Do you not know
This phrase is a rhetorical question that Paul often uses to engage his audience and emphasize a point. In Greek, the phrase is "ἢ ἀγνοεῖτε" (ē agnoeite), which implies a call to awareness or understanding. Paul is addressing the Roman Christians, urging them to recall or recognize a fundamental truth. This approach is common in his letters, where he seeks to remind believers of their knowledge and understanding of spiritual truths.

brothers
The term "brothers" (Greek: ἀδελφοί, adelphoi) is a term of endearment and solidarity among believers. It signifies the familial bond that exists within the Christian community, transcending ethnic and social boundaries. Paul uses this term to establish a connection with his audience, emphasizing that they are part of the same spiritual family and share a common faith and understanding.

for I am speaking to those who know the law
Paul is specifically addressing those familiar with the Jewish law, likely including both Jewish Christians and Gentile converts who have been taught the law. The Greek word for "law" here is "νόμος" (nomos), which refers to the Mosaic Law given to Israel. This context is crucial because Paul is about to discuss the law's role and limitations in the life of a believer. His audience's familiarity with the law is essential for understanding the argument he is about to make.

that the law has authority over a man
The phrase "has authority" comes from the Greek "κυριεύει" (kurieuei), meaning to have dominion or rule over someone. Paul is highlighting the law's jurisdiction and its binding nature on individuals. The law's authority is a central theme in Paul's writings, as he often contrasts the law's power with the freedom found in Christ.

only as long as he lives
This phrase underscores the temporal nature of the law's authority. In Greek, "ζῶντος" (zōntos) means "living," indicating that the law's dominion is limited to a person's lifetime. Paul is setting the stage for his argument that death releases a person from the law's authority, a concept he will expand upon in the following verses. This idea is foundational for understanding the believer's relationship to the law in light of Christ's death and resurrection.

For instance
This phrase introduces an analogy or example to clarify a broader theological point. In the Greek, the word used is "γάρ" (gar), which often serves to explain or provide reasoning. Paul frequently uses such examples to make complex theological concepts more relatable and understandable to his audience. Here, he is setting the stage for a discussion on the law and its binding nature.

a married woman
The Greek term "ὕπανδρος γυνή" (hupandros gynē) refers specifically to a woman who is under the authority of a husband. In the cultural and historical context of the Roman Empire, marriage was a legally binding contract, and the wife's identity and legal standing were closely tied to her husband. This reflects the societal norms of the time, where marriage was both a personal and legal institution.

is bound by law
The phrase "δέδεται νόμῳ" (dedetai nomō) indicates a legal obligation. The verb "δέω" (deō) means to bind or tie, suggesting a strong, unbreakable bond. In the context of marriage, this binding is both a legal and moral commitment. Paul uses this imagery to parallel the binding nature of the Mosaic Law on the Jewish people.

to her husband
The Greek "τῷ ἀνδρὶ" (tō andri) emphasizes the personal relationship and legal authority of the husband over the wife. In the biblical context, the husband is often seen as the head of the household, reflecting the patriarchal structure of ancient societies. This relationship is used metaphorically to discuss the believer's relationship to the law.

as long as he lives
The phrase "ζῶντος αὐτοῦ" (zōntos autou) underscores the temporal nature of the legal bond. The law's authority is contingent upon the life of the husband, illustrating the temporary and conditional nature of legal obligations. This serves as a precursor to Paul's argument about the believer's release from the law through Christ's death and resurrection.

but if her husband dies
Here, "ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ" (ean de apothanē ho anēr) introduces a condition that changes the legal status. The death of the husband nullifies the marriage contract, symbolizing the end of the legal obligation. This is a critical point in Paul's argument, as it foreshadows the believer's release from the law through the death of Christ.

she is released
The Greek "κατήργηται" (katērgētai) means to be discharged or freed from an obligation. This term is significant in Pauline theology, as it often describes the believer's liberation from the law's demands. The imagery of release conveys a sense of freedom and new beginnings, central to the message of the Gospel.

from the law of marriage
The phrase "ἀπὸ τοῦ νόμου τοῦ ἀνδρός" (apo tou nomou tou andros) refers specifically to the legal requirements governing marriage. In the broader context of Romans, Paul uses this analogy to illustrate the believer's release from the Mosaic Law. Just as a widow is free to remarry, believers are free to enter into a new covenant relationship with Christ.

So then
This phrase serves as a logical connector, drawing a conclusion from the preceding verses. In the context of Romans 7, Paul is discussing the law and its binding nature. The Greek word "ἄρα" (ara) indicates a conclusion or inference, suggesting that what follows is a direct result of the principles previously established. This phrase invites the reader to consider the implications of the law's authority and its limitations.

if she is joined to another man
The phrase "joined to another man" uses the Greek word "γίνομαι" (ginomai), which means to become or to be made. This implies a formal union, such as marriage. In the historical context, marriage was a binding contract, and joining with another man while still bound to a husband was considered a serious breach of this contract. This reflects the sanctity and exclusivity of the marriage covenant as understood in Jewish and early Christian teachings.

while her husband is alive
This phrase underscores the binding nature of the marriage covenant as long as both parties are living. The Greek word "ζάω" (zaō) means to live, emphasizing the ongoing life and presence of the husband. In the scriptural context, life signifies the continuation of legal and moral obligations. The living status of the husband maintains the wife's commitment to him, illustrating the enduring nature of the law.

she will be called an adulteress
The term "adulteress" comes from the Greek "μοιχαλίς" (moichalis), which denotes a woman who breaks her marriage vows. This label carries a heavy social and moral stigma, reflecting the seriousness with which adultery was viewed in biblical times. The use of "called" indicates a public recognition of her status, highlighting the communal aspect of moral and legal judgments in ancient societies.

