “come to be” the justice/righteousness of God? I will leave this question until I have discussed Romans 8:3-4, which I will do in the next daily note.

The Law and Sin in Romans 7:7-25

The famous passage in Romans 7:7-25 has been discussed countless times by commentators and theologians over the years, and it is not remotely possible even to begin surveying this scholarship—nor all the relevant aspects of interpretation—within one relatively short article. My purpose here is threefold:

    1. To offer my view on the essential context of the passage—namely, the force and significance of Paul’s use of the first person (“I”)
    2. To present an exegetical outline, in the hopes of illustrating, clearly and simply, how Paul understands the relationship between the Law and Sin in the context of the passage.
    3. To give a summary distillation on “Paul’s View of the Law”, in terms of this particular passage.

The “I” of Romans 7:7-25

Paul casts this section in the first person, using “I, my”, etc throughout. This has given rise to considerable debate among interpreters over the centuries, and especially in more recent times. Is the use of the first person autobiographical (describing Paul’s own experience), or is a rhetorical and literary device? Most critical commentators today assume the latter, and, in this, they are almost certainly correct; even so, the question would still remain—who precisely is Paul representing in this section? There are several possibilities:

    • Human beings generally, prior to the coming of Christ
    • Israelites/Jews specifically, prior to the coming of Christ (or prior to faith in Christ)
    • Human beings (believers) prior to coming to faith in Christ
    • Believers generally in their struggle with the flesh and sin

A comparison with Romans 5:12-21 suggests that Paul in 7:7-12 is drawing upon the condition of human beings up until the time the Law (Torah) was introduced. Both passages provide colorful interpretations of the situation described in the Genesis 3 narrative, with Sin as the main actor; note, for example, the way sin “deceives”—e)capata/w in v. 11, compared with a)pata/w in Gen 3:13 [LXX]. Paul personalizes the narrative, giving a dimension of psychological realism and drama to it. The introduction of the Law (Torah) in vv. 9ff might suggest that Israelites and Jews specifically are in focus; however, by verse 22 it becomes clear that a somewhat wider view of the Law is meant—one which embraces all human beings (Jews and Gentiles alike). I take Rom 7:7-25 as parallel with 5:12-21—in the earlier passage, Paul is describing the presence and work of Sin in the world (e)n ko/smw|, v. 13); while in 7:7ff, it is the presence and work of Sin in the flesh (e)n th=| sarki/, v. 18). This focus within the human being makes Paul’s personalizing approach (“in me” e)n e)moi/, “in my flesh” e)n th=| sarki/ mou) both appropriate and effective.

Rom 7:7-12 is cast in the past tense, 7:13-25 primarily in the present. This would seem to indicate that in vv. 13ff Paul is describing the current situation of human beings (“under the Law” and “under Sin”): (a) prior to the coming of Christ, and/or (b) prior to faith in Christ. However, there are several details in the text—especially in vv. 13-25—which could be taken as applying specifically to believers in Christ, i.e., of the struggle believers face with regard to the flesh and sin even after coming to faith. Here are the most notable:

  • Verse 9—e)gw\ de\ e&zwn xwri\$ no/mou pote/ (“I was living apart from the Law then”). Elsewhere, Paul uses the expression “separate/apart from the Law” (xwri\$ no/mou) referring to faith and the work of God in Christ (Rom 3:21, 28; 4:6, etc), so one might think that the Christian condition is meant here as well. However, almost certainly, Paul is simply indicating the human situation prior to the introduction of the Law, with no/mo$ used in the strict sense of the Old Testament/Jewish Torah. The verb za/w (“live, have life, be alive”) is meant in the ordinary, conventional sense of human life and existence, and not of “life in Christ” or “eternal life”.
  • Verse 9—h( a(marti/a a)ne/zhsen (“sin came up to life”). The verb a)naza/w could be understood as “be alive, come to life again“; this might mean, in a Christian context, that sin died once (through Christ) and then came to life again (for believers). Probably, however, the force of the particle a)na here is simply “up”—i.e., that sin sprang up to life through the command of the Law.
  • Verse 17—nuni\ de\ ou)ke/ti e)gw\ katerga/zomai au)to\ (“now [it is] no longer I working/accomplishing it…”). Within the context of vv. 13-25, this could certainly be taken in the sense that a person (i.e., a believer) does not truly will to commit sin, and that it is the sin dwelling/remaining in the flesh which can act against a person’s will.
  • Verse 22—kata\ to\n e&sw a&nqrwpo/n (“…according to the inner man”). Elsewhere, Paul uses this language in relation to the inward (spiritual) renewal of believers (2 Cor 4:16), and the same expression “the inner man” is used in Eph 3:16. It is sometimes assumed that the expression refers to something only possessed by Christians, but this is far from certain. Paul also refers to a renewing of the mind (nou=$) in Rom 12:2 (cf. also Eph 4:23), an aspect of human nature presumably possessed by believers and nonbelievers alike. His idea of the “inner man” in the context of Rom 7:7-25 probably relates more to the human mind and conscience generally.
  • Verse 25—Curiously, after Paul’s declaration of thanksgiving in v. 25a, introducing God’s work through Christ which rescues human beings from the “body of death” (v. 24), he restates the situation of the human condition, from the prior verses, in v. 25b. This could be taken to mean that the conflict so described applies specifically to believers, even after coming to faith in Christ.

Perhaps the strongest association of the conflict in Rom 7:7-25 with believers comes from the parallel in Gal 5:17, where Paul briefly describes a dynamic similar to that in Rom 7:13-25. Clearly, in Gal 5:16-25, Paul is addressing believers who are in the Spirit, and yet he speaks of a conflict with the flesh in terms very much like those in Rom 7. But it is just here that we find the greatest difference between the two passages—in Rom 7:7-25 the person struggles against the flesh, but also against the Law and Sin, whereas in Gal 5 only the flesh is involved. According to Paul’s teaching, believers in Christ are freed from bondage to the Law and sin; but he never claims a similar freedom from the flesh—Christians must continue to struggle against the flesh, dying to its influence every day, through identification with Christ’s own death, and through the guiding work and power of the Spirit.

An exegetical outline of Romans 7:7-25

In this section, Paul especially addresses the relationship between the Law and Sin. He does this first by way of an important rhetorical question in v. 7a: “What then shall we declare? (Is) the Law sin?“—to this, he gives a decisive answer, mh\ ge/noito, “may it not come to be (so) [i.e. by no means, God forbid]!” But, if the Law is not identical with sin, how are we to understand the close relationship between the Law and sin, such as he describes throughout Galatians and here in Romans, to the point of using “under the Law” and “under sin” as nearly synonymous expressions? This is what he attempts to explain and expound in vv. 7ff. I divide the passage into three sections, or scenes, each of which describes a distinctive situation involving human beings (represented by Paul in the first person) in relation to the Law:

  • Rom 7:7-12—Scene 1: Introduction of the Law (Torah) over humankind
    • V. 7a—Rhetorical Question: “Is the Law sin?” (may it not be!)
    • Vv. 7b-8—Answer/Explanation (main proposition): the Law brings about knowledge/awareness of sin (cf. Rom 3:20)
      • The command (v. 7b)—example from the Decalogue (Ex 20:17): “Do not set (your) heart upon…”
      • Sin “uses” the command (v. 8) to work/produce instances of “setting the heart upon” illicit/prohibited things
    • Vv. 8b-9—Expository transition:
      • apart from the Law (xwri\$ no/mou) sin is dead (nekra/), v. 8b
      • apart from the Law (xwri\$ no/mou) I was living (e&zwn), v. 9
    • Vv. 9-11—Rhetorical Illustration/Identification (e)gw de\, “but I…”):
      • Sin (already present) comes up to life (in the human being) with the command (v. 9)
      • The command leads to death, not life (v. 10)
      • Sin acts (deceptively) through the command, to kill (v. 11)
    • V. 12—Expository transition (statement regarding the Law):
      • The command is holy, just and good…(how then, does it lead to sin and death?)
  • Rom 7:13-20—Scene 2: Humankind under the Law (of God)
    • V. 13a—Rhetorical Question: “Did the thing that is good come to be death for me?” (may it not be!)
    • Vv. 13b—Answer/Explanation (secondary proposition): the Law makes sin to “shine forth”, i.e., become apparent/manifest
      • Action: The Law works/produces death through the command
      • Purpose: So that Sin would come to be (seen for what it is)—i.e. completely sinful
        —Manifestation of the power of Sin: flesh is in bondage to it (v. 14)
    • Vv. 14-20—Rhetorical Illustration/Identification (e)gw de\, “but I…”):
      Contrast/conflict: The Law is spiritual, but I am fleshly—Spirit vs. Flesh (cf. Gal 5:16-25)
      • I work (“under sin”):
        —lacking true knowledge: “I do not know” (v. 15)
        —the will is trapped between: the Law (good, v. 16) and sin in the flesh (evil, b. 17)
        —the will is weakened by sinful flesh (v. 18)
        —the person does the opposite of the will (v. 19)
      • It is the power of sin working in me (v. 20)
  • Rom 7:21-25—Scene 3 (Illustration): Humanity subject to the Law (of God) and the Law (of Sin)
    • V. 21—Statement of two contradictory laws (Rhetorical Illustration/Identification: “I find… in me”)
    • V. 22—The Law of God: in the “inner man”
    • V. 23—The Law of Sin: in the (outer) members (i.e., bodily parts, the “flesh”)
    • V. 24—Rhetorical Question: “who will rescue me from this body of death?”
      —and the Answer (implied), v. 25a: “…God through Jesus Christ our Lord”
    • V. 25b—Concluding summary statement (of the two contradictory laws):
      • me\n (on the one hand): “with the mind I am a slave to the Law of God”
      • de\ (on the other hand): “with the flesh (I am a slave) to the Law of Sin”

Paul’s View of the Law in Romans 7:7-25

As the above outline should make clear, Romans 7:7-25 is a dense network of arguments and illustrations, images and symbols, drawing upon nearly everything that Paul has said thus far in Romans about the Law (and Sin). It is the power of his personalized (first person) presentation that makes his exposition so memorable. As the history of exegesis and interpretation amply shows, believers (i.e. those hearing and reading Romans) were likewise able to identify themselves with the “I” in the passage—which was doubtless Paul’s aim and intent in using such a literary device. But what do these verses say specifically regarding Paul’s view of the Law? To begin with, there are two fundamental beliefs or propositions which he expresses throughout the passage:

    1. The Law (Torah) itself is not sinful, nor to be identified with sin (v. 7)—rather, it is holy, just and good (v. 12), and is spiritual (v. 14), reflecting the will of God (the Law of God, in the wider sense).
    2. Though he does not state it specifically here until verse 14, by comparison with the rest of Romans (and Galatians), it is clear that, in his view, human beings were in slavery and bondage to Sin (“under sin”) even before the introduction of the Torah.

