Romans 7:1 Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives ? (NASB: Lockman) |
Greek: e agnoeite, (2PPAI) adelphoi, ginoskousin (PAPMPD) gar nomon lalo, (1SPAI) hoti o nomos kurieuei (3SPAI) tou anthropou eph' oson chronon ze? (3SPAI) Amplified Do you not know, brethren--for I am speaking to men who are acquainted with the Law--that legal claims have power over a person only for as long as he is alive? (Amplified Bible - Lockman) Barclay: You are bound to know, brothers—for I speak to men who know what law means—that the law has authority over a man only for the duration of his life. (Westminster Press) NLT: Now, dear brothers and sisters – you who are familiar with the law – don't you know that the law applies only to a person who is still living? (NLT - Tyndale House) Phillips: You know very well, my brothers (for I am speaking to those well acquainted with the subject), that the Law can only exercise authority over a man so long as he is alive. (Phillips: Touchstone) Wuest: Or, are you ignorant, brethren, for I am speaking to those who have an experiential knowledge of law, that the law exercises lordship over the individual as long as he lives? (Eerdmans) Young's Literal: Are ye ignorant, brethren -- for to those knowing law I speak -- that the law hath lordship over the man as long as he liveth? |
ROMANS ROAD to RIGHTEOUSNESS |
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Romans 1:18-3:20 |
Romans — 3:21-5:21 | Romans — 6:1-8:39 | Romans — 9:1-11:36 | Romans — 12:1-16:27 |
SIN | SALVATION | SANCTIFICATION | SOVEREIGNTY | SERVICE |
NEED FOR SALVATION |
WAY OF SALVATION |
LIFE OF SALVATION |
SCOPE OF SALVATION |
SERVICE OF SALVATION |
God's Holiness In Condemning Sin |
God's Grace In Justifying Sinners |
God's Power In Sanctifying Believers |
God's Sovereignty In Saving Jew and Gentile |
Gods Glory The Object of Service |
Deadliness of Sin |
Design of Grace |
Demonstration of Salvation | ||
Power Given | Promises Fulfilled | Paths Pursued | ||
Righteousness Needed |
Righteousness Credited |
Righteousness Demonstrated |
Righteousness Restored to Israel |
Righteousness Applied |
God's Righteousness IN LAW |
God's Righteousness IMPUTED |
God's Righteousness OBEYED |
God's Righteousness IN ELECTION |
God's Righteousness DISPLAYED |
Slaves to Sin | Slaves to God | Slaves Serving God | ||
Doctrine | Duty | |||
Life by Faith | Service by Faith | |||
Modified from Irving L. Jensen's excellent work "Jensen's Survey of the NT" |
R Ruin (Romans 1:17 – 3:20) – The utter sinfulness of humanity OR DO YOU NOT KNOW, BRETHREN: he agnoeite (2PPAI) adelphoi: (Know: Ro 6:3, 11) (Brethren: Ro 9:3, 10:1) Wayne Barber introduces this section writing ...
Regarding the little word "or" William Newell writes that...
Do you not know (50) (agnoeo from a = not + noéo = perceive, understand) not have information about, to not know, to not understand (Mk 9:32, Lk 9:45), to be unaware of, to not recognize (Ac 13:27), to be ignorant of (to lack information concerning something). Agnoeo conveys the nuance of lacking the ability to understand in He 5:2 and of inexcusable moral/ethical ignorance (even disregard) in Ro 10:3). Know (ginosko) which is the converse of agnoeo is a key word in Romans (Ro 1:21-note; Ro 2:18-note; Ro 3:17-note; Ro 6:6-note; Ro 7:1-note, Ro 7:7-note, Ro 7:15-note; Ro 10:19-note; Ro 11:34-note) and "not knowing" is also a key in this great epistle, where Paul uses agnoeo to introduce a spiritual truth his readers should be aware of (Ro 2:4, 6:3, 7:1, 10:3, 11:25, cp 1Co 10:1, 12:1, 2Co 2:11, 1Th 4:13-note). Someone has quipped that when Paul begins a sentence with "do you not know" (or "are ye ignorant") concerning the saints, it often turns out that they are ignorant! Agnoeo: 22x/21 verses in NAS rendered: have no knowledge(1), ignorance(1), ignorant(2), ignorantly(1), not know(2), not knowing(2), not recognize(1), not recognized(1), not understand(2), recognizing not(1), unaware(4), uninformed(2),unknown(2).