But if her husband dies
The death of the husband, indicated by the Greek word "ἀποθνῄσκω" (apothnēskō), signifies the end of the marriage covenant. In the historical and scriptural context, death releases individuals from earthly contracts and obligations. This phrase introduces a pivotal change in the woman's legal and moral status, as death nullifies the binding nature of the law concerning marriage.

she is free from that law
The concept of being "free" is expressed by the Greek word "ἐλεύθερος" (eleutheros), meaning liberated or exempt. This freedom is specifically from "that law," referring to the law of marriage. Theologically, this illustrates the broader theme of liberation from the law through death, a metaphor Paul uses to explain the believer's release from the law through Christ's death.

and is not an adulteress
This phrase confirms the woman's new status. The negation "not" (οὐ, ou) emphasizes the complete removal of the previous label of "adulteress." In the context of the passage, this signifies the transformative power of death in altering legal and moral standings, paralleling the believer's transformation through Christ.

even though she marries another man
The possibility of marrying "another man" is now permissible and without stigma. The Greek "ἄλλος" (allos) means another of the same kind, indicating a legitimate new union. This reflects the biblical principle that death allows for new beginnings, both in personal relationships and in the spiritual life of believers, as they are freed from the old law to embrace a new life in Christ.

Therefore, my brothers
The word "Therefore" connects this verse to the preceding discussion, indicating a conclusion or result. The Greek word "ἀδελφοί" (adelphoi), translated as "brothers," is often used in the New Testament to refer to fellow believers, emphasizing the familial bond among Christians. This term underscores the unity and shared identity in Christ, transcending ethnic and social boundaries, and invites the reader to consider the implications of the preceding arguments personally and communally.

you also died to the law
The phrase "died to the law" is pivotal in understanding the believer's relationship with the Mosaic Law. The Greek verb "ἀπεθάνετε" (apethanete) signifies a definitive break or separation. In the context of Romans, Paul argues that through Christ's death, believers are released from the law's jurisdiction, which once held them captive. This death is not physical but spiritual, signifying liberation from the law's condemnation and the old covenant's demands.

through the body of Christ
This phrase highlights the means by which believers are freed from the law. The "body of Christ" refers to His physical death on the cross. Theologically, this underscores the doctrine of substitutionary atonement, where Christ's sacrificial death fulfills the law's requirements and penalties on behalf of humanity. The Greek term "σώματος" (sōmatos) emphasizes the tangible, historical reality of Christ's incarnation and crucifixion, which is central to Christian faith.

that you might belong to another
The purpose of dying to the law is to "belong to another," indicating a transfer of allegiance and identity. The Greek word "γένησθε" (genēsthe) suggests becoming or being made into something new. This transformation is relational, moving from the law's dominion to a personal relationship with Christ. It reflects the covenantal language of marriage, where believers are now united with Christ, the bridegroom, in a new covenant.

to Him who was raised from the dead
This phrase affirms the resurrection of Christ, a cornerstone of Christian doctrine. The Greek "ἐκ νεκρῶν" (ek nekrōn) emphasizes the victory over death and the new life that Christ inaugurates. The resurrection is not only a historical event but also a present reality that empowers believers to live in the newness of life. It assures believers of their future resurrection and eternal life with Christ.

in order that we might bear fruit to God
The ultimate purpose of this new relationship is to "bear fruit to God." The Greek "καρποφορήσωμεν" (karpophorēsōmen) conveys the idea of producing or yielding fruit, symbolizing the visible evidence of a transformed life. This fruitfulness is not self-generated but results from abiding in Christ, as depicted in John 15. It encompasses both character (the fruit of the Spirit) and actions (good works), reflecting God's glory and advancing His kingdom.

For when we lived according to the flesh
This phrase sets the stage for understanding the human condition before accepting Christ. The Greek word for "flesh" is "sarx," which often refers to the sinful nature of humanity, emphasizing the inherent weakness and propensity to sin. Historically, this reflects the Jewish understanding of the human struggle against sin, as seen in the Old Testament. Living "according to the flesh" implies a life driven by human desires and instincts, disconnected from the spiritual guidance of God.

the sinful passions
The term "sinful passions" translates from the Greek "pathēma," which denotes strong emotions or affections. These are not just casual desires but intense cravings that lead one away from God's will. In a historical context, this reflects the struggle of the Israelites, who often fell into idolatry and sin despite knowing God's law. The phrase underscores the power of sin to dominate human life without divine intervention.

aroused by the law
This phrase is intriguing because it suggests that the law, which is holy and good, paradoxically stirs up sinful desires. The Greek word "katechō" means to hold back or restrain, yet here it implies an incitement. This reflects the historical Jewish experience where the law, while revealing God's standards, also highlighted human inability to achieve righteousness on their own. It serves as a mirror, showing the depth of human sinfulness and the need for a Savior.

were at work in our bodies
The Greek word "energeō" is used here, meaning to be active or operative. This indicates that sinful passions are not dormant but actively influencing behavior. The "bodies" refer to the whole person, emphasizing that sin affects every aspect of human existence. Historically, this aligns with the biblical narrative of humanity's fall in Genesis, where sin entered the world and corrupted God's perfect creation.

bearing fruit for death
The imagery of "bearing fruit" is agricultural, suggesting that actions have consequences. The Greek word "karpos" means fruit, indicating the natural outcome of living according to the flesh. "Death" here is not just physical but spiritual, signifying eternal separation from God. This phrase echoes the warnings throughout Scripture, from the Old Testament prophets to Jesus' teachings, about the ultimate consequence of sin. It serves as a sobering reminder of the stakes involved in the spiritual battle and the necessity of redemption through Christ.

But now
This phrase marks a significant transition from the past to the present. In the context of Romans, Paul often uses "but now" to contrast the believer's former state under the law with their new life in Christ. The Greek word "νυνί" (nyni) emphasizes the immediacy and reality of the believer's current standing. Historically, this reflects the shift from the Old Covenant to the New Covenant, a pivotal change in redemptive history.

having died to what bound us
The imagery of death here is powerful, signifying a complete and irreversible separation. The Greek word "ἀποθανόντες" (apothanontes) indicates a past action with ongoing effects. This death is metaphorical, referring to the believer's separation from the law's binding authority. In Jewish tradition, the law was seen as a binding covenant, but through Christ's death, believers are released from its constraints.

we have been released from the law
The term "released" comes from the Greek "κατηργήθημεν" (katērgēthēmen), meaning to be rendered inactive or powerless. This release is not from the moral truths of the law but from its power to condemn. Historically, the law was given to Israel as a guide and a means to reveal sin, but it could not provide salvation. In Christ, believers are freed from the law's penalty.

so that we serve in the new way of the Spirit
The word "serve" (δουλεύειν, douleuein) implies a willing and joyful service, contrasting with the obligatory service under the law. The "new way of the Spirit" signifies the transformative work of the Holy Spirit in the believer's life. The Greek "καινότητι" (kainotēti) for "newness" suggests a fresh, unprecedented way of living. This reflects the New Covenant promise of the Spirit's indwelling presence, empowering believers to live righteously.

and not in the old way of the written code
The "old way" refers to the Mosaic Law, described here as the "written code" (γράμμα, gramma). This term emphasizes the external, written nature of the law, which, while holy and good, could not change the heart. The contrast between the "old" and "new" highlights the inadequacy of the law to bring about true righteousness, which is now accomplished through the Spirit. Historically, this underscores the transition from the letter of the law to the Spirit-led life in Christ.