With these two ideas in mind, it is possible to summarize some key points related to the overall exposition in vv. 7-25:

  • The main purpose of the Law is twofold: (1) to bring about knowledge and awareness of sin (v. 7, cf. also 3:20), and (2) to make sin itself appear in its true (sinful) nature (v. 13). These are two sides of the same coin—one emphasizes human perception and experience, the other emphasizes the power and presence of sin itself. How does this happen?
  • Revelation of sin comes through the command (e)ntolh/) of God as expressed in the Torah—particularly, as Paul illustrates here (vv. 7-8), through the fundamental ethical-moral commands, which would tend to be shared by most non-Israelite/Jewish peoples as well. Until there is a specific injunction or prohibition which is to be obeyed or followed, sin is “dead”—that is, it possesses no conceptual or experiential reality for human beings. With the introduction of the command, sin literally “comes up to life” (v. 9).
  • Sin holds power over human beings (their flesh), but it does not lead to death until the command is violated (cf. Gen 3:3, 11, 22). As in the Genesis narrative, death is to be understood in the normal sense of physical death, and not as some kind of “spiritual death”—it is the body that dies or is dead as a result of sin (Rom 8:10f).
  • There are several aspects to Paul’s view of death that come as the result of sin: (1) as a future fate and judgment, (2) as a condition or judgment realized already in the present, and (3) as an active power (along with Sin) at work in the world (and the flesh).
  • Sin enslaves human beings externally in the surrounding world (Rom 5:12ff), but also, more notably, internally in the “flesh”. The power of sin dwells and works in the flesh, specifically the body and its parts.
  • The human will is conflicted and torn between the power of sin in the flesh and the mind or “conscience” which recognizes the command (the Law of God).
  • The “Law of God” is a wider concept than the Torah, as it relates to the “inner man”, the human mind and/or conscience. As such, it applies even to Gentiles who do not have the Torah (cf. Rom 2:12-16, 26-28). In this regard, Paul refers principally to the fundamental ethical/moral aspects of the Law; he never attempts to make a similar connection with the ritual/ceremonial aspects of the Law.

It is fair to assume that the people represented by Paul’s “I” in Rom 7:7-25 primarily represent believers prior to coming to faith in Christ. At any rate, they should be distinguished from the situation in Rom 1:21ff—there, human beings have fallen into idolatry and immorality, and God gives them over to even greater wickedness; here, by contrast, human beings are struggling with their conscience, wishing to live in an upright manner according to the Law of God, but unable to accomplish this because of the power of sin and the weakness of the flesh. One should consider the situation in Rom 7:7-25 as that of the “righteous” (Jew and Gentile alike), in the conventional/traditional religious and ethical sense, who wish to be faithful to the Law and to do good—but even they are enslaved by the power of sin. The Law reveals and makes manifest the reality of this bondage; the only hope of rescue from it comes through the work of God in Christ (v. 25).

July 30: Romans 6:14

Romans 6:14

Today’s note on Rom 6:14 is supplemental to the series on “Paul’s View of the Law” (cf. the article on Rom 6:1-7:25). Verse 14 is the concluding declaration of the sub-section Rom 6:1-14, which defines the believer’s freedom from sin in terms of death to sin. It will be useful to illustrate again how these three sections relate:

    • 6:1-14—believers die to sin through participation in the death (and resurrection) of Christ
    • 6:15-23—believers are freed from slavery, from bondage to sin (as a ruling power)
    • 7:1-6—believers are freed from the binding force of the Law, through death (as in 6:1-14)

The final verses of the first section (vv. 12-14) function as an exhortation to believers:

“Do not let sin rule as king in your dying [i.e. mortal] body (so as) to hear under [i.e. obey] its impulses…” (v. 12)

Verse 14a contains a parallel exhortation—

“For sin shall not rule as your lord…”

after which comes the concluding declaration in 14b:

“…for you are not under (the) Law but under (the) Favor (of God)”
ou) ga\r e)ste u(po\ no/mon a)lla\ u(po\ xa/rin

It will be helpful to look at each word and element of this statement in more detail.

ou) (“not”)—the negative particle ou) governs the statement. This is significant, since, throughout Galatians and Romans, Paul has been discussing the Old Testament/Jewish Law (Torah) in negative terms. Believers are made/declared just or right before God not by observing the Law (“works of the Law”), but by trust/faith in Christ (Gal 2:16; Rom 3:20-22, et al). Believers have also died to the Law (Gal 2:19; Rom 7:4, etc), and no longer are in bondage to it (Rom 7:6), and so forth.

ga/r (“for”)—the particle ga/r is conjunctive and coordinative, i.e. joining with what was just stated (“sin shall not rule…”), and serving to explain it further. In other words, this is the reason why sin shall not (and should not) rule over you any more.

e)ste (“you are”)—the verb is in the present indicative, which means that it reflects a situation for believers that is presently (currently) real and true. It need not wait for some future time, it may (and should) be realized now. The “you” implied in the verbal form represents all believers, Jews and Gentiles alike.

u(po\ no/mon (“under [the] Law”)—Paul uses this expression numerous times, in Gal 3:23; 4:4-5, 21; 5:19; 1 Cor 9:20; Rom 6:15, along with the parallel (and largely synonymous) phrases u(po\ [th\n] a(marti/an (“under sin”, Gal 3:22; Rom 3:9; 7:14), u(po\ kata/ran (“under the curse”, Gal 3:10), u(po\ ta\ stoixei=a tou= ko/smou (“under the elements of the world”, Gal 4:3), and the illustrative expressions in Gal 3:25; 4:2. The preposition u(po/ (“under”) here has the meaning “under the power/authority of”, “under the rule/domain of”, etc. The word no/mo$ (“law, custom”) for Paul usually has the specific sense of the Old Testament Law (Torah); however, through the arguments in Galatians, and especially in Romans, the word does seem to take on a somewhat wider meaning. It is clear that Gentiles, in their own way, are “under the Law”, and will be judged equally before God (cf. Gal 4:1-11; Rom 2:12-29). Note also his use of the qualified expression “the Law of God” in 1 Cor 9:21; 7:22, 25; Rom 8:7—in these verses he means something more than the Torah.

a)lla/ (“but”)—the conjunctive particle a)lla/ is adversative (“but, rather/instead…”), creating a clear contrast with the prior expression (“under the Law”).

u(po\ xa/rin (“under [the] Favor”)—this is a precise, but contrastive, parallel with u(po\ no/mon (“under the Law”), reflecting a completely opposite or separate situation (note Paul’s use of xwri\$ no/mou, “separate/apart from the Law” in Rom 3:21; 7:9, also 3:28; 4:6). The preposition u(po/ (“under”) has the same meaning here as in the prior expression. i.e., “under the power/authority/rule of”. Recall in Rom 5:12-21, how the Favor (of God) functions as a personified and active, ruling power, just like Sin—they both are lords over a particular domain, to which human beings become enslaved. The word xa/ri$ is typically translated “grace”, but “favor” better captures its essential meaning. One who takes pleasure/delight/joy in another person, shows favor to the person, often by bestowing benefits or gifts; the person, in turn, finds and experiences favor from the one bestowing the gifts, etc. God demonstrates His favor through the person and work of Christ—especially in his sacrificial, atoning death on behalf of sinful, enslaved humanity (Rom 3:24-25; 5:6-11, 15-17, 20-21; 7:25a, etc).

This powerful statement declares, in no uncertain terms, that believers in Christ are no longer under the ruling authority of the Law. He has already made this point numerous times throughout Galatians and Romans, but this is one of the most explicit statements. Some commentators would like to limit all such declarations regarding the Law to its role as a means of salvation; according to such an interpretive view, the Torah would continue to be in force (at least for Jewish believers) in other respects. However, Paul makes no such qualification, and certainly not here in Rom 6:14—believers in Christ are, simply, “not under the Law”.

Paul’s View of the Law: Romans (6:1-7:25)

Romans 6:1-7:25

This is the third major section of the probatio of Romans (Rom 1:18-8:39). The first two sections were:

    • Rom 1:18-3:20: Announcement of God’s (impending) judgment (v. 18), according to the Law (of God) (article)
    • Rom 3:21-5:21: Announcement of God’s justice/righteousness (in Christ), apart from the Law (Torah) (article)

The section, comprised of chapters 6 and 7, I define and outline as:

  • Rom 6:1-7:25: Announcement of Freedom from the Law and Sin
    —6:1-14: Argument 1: Believers are dead to sin by participation in the death of Christ, along with an exhortation not to sin (vv. 12-14)
    —6:15-23: Argument 2: Believers are free from slavery to sin (and are now slaves of righteousness)
    —7:1-6: Argument 3: Believers are released from the bond of the Law (and sin): Illustration from the marriage bond
    —7:7-25: Theological excursus: The relationship between the Law and Sin

Romans 6:1-14: Death—Believers are dead to sin

Each of the three arguments in 6:1-7:6 begin with a rhetorical question that is provocative and sets the stage for the discussion which follows. The first (6:1) of these is also transitional, building upon language and imagery from the previous section (Rom 5:12-21): “What then [ti/ ou@n] shall we declare? should we remain upon sin (so) that the favor [xa/ri$] (of God) might be (still) more [i.e. increase/abound] (to us)? May it not come to be (so) [mh\ ge/noito]!” As the question (and Paul’s response) indicates, there is a strong exhortational aspect to the arguments in this section. The principal theme in 6:1-14 is death; in answer to the introductory question, believers should not (and, indeed, can not) remain in sin, since they are already dead to sin (v. 2).