Agnoeo is used 21x in the non-apocryphal Septuagint (LXX) - Gen. 20:4; Lev. 4:13; 5:18; Num. 12:11; 1 Sam. 14:24; 26:21; 2Chr. 16:9; Dan. 9:15; Hos. 4:15 William Newell observes in Romans 7...
FOR I AM SPEAKING TO THOSE WHO KNOW THE LAW: ginoskousin (PAPMPD) gar nomon lalo (1SPAI): (Those who know the law: Ro 2:17,18; Ezra 7:25; Pr 6:23; 1Cor 9:8; Gal 4:21) (Ro 7:6; 6:14) For (gar) introduces an explanation. Whenever you encounter a term of explanation, always consider performing the 4P's (pause to ponder and practice the passage) stop, which is facilitated by interrogating the text with the 5W/H'S, asking questions like "What is being explained?". As you perform the 4P's, you will find that you are in essence engaging in the discipline of Biblical Meditation which God promises to richly reward (See Ps 1:2-note, Ps 1:3-note, Joshua 1:8-note). Know (1097)(ginosko) has the basic meaning of taking in knowledge in regard to something or someone, knowledge that goes beyond the merely factual. By extension, the term frequently was used of a special relationship between the person who knows and the object of the knowledge. It was often used of the intimate relationship between husband and wife and between God and His people. Law (3551) (nomos, torah in Hebrew) is related etymologically to something parceled out, allotted, what one has in use and possession; hence, usage, custom. Generally, "the Law" refers to the Pentateuch, the first five books of the OT. More generally however, the law can mean a wide variety of things – a commandment, a principle, an instruction, etc. The meaning of the law, therefore, is best determined by examining its use in context. Paul speaks to those who have a knowledge of a general principle of ALL law (definite article "the" is not present in the Greek. In other words there is no "the" preceding "nomos" in the Greek sentence, indicating that Paul is not just referring to "The Law" of Moses although it certainly would include that). It is quite possible that Paul is not interested so much in identifying the law he has in mind as in pointing to its character as law, that which has binding force which is the fundamental character of any law or regulation. Guzik comments that "law" (without a definite article) in this context is...
MacArthur adds...
THAT THE LAW HAS JURISDICTION OVER A PERSON AS LONG AS HE LIVES: hoti o nomos kurieuei (3SPAI) tou anthropou eph oson chronon ze (3SPAI): That the law has jurisdiction - While a criminal is alive, he is subject to prosecution and punishment. When he dies he obviously can no longer be prosecuted or punished. Jurisdiction (2961) (kurieuo from noun kurios = master - power of control rather than physical strength) means to rule or have dominion over and speaks of individuals who exercise authority or have control over others (Lk 22:25, Ro 14:9, 2Co 1:24). To be lord of, to rule over, to have dominion over or to exercise lordship over. Scripture personifies various things which control human life including law (Ro 7:1), Sin (Ro 6:14) and death (Ro 6:9). Here clearly Paul personifies the Law as that which controls human life. What Paul is saying is that the law (speaking of law in general, not just the "Ten Commandments") is like a lord who rules over a man and that man remains subject to the lordship of the law as long as he lives (in Adam). The only thing that can severe a man's relationship with "Lord Law" is a death! And that death came about when the believer died with Christ on the Cross (Ro 6:6-11, cp Gal 2:20, Col 2:20). Since the believer has died with Christ, the power of the old ruler "Lord Law" has been broken (forever)! The law can no longer "prosecute or punish" us so to speak. This freedom from the ruling power which law previously exercised over us (When we were still "in Adam" and were not yet believers alive "in Christ" 1Cor 15:22), is one of the great truths of the Good News, the Gospel. Ironside comments that Paul's