What then shall we say?
This phrase introduces a rhetorical question, a common technique used by Paul to engage his audience. The Greek word for "say" (λέγω, legō) implies a thoughtful consideration or conclusion. Paul is inviting the reader to ponder deeply the implications of the law in relation to sin, setting the stage for a profound theological discussion.

Is the law sin?
Here, Paul anticipates a potential misunderstanding of his previous teachings. The Greek word for "law" (νόμος, nomos) refers to the Mosaic Law, which was central to Jewish life and identity. By asking if the law is sin, Paul addresses a critical question about the nature and purpose of the law. Historically, the law was given to guide and instruct God's people, not to be equated with sin itself.

Certainly not!
This emphatic denial (Greek: μὴ γένοιτο, mē genoito) is one of Paul's strongest rejections of an idea. It underscores the importance of understanding that the law, in its essence, is holy and righteous. Paul is adamant that the law is not sinful; rather, it serves a divine purpose.

Indeed, I would not have been aware of sin
The phrase highlights the law's role in revealing sin. The Greek word for "aware" (γινώσκω, ginōskō) suggests an experiential knowledge. Paul is expressing that the law acts as a mirror, reflecting the sinful nature of humanity. Without the law, there would be no clear understanding of what constitutes sin.

if it had not been for the law
This clause emphasizes the necessity of the law in defining sin. The law acts as a boundary marker, delineating right from wrong. Historically, the law was given to Israel to set them apart as God's chosen people, providing a standard of holiness.

For I would not have been aware of coveting
Paul uses the specific example of coveting to illustrate his point. The Greek word for "coveting" (ἐπιθυμία, epithymia) refers to a strong desire or lust. This particular sin is internal and often hidden, demonstrating how the law exposes even the most secret sins of the heart.

if the law had not said, 'Do not covet.'
By quoting the commandment "Do not covet," Paul refers to the Tenth Commandment (Exodus 20:17). This commandment is unique because it addresses the internal attitude rather than external actions. It shows that God's law penetrates beyond behavior to the intentions and desires of the heart. The law, therefore, serves as a tool for self-examination and conviction, leading believers to recognize their need for a Savior.

But sin
The term "sin" in Greek is "hamartia," which refers to missing the mark or falling short of God's standard. In the context of Romans, sin is not merely an act but a power that enslaves humanity. Historically, sin entered the world through Adam (Romans 5:12), and it is a pervasive force that affects all aspects of human life. From a conservative Christian perspective, sin is the fundamental problem that necessitates salvation through Jesus Christ.

seizing its opportunity
The Greek word for "seizing" is "lambanō," which means to take hold of or to grasp. This implies an active and aggressive action by sin to exploit the situation. The phrase suggests that sin is opportunistic, using the law as a means to exert its influence. Historically, this reflects the human tendency to rebel against boundaries, a theme evident throughout the Old Testament narratives.

through the commandment
The "commandment" refers to the Mosaic Law, which was given to guide Israel in righteousness. In Greek, "entolē" is used, meaning an order or command. Theologically, the law is holy and good (Romans 7:12), but it also reveals human sinfulness. The law acts as a mirror, showing us our inability to achieve righteousness on our own, thus pointing us to the need for a Savior.

produced in me
The phrase "produced in me" indicates an internal effect. The Greek word "katergazomai" means to work out or bring about. This suggests that sin, using the law, actively cultivates sinful desires within the individual. Historically, this aligns with the biblical narrative of Israel, where the law often highlighted their failures rather than their successes.

every kind of covetous desire
"Covetous desire" in Greek is "epithymia," which refers to a strong desire or lust. The commandment against coveting (Exodus 20:17) is unique because it addresses internal desires rather than external actions. This highlights the comprehensive nature of sin, affecting both thoughts and actions. From a conservative viewpoint, this underscores the total depravity of man, emphasizing the need for divine intervention.

For apart from the law
This phrase indicates a condition or state. "Apart from" in Greek is "chōris," meaning separate from or without. Theologically, this suggests that the law is what brings awareness of sin. Without the law, sin is not recognized as transgression. Historically, this reflects the period before the law was given, where sin was present but not accounted for in the same way.

sin is dead
The term "dead" in Greek is "nekros," meaning lifeless or inactive. This does not imply that sin ceases to exist but that it is not imputed or recognized without the law. From a conservative Christian perspective, this highlights the role of the law in bringing awareness of sin, thus driving individuals to seek redemption through Christ. The law, therefore, serves a crucial purpose in God's redemptive plan, revealing sin and pointing to the necessity of grace.