Verses 2-4—Image of Baptism: Dying (and rising) with Christ

In verse 3, Paul defines the symbolic character and significance of the ritual of Baptism as participation in the death of Christ (cf. also Gal 2:19-20; 3:27):

“do you lack (the) knowledge that, as (many of) us as were dunked [e)bapti/sqhmen] into (the) Anointed Yeshua, we were dunked into his death?”

He extends this participation in verse 4 to Jesus’ burial (“buried together with him”) and resurrection, with the promise of future glory; this is realized for believers already in the present, as the concluding line indicates: “so also we should walk about in newness of Life”.

Verses 5-11

The reality of this participation in the death and resurrection of Christ (v. 5) serves as the basis for two propositions:

    • Believers in Christ are dead to the power of sin (vv. 6-7), described under two motifs:
      —the “old man” (o( palaio\$ a&nqrwpo$) has been crucified together with Christ (cf. Gal 2:19-20), thus making inactive (dead) the old body (of sin) (v. 6a)
      —a slave who dies is free from slavery, i.e. sin has no power over a dead person (v. 6b-7)
    • Believers are no longer under the power of death (vv. 8-9)—this is described specifically in terms of Christ’s own death and resurrection; as a result, death no longer has any power (no longer “rules as lord”) over believers

These two ideas are combined in vv. 10-11:

    • Verse 10 refers to the fact of Jesus’ death and resurrection (life), which is “to God” (tw=| qew=|)
    • Verse 11 applies this by way of an exhortation for believers similar to that in v. 4b: “so also count yourselves as dead to sin [th=| a(marti/a|] but living to God [tw=| qew=|]” in Christ
Verses 12-14

These verses follow upon vv. 10-11 with an even more forceful exhortation, which is two-fold:

    • V. 12: “do not let sin rule (as king) in your dying [i.e. mortal] body unto the hearing under [i.e. so as to obey] its impulses”—this touches back upon the idea of sin (personified) as reigning power (king) in 5:12-14ff
    • V. 13: a supplemental exhortation specifically related to a person’s (bodily) parts (ta\ me/lh), not to present them (lit. make them stand alongside) as tools (or weapons) of injustice/unrighteousness (a)diki/a) and sin, but rather of justice/righteousness (dikaiosu/nh)

Verse 14 gives the reason for this, which likewise is two-fold:

    • “for sin shall not rule (as lord) over you…”
    • “for you are not under (the) Law [u(po\ no/mon] but under (the) favor [u(po\ xa/rin] (of God)”

Again, we see a connection between sin and the Law, though the precise connection is not entirely clear from the context here. Because of its importance, the second half of this verse will be discussed in more detail in a separate note.

Romans 6:15-23: Believers are freed from slavery to sin

This section, like the prior one, begins with a rhetorical question (v. 15) that picks up where the last verses left off:

“What then [ti/ ou@n]? Should we sin (in) that [i.e. because] we are not under (the) Law but under (the) favor (of God)? May it not come to be (so) [mh\ ge/noito]!”

The two expressions “under the Law” (u(po\ no/mon) and “under the favor [i.e. of God]” (u(po\ xa/rin) were used in verse 14 (above). Paul’s question reflects a natural (and practical) religious-ethical issue resulting from the teaching that believers are no longer “under the Law”, that is, no longer required to observe the commands and regulations of the Torah. Some people might mistakenly think (or claim) that freedom from the Law meant that Christians need not behave in a moral or disciplined manner. Paul already dealt with the issue forcefully in Galatians 5:13-25. In that passage, the emphasis was on believers being guided by the Spirit; here in Romans, the role of the Spirit is left until chapter 8, while Paul develops further his discussion on the relation between the Law and sin.

Verses 16-18

In these verses the theme introduced is specifically that of slavery, referred to by way of two verbs: (1) doulo/w (“be/become a slave”) and (2) u(pakou/w (“hear under”, i.e. respond/submit to authority, obey). Paul is drawing upon 5:12-21, where he describes Sin (a(marti/a) and the Favor/Grace (xa/ri$) of God as contrasting kings or lords ruling over human beings—one rules in death, the other rules in (eternal) life. Here, in vv. 16-18 the contrast is between death (qa/nato$) and justice/righteousness (dikaiosu/nh) (v. 16), followed by the parallel of sin vs. justice/righteousness in v. 18. Just as one may be a slave to Sin, obeying him, so one also becomes a kind of slave in obedience to God (under his Favor/Grace). This important motif of freedom (e)leuqerwqe/nte$, “being freed”) from slavery is introduced specifically in verse 18—believers are freed from slavery to sin, and become slaves to the justice/righteousness of God (in Christ).

A key phrase is found in v. 17, where Paul contrasts believers’ former role as slaves of Sin (dou=loi th=$ a(marti/a$), with their obedience and attentiveness (“you heard/listened under”, u(phkou/sate), i.e. to the Favor/Grace and justice/righteousness of God in Christ. This new obedience is said to be: (a) “out of [i.e. from] the heart” (e)k kardi/a$) and (b) “unto/into the stamp/pattern of teaching which was given along (to you)” (ei)$ o^n paredo/qhte tu/pon didaxh=$). The precise meaning of this latter phrase is not entirely clear; probably it should be taken in the sense of the Gospel message that Paul and his fellow-missionaries have proclaimed, together with related teaching given by apostles and other early Christian leaders, which would have included transmitted sayings and teachings of Jesus. It may be similar to the “measuring stick” (kanw/n) which Paul mentions in Gal 6:16. In several places, he also refers collectively to the things “given along (down), passed down”, i.e. tradition (cf. Gal 1:14; 1 Cor 11:2; 2 Thess 2:15; 3:6). A specific association with instruction given to believers prior to baptism has been suggested, and this is certainly possible. In a subsequent article, I will deal with the question of whether (or to what extent) such authoritative teaching in the early Church takes the place of the Law/Torah for believers.

Verses 19-22

Here Paul illustrates more clearly the contrast in the situation of believers before and after coming to faith in Christ. In verse 19 the image of slaves/servants in submission to their master, from vv. 16-18, is extended—to the idea of presenting (pari/sthmi, lit. “stand alongside”) one’s physical body, i.e. the bodily parts (ta\ me/lh), for the master to use. Before coming to faith, the body was made available to Sin (here described as “uncleanness and unlawfulness”); after faith, to justice/righteousness. Note how the illustration proceeds through these verses:

    • Situation: Slaves presenting their bodies to sin unto uncleanness and unlawfulness (v. 19)
      • Status: Slaves to sin and free from justice/righteousness (v. 20)
        • Result (“fruit”): Things to be ashamed of, the completion/end/goal (te/lo$) of which is death (v. 21)
    • Situation: Slaves presenting their bodies to God (His justice/righteousness), separated unto holiness (v. 22a)
      • Status: Slaves to justice/righteousness and free from sin
        • Result (“fruit”): Holiness (a(giasmo/$), the completion/end/goal (te/lo$) of which is (eternal) life (v. 22b)

Romans 7:1-6: Believers are released from the bond of the Law (and sin)

Paul again begins this section with a question: “do you lack (the) knowledge [i.e. do you not know]… that the Law rules as lord over a man upon so (long) a time as he lives?” In verses 2-3, he then gives a practical illustration relating to marriage under the Law—a woman is legally bound to a husband only as long as he lives; once he dies, she is free from her obligation and may join in marriage to another. The verb katarge/w, “make to stop working, render inactive, ineffective, etc”, is used here (v. 2), as previously in Rom 3:3, 31; 4:14; 6:6, also Gal 3:17; 5:4, 11; it functions as a technical legal term, with the preposition a)po/ (“from”), to indicate that the woman is released from the law (the marriage bond)—it no longer has any active, binding force upon her. This illustration is applied to believers in verse 4:

“…you also have been made to die to the Law through the body of (the) Anointed, unto your coming to be [i.e. that you might be] (married) to another, (to) the (one) raised out of the dead, (so) that you might bear fruit to God.”

For the idea of believers dying to the Law, by way of participation in the death of Christ, see especially Gal 2:19-20. This illustration is similar to those Paul gives in Gal 3:23-4:11—there the image is of a son (and heir) who, while he is underage, is subject to the authority and control of slave-guides, guardians, and household-managers. Both types of illustrations refer to a definite time limit to the period when a person is bound to the Law—i.e., the coming of Christ, especially his sacrificial death (and resurrection). These are among the the clearest examples Paul gives to the effect that, for believers in Christ, the Law (Torah) no longer has any binding force.

With verses 5 and 6 Paul offers an exhortation, much as he does in 6:12-14. In 6:1-14 the theme was on dying to sin, and thus being freed from bondage to it; here, however, in 7:1-6, it is on dying to the Law, and so being freed from it. These verses are vital to an understanding of Paul’s view of the Law, and should be studied closely:

“For when we were in the flesh, the sufferings of sins worked (themselves) in our (bodily) parts through the Law, unto the bearing (of) fruit to death; but now we are made to cease working [i.e. released] from the Law, dying away (from the thing) in which we were held down, so as (for) our being slaves (to God/Christ) in newness of (the) Spirit, and not in oldness of (the) written (word)”

In many ways, these two verses function as a summary of all that Paul has stated in Romans to this point, and serves as a transition into the discussion to follow in Rom 7:7-8:39. Note the words and phrases which characterize the contrast of before vs. after:

Before (o%te h@men, “when we were”):

    • e)n th=| sarki/ (“in the flesh”)—the “flesh” (sa/rc) is an important term for Paul, referring to the human person in both physical/material and psychological aspects, especially in so far as human beings are under the bondage and influence of sin, and unable to fulfill the Will/Law of God.
    • ta\ paqh/mata tw=n a(martiw=n (“the sufferings of sins”)—here Sin is described practically, in terms of individual misdeeds and the impact of the sinful impulse; this is specifically sin dwelling and working “in the flesh”. The word pa/qhma is sometimes rendered “passion”, but more properly it means pain or suffering; in this context, it is closely connected with the sinful impulse (e)piqumi/a) and desire/longing (cf. Rom 6:12; Gal 5:24).
    • dia\ tou= no/mou (“through the Law”)—Paul will explain in Rom 7:7ff how it is that sin works through the Law (cf. also Rom 5:20). As indicated in Gal 3:19 and Rom 3:20; 5:20; 7:7ff; 11:32, the primary function of the Law was to increase (awareness of) sin, and to place human beings in bondage to it.
    • e)nergei=to (“worked [itself] in”)—the verb is singular, but the subject is plural (“the sufferings of sins”), understood collectively as “sin”; this indicates the active power of sin, which works in human “flesh”.
    • e)n toi=$ me/lesin u(mw=n (“in our [bodily] parts”)—here the “flesh” is defined specifically as the physical body, its “parts” or members; while sexual immorality may be foremost in mind, the expression is by no means limited to this.
    • to\ karpoforh=sai tw=| qana/tw| (“the bearing [of] fruit to death”)—cf. verse 4-5 above, and note the comparison in Gal 5:17ff. For death as the completion, goal, and end result of sin, see Rom 5:12ff; 6:16, 21, 23; note also Gal 6:7-8, and the famous passage in James 1:14-15.