Romans 7 depicts the law as actually awakening rebellious desires ("sinful passions") within (See Ro 7:5-note). Being told not to do something excites our old man, our flesh, to desire to express itself. By daily walking and talking with Christ, we can go from ''NO'' power in the law to ALL power in Christ, specifically His Spirit Who indwells us (and as explained in Romans 8, e.g, see Ro 8:13-note). Remember that walking by the Spirit (Gal 5:16-note) is simply placing one foot before another and then repeating the process. That is how believers can learn to walk in the Spirit of Christ and in His supernatural power rather than their natural ability to obey. In Christ, God's love was expressed (Ro 5:8, Jn 3:16, 1Jn 4:10) and His law was satisfied (Gal 3:13) and our responsibility now is to work out our salvation in Christ with fear and trembling (Php 2:12-note) And then Paul explains how believers can work it out in Phil 2:13NLT-note - in short, it is possible because of what God "works in" us -- His Spirit in us continually giving us both the desire and the power to work out and walk forth (by the Spirit). Our responsibility. His enablement. Is this mysterious? Yes! But is it the Scriptural way to a life of freedom from the power of law and the power of sin. As long as a person lives - He dies and power of law dies! To reiterate believers have died with Christ and thus to the power of the law. But be careful here -- the law can be very subtle. Take for example, a simple list of do's and don't's that you have put together so that you might walk in greater victory and holiness. But the very act of "trying" to keep these rules is itself a subtle form of legalism. In short, without recognizing what has happened, we have chosen to place ourselves back up under the law from which we have been freed. And we wonder why we find ourselves failing and frustrated! So learn to surrender or yield your will each morning to the Lordship of the Spirit of Christ. Die to self efforts to keep the law. Trust the Spirit. Embrace the Spirit Who alone can give you real life, abundant life in Christ. Long (5550) (chronos) means a space of time. Chronos is a period of measured time, not a period of accomplishment as kairos. Chronos refers to chronological time, to clock time or calendar time, to a general space or succession of time. Live (2198) (zao) (Click word study of noun form zoe) means to be alive physically and refers to existence as opposed to death or nonexistence. Figuratively zao means to enjoy real life or to have true life, that is life as God meant it to be lived, although that is not the primary meaning in this context. |
Romans 7:2 For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband. (NASB: Lockman) |
Greek: e gar hupandros gune to zonti (PAPMSD) andri dedetai (3SRPI) nomo; ean de apothane (3SAAS) o aner, katergetai (3SRPI) apo tou nomou tou andros. Amplified For [instance] a married woman is bound by law to her husband as long as he lives; but if her husband dies, she is loosed and discharged from the law concerning her husband. (Amplified Bible - Lockman) Barclay: Thus, a married woman remains bound by law to her husband as long as he is alive; but, if her husband dies, she is completely discharged from the law concerning her husband. (Westminster Press) NLT: Let me illustrate. When a woman marries, the law binds her to her husband as long as he is alive. But if he dies, the laws of marriage no longer apply to her. (NLT - Tyndale House) Phillips: A married woman, for example, is bound by law to her husband so long as he is alive. But if he dies, then his legal claim over her disappears. (Phillips: Touchstone) Wuest: For the woman subject to a husband is permanently bound by law to her husband during his lifetime. But if her husband dies she is released from the law of her husband. (Eerdmans) Young's Literal: for the married woman to the living husband hath been bound by law, and if the husband may die, she hath been free from the law of the husband; |
FOR THE MARRIED WOMAN IS BOUND BY LAW TO HER HUSBAND WHILE HE IS LIVING: e gar hupandros gune to zonti (PAPMSD) andri dedetai (3SRPI) nomo: (Ge 2:23,24; Nu 30:7,8; 1Cor 7:4,39) For (gar) introduces an explanation. Whenever you encounter a term of explanation, always consider performing the 4P's (pause to ponder and practice the passage) stop, which is facilitated by interrogating the text with the 5W/H'S, asking questions like "What is being explained?". As you perform the 4P's, you will find that you are in essence engaging in the discipline of Biblical Meditation which God promises to richly reward (See Ps 1:2-note, Ps 1:3-note, Joshua 1:8-note). Married (5220) (hupandros from hupo = under + aner = a