I was once alive apart from the law
This phrase introduces a profound theological concept. The apostle Paul reflects on a time when he perceived himself as "alive" without the constraints or awareness of the Mosaic Law. The Greek word for "alive" (ζῶν) suggests a state of vitality or existence. Historically, this could refer to Paul's life before his deep understanding of the law's spiritual demands. In a broader sense, it can symbolize humanity's initial state of innocence or ignorance before the law's moral demands become apparent. This phrase sets the stage for understanding the law's role in revealing sin.

but when the commandment came
The "commandment" here refers to the specific laws given by God, particularly those within the Mosaic Law. The Greek word for "came" (ἦλθεν) implies an arrival or coming into awareness. This suggests a moment of realization or enlightenment when the law's true demands and implications become clear. Historically, this could be likened to the moment when a child matures and becomes fully aware of moral and ethical standards. In a spiritual sense, it represents the awakening of conscience and the recognition of divine standards.

sin sprang to life
The phrase "sin sprang to life" uses vivid imagery to describe the activation or awakening of sin. The Greek word for "sprang to life" (ἀνέζησεν) conveys the idea of coming to life or being revived. This suggests that sin, which was dormant or unrecognized, becomes active and apparent when confronted with the law. Theologically, this highlights the law's role in making individuals aware of their sinful nature. It is not that the law causes sin, but rather it reveals and exposes it, bringing it to the forefront of human consciousness.

and I died
This stark conclusion, "and I died," reflects the spiritual death that results from the recognition of sin. The Greek word for "died" (ἀπέθανον) indicates a separation or cessation of life. In a spiritual context, this death is not physical but represents the separation from God due to sin. Historically, this echoes the narrative of Adam and Eve, who experienced spiritual death upon disobeying God's command. For Paul, this realization of spiritual death underscores the need for a savior and the insufficiency of the law to bring about true life and righteousness.

So I discovered
The Greek word used here is "εὑρίσκω" (heuriskō), which means to find or discover. This implies a realization or an unveiling of truth that was previously hidden or misunderstood. In the context of Paul's letter, this discovery is not merely intellectual but deeply experiential. Paul is sharing a personal revelation that aligns with the broader human experience under the law. This discovery is pivotal, as it marks a turning point in understanding the purpose and effect of the law.

the very commandment
The term "commandment" refers to the specific laws given by God, particularly those within the Mosaic Law. In the Jewish tradition, these commandments were seen as divine instructions meant to guide the people towards righteousness and holiness. The Greek word "ἐντολή" (entolē) emphasizes the authoritative nature of these divine decrees. Historically, the commandments were revered as the path to life and blessing, as seen in Deuteronomy 30:19-20, where choosing life is equated with loving and obeying God.

that was meant to bring life
The phrase suggests the original purpose of the law, which was to guide humanity towards a life that is pleasing to God. The law was intended to be a source of life, as it revealed God's will and provided a framework for living in harmony with Him. The Greek word "ζωή" (zōē) signifies not just physical life but a quality of life that is abundant and eternal. In the Old Testament, adherence to the law was associated with blessings and life (Leviticus 18:5).

actually brought death
This phrase captures the paradoxical outcome of the law. Instead of bringing life, the law exposed sin and, consequently, brought about spiritual death. The Greek word "θάνατος" (thanatos) refers to both physical and spiritual death, highlighting the separation from God that sin causes. Historically, this reflects the human condition post-Fall, where the law, though holy and good, reveals humanity's inability to achieve righteousness on its own. Paul's statement echoes the sentiment of 2 Corinthians 3:6, where the letter of the law is said to kill, but the Spirit gives life.

For sin
The Greek word for "sin" here is "hamartia," which refers to missing the mark or falling short of God's standard. In the context of Romans, Paul personifies sin as a powerful force that actively works against humanity. Historically, sin entered the world through Adam and has since been a pervasive influence, corrupting human nature and separating people from God. This phrase sets the stage for understanding sin not just as an act, but as a dominating power that seeks to control and destroy.

seizing its opportunity
The Greek term "aphormē" is used here, meaning a starting point or base of operations. Sin is depicted as an opportunistic force, waiting for the right moment to exert its influence. This reflects the cunning nature of sin, which uses the law as a platform to incite rebellion. The historical context of the Roman Empire, with its complex legal system, can help us understand how laws, though good, can be manipulated by sin to produce negative outcomes.

through the commandment
The "commandment" refers to the Mosaic Law, which was given to guide and protect God's people. The Greek word "entolē" signifies an authoritative prescription. While the law is holy and righteous, sin exploits it to provoke disobedience. This paradox highlights the tension between the law's divine purpose and sin's corrupting influence. Theologically, this underscores the need for grace, as the law alone cannot save but rather reveals humanity's need for a Savior.

deceived me
The Greek word "exapataō" means to thoroughly deceive or beguile. This echoes the deception of Eve in the Garden of Eden, where sin masquerades as something desirable. Historically, deception has been a tool of sin, leading individuals away from truth and into bondage. This phrase emphasizes the cunning nature of sin, which promises life but delivers death, illustrating the need for discernment and reliance on God's truth.

and through it killed me
The phrase "killed me" uses the Greek "apokteinō," meaning to put to death. This is not a physical death but a spiritual one, signifying separation from God. Theologically, this reflects the ultimate consequence of sin, which is spiritual death and eternal separation from God. The historical context of sacrificial systems in ancient Israel underscores the seriousness of sin and the need for atonement, pointing to Christ's ultimate sacrifice for redemption.

So then
This phrase serves as a conclusion or summation of the preceding arguments. In the context of Romans 7, Paul has been discussing the relationship between the law and sin. The Greek word used here, "ὥστε" (hōste), indicates a logical conclusion. It suggests that what follows is a definitive statement based on the previous discourse. Paul is emphasizing that despite the struggles with sin, the law itself remains unblemished and divine.

the law
The term "law" (Greek: "νόμος," nomos) refers to the Mosaic Law given to Israel. In a broader sense, it encompasses God's commandments and instructions. Historically, the law was central to Jewish life and identity, serving as a guide for moral and spiritual conduct. Paul acknowledges the law's divine origin and its role in revealing God's standards of holiness.

is holy
The word "holy" (Greek: "ἅγιος," hagios) signifies something set apart for a sacred purpose. The law is not merely a set of rules but is consecrated and reflects God's holy nature. In the conservative Christian perspective, this underscores the belief that the law is inherently good and serves a divine purpose, even if humanity struggles to uphold it.

and the commandment
Here, "commandment" (Greek: "ἐντολή," entolē) refers to specific directives within the law. Each commandment is a reflection of God's will and character. The use of the singular form may emphasize the unity and coherence of God's instructions, suggesting that each commandment is an integral part of the whole law.

is holy
Reiterating the holiness of the commandment reinforces its divine origin and purpose. It is not only the law in its entirety that is holy, but each individual commandment carries the same sacredness. This repetition serves to emphasize the purity and sanctity of God's instructions.

righteous
The term "righteous" (Greek: "δίκαιος," dikaios) denotes justice and moral correctness. The law and its commandments are not arbitrary; they are just and fair, reflecting God's perfect justice. In a historical context, the law provided a standard of righteousness for the Israelites, guiding them in their relationship with God and others.

and good
The word "good" (Greek: "ἀγαθός," agathos) implies beneficial, noble, and morally excellent. The law is not only just but also beneficial for those who follow it. It is designed for the well-being of humanity, leading to a life that aligns with God's will. From a conservative Christian viewpoint, this affirms that the law is a gift from God, intended to guide believers toward a holy and fulfilling life.