After (nuni\, now”):

    • kathrgh/qhmen (“we were made to cease working”)—in the sense of being released; for this verb, cf. Rom 3:3, 31; 4:14; 6:6; 7:2, also Gal 3:17; 5:4, 11.
    • a)po\ tou= no/mou (“from the Law”)—i.e., believers are released from the Law, it no longer has any active/binding force; note the parallel expression dia\ tou= no/mou (“through the Law”) above—sin works through the Law, believers are freed from the Law. The preposition a)po/ can carry the specific sense of “away from”.
    • a)poqano/nte$ (“dying [away] from”)—specifically, dying off from the Law; in English, we would be more inclined to say “dying to the Law”. On this idea, see especially Gal 2:19.
    • e)n w!| kateixo/meqa (“in which we were held down”)—the Law held human beings in bondage (to sin), cf. Gal 3:22ff; Rom 7:7ff; 11:32. For the verb kate/xw (lit. “hold down”), see Rom 1:18.
    • douleu/ein (“to be a slave”)—slavery is the main motif in Rom 6:15-23 (above). The expression with the infinitive here is nearly impossible to translate literally in English, requiring a combination of “so as to be a slave” and “our being a slave”. Believers, of course, become “slaves” in service to God (and Christ), serving his justice/righteousness and holiness.
    • e)n kaino/thti pneu/mato$ (“in newness of [the] Spirit”)—the expression could be rendered “in newness of spirit”, but almost certainly Paul is referring here to the Holy Spirit. This is contrasted with e)n palaio/thti gra/mmato$ (“in oldness of [the] written [word]”). In other words, the Spirit is contrasted with the Torah, specifically in its aspect as a written law code (in Scripture). This juxtaposition will be dealt with more extensively when discussing 2 Cor 3:6 (cf. also Rom 2:27-29).

Romans 7:7-25: Theological excursus—the relationship between the Law and Sin

Because of special difficulties of interpretation involving this famous and controversial passage, it is necessary to examine it in a separate article.

Paul’s View of Sin and Romans 5:12-21

As part of the series of articles on Paul’s View of the Law in Romans (see the current article), I felt it worthwhile to explore specifically his view of sin, and the language (and images) he uses to express it. This is done especially with an eye toward understanding his description of sin in the famous passage in Romans 5:12-21, as well as gaining a better sense of how he defines the relationship between sin and the Law.

Paul’s use of  (amartia (hamartía)

The a(mart- (hamart-) word-group (vb a(marta/nw, hamartánœ) in Greek has the basic meaning “miss, fail to hit (the target)”, or, in a metaphorical sense, to “miss the way, fail to find”, generally, “go astray, err”. As such, its semantic range is similar to the corresponding words derived from the root afj (µ‰°) in Hebrew. The substantive a(ma/rthma (hamárt¢ma), rare in the New Testament, has the general meaning “error, mistake”, along with the more developed legal/moral sense of “offense, fault, guilt”. The related noun a(marti/a (hamartía), far more common, has a similar range of meaning, but often refers specifically to individual actions. All of this fits fairly well under the English word “sin”, in spite of its strong religious/moral connotation.

Paul uses the verb a(marta/nw in the basic sense of “committing an error, offense”, either against the Law (Torah) or generally against accepted moral standards—sexual immorality, drunkenness, etc. (1 Cor 6:18; 7:28, 36; 15:34)—as well as the more distinctly Christian idea of neglect/mistreatment of one’s fellow neighbor/believer (1 Cor 8:12; Eph 4:26). In Romans (Rom 2:12; 3:23; 5:12, 14, 16; 6:15), the verb is used, it would seem, in a more general/generic sense, though clearly violation of the Torah (in its ethical commands, 2:17-27) and the kind of idolatry/immorality associated with paganism (1:18-32) are in mind. The noun a(ma/rthma (Rom 3:25; 1 Cor 6:18) refers to specific erroneous/offensive acts (“sins”), as does Paul’s use of the noun a(marti/a in the plural (Gal 1:4; 1 Cor 15:3, 17; Rom 7:5; Col 1:14; Eph 2:1).

However, the singular a(marti/a often carries a somewhat different meaning or significance for Paul in his letters—”sin” as a power, and one that is occasionally personified. Note the following:

    • the expression u(po\ [th\n] a(marti/an (“under sin”), where the preposition u(po/ (“under”) refers to human beings under the power and authority of sin (Gal 3:22; Rom 3:9; 7:14); the context of Gal 3-4 and Rom 6-7 indicates the idea of bondage or slavery to an overlord
    • human beings are said to act or function as slaves (or servants) to sin (as lord/master), cf. Rom 6:6-7, 13-14, 16-17, 20, 22; 7:25 (indeed, the entire context of 6:1-23; 7:14-25); note also Gal 2:17
    • sin is said actively to rule/reign (as king or lord)—cf. Rom 5:13-14, 21; 6:12, 14
    • sin otherwise is described as acting, with devious/hostile purpose, in Rom 5:12; 7:8ff
    • sin specifically is said to dwell (lit. “house, take up house”) in human beings, as a personal entity might (Rom 7:17, 20, cf. below)
    • sin is connected to the Law and death, both of which can also be described as (personified) powers (1 Cor 15:56; Rom 5:12-14ff; 6:21-23; 7:13ff; 8:2, and see also on the expression “the Law of sin” below)

In order to understand this particular aspect of Paul’s view of “sin” (a(marti/a), it is necessary, I believe, to consider something of the ancient worldview that informs this language and imagery.

The ancient religious/mythological background

Generally speaking, according to the ancient and traditional (polytheistic) worldview, the universe was filled with living and intelligent “powers” (i.e., “gods”), which governed and were manifest within the various forces and phenomena of nature. This extended even to human society and daily life, whether within the community, family or at the level of the individual. Clearly, the cycles of fertility, birth and death, the seasons and the harvest, etc, were seen as governed by “deities”, but equally so the things a person experiences day to day throughout his/her lifetime. To have, or to experience, good fortune (health, prosperity, success) meant that a person had (or possessed) a “god”; in Greek, the word eu)dai/mwn (rel. eu)daimoni/a, eu)daimone/w, etc), often translated blandly as “fortunate, happy, blessed”, literally means “(having) a good daimon [that is, a divine-power/deity]”; an especially gifted person was similarly thought to possess a daimon (“genius” in the literal sense of the word). By contrast, misfortune and disease, etc., were caused by the presence of evil powers, such as we see famously in the book of Job, as well as in the exorcism narratives in the Gospels and the book of Acts (note also 2 Cor 12:7).

Within the context of Israelite/Jewish monotheism, of course, these “divine powers” took on a different character and role, either understood as heavenly/celestial beings (“angels”) serving God’s rule over the universe, or as ‘fallen’ evil spirits acting within the confines of the world. It is the latter sense which dominated the thinking in early Christianity, especially where the world of nature and humankind was seen as existing in a state of corruption and evil. According to such a “dualistic” viewpoint, the quasi-divine “powers” (whether or not precisely synonymous with “demons”) were thought of in terms of beings or forces which were actively hostile and opposed to God. Paul appeared to have believed in the existence of such “powers” (Gal 4:8-9; 1 Cor 10:20; 15:24; Rom 8:38; Col 2:8, 15; Eph 1:21; 2:2; 6:12; cf. also 2 Thes 2:3-12), though he says relatively little about them specifically in his letters. He describes more clearly, especially in Romans and Galatians, the role played by three (personified) powers—Sin, Death, and the Law. Sin, in particular, is described in almost mythological terms—that is, by telling a story or tale (mythos) with Sin as a leading character who acts with purpose and intent. This is what Paul appears to be doing in Romans 5:12-21.

The context of Romans 5:12-21

Much of the difficulty with interpreting this famous passage, I believe, lies in a fundamental difference in worldview. Modern readers and commentators tend to view “sin” almost entirely in terms of individual misdeeds; Paul and other early Christians shared this basic understanding, but, along with it, retained the concept of sin as a quasi-divine force or power which was opposed to God. Such an idea is quite foreign to Western thinking, especially today; it is much easier for us to conceive of the Devil/Satan as an invisible (but real) being than it is to think of “sin” as a personification, moving and acting, holding people in servitude, and so forth.

On the surface, Romans 5:12-21 is framed as a (typological and synchronistic) contrast between Adam and Christ, yet it is interesting how little Adam actually appears in these verses—the principal actor (especially in vv. 12-14) is sin, along with his associate death. Note:

    • Sin enters (“comes into”, ei)se/rxomai ei)$) the world, and death enters along with (lit. “through”, dia/) him (v. 12)
    • Sin is in (h@n e)n) the world—dwelling, working and multiplying—though without his presence really being recognized by human beings (v. 13); people would not see Sin for who he/it was until the coming of the Law (Torah)
    • Sin reigns/rules as king (basileu/w), through his powerful associate and representative death, until the coming of the Law (i.e. of Moses), and then even more thereafter, until the coming of Christ (v. 14)

It is hard to say to what extent Paul is simply using figurative language here; he certainly understood sin as a real and genuine force or power, but at least two aspects of his illustrative argument here suggest that the language is primarily figurative:

    1. In verses 12-14, Paul is generally summarizing the narrative in Genesis 3 (focused on Adam), and extending it broadly to cover the entire period of human history up to the time of the Sinai Covenant (the Law/Torah), and beyond; he does something quite similar in Rom 7:7-12. In this respect, he effectively attributes to Sin actions and functions involving other characters—Adam, Eve, the Serpent, etc—in Genesis.
    2. In verses 15-17, in a story parallel to, and a reversal of, that in vv. 12-14, the “favor/grace of God” is effectively personified as the protagonist much like Sin in vv. 12-14. Grace works in the world, and through Christ, just as Sin worked in the world, affecting all human beings, ultimately ruling/reigning in life (as Sin ruled/reigned in death).