husband) literally means "under (subject to) a husband" which is God's ordained design to assure proper order. But these husbands are to love their wives enough to die for them (Ep 5:25-note) so this does not make the wife a "doormat"! So if you are telling your wife "Woman you need to submit" then you need to understand submission in the whole context of scripture and not use isolated passages out of context which results in a pretext and an improper application. (See related topic: word study on hupotasso: be subject to or submit to) Woman (1135) (gune) can mean wife or woman. Bound (1210) (deo) means literally to tie objects together tie up. In this context the use is figurative and means to cause someone to be under authority of someone or something else, to restrict, to place under (the jurisdiction of). It means to put under obligation. Deo is in the perfect tense meaning that she “has been bound and remains bound " The perfect tense pictures "permanence" until he dies. They are "tied together" for life until death parts them (Mt 19:5, 6). Deo -43x in 40v - Matt. 12:29; 13:30; 14:3; 16:19; 18:18; 21:2; 22:13; 27:2; Mk. 3:27; 5:3f; 6:17; 11:2, 4; 15:1, 7; Lk. 13:16; 19:30; Jn. 11:44; 18:12, 24; 19:40; Acts 9:2, 14, 21; 12:6; 20:22; 21:11, 13, 33; 22:5, 29; 24:27; Rom. 7:2; 1 Co. 7:27, 39; Col. 4:3; 2 Tim. 2:9; Rev. 9:14; 20:2. The NAS renders deo as bind(7), binding(1), binds(2), bound(23), imprisoned(4), prisoners(m)(1), put in chains(1), tied(4). Living (2198) (zao) (Click word study of noun form zoe) means to be alive physically and refers to existence as opposed to death or nonexistence. Figuratively zao means to enjoy real life or to have true life, as God meant it to be lived, although that is not the primary meaning in this context. Zao - 140x in 124v in NAS - Matt. 4:4; 9:18; 16:16; 22:32; 26:63; 27:63; Mk. 5:23; 12:27; 16:11; Lk. 2:36; 4:4; 10:28; 15:13, 32; 20:38; 24:5, 23; Jn. 4:10f, 50f, 53; 5:25; 6:51, 57f; 7:38; 11:25f; 14:19; Acts 1:3; 7:38; 9:41; 10:42; 14:15; 17:28; 20:12; 22:22; 25:19, 24; 26:5; 28:4; Rom. 1:17; 6:2, 10f, 13; 7:1ff, 9; 8:12f; 9:26; 10:5; 12:1; 14:7ff, 11; 1 Co. 7:39; 9:14; 15:45; 2 Co. 1:8; 3:3; 4:11; 5:15; 6:9, 16; 13:4; Gal. 2:14, 19f; 3:11f; 5:25; Phil. 1:21f; Col. 2:20; 3:7; 1 Thess. 1:9; 3:8; 4:15, 17; 5:10; 1 Tim. 3:15; 4:10; 5:6; 2 Tim. 3:12; 4:1; Tit. 2:12; Heb. 2:15; 3:12; 4:12; 7:8, 25; 9:14, 17; 10:20, 31, 38; 12:9, 22; Jas. 4:15; 1 Pet. 1:3, 23; 2:4f, 24; 4:5f; 1 Jn. 4:9; Rev. 1:18; 2:8; 3:1; 4:9f; 7:2; 10:6; 13:14; 15:7; 19:20; 20:4f and is rendered in NAS as alive(15), get a living(1), life(6), live(53), lived(3), lives(19), living(44). BUT IF HER HUSBAND DIES SHE IS RELEASED FROM THE LAW CONCERNING THE HUSBAND: ean de apothane (3SAAS) o aner katergetai (3SRPI) apo tou nomou tou andros: But - In contrast to the state of marriage (which bespeaks of permanence in one's life), death of the wife's husband brings about a new relationship. If = Subjunctive used in 3rd-class condition = this condition is a real possibility. Newell remarks that...
Dies (599) (apothnesko [word study] from apo = marker of dissociation implying a rupture from a former association, separation, departure, cessation + thnesko = die) literally means to die off and can speak of physical (as here) or literal death. Released (2673) (katargeo [word study] from kata = intensifies meaning + argeo = be idle) means to make the power or force of something ineffective. It means to render powerless. To reduce to inactivity. Do away with. To put out of use. The basic idea of katargeo is to cause something to be idle or useless, inoperative or ineffective and in this verse is translated "released". Katargeo is in the perfect tense which means that the wife has been released and continues in this state of release, thus speaking of the fact that she is permanently released. She is bound to him by marriage as her husband while he lives, and his death frees her from that marriage. This is Paul's main point in this section, which is not a "treatise" on marriage and re-marriage. Death breaks the old relationship and permanently makes possible a new relationship. Katargeo - 27x in 26v in NAS - Lk 13:7; Ro 3:3, 31; 4:14; 6:6; 7:2, 6; 1Co 1:28; 2:6; 6:13; 13:8, 10, 11; 15:24, 26; 2Co 3:7, 11, 13, 14; Ga 3:17; 5:4, 11; Ep 2:15; 2Th 2:8; 2Ti 1:10; He 2:14 The NAS renders katargeo as abolished(4), abolishing(1), bring to an end(1), did away(1), do away(1), done away(4),fades away(1), fading(1), fading away(1), nullified(1), nullify(4), passing away(1), released from(2), removed(1), render powerless(1), severed from(1), use up(1). From the law concerning the husband - literally “from the law of the man” |