Did that which is good
The phrase "that which is good" refers to the law, which is holy, righteous, and good. In the Greek, "good" is "agathos," emphasizing moral excellence and beneficial nature. The law, given by God, is inherently good and serves as a reflection of His holy character. Historically, the law was central to Jewish life, guiding moral and religious conduct. It was never intended to be a source of death but a guide to righteous living.

then, become death to me?
The question posed here is rhetorical, highlighting a misunderstanding. The Greek word for "death" is "thanatos," which signifies not just physical death but spiritual separation from God. The law, though good, reveals sin, and sin leads to death. Paul is addressing the misconception that the law itself is the cause of death, rather than sin.

Certainly not!
This emphatic denial, "me genoito" in Greek, is a strong expression used by Paul to reject the idea that the law is responsible for death. It underscores the importance of understanding the true purpose of the law. The law is not to blame; rather, it is sin that exploits the law to bring about death.

But in order that sin might be exposed as sin
The purpose of the law is to reveal sin for what it truly is. The Greek word for "exposed" is "phaneroo," meaning to make visible or clear. The law acts as a mirror, showing humanity its sinful nature. This exposure is necessary for understanding the depth of human depravity and the need for a Savior.

it produced death in me through what was good
Here, Paul explains the paradox of the law. While the law is good, sin uses it to produce death. The Greek word "katergazomai" for "produced" implies an active working or bringing about. Sin manipulates the good law to bring about spiritual death, highlighting the insidious nature of sin.

so that through the commandment
The "commandment" refers to the specific laws given by God. In Greek, "entole" signifies a directive or order. The commandments serve a divine purpose: to illuminate sin and its consequences. They are not arbitrary rules but are designed to lead people to an awareness of their need for redemption.

sin might become utterly sinful
The phrase "utterly sinful" emphasizes the extreme sinfulness of sin. The Greek word "huperbole" for "utterly" suggests an exceeding or surpassing measure. The law magnifies sin, showing its true nature and extent. This revelation is crucial for understanding the gravity of sin and the necessity of grace.

For we know
This phrase establishes a common understanding among the Apostle Paul and his readers. The Greek word for "know" is "οἴδαμεν" (oidamen), which implies a deep, intuitive knowledge rather than mere intellectual awareness. Paul is appealing to a shared conviction among believers, rooted in their spiritual experience and understanding of God's law. This sets the stage for a discussion that is not just theoretical but deeply personal and experiential.

that the law is spiritual
The term "law" here refers to the Mosaic Law, which was given by God and is thus inherently spiritual. The Greek word for "spiritual" is "πνευματικός" (pneumatikos), indicating that the law originates from the Spirit of God and reflects His holy and righteous nature. This underscores the divine origin and purpose of the law, which is to guide humanity in righteousness and holiness. The law is not merely a set of rules but a reflection of God's character and His will for human conduct.

but I am unspiritual
Paul contrasts the spiritual nature of the law with his own human nature, using the Greek word "σάρκινος" (sarkinos), which means "fleshly" or "carnal." This highlights the inherent weakness and sinfulness of human nature apart from God's transforming grace. Paul acknowledges the struggle between the divine standard of the law and the reality of human imperfection. This admission of being "unspiritual" is a humble recognition of the need for divine intervention and grace.

sold as a slave to sin
The imagery of being "sold as a slave" is powerful and evocative. The Greek word "πεπραμένος" (pepramenos) suggests being sold into bondage, indicating a lack of freedom and autonomy. This metaphor illustrates the pervasive and controlling nature of sin in the human condition. Sin is not just an external force but an internal master that holds individuals captive. Paul is emphasizing the depth of human depravity and the need for redemption through Christ. This phrase serves as a poignant reminder of the bondage from which believers have been set free through the sacrifice of Jesus, highlighting the transformative power of the Gospel.

I do not understand
The Greek word used here is "γινώσκω" (ginōskō), which means to know or understand. Paul is expressing a profound internal conflict, a lack of comprehension regarding his own actions. This highlights the human condition of struggling with sin and the limitations of human understanding without divine intervention. Historically, this reflects the Jewish understanding of the law and the struggle to fulfill it perfectly, which was a common theme in Jewish teachings.

what I do
The phrase "what I do" refers to actions or deeds. The Greek word "κατεργάζομαι" (katergazomai) implies working out or accomplishing. Paul is acknowledging that his actions are not aligned with his desires or intentions. This reflects the Christian doctrine of the fallen nature of humanity, where even the Apostle Paul admits to the struggle of living righteously.

For what I want to do
The Greek word for "want" is "θέλω" (thelō), which means to will or to desire. Paul is expressing his inner desire to do good, which aligns with the new nature given to believers through Christ. This phrase underscores the Christian belief in the transformative power of the Holy Spirit, which instills in believers a desire to follow God's will.

I do not do
This phrase highlights the failure to act according to one's desires. The Greek "πράσσω" (prassō) means to practice or perform. Paul is illustrating the disconnect between intention and action, a common human experience that resonates with the struggle against sin. This reflects the biblical teaching that without Christ, humans are incapable of achieving true righteousness on their own.

but what I hate
The word "hate" comes from the Greek "μισέω" (miseō), indicating a strong aversion or detest. Paul is emphasizing the internal conflict where he ends up doing what he detests. This reflects the Christian understanding of the sinful nature that persists even after conversion, a reminder of the ongoing battle between the flesh and the spirit.

I do
The repetition of "I do" (πράσσω) emphasizes the struggle and the reality of sin in the believer's life. It serves as a reminder of the need for continual reliance on God's grace and the sanctifying work of the Holy Spirit. This phrase encapsulates the tension between the old self and the new creation in Christ, a central theme in Pauline theology.