Paul does not explain exactly how Sin’s entry into the world (manifest in the first sin by Adam) spreads into/unto all human beings (v. 12). Historically, there are three primary ways this has been explained by commentators and theologians:

    • Biological/Generational—human beings transmit a “sinful nature” from parents to child, from one generation to the next; this is sometimes connected with the “traducian” theory that the human soul is transmitted biologically.
    • Imitative—the sinful parent effectively teaches the child to sin, from generation to generation.
    • Collective—all human beings sinned collectively in the first human being Adam (or pair, Adam/Eve)

All of these are rather far removed from Paul’s actual line of argument and illustration in Rom 5:12-21; a major problem, as indicated above, is that such theories almost completely ignore the primary context of the passage (esp. verses 12-14), which depicts sin as a (personified) power. I would interpret Paul’s expository logic as follows:

    • Adam’s disobedience provides the opportunity and opening for Sin (as a power) to enter into the world, that is, into the world/domain of human beings
    • Based also on the parallel discussion in Romans 7:7-25, Paul appears to have viewed Sin’s entry in two ways:
      (1) as an external force present and active in the world influencing and affecting human beings (i.e. “the world“), and
      (2) as an internal power dwelling within human beings, operating and influencing people specifically at the level of the “flesh” (sa/rc).
    • A major result and effect of human sin is death (that is, the fate of real physical death), pronounced as a judgment by God (according to the Genesis narrative). Death, too, is sometimes seen as an active force.
    • The “flesh” of human beings—covering both physical/biological and psychological aspects—already weak, and fatally weakened further by the presence and influence of both sin and death (often viewed as working together), is unable to resist the power of sin.
    • Sin effectively rules as king or lord, enslaving all human beings under its power and authority. Viewed figuratively, this means that human beings are unable to resist the impulse to sin (within) and sinful/wicked influences in the world (i.e. human society) around them.

A uniquely Pauline addition to this narrative is the role of the Law (no/mo$)—that is, the Law of God, but specifically as expressed in the Old Testament Law (Torah). This, of course, is the subject of the current series “Paul’s View of the Law” (cf. the article covering 5:12-21); his unusual and remarkable view of the Law may, thus far, be summarized here as:

    • Prior to the introduction of the Law (Torah), sin was present in the world, working and ruling over human beings, enslaving them; however, people were not able to recognize the true nature and presence of sin.
    • The primary purpose of the Law was to produce recognition and awareness (i.e. proper knowledge) of sin (Rom 3:20; 7:7, cf. also Gal 3:19). Paul seems to envision a connected/parallel dynamic at work for Gentiles who do not have the Torah, but who recognize comparable ethical and religious standards.
    • Paradoxically, however, the effect of this is to increase the presence and influence of sin, even to the point of bringing about death. Through the commands of the Law, sin is defined, esp. in relationship to God, but the presence (and increased awareness) of sin—especially as manifest in the “flesh”—means that human beings are not strong enough (i.e. not able) to fulfill the Law of God (as expressed in the Torah, and also in the human ‘conscience’ or “inner man”).
    • The result is that human beings are further in bondage, to the Law (“under the Law”), just as they are in bondage to sin (and death); Gentiles, in their own way, are similarly in bondage under the Law (cf. Gal 4:1-11). Paul, however, makes the point strongly that the Law is not the same as sin.
    • Through the person and work of Christ, the Law is fulfilled/completed for believers (who are thus “justified” before God), and is, in fact, brought to an end for those who are in Christ—freed from the Law, as we are freed from sin (and death).

The “Law of Sin”

These two key concepts—the Law and Sin—are combined in the expression “the Law of Sin” (o( no/mo$ th=$ a(marti/a$), which Paul uses in Rom 7:23, 25; 8:2. Throughout Galatians, the word no/mo$ (“law”) refers almost exclusively to the Old Testament/Jewish Law (Torah); similarly in Romans, however Paul does begin to use the term with a somewhat wider scope of meaning, beginning in chapter 3, but most notably here in chapter 7. In Romans 7:7, he starts with the Torah (the Decalogue), but by verse 22, he has shifted the meaning by introducing the expression “the Law of God” (o( no/mo$ tou= qeou=). This phrase seems to include the Law as expressed in the human soul (or “conscience”), i.e., the “inner man”; Paul had used it previously in 1 Cor 9:21, probably in the sense of the true Law, synonymous (for believers) with the “Law of Christ” (cf. also Gal 6:2).

In Rom 7:22-25, Paul juxtaposes “the Law of God” against “the Law of Sin (and Death)”, as two opposing forces at war within a human being—the mind/soul/conscience influenced by the former, and the “flesh” controlled by the latter. This clearly reflects the condition of human beings prior to coming to faith in Christ, though Paul describes a similar dynamic—the flesh warring against the Spirit (and vice versa)—for believers, in Gal 5:16-17ff.

A final example: 2 Corinthians 5:21

An interesting use of the word a(marti/a (in the singular) is found in 2 Cor 5:21, where Paul uses it twice, in connected phrases:

“the one [i.e. Christ] not knowing sin, he [i.e. God] made (to be) sin over us [i.e. for our sake], (so) that we might come to be the justice/righteousness of God in him”

It is a most striking juxtaposition: Christ comes to be (made) sin, and we come to be justice/righteousness in Christ. Paul appears to be playing on the various meanings and connotations of the word “sin” (a(marti/a), from a Jewish and Christian point of view. There are several possibilities for interpreting these two phrases:

1. to\n mh\ gno/nta a(marti/an, “the (one) not knowing sin”, in the sense that Jesus—

    • had no experience of sin, i.e. had not committed any such misdeed
    • was unfamiliar with sin’s reign, i.e. was not under its/his power and authority (for a similar idea, cf. John 14:30)
    • had no intimate contact with sin, i.e. its power was not dwelling in him

2. a(marti/an e)poi/hsen, “he made (to be) sin”, in the sense that Jesus—

    • was made into the form of (sinful) human “flesh” (Rom 8:3); the idea of incarnation, cf. Gal 4:4; Phil 2:7
    • was made like unto the (enslaving) power of sin, in order to conquer and destroy it (cf. Rom 8:2-3; Gal 3:13-14)
    • was made into a sin-offering; note the similar double meaning of afj in Hebrew, which can be used both for sin and the offering made on behalf of sin

Probably the first meaning in each case is to be preferred, but it is intriguing to consider the other possible associations, as one can find basis for them elsewhere in Paul’s thought.

Paul’s View of the Law: Romans (3:21-5:21, Part 2)

This is the second part of the article on Romans 3:21-5:21 (cf. part 1), according to the following outline:

  • Rom 3:21-5:21: Announcement of God’s justice/righteousness (in Christ), apart from the Law (Torah)
    —3:21-31: A description of God’s justice and on being made/declared just
    —4:1-25: Argument from Scripture: The blessing/promise to Abraham (by trust/faith)
    —5:1-11: The effect/result of being made/declared just: salvation from the coming judgment
    —5:12-21: Argument/Illustration from Scripture: Sin and Salvation (Adam/Christ)

Two discussions on the twin theme of Justice/Justification (3:21-31; 5:1-11) alternate with expository arguments (or illustrations) from Scripture (4:1-25; 5:12-21). This concluding part examines Rom 5:1-11 and the argument from Scripture in 5:12-21.

Romans 5:1-11

This section runs parallel to that of Rom 3:21-31 (discussed in part 1); while the emphasis there was on the justice/righteousness of God and the manifestation of it in action (“justification”), here it is on the effect of justification—believers being made (or declared) just/right before God. We can also see this parallel in its relation to the esteem (do/ca, or “glory”) of God—i.e. the honor/glory which He intrinsically possesses, and which should be shown to him:

    • the justice/righteousness of God—the esteem/glory of God (Rom 3:23)
    • justification of believers—the hope (e)lpi/$) of the glory of God (Rom 5:2)

Verses 1-11 can be divided into three sub-sections, each of which describe the result of justification for believers in terms of boasting (vb. kauxa/omai, n. kau/xhma, kau/xhsi$). Nearly all of the NT occurrences of these three related terms are found in Paul’s letters—it was a favorite of his, and one that can be difficult for other Christians to appreciate in the way that he clearly did. It is possible that it reflects his previous religious zeal and devotion (to the Law and Jewish tradition, etc), as expressed in Gal 1:13-14; 2 Cor 11:22; Phil 3:5-6. Paul was well aware, even from his own experience perhaps, that the flesh (as he would put it) can tend to take pride and exult in one’s religious status and accomplishments. Several times in his letters, Paul makes the point that “boasting” ought to be centered on God’s grace, on the Gospel and the person and work of Christ (Gal 6:13-14; Phil 3:3, etc), doubtless influenced by the famous passage in Jer 9:23-24 (cf. 1 Cor 1:31; 2 Cor 10:17). More often, however, he uses the term in association with the missionary work—his own, and that of other believers—and it is this context that can be hard for modern readers to understand entirely (see esp. the many references in 2 Corinthians). He appears to use the terminology in two basic senses:

    1. In terms of confidence (including the idea of rejoicing) before God—context of divine judgment
    2. In terms of personal pride and satisfaction regarding one’s accomplishments, etc.

Both of these can further be understood in either a positive or negative sense—Paul’s line of argument and rhetoric in the letters often moves between these, playing one off against the other. For his use of the verb, in Romans and Galatians, see Gal 6:13-14 and Rom 2:17, 23, apart from the three occurrences in 5:1-11; for the two nouns (kau/xhma, kau/xhsi$), cf. Rom 3:27; 4:2; 15:17; Gal 6:4.