Romans 7:3 So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man. (NASB: Lockman) |
Greek: ara oun zontos (PAPMSG) tou andros moichalis chrematisei (3SFAI) ean genetai (3SAMS) andri hetero; ean de apothane (3SAAS) o aner, eleuthera estin (3SPAI) apo tou nomou, tou me einai (PAN) auten moichalida genomenen (AMPFSA) andri hetero Amplified Accordingly, she will be held an adulteress if she unites herself to another man while her husband lives. But if her husband dies, the marriage law no longer is binding on her [she is free from that law]; and if she unites herself to another man, she is not an adulteress. (Amplified Bible - Lockman) Barclay: Accordingly, she will be called an adulteress if she marries another man while her husband is still alive; but, if her husband dies, she is free from the law, and she is no longer an adulteress if she marries another man. (Westminster Press) International Children's Bible: But if she marries another man while her husband is still alive, the law says she is guilty of adultery. But if her husband dies, then the woman is free from the law of marriage. So if she marries another man after her husband dies, she is not guilty of adultery. NLT: So while her husband is alive, she would be committing adultery if she married another man. But if her husband dies, she is free from that law and does not commit adultery when she remarries. (NLT - Tyndale House) Phillips: This means that, if she should give herself to another man while her husband is alive, she incurs the stigma of adultery. But if, after her husband's death, she does exactly the same thing, no one could call her an adulteress, for the legal hold over her has been dissolved by her husband's death. (Phillips: Touchstone) Wuest: So then, while her husband is living, an adulteress she will be called if she is married to another man. But if her husband is dead, she is free from the law, so that she is not an adulteress, though being married to another man. (Eerdmans) Young's Literal: so, then, the husband being alive, an adulteress she shall be called if she may become another man's; and if the husband may die, she is free from the law, so as not to be an adulteress, having become another man's. |
SO THEN IF, WHILE HER HUSBAND IS LIVING: ara oun zontos (PAPMSG) tou andros: (Ex 20:14; Lev 20:10; Nu 5:13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31; Dt 22:22, 23, 24; Mt 5:32; Mk 10:6, 7, 8, 9, 10, 11, 12; John 8:3, 4, 5) So then (ara oun) introduces an inference drawn from that which precedes and means so, therefore, then, now, consequently. Ara marks transition to what naturally follows from the preceding. Alive (2198) (verb zao; noun form = zoe) means to be alive physically and refers to existence as opposed to death or nonexistence. Figuratively zao means to enjoy real life or to have true life, as God meant it to be lived, although that is not the primary meaning in this context. SHE IS JOINED TO ANOTHER MAN, SHE SHALL BE CALLED AN ADULTERESS: moichalis chrematisei (3SFAI) ean genetai (3SAMS) andri hetero: Joined (1096) (ginomai) means to cause to become or to come into existence and in this verse is more literally "having become another man's". Adulteress (3428) (moichalis related to moichos = "married and impure", literally adulterer, "unlawful" lover, 1Co 6:9, He 13:4, Lk 18:11; Lxx = Job 24:15, Pr 6:32) pertains to being unfaithful to one to whom one should remain faithful and here is used literally of a wife who does not remain faithful to her husband. Figuratively moichalis is used to describe one who is unfaithful (in Lxx of His "wife" Israel [cp this idea in the OT [but these passages do not use moichalis] Je 2:2, Je 3:14, Je 3:14KJV, Je 3:14NIV, Je 31:32, Isa 54:5, Hos 2:16YLT] Ezek 16:38, 23:45) toward God even as an adulteress is unfaithful toward her husband (Mt 12:39, 16:4, Mk 8:38 - observe how Jesus links adulterous with evil and sinful and the serious consequences for this state of unfaithfulness!) Moichalis occurs in 6v in the NAS...