And if I do
This phrase introduces a conditional statement, highlighting the internal conflict Paul experiences. The Greek word for "do" here is "ποιῶ" (poió), which implies an action or deed. This suggests a struggle between intention and action, a common human experience. Paul is acknowledging that despite his desires, his actions sometimes betray him, reflecting the universal struggle with sin.

what I do not want to do
The phrase underscores the tension between the flesh and the spirit. The Greek word for "want" is "θέλω" (theló), indicating a strong desire or will. Paul is expressing the frustration of acting against one's own desires, a theme that resonates with the human condition of battling sinful nature. This internal conflict is a testament to the fallen state of humanity and the need for divine intervention.

I admit
The Greek word "συντίθημι" (syntithēmi) means to agree or concede. Paul is acknowledging a truth about himself and the law. This admission is a moment of humility and self-awareness, recognizing the authority and righteousness of the law despite his inability to fully comply with it. It reflects the Christian understanding of confession and the importance of recognizing one's own shortcomings.

that the law
Here, "the law" refers to the Mosaic Law, which was given to the Israelites as a guide for righteous living. The law serves as a mirror, reflecting human sinfulness and the need for a savior. In the historical context, the law was revered and seen as a divine standard. Paul’s reference to the law underscores its role in revealing sin and guiding believers toward holiness.

is good
The Greek word for "good" is "καλός" (kalos), meaning noble, honorable, or morally good. Paul affirms the intrinsic goodness of the law, despite its inability to save. This statement aligns with the conservative Christian view that the law is perfect and holy, serving as a guide to righteousness. It is not the law that is flawed, but human nature that fails to uphold it. This acknowledgment points to the necessity of grace through Jesus Christ, who fulfills the law on behalf of believers.

So now
This phrase marks a transition and conclusion from the previous verses where Paul discusses the struggle between his desire to do good and the reality of sin. The Greek word "νυνὶ" (nyni) indicates a present reality, emphasizing the immediacy and ongoing nature of the struggle. It suggests a turning point in Paul's argument, highlighting the internal conflict that believers face.

it is no longer I
Here, Paul distinguishes between his true self and the actions that result from sin. The Greek "οὐκέτι ἐγώ" (ouketi egō) implies a separation between his identity in Christ and the sinful actions. This reflects the Christian doctrine of the new creation, where believers are transformed and their true identity is found in Christ, not in their sinful nature.

who do it
The phrase underscores the involuntary nature of sin's influence. The Greek verb "κατεργάζομαι" (katergazomai) means to accomplish or produce, indicating that the sinful actions are not the result of Paul's conscious will but rather the sin that dwells within him. This highlights the struggle between the flesh and the spirit, a common theme in Pauline theology.

but sin
Paul personifies sin, giving it an active role in the life of a believer. The Greek word "ἁμαρτία" (hamartia) is used here, which means missing the mark or falling short of God's standard. This personification emphasizes the pervasive and powerful nature of sin, which can dominate and control if not resisted through the power of the Holy Spirit.

living in me
This phrase indicates the indwelling presence of sin within the human nature. The Greek "οἰκοῦσα" (oikousa) means to dwell or inhabit, suggesting that sin has taken up residence within Paul. This reflects the doctrine of original sin, which teaches that sin is an inherent part of human nature due to the Fall. However, it also points to the hope of sanctification, where believers are progressively freed from sin's power through the work of the Holy Spirit.

I know
The phrase "I know" reflects a deep, personal conviction and understanding. In the Greek, the word used is "oida," which implies an intuitive knowledge or awareness. This is not merely intellectual assent but a profound realization that comes from experience and reflection. Paul is expressing a certainty that comes from his own struggles and spiritual insights.

that nothing good lives in me
Here, Paul acknowledges the inherent sinfulness of human nature. The Greek word for "nothing" is "oudeis," emphasizing the absolute absence of goodness in the flesh. This is a humbling admission that aligns with the doctrine of total depravity, which suggests that sin affects all parts of a person. Paul is not denying the presence of good desires but is highlighting the incapacity of the flesh to produce righteousness on its own.

that is, in my flesh
The term "flesh" (Greek: "sarx") is often used by Paul to denote the sinful nature of humanity, as opposed to the spiritual nature. It represents the part of human beings that is prone to sin and rebellion against God. This distinction is crucial in understanding the internal conflict that believers face. The flesh is not merely the physical body but the fallen human nature that is at odds with God's will.

For I have the desire to do what is good
Paul acknowledges the presence of a genuine desire to do good, which is a testament to the work of the Holy Spirit in the believer's life. The Greek word for "desire" is "thelo," indicating a strong intention or wish. This desire is a reflection of the new nature that believers receive through faith in Christ, which is in constant conflict with the flesh.

but I cannot carry it out
This phrase captures the essence of the struggle between the flesh and the spirit. The Greek word for "carry out" is "katergazomai," meaning to accomplish or achieve. Paul is expressing the frustration of wanting to do good but lacking the ability to do so because of the power of sin. This highlights the need for divine intervention and the grace of God to overcome the limitations of the flesh.

For I do not do
This phrase captures the Apostle Paul's internal struggle with sin. The Greek word for "do" here is "prassō," which implies a habitual practice. Paul is expressing a continuous struggle, not a one-time failure. This highlights the ongoing battle between the flesh and the spirit that every believer faces. Historically, this struggle is consistent with the human condition post-Fall, as described in Genesis, where sin entered the world and disrupted the perfect harmony between God and man.

the good I want to do
The "good" refers to the moral and righteous actions that align with God's will. The Greek word "agathon" is used here, which denotes intrinsic goodness, reflecting God's nature. Paul's desire to do good is a testament to the transformative work of the Holy Spirit in a believer's life. This desire is rooted in the new nature given to believers, as described in 2 Corinthians 5:17, where anyone in Christ is a new creation.