Verses 1-2: Boasting in the hope of glory—”we boast upon (the) hope of the honor/esteem [i.e. glory] of God” (kauxw/meqa e)p’ e)lpi/di th=$ do/ch$ tou= qeou=). This is prefaced by several statements predicated upon “justification by faith”—”being made just/right out of trust” (dikaiwqe/nte$ e)k pi/stew$):

    • we have/hold [e&xomen] peace toward [i.e. with, before] God (through the Lord Jesus Christ) [v. 1]
    • we have/hold [e)sxh/kamen] the way leading into the favor (of God) [v. 2a]
    • we stand [e)sth/kamen] in this favor (of God) [v. 2b]

Note the word play and assonance of the three verbs (in Greek); the first is in the present tense/aspect, the last two are perfect forms, indicating past action which continues into the present (or is a permanent condition).

Verses 3-5: Boasting in hope through affliction—”we also boast in the (moment)s of distress” (kai\ kauxw/meqa e)n tai=$ qli/yesin). The word qli/yi$ fundamentally refers to pressure, stress, constriction, etc.—it can mean suffering or trouble generally, or affliction and oppression specifically. Verses 1-2 started with believers’ status before God (through justification), and ended with the boast; here vv. 3-5 has an inverse structure, beginning with the boast, and concluding with the presence and work of God in believers (through the Spirit). This structure in vv. 3-5 follows a memorable chain of development:

    • distress/affliction (qli/yi$) which produces…
      • endurance (lit. “remaining under” u(pomo/nh), which produces…
        • proving/testing (“being accepted/received” dokimh/), which produces…
          • hope/expectation (e)lpi/$)

Finally, hope will never shame or embarrass (i.e. disappoint) us (v. 5); the reason for this confidence (“boasting”) is, according to Paul, that “the love of God has been poured out in our hearts through the holy Spirit th(at) is given to us”. Love (a)ga/ph) is parallel to God’s favor (xa/ri$) in v. 2; more notable is the parallel between the “honor/esteem of God” (do/ca qeou=) in v. 1 and the “love of God” (a)ga/ph qeou=) here in v. 5.

Interestingly, we may also find an organizing principle in these verses reflecting the famous triad of 1 Cor 13:13—faith (v. 1), hope (vv. 2-5a), and love (v. 5b).

Verses 6-11: Boasting in the sacrificial work (death) of Christ—”we also are boasting in God through our Lord Yeshua (the) Anointed, through whom we now (have) received the katallagh/” (v. 11). This last verse of the section sums up the sacrificial work described in vv. 6-10. The elements are clear—it is: (1) the work of God, (2) that takes place through Christ, (3) resulting in katallagh/ for believers. The Greek word katallagh/ (katallag¢¡), from the verb katalla/ssw (katallássœ), fundamentally means making (something to be) other, or different, i.e. a change, often in the sense of a (mutual) exchange or reconciliation between two parties. Just as God makes the situation right (dikaio/w, i.e. “justification”) for human beings (believers), so he also has made things different—he has eliminated the separation and hostility which existed under the power of sin. Note the elements of this sacrificial work as expressed in vv. 6-10:

    • It involves Christ’s death, which was over (u(pe/r, i.e. on behalf of, for the sake of) those who lacked proper fear/reverence (a)sebh/$) toward God (i.e. the impious/wicked–all human beings, cf. Rom 3:9-20, 23, etc)—V. 6
    • It took place especially for human beings who are wicked/impious (a)sebh/$), and not just/righteous (di/kaio$) or good (a)gaqo/$)—this makes the sacrificial act all the more noteworthy and significant (V. 7)
    • The character of this sacrificial act reflects and expresses the love (a)ga/ph) of God for (“unto”, ei)$) human beings (V. 8)
    • Its result and effect is that people (believers) are:
      • made just/right, i.e. “justified” (dikaio/w), by means of Christ’s very death (e)n tw=| ai%mati au)tou=, “in his blood”), V. 9a
      • saved (sw/zw) from the passion/anger (o)rgh/, i.e. “wrath”) of God which is about to come upon humankind—this also takes place through Christ (di’ au)tou=, “through him”), V. 9b
    • Ultimately, its effect is to make different (katalla/ssw) the situation of separation and hostility between human beings and God, who were effectively enemies (e&xqroi) to each other (V. 10)
      • this reconciliation also is understood specifically as a result of Christ’s death (v. 10a)
      • however, ultimately salvation also comes as a result of Christ’s life, i.e. his resurrection (v. 10b)

Romans 5:12-21

Just as Rom 4:1-25 contained an argument from Scripture, centered on Abraham (Gen 15:6), and God’s blessing and promise to him, so in this section we find a parallel sort of argument, based on Adam, the first human being (according to Scripture and tradition). Paul does not cite a specific verse; rather, he draws generally upon the narrative in Genesis 2-3. It is similar, in some respects, to the ‘allegory’ he uses in Gal 4:21-31, though the argument here in Rom 5:12-21 would better be described as a kind of parallelistic and synchronistic typology—between Adam and Christ. Paul has already used a typological comparison along these lines in 1 Cor 15:21ff.

Romans 5:12-21 is perhaps the best known section of the letter, and is justly famous. However, for good or for ill, it has also served as a springboard for all sorts of speculative exposition, on theological and other matters—from the historicity of the Genesis narrative, to questions on the origin and nature of the human soul, to specific and elaborate ‘theories on the atonement’, etc—most of which are rather far removed from Paul’s original purpose and intent. A good deal of confusion, I believe, stems from difficulty in understanding Paul’s view regarding sin, and the language with which he expresses it. I will be discussing this briefly in a separate supplementary article. Here, I focus strictly on the context of the passage in Romans, with a careful examination of its structure. I would divide it as follows:

    • Vv. 12-14: The first man (Adam)—sin
    • Vv. 15-17: The second man (Christ)—the favor (“grace”) shown (by God)
    • Vv. 18-19: Contrast of sin vs. justice
    • Vv. 20-21: Contrast of Law vs. favor (“grace”)

Verses 12-17 set the comparison (and contrast) between Adam and Christ; verses 18-21 expound and apply the contrast theologically. The comparison works on two levels: (1) the historical/traditional narrative regarding Adam, and (2) a kind of narrative regarding sin personified. God’s responsive action, in the person and work of Christ, relates to both levels.

Verses 12-14: The first man (Adam)—sin. Interestingly, Paul actually says very little about Adam; the story is really one about sin, which takes place (at a deeper level) through (dia/) the first man. The story can be outlined fairly clearly and simply:

    • sin enters (“comes into”, ei)se/rxomai) the world (death also enters through sin) (v. 12)
    • sin was in (h@n e)n) the world, exercising power, prior to the Law (a&xri no/mou, “until the Law”) (v. 13)
    • sin rules as king (basileu/w), with/through death (“death reigned”), until the Law (me/xri Mwu+se/w$, “until Moses”) (v. 14a)

This is set temporally, in the period before the Law and the Mosaic/Sinai covenant, which is important to keep in mind; the entry of the Law is a climactic moment, serving to increase and enhance the reign of sin (vv. 20-21). Verse 14b is transitional, establishing the typology between Adam and Christ—Adam being “the stamp/pattern [tu/po$] of the (one) about to come”.

Verses 15-17: The second man (Christ)—the favor of God. I have translated xa/ri$ as favor, though it is typically rendered as “grace” or “gift”; properly, it relates better to the idea of God showing favor on human beings. In verse 15, Paul again sets the comparison, this time between sin and the favor of God. The word here, however, is not a(marti/a (“sin”), but para/ptwma (“falling alongside”). Paul generally does not use the singular a(marti/a to refer to individual misdeeds (though he will, on occasion, use it this way in the plural); rather, he prefers para/ptwma or para/basi$ (“stepping alongside”). The force of the prefixed particle para/ in these two words can be understood either in the sense of “falling/stepping away” or “falling/stepping over (the line)”. Note the similarity of outline with vv. 12-14 (above):

    • the favor (xa/ri$/xa/risma) of God enters (the world), by/through Christ, unto (ei)$) many people (v. 15)—it is a gift offered without charge or cause (dwrea/)
    • the favor is in the world, working/multiplying, coming “out of” (e)k) many sins, “unto” (ei)$) justice/justification (apart from the Law) (v. 16)—note the contrast between “judgment against” (kata/krima) and “justification” (dikai/wma)
    • the favor—through its abundance, believers reign, in life (v. 17)

In both instances, this three-stage development reflects the transition of the “one” to the “many” (“abundance”, etc):

    • initial act/work which creates an ‘opening’ for sin/favor
    • ongoing work (and its effect), multiplying and increasing
    • ruling/reigning in abundance

Yet Paul also indicates that the gift (work of Christ) is not like the sin (of Adam)—being effectively the opposite and a reversal of the former, ultimately surpassing it. This provides the basis for the exposition in vv. 18-21, building upon the contrast.

Verses 18-19: Contrast of sin vs. justice/righteousness. Verse 18 sets the contrast:

the transgression (para/ptwma) through one (di’ e(no/$)
unto all men (ei)$ pa/nta$ a&nqrw/pou$)
unto judgment against (them) (ei)$ kata/krima)		 the (act of) justice (dikai/wma) through one (di’ e(no/$)
unto all men (ei)$ pa/nta$ a&nqrw/pou$)
unto (their) being made/declared just (ei)$ dikai/wsin)

In verse 19, this contrast is defined in terms of disobedience (parakoh/, lit. “hearing alongside [i.e. incorrectly, neglectfully]”) and obedience (u(pakoh/, “hearing under” [i.e. under submission/authority]).