Moichalis is used 6x in the non-apocryphal Septuagint (LXX) - Prov. 18:22; 30:20; Ezek. 16:38; Ezek 23:45; Hos. 3:1; Mal. 3:5
VOLUNTARY SEXUAL RELATIONS by either a man or a woman in violation of the marriage bond constitutes adultery, a specific form of fornication forbidden by the seventh commandment in the Mosaic Law (Exod. 20:14; Deut. 5:18; Luke 18:20). Adultery was punishable by death by stoning (Lev. 20:10-12; Deut. 22:20-27). The seriousness of the sin of adultery and the severity of its punishment spring from the sanctity of the marital relationship established by God with His creation of Eve as a “helper suitable” for Adam (Gen. 2:18, 20-23), and also from the intimacy of this union (2:23-24; Matt. 19:4-6; 1 Cor. 6:16). The sanctity and intimacy of the marital relationship also explain the seriousness of any form of illicit relations in God's sight, because in sexual union a man and a woman “become one flesh” (Gen. 2:24; Matt. 19:5; 1 Cor. 6:16). For this reason Jesus listed adultery as a sin as serious as murder, theft, or slander (Matt. 15:19). The unfaithfulness to the marriage vow displayed in adultery illustrates the spiritual unfaithfulness of Israel to God. Israel's covenantal relationship to God (Exod. 19:3-8; 24:3-8) is described as a marriage between God as the “husband” (Isa. 54:5; Jer. 31:32) and Israel as the “wife” (Isa. 54:6). Israel's unfaithfulness in forsaking the Lord to worship false gods was called adultery (Jer. 3:6, 8-9, 20), and Israel was called an “adulterous wife” (Ezek. 16:32). Because of Israel's spiritual adultery God will forsake and punish her (16:38), but only temporarily (Isa. 54:6-7; Ezek. 16:59-60). God's dealings with Israel in her spiritual adultery are illustrated by the prophet Hosea and his unfaithful wife Gomer (Hos. 1:2; 2:2; 3:1). Any forsaking of the Lord God is spiritual adultery (James 4:4). (Theological Wordbook) Related Resources on Adultery:
Called (5537) (chrematizo from chrema = an affair, business, sum of money, Ac 4:37, 8:18, 24:26, property Mt 19:22) in the NT means to impart a divine message (an injunction or warning). Chrematizo in this sense speaks of a divine oracle or declaration (Lk 2:26), as well as a divine warning (He 12:25, 8:5, Mt 2:12, 22). In a second usage in the NT chrematizo means to bear a title and so to be called as in Acts 11:26 where "the disciples were first called Christians". (used with this sense here in Ro 7:3). In the Greek papyri chrematizo meant to transact business, of official pronouncements by magistrates and of a royal reply to a petition as well as an answer of an oracle or as describing a revelation from a deity. Josephus uses chrematizo in the sense of to receive a response from God. Chrematizo according to Thayer was used
In other uses (not used this way in the NT but in the Septuagint) chrematizo includes the basic meaning of to do or transact business (1Ki 18:27 - used 8 times in the Septuagint - 1 Ki. 18:27; Job 40:8; Jer. 25:30; 26:2; 29:23; 30:2; 36:2, 4) Here is an example from the Septuagint...
There are 9 uses of chrematizo in the NAS and is translated as called(2), directed(1), revealed(1), warned(5).
BUT IF HER HUSBAND DIES SHE IS FREE FROM THE LAW: ean de apothane (3SAAS) o aner eleuthera estin (3SPAI) apo tou nomou: But (de) is a term of contrast and is always a great opportunity to pause and ask what is being contrasted? If (ean) is a conjunction which is used as a marker of condition, with probability of activity expressed in the verb left open and thereby suited especially for generalized statements (BDAG). Death decisively changes a person's relationship to the law. Dies (599) (apothnesko [word study] from apo = marker of dissociation implying a rupture from a former association, separation, departure, cessation + thnesko = die) literally dies off and speaks of physical here. Free (1658) (eleutheros) (See related verb eleutheroo) is an adjective which means freedom to go wherever one likes, at liberty, possessing the capability of movement, exempt from restraint, obligation or liability, unconstrained, unfettered. In the Greek culture this word pictured one who can go wherever they please) (from Homer down). For example, in one secular writing we find this statement "the temple of Artemis at Ephesus is open (free) to all". The opposite idea of eleutheros is that which depicts or characterizes a state of enslavement. Chuck Swindoll has an excellent illustration of the meaning of the verb eleutheros....