Instead, I keep on doing
The phrase "keep on doing" again uses the Greek "prassō," emphasizing the repetitive nature of the action. This suggests a sense of frustration and helplessness that Paul feels, which is a common experience for Christians who strive to live righteously but find themselves falling short. This ongoing struggle is a reminder of the need for daily reliance on God's grace and strength.

the evil I do not want to do
"Evil" here is translated from the Greek word "kakon," which refers to actions that are morally wrong and contrary to God's law. Paul's acknowledgment of doing what he does not want to do highlights the conflict between the sinful nature and the regenerated spirit. This internal conflict is a theme throughout Scripture, illustrating the tension between the old self and the new self, as seen in Ephesians 4:22-24.

Now if I do
The phrase "Now if I do" introduces a conditional statement, reflecting the Apostle Paul's introspective struggle with sin. The Greek word for "do" here is "ποιῶ" (poió), which implies an action or deed. This highlights the ongoing nature of the struggle, suggesting that the actions are not isolated incidents but part of a continuous battle. Historically, this reflects the human condition post-Fall, where the inclination to sin is ever-present despite the desire to do good.

what I do not want
This phrase underscores the internal conflict between the desires of the flesh and the desires of the spirit. The Greek word for "want" is "θέλω" (theló), meaning to will or to wish. Paul is expressing a universal human experience: the tension between our higher aspirations and our baser instincts. This struggle is a testament to the fallen nature of humanity and the need for divine intervention through Christ.

it is no longer I who do it
Here, Paul distinguishes between his true self and the sin that acts within him. The phrase "no longer I" suggests a separation between the redeemed self and the sinful actions. This reflects the Christian doctrine of the new creation in Christ, where believers are seen as new beings, even though they still contend with sin. Theologically, this points to the transformative power of salvation, which redefines identity.

but it is sin living in me
The word "sin" in Greek is "ἁμαρτία" (hamartia), which means missing the mark or falling short. The phrase "living in me" indicates that sin is not just an external force but an internal reality. This concept is rooted in the doctrine of original sin, which posits that sin is an inherent part of human nature. The presence of sin within believers highlights the need for ongoing sanctification and reliance on the Holy Spirit.

that does it
The concluding phrase "that does it" reiterates the idea that sin is the active agent in the wrongdoing. This absolves the redeemed self from being the source of sin, emphasizing the distinction between the believer's identity in Christ and the sin that still influences them. This understanding encourages believers to seek God's grace and strength in overcoming sin, recognizing that victory is found in Christ alone.

So this is the principle
The word "principle" in Greek is "nomos," which is often translated as "law." In this context, Paul is not referring to the Mosaic Law but rather a consistent rule or truth he has observed in his spiritual life. This principle is a universal truth about human nature and the struggle between the desire to do good and the presence of sin. Historically, this reflects the human condition post-Fall, where sin has entered the world and affects every person.

I have discovered
The Greek word here is "heurisko," meaning to find or discover. Paul is sharing a personal revelation, an insight gained through his own experiences and struggles. This discovery is not just intellectual but deeply experiential, highlighting the ongoing battle within every believer. It underscores the importance of self-awareness and spiritual introspection in the Christian journey.

When I want to do good
The desire to do good reflects the new nature of a believer, regenerated by the Holy Spirit. The Greek word for "want" is "thelo," indicating a strong intention or desire. This desire is a result of the transformative work of Christ in a believer's life, aligning their will with God's. Historically, this aligns with the teachings of Jesus and the apostles, emphasizing the call to live a life of righteousness and holiness.

evil is right there with me
"Evil" in Greek is "kakos," referring to that which is morally wrong or wicked. The phrase "right there with me" suggests proximity and persistence, indicating that evil is not a distant threat but a present reality. This reflects the doctrine of original sin, where the sinful nature remains even after conversion, necessitating constant vigilance and reliance on God's grace. The historical context of this struggle is evident throughout Scripture, from the Old Testament narratives to the New Testament epistles, illustrating the ongoing battle between the flesh and the spirit.

For in my inner being
The phrase "for in my inner being" refers to the deepest part of a person, often understood as the soul or spirit. In Greek, the term used here is "ἔσω ἄνθρωπος" (esō anthrōpos), which literally means "inner man." This concept is significant in Christian theology, as it distinguishes between the physical body and the spiritual essence of a person. The "inner being" is where the Holy Spirit dwells and works, transforming believers into the likeness of Christ. Historically, this understanding aligns with the Jewish concept of the heart as the center of moral and spiritual life, as seen in the Old Testament.

I delight
The word "delight" in Greek is "συνηδομαι" (synēdomai), which conveys a sense of joy and pleasure. This term suggests an active, willing engagement with something that brings satisfaction. In the context of Romans 7:22, it indicates a deep, heartfelt joy in the things of God. This delight is not superficial but rooted in the believer's regenerated nature. Theologically, it reflects the new desires implanted by the Holy Spirit, contrasting with the sinful nature that still resides in the flesh.

in God’s law
"God’s law" refers to the divine commandments and teachings given by God, primarily through the Mosaic Law. In Greek, the term "νόμος" (nomos) is used, which can denote law in a general sense but here specifically refers to the Torah. For Paul, a Pharisee by training, the law was central to understanding God's will. However, in the New Testament context, "God’s law" also encompasses the teachings of Christ and the moral imperatives of the New Covenant. This delight in the law signifies a recognition of its goodness and holiness, as well as a desire to live in accordance with God's righteous standards.

but
The conjunction "but" (Greek "δέ," de) introduces a contrast or exception. It signals a shift in thought, highlighting the tension between the believer's inner delight in God's law and the struggle with sin. This small word is pivotal in understanding the dichotomy Paul describes between the spiritual desires of the inner being and the opposing forces of the flesh.

