Romans 7:1-3 Commentary

 

 

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 Romans 7:1-3 Commentary

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?

REFERENCES
Updated July 16, 2014

Henry Alford
Paul Apple
Jack Arnold
Albert Barnes
Wayne Barber
Wayne Barber
William Barclay
Joseph Beet
Brian Bell
Brian Bell
Johann Bengel
Joseph Benson
Bible Study NT
Biblical Illustrator
Brian Bill
Brian Bill
Brian Bill
Bridgeway Commentary
John Calvin
Cambridge Greek
Alan Carr
Alan Carr
Alan Carr
Rich Cathers
B H Carroll
Adam Clarke
Steven Cole
Steven Cole
Steven Cole
Steven Cole
Steven Cole
Steven Cole
Tom Constable
Bob Deffinbaugh
Bob Deffinbaugh
Bob Deffinbaugh
Bob Deffinbaugh
James Denney
John Dummelow
Mark Dunagan
J Ligon Duncan
J Ligon Duncan
J Ligon Duncan
J Ligon Duncan
Charles Ellicott
Theodore Epp
Expositor's Bible (Moule)
Expositor's Dictionary
Explore the Bible
Don Fortner
Don Fortner
A C Gaebelein
John Gill
Frederic Godet
Frederic Godet
Bruce Goettsche