BDAG (ref) gives two primary meanings for eleutheros as (1) pert. to being free socially and politically, free and (2) pertaining to being free from control or obligation, independent, not bound (1Co 9:1, Ro 6:20, 7:3). Zodhiates adds that eleutheros describes "One who is not dependent upon another, for the most part in a social and political sense. In a relative sense, free, separate from or independent of (Ro 7:3; 1 Cor. 9:19)." (Ref) Eleutheros is used of literal freedom from slavery (1Co 7:21) and of literal freedom as one who is not a slave (1Co 7:22, 1Co 12:13, Re 6:15, 13:16, 19:18, Ep 6:8, Col 3:11). Here in Romans 7:3, Paul uses eleutheros of the death of a spouse bringing freedom from the laws governing marriage. More often we find eleutheros used figuratively speaking of spiritual freedom (Jn 8:33, 36, 1Co 9:1, 19), as from enslavement to sin (Ro 6:20) or the yoke of the law (Ro 7:3). Peter teaches that spiritual freedom does not connote the freedom to do as we please (lawless) but to do as we should (obedience, pleasing God, 1Pe 2:16). As Schlier writes
The related verb eleutheroo (the ending " -oo" means not only will it be set free but it will be seen as set free) means to cause someone to be freed from domination. The picture is that of the emancipation of slaves. The idea is that the one set free is at liberty, capable of movement, exempt from obligation or liability, and unfettered. Although the act of setting free results in freedom and liberty we must understand that this new freedom is not a license to sin. In fact true liberty for the believer is now living as we should and not as we please. Along this same line, note the paradox in 1Co 7:22 of the free person who is a slave! Praise God that believers serve such a perfect Master. Eleutheros is used 23x in 23v in the NT...
Eleutheros is used 18 times in the non-apocryphal Septuagint (LXX) - Ex 21:2, 5, 26, 27; Deut. 15:12, 13, 18; 21:14; 1Ki. 21:8, 11; Neh. 13:17; Job 39:5; Ps. 88:4; Eccl. 10:17; Jer. 29:2; 34:9, 14, 16, all these uses speaking in the context of literal freedom, as illustrated by this passage...
TDNT (abridged) informs us of the concept of freedom politically and philosophically...
From (575) (apo) is a marker of dissociation, implying a rupture from a former association and thus a cessation or completion, reversal. It describes any separation of one thing from another by which the union or fellowship of the two is destroyed. To illustrate the binding character of the law, Paul presents the case of a woman who is married to a husband and remains bound by law in this relationship as long as the husband is living. During this time she is not free to seek another attachment. This may be done only in the event that the husband dies. By design, the status of the wife as subject to the husband is presented by the term hupandros, a rather rare word meaning literally "under a husband." This pictures more readily than "married woman" what Paul is seeking to bring out. Particularly in Jewish life this was the actual legal status of the wife, for she could not divorce her husband; divorce was a privilege granted only to the man. If the husband died, she was then released from "the law of marriage" (literally, "the law of the husband"). This may sound as though the husband instituted the marriage law, but this is not the idea intended. Ironside - In the same way (as the wife's husband's death freed her), death has ended the relationship of the believer to the law, not the death of the law but our death with Christ, which has brought the old order to an end. We are now free to be married to another, even to the risen Christ in order that we might bring forth fruit to God...Death has dissolved the former relationship, and the one who once looked to the law for fruit now looks to the risen Christ. As the heart is occupied with Him, spiritual fruit is produced in the life in which God delights. (Romans Commentary) (See Ro 7:4, 5, 6-notes) SO THAT SHE IS NOT AN ADULTERESS THOUGH SHE IS JOINED TO ANOTHER MAN: tou me einai (PAN) auten moichalida genomenen (AMPFSA) andri hetero: (Ru 2:13; 1Sa 25:39, 40, 41, 42; 1Ti 5:11, 12, 13, 14) So that - This phrase (991x in NAS95) introduces a purpose clause and begs the question "What is the purpose?" and "How is this purpose achieved?" which will usually force you to examine the context. Adulteress (3428) (moichalis from moichos = "married & impure") Joined (1096) (ginomai) means to cause to become or to come into existence. This verse therefore reads more literally "having become another man's". Barnes - As the woman that is freed from the law of her husband by his death, when married again comes under the authority of another, so we who are made free from the law and its curse by the death of Christ, are brought under the new law of fidelity and obedience to him with whom we are thus united. The union of Christ and his people is not infrequently illustrated by the most tender of all earthly connexions--that of a husband and wife, Eph 5:23-30; Re 21:9, "I will show thee the bride, the Lamb's wife;" Re 19:7. (Albert Barnes. Barnes NT Commentary). |