Verses 20-21: Contrast of Law vs. favor. In verse 20, the Law (no/mo$) is said to enter in alongside sin, causing sin to increase and become more abundant. This connection between the Law and sin is unique to Paul’s teaching, and will be expounded further in chapters 6-7. Just as sin reigned through death (v. 14), in verse 21 it is said to reign “in death” (e)n tw=| qana/tw|). By contrast, the favor (xa/ri$) or “grace” of God also has entered (through Christ) and increased and multiplied even more than did sin (v. 20b); and, while sin reigned in death, the favor of God reigns (through justice/righteousness) “into/unto life” (ei)$ zwh\n)—this is eternal life (lit. “life of the ages”). An outline diagram of this contrast may be helpful:

Law (no/mo$)
|
the power/reign of sin
|
death		 Favor (xa/ri$) of God
|
the reign of justice/righteousness
|
(eternal) life

It is this last contrastive comparison, of course, which is most relevant to the question of Paul’s View of the Law, the subject of these articles. And it is the relationship between the Law and sin which is a primary subject in the next section of Romans (Rom 6:1-7:25)—to be discussed in the next article.

July 29: Romans 3:31

Romans 3:31

Today’s note is on Rom 3:31, which concludes the introductory section (3:21-31) of this main division (3:21-5:21) of the probatio of Romans (1:18-8:39). Rom 3:21-31 provides the main theme—an announcement of the justice/righteousness of God, apart from the Law. This is stated by way of a long opening declaration (vv. 21-26), followed by a re-affirmation of two key, related themes in vv. 27-30: (1) that human beings are made (or declared) just/right (“justified”) before God through faith/trust in Christ, and (2) that this applies equally to Jews and Gentiles. For more on verses 21-26, and the expression “the justice/righteousness of God”, see the two previous daily notes.

Paul adds, in verse 31, a pointed and significant rhetorical question, along with his response:

“Do we then make the Law inactive through th(is) trust? May it not come to be (so)! (but) rather, we make the Law stand!”

Up to this point in Romans (and all through Galatians) Paul has argued and asserted that human beings (believers) are made/declared just/right by God through trust (faith) in Christ, and not by observing the commands and regulations of the Old Testament Law (Torah). This teaching effectively undercuts the significance of the Law, from a traditional Israelite/Jewish religious (and cultural) point of view. It may have begun with the question of whether Gentile converts ought to be circumcised and observe the Torah, but Paul’s line of argument ultimately goes far beyond this, to the fundamental question of Christian identity (for Jews and Gentiles alike) in relation to the Law. Paul not only declares believers in Christ to be free from the Law (an especially important theme in Galatians, cf. Gal 2:4-5, 19-20; 3:13-14, 23-26; 4:1-2, 21-31; 5:1ff, 13; 6:15), but goes so far as to declare that the primary function and purpose of the Law is to put (all) people in bondage under sin (Gal 3:19, 22-23). This point is clarified and developed in Romans—Rom 3:20, and further in 5:12-21; 7:7ff and 11:32—and must be regarded as one of the most remarkable and extraordinary of early Christian teachings. It is a view of the Law (Torah) unlike anything in Jewish thought—I am not aware of any examples remotely similar prior to Paul, and few (if any) instances in later Judaism. Instead of the Law as a protective fence around Israel, preserving faith and ritual/moral purity, it functions more like a prison wall, holding people in bondage under sin.

It is understandable that devout Jews (and Jewish Christians) would object strongly to such a teaching. That many did oppose Paul’s view of the Law is clear enough from Galatians, as well as several key passages in the book of Acts (most notably, Acts 21:17-26); opposition continued in Jewish Christianity subsequently, as preserved in tradition and writings such as the (Pseudo-)Clementine literature. Paul anticipates the fundamental objection with the question (and answer) he gives in Rom 3:31 (and earlier in Gal 2:21, cf. also 1:17). The question is: “do we then, by this (teaching regarding) faith/trust in Christ, make the Law inactive/ineffective [katargou=men]?” His answer is definite, using the popular asseverative (negative) phrase “may it not come to be (so) [mh\ ge/noito]!”, sometimes rendered in English idiom as “God/heaven forbid!”, followed by the declaration: “but (rather) we make the Law stand [i(sta/nomen]!” It is important to examine the two relevant verbs used in this verse:

  • katarge/w—which means to make (or render) something inactive (or ineffective, useless, idle, etc), literally to make it cease working. As a technical legal term, it means to “invalidate, nullify, make void,” etc. Paul uses the verb frequently—25 of the 27 NT occurrences come from the Pauline letters, including 9 in Romans and Galatians. In Galatians, it serves an effective rhetorical purpose, with Paul’s claim that his opponents effectively would “make ineffective” Christ’s work (Gal 5:4, 11); earlier, he uses it in the technical legal sense, arguing that the Law (Torah) can not “invalidate” the promise God made to Abraham (cf. also in Rom 4:14). A similar legal usage is found in Rom 7:2, 6, which Paul connects with the idea of release from the Law through death, applied specifically to believers (in Christ) dying to the power of sin, and thus rendering it ineffective (Rom 6:6). In Rom 3:3, Paul uses the verb in a rhetorical question similar to that in v. 31: “if some did not trust, does their lack of trust make inactive/ineffective the trust(worthiness) of God? May it not come to be (so)! But God is true…”
  • i%sthmi—a fairly common verb (“stand [up]”); the transitive meaning (“make stand”) can be used in a technical legal sense, similar to that of katarge/w (above)—indeed, it indicates virtually the opposite, i.e., “uphold, establish, confirm, validate”, etc. It often applies to a (legal) agreement or “covenant”, either its establishment or confirmation, or both. Paul uses it somewhat less frequently than katarge/w, but it occurs six times in Romans (the same number as katarge/w). In Rom 14:4, it (twice) is used of an individual person’s status or fate; the meaning is somewhat similar in Rom 11:20, and also Rom 5:2, but there the perfect form relates to an abiding (permanent) condition, of believers standing in God’s favor (and in His presence). Rom 10:3 describes a dynamic virtually the opposite of what Paul asserts in 3:31—of human beings seeking to establish a justice/righteousness that is their own, and not God’s.

It is interesting to compare Romans 3:31 with Jesus’ saying in Matthew 5:17:

“Do not regard (as proper/customary) that I came to loose down [i.e. dissolve] the Law or the Prophets; I did not come to loose (it) down, but (rather) to fill (it) up [i.e. fulfill it]!”

Jesus appears to be dealing with a similar sort of objection to his teaching as does Paul; more properly, the reference may be to a (possible) false version of his saying, i.e. “do not think it proper that (I said) ‘I came to dissolve the Law…'” In its context within the so-called Sermon on the Mount (Matt 5-7), we have a number of relatively clear examples of how Jesus (and his early followers) would have interpreted and expounded this saying. Jesus, through his teaching and personal example, shows his followers the way to an understanding and realization of the true meaning and intent of the Torah. For more on this, see my previous notes on Matt 5:17-20 and the articles on the Antitheses (Matt 5:21-48).

Paul’s opponents and critics might well have said that his teaching nullified the Law in its traditional role as a way and path to life, and by removing its significance as a fulfillment of the (old) covenant God made with Israel (at Sinai, cf. Gal 4:21-31). Indeed, the verb katarge/w would seem very much to apply to Paul’s view of the Law if we compare his usage in Rom 7:1-3, for example, with the argument in Gal 3:19-29; 4:1-11 and 2 Cor 3:7-14. These passages clearly present the idea that the binding force of the Law terminates with the coming of Christ (cf. Rom 10:4). However, Paul may be using the verb in Rom 3:31 in the basic sense of “making ineffective”—i.e., the Law fulfills and accomplishes the purpose of God, though Paul’s understanding of this purpose (e.g. in Rom 11:32) is quite different from the traditional Jewish view. His claim that (the message of) trust in Christ “makes the Law stand”, i.e. confirms or establishes it, probably should be interpreted in a slightly different way—that Christ, in his person and work, fulfills (and completes) the Law. In this regard, Paul’s claim is indeed similar to Jesus’ saying in Matt 5:17 (above); what is unique in Paul’s teaching is the emphasis that Christ fulfills the Law on behalf of human beings (believers), and that those who trust in him share and participate—spiritually and symbolically—in the righteousness (of God) that Christ embodies.

July 28 (2): Romans 3:21-26

This is a continuation of the previous note on Rom 3:21 and the expression “the justice/righteousness of God” (dikaiosu/nh qeou=). Verse 21 represents the start of a long declaration (vv. 21-26) which opens the section 3:21-5:21; it will be useful to analyze this complex sentence, in which “justice/righteousness of God” effectively appears four times (vv. 21, 22, and 25-26). The best approach, I think, is to attempt to follow-through the syntactical (and thematic) development step by step, in outline form. The links in the chain of phrases and clauses will be indicated by the words in bold below (picked up in italics).

Romans 3:21-26

V. 21: “And now, separate/apart from (the) Law, (the) justice/righteousness of God has been made to shine forth, being witnessed under [i.e. by] the Law and the Foretellers {Prophets}”

V. 22: “and (the) justice/righteousness of God (is) through trust of Yeshua (the) Anointed unto all the (one)s trusting—for (there) is no setting-apart [i.e. no distinction]—”

V. 23: “for all (have) sinned and are last [i.e. lacking, coming short] of the esteem [i.e. glory/honor] of God”

V. 24: “(the ones) being made right [dikaiou/menoi] by His favor, through the loosing from (bondage) th(at takes place) in (the) Anointed Yeshua“

V. 25a: “whom God set before (Himself) (as a) conciliatory gift [i(lasth/rion]”

V. 25b: “through [the] trust in his blood”

V. 25c: “unto a showing (forth) of His justice/righteousness“

V. 25d-e: “through the sending along [i.e. remission] of the sins (which) had come to be before
in the (time of) God’s holding up [i.e. putting up with them]”

V. 26: “toward a showing (forth) of His justice/righteousness

in th(is) time now

unto His being just/right [ei@nai di/kaio$]

and (His) making just/right [dikaiou=nta]

the (one)s (who are) out of trust of [i.e. trusting in] Yeshua”

Obviously, these verses are much easier to read in conventional English, broken up into numerous shorter sentences; however, it is important to look at the structure and flow of Paul’s language here in something corresponding to the actual Greek syntax. One might also study the thematic development in a chiastic outline:

    • The justice/righteousness of God
      • Which is shown to those (all people) who are sinners, yet are made/declared right
        • Through the redemption that takes place in Christ
      • Which shows forth, through the passing over (remission) of all previous sins
    • His justice/righteousness (to those who trust in Christ)