I see another law at work in the members of my body
This phrase introduces the concept of "another law," which in Greek is "ἕτερος νόμος" (heteros nomos). It suggests a different principle or power operating within the believer, distinct from God's law. The "members of my body" refers to the physical aspects of a person, indicating the ongoing struggle with sin that affects one's actions and behaviors. Historically, this reflects the dualistic struggle described in Jewish thought, where the yetzer hara (evil inclination) battles against the yetzer hatov (good inclination). Paul acknowledges this internal conflict, emphasizing the need for divine grace and the power of the Holy Spirit to overcome the sinful nature.

but I see
The phrase "but I see" indicates an awareness or realization. In the Greek, the word used is "blepō," which means to perceive or discern. This suggests a deep, spiritual insight that Paul is sharing with his readers. It is not merely a physical sight but an understanding of the internal struggle that believers face. This awareness is crucial for Christians as it highlights the need for vigilance and self-examination in their spiritual walk.

another law
The term "another law" refers to a principle or power that is distinct from the law of God. In Greek, "heteros" means another of a different kind, indicating that this law is contrary to God's law. This law represents the sinful nature that resides in humanity, a remnant of the fall that continues to influence believers. Understanding this helps Christians recognize the ongoing battle between the flesh and the spirit.

at work in my body
The phrase "at work in my body" emphasizes the physical aspect of this internal conflict. The Greek word "en" (in) suggests an indwelling presence, while "sōma" (body) refers to the physical body. This highlights the tangible reality of sin's influence, manifesting in actions and desires. It serves as a reminder that the Christian life involves a holistic transformation, affecting both spirit and body.

warring against
"Warring against" conveys the idea of an ongoing battle or conflict. The Greek word "antistrateuomai" is a military term, suggesting a strategic and persistent opposition. This imagery underscores the intensity of the struggle between the sinful nature and the renewed mind. It encourages believers to be prepared and equipped with spiritual armor, as described in Ephesians 6:10-18.

the law of my mind
"The law of my mind" refers to the renewed understanding and desires that align with God's will. In Greek, "nous" (mind) signifies the intellect and moral consciousness. This law represents the believer's new identity in Christ, which seeks to obey and honor God. It is a testament to the transformative power of the Holy Spirit, who renews the mind and empowers believers to live righteously.

holding me captive
The phrase "holding me captive" illustrates the power and influence of sin. The Greek word "aichmalōtizō" means to take captive or enslave, indicating a forceful subjugation. This captures the reality of sin's grip on humanity, even for those redeemed by Christ. It serves as a sobering reminder of the need for continual reliance on God's grace and strength to overcome sin.

to the law of sin
"To the law of sin" identifies the principle of sin that operates within human nature. The Greek word "hamartia" (sin) denotes a missing of the mark or falling short of God's standard. This law is a constant reminder of the fallen state of humanity and the need for redemption through Jesus Christ. It points to the necessity of the gospel, which offers freedom from the bondage of sin.

that dwells within me
The phrase "that dwells within me" speaks to the indwelling presence of sin in the believer's life. The Greek word "enoikeō" means to inhabit or reside, indicating a persistent presence. This highlights the reality that, while believers are new creations in Christ, they still contend with the remnants of their old nature. It calls Christians to a life of ongoing repentance and dependence on the Holy Spirit for sanctification.

What a wretched man I am!
The phrase begins with an exclamation of deep distress and self-awareness. The Greek word for "wretched" is "ταλαίπωρος" (talaipōros), which conveys a sense of being miserable or afflicted. This expression of wretchedness reflects the Apostle Paul's intense struggle with sin and his recognition of his own moral and spiritual failures. Historically, this resonates with the human condition described throughout Scripture, where humanity is often depicted as fallen and in need of divine intervention. Paul's cry is not just personal but universal, echoing the plight of all who recognize their sinfulness before a holy God.

Who will rescue me
The Greek word for "rescue" is "ῥύσεται" (rhýsetai), which means to deliver or save. This word choice indicates a need for external intervention, emphasizing that Paul acknowledges he cannot save himself. The historical context of Roman society, with its emphasis on self-reliance and personal honor, contrasts sharply with this admission of dependence on another for salvation. This plea for rescue is a central theme in Christian theology, pointing to the necessity of a Savior who can deliver humanity from the bondage of sin.

from this body of death?
The term "body of death" is a powerful metaphor. In Greek, "σώματος τοῦ θανάτου" (sōmatos tou thanatou) suggests a physical body that is subject to death and decay. This phrase captures the idea that sin has corrupted the human body, leading to spiritual and physical death. Historically, the imagery may also evoke the Roman practice of binding a corpse to a living person as a form of punishment, symbolizing the inescapable burden of sin. Scripturally, this aligns with the broader biblical narrative that describes the consequences of sin as death (Romans 6:23). Paul's question underscores the desperation for liberation from this condition, setting the stage for the hope found in Christ, who offers victory over sin and death.

Thanks be to God
This phrase begins with an expression of gratitude and praise. The Greek word for "thanks" is "χάρις" (charis), which is often translated as "grace" or "favor." In this context, it conveys a deep sense of appreciation for divine intervention. The phrase acknowledges God's role in providing a solution to the struggle with sin described earlier in the chapter. Historically, this reflects the Jewish tradition of giving thanks to God for deliverance, as seen throughout the Psalms and other Old Testament writings.

through Jesus Christ our Lord!
The preposition "through" (Greek: "διά," dia) indicates the means by which this deliverance is achieved. It emphasizes that the victory over sin and death is not through human effort but through the work of Jesus Christ. The title "Christ" (Greek: "Χριστός," Christos) means "Anointed One," signifying Jesus as the Messiah, the fulfillment of Old Testament prophecies. "Our Lord" (Greek: "Κύριος," Kyrios) denotes authority and divinity, affirming Jesus' lordship over believers' lives. This phrase encapsulates the core of Christian faith: salvation and victory are found in Christ alone.

So then, with my mind I serve the law of God
The phrase "with my mind" (Greek: "νοῒ," noi) refers to the rational and conscious part of a person. Paul is highlighting the internal conflict between the desire to obey God's law and the reality of human weakness. "Serve" (Greek: "δουλεύω," douleuo) implies a willing and devoted service, akin to that of a bondservant. The "law of God" refers to the moral and ethical standards revealed in Scripture, which Paul, as a devout Jew, revered. This reflects the historical context of Jewish Christians grappling with the role of the Mosaic Law in light of Christ's fulfillment of it.

but with my flesh I serve the law of sin
The term "flesh" (Greek: "σάρξ," sarx) is often used by Paul to describe the sinful nature or human weakness. It represents the part of humanity that is prone to sin and rebellion against God. "Serve" here is the same Greek word used earlier, indicating a struggle between two masters. The "law of sin" refers to the principle or power of sin that operates within human beings, leading them away from God's will. This dichotomy highlights the ongoing battle between the redeemed spirit and the unredeemed body, a theme that resonates with the Christian experience of sanctification.