While justice/righteousness (dikaiosu/nh) is definitely an attribute or characteristic of God Himself, it is expressed here through action, focused in the person and work of Christ—in particular, his sacrificial and atoning death (“through trust in his blood“, v. 25). We can see these two aspects in tandem within the subordinate prepositional (purpose/result) clause in verse 26. It begins “toward [pro$] a showing forth of His justice righteousness…”, then follows the preposition ei)$, “unto”, but primarily indicating purpose (and/or result), which has to be rendered in conventional English as “so that…”, or something similar. The preposition governs the clause, which contains two parallel verbal phrases—ei)$ (“unto”) His…

    • being just/right (ei@nai di/kaion), and
    • making just/right (dikaiou=nta)

—the first phrase refers to God’s person, the second to his work; and yet, both are governed by action (“showing forth”). This word (e&ndeici$) derives from the verb e)ndei/knumi, which means to show (or demonstrate, manifest) something in (e)n) something else. God shows (demonstrates) his justice/righteousness in (that is, through, or in connection with) the person and work of Christ (his Son, and the one whom he sent). I have retained the fundamental meaning of the verb dikaio/w (“make right”) in translation; however, many commentators and translators, especially in Protestant circles, have preferred to understand this in the legal/judicial sense of “declaring (a person to be) just/right”. While this forensic meaning is not invalid, it is only partly correct, especially if thought of in terms of announcing innocence or acquittal from guilt (which Paul rarely discusses). This “making right” should be understood in several aspects:

    • The general sense of making the situation right, i.e. doing justice
    • The specific legal sense of fulfilling the Law, which takes place (only) in the person (and work) of Christ, and is applied to the believer through trust in Christ—human beings cannot truly fulfill the Law, being held in bondage to the Law (under the power of sin)
    • The dynamic spiritual sense of the power and presence of Christ, through the Spirit, in the believer, as the living embodiment of Gods justice and righteousness

The second of these properly defines the theological term justification, the third defines what is usually called sanctification. I have discussed the background and semantic range of the dikaio- word-group in the article on “Justification”. For a good, concise summary of how the phrase “justice/righteousness of God” (dikaiosu/nh qeou=) has been understood and interpreted historically by commentators and translators, see J. A. Fitzmyer, Romans, Anchor Bible [AB] Vol. 33 [1993], pp. 257-63.

July 28 (1): Romans 3:21

Romans 3:21

Today’s note is on Romans 3:21, and, in particular, the expression “(the) justice/righteousness of God” (dikaiosu/nh qeou=). In the New Testament, this expression is virtually unique to the Pauline letters, with a close parallel in 2 Pet 1:1 (cf. also Matt 6:33, and James 1:20; 1 Jn 3:10). Nor does it appear in the Greek version [LXX] of the Old Testament, though God’s “righteousness” [usually Hebrew qdx/hqdx] is referred to in the Psalms (Ps 35:24; 40:10; 50:6; 71:16, 19; 72:1, also 45:7) and in the Prophets (Isa 46:13; 51:5-8; 56:1; 61:10, also 5:16; 61:11; Zech 8:8, etc), and may be inferred throughout much of the Scriptures. Paul first uses the expression in Rom 1:17, which, because of its close formal and thematic parallel, will be discussed along with 3:21 below.

The genitival relationship in this phrase (“of God”) may be understood in three ways:

    1. As a subjective genitive, i.e., where God is the subject and “justice/righteousness” is an attribute or quality which he possesses, or which characterizes his action, etc.
    2. As a genitive of origin or source—i.e., “justice/righteousness” that comes from God. This is clearly what Paul describes in Phil 3:9, where he uses the preposition e)k: “the justice/righteousness (which is) from [lit. out of] God [e)k qeou=]” (cf. also Phil 1:11).
    3. As an objective genitive—where “justice/righteousness” is a divine quality or power possessed by others (i.e. believers), or realized in them, i.e. as a gift from God. This would seem to be close to the sense of the expression in 2 Cor 5:21, where  it is stated that we (believers) become the “justice/righteousness of God” in Christ.

In addition to Rom 1:17; 3:21, and 2 Cor 5:21 (mentioned above), Paul uses the specific expression only in the 3rd chapter of Romans (Rom 3:5, 22, 25) and again in Rom 10:3. All of these instances in Romans are best understood primarily according to sense #1 above, a quality or characteristic of God’s own person and action. This is indicated both by the immediate context as well as the Old Testament background of the expression. Consider, in particular, the verbs used in Rom 1:17 and 3:21—a)pokalu/ptw (“uncover, reveal”) and fanero/w (“shine forth, [make] manifest”), especially in relation to Rom 1:18-32, which emphasizes the character and nature of God evident in creation. Yet, the parallel in 1:18, the “passion/anger of God” (o)rgh\ qeou=), also suggests action—God is about to judge the world; he has also acted on behalf of human beings in the person and work of Christ.

I have already discussed the background and semantic range of the dikaio- word-group in Greek (see the article “Justification”), and the challenges involved in translation. The verb dikaio/w carries the relatively straightforward meaning “make right”, though it can be difficult to capture the various legal-judicial and religious-ethical nuances, which are perhaps better rendered by the term “just” in English (i.e., make [or declare] just). The situation is even more problematic with regard to the noun dikaiosu/nh, usually translated either as “righteousness” or “justice”—both of these renderings are generally valid, but neither fits entirely. Something like “just-ness” or “right-ness” would be better, but these do not really exist in English; “uprightness” is perhaps closer, but still awkward and archaic sounding, and a bit misleading as well. For Jews and early Christians, the usage was also influenced by the corresponding Hebrew words derived from the root qdx, which, more than the dikaio- word-group in Greek, carries the idea of faithfulness and loyalty—especially in terms of God as one who fulfills his promises and covenant obligations.

The main occurrences of the expression dikaiosu/nh qeou= are in Romans 1:17 and 3:21; it will be helpful to examine these together:

Rom 1:17

“for in it [i.e. the Gospel]

(the) justice/righteousness of God

is (being) uncovered…”

Rom 3:21

“now apart from (the) Law

(the) justice/righteousness of God

has been made manifest [lit. made to shine forth]…”

The parallels are clear and precise; Rom 3:21 is virtually a restatement of 1:17 (part of the main proposition [propositio] of Romans in 1:16-17). There can be no doubt, either, that Rom 3:21ff must also be understood in relation to the theme of God’s judgment in Rom 1:18-3:20; note again the parallel:

Rom 1:18

“the passion/anger of God
[o)rgh/ qeou=]

is (being) uncovered

upon all lack of fear (of God) and injustice/unrighteousness of men…”

Rom 3:21

“the justice/righteousness of God [dikaiosu/nh qeou=]

has been made to shine forth [i.e. made manifest]…

unto all the (one)s trusting (in Christ)… (v. 22)”

According to this comparison, the “justice/righteousness of God” is practically a reversal of the judgment/anger; similarly, the lack of (godly) fear, which leads to injustice/unrighteousness (1:18ff), corresponds to the trust that believers have in God (in Christ).

As indicated, above, dikaiosu/nh (“justice/righteousness”) is a fairly wide-ranging term; there are a number of relevant aspects which should be considered here:

  • Retributive justice—in the sense that God judges sin and punishes guilt. This very much characterizes the overall theme of judgment on human wickedness in Romans 1:18-3:20 (esp. 1:18-32).
  • Distributive justice—God judges each person (and/or nation) as he/she/it deserves. This is very much the emphasis in Romans 2 (see esp. 2:6-10), that all people (Jews and Gentiles) will be judged by their deeds, according to the Law (of God).
  • Fairness and equanimity (lack of partiality)—stated of God specifically in Rom 2:11; this relates to the principal theme throughout chapters 2-3, that Jews and Gentiles are equal before God.
  • Faithfulness and loyalty—as indicated above, this is more appropriate to qdx/hqdx in Hebrew than the corresponding dikaio- wordgroup in Greek. It characterizes particularly God’s faithfulness in fulfilling his promises and covenant obligations—an important theme in the Scriptural argument (involving the blessing/promise to Abraham) in Rom 4:1-25.
  • Fulfilling the Law—an important part of justice is the correct and proper observance and application (fulfillment) of the Law, by all persons and parties involved. Paul makes a long and challenging argument in Romans (also touched on in Galatians) that true fulfillment of the Law (the Torah and “Law of God”) only takes place in the person and work of Christ; as such, the justice/righteousness of God is ultimately manifest in Christ, as stated decisively in Rom 10:3-4.
  • Freedom and acquittal—this is another aspect of justice/righteousness (“making right”), especially in terms of exercising fairness and mercy on behalf of those charged under the law. This applies primarily to the person judging, as well the legal advocate/representative. It especially relates to God’s work in the death/sacrifice of Christ on behalf of sinners, as described by Paul in Rom 5:1-11, and is a theme throughout chapters 5-7.
  • Reconciliation—the related idea of opposing parties (“enemies”) being reconciled is likewise an important aspect of justice/righteousness (cf. Matt 5:9, 21-26, 38ff), and it is another theme expressed by Paul in Romans 5.
  • Uprightness/rectitude—that is, right or proper moral (and religious) behavior (including the underlying attitude and motivation). This signifies “righteousness” in its traditional, conventional meaning (cf. Jesus’ usage of dikaiosu/nh in Matt 5:6, 10, 20; 6:1, 33); and it may also be said to reflect the “righteousness of God”. Typically, however, God’s righteousness may be defined by what it is not—contrasted with human wickedness and faithlessness, and so forth. See Rom 1:18-32; 2:1-10ff; 3:10-18, etc.
  • Holiness—the justice/righteousness of God ultimately is tied conceptually to his holiness or “wholeness” (i.e. what is perfect, complete), cf. Matt 5:48. Interestingly, Paul makes relatively little mention of (God’s) holiness in Romans (Rom 1:4; 7:12; 11:16; 12:1), as he tends to concentrate it in the presence and work of the Spirit. “Righteousness” for believers is very much realized in Christ, through the power and presence of the Spirit (Rom 14:17; Gal 5:16-26, etc).

The next note will look at Rom 3:21 more closely, within context and structure of vv. 21-26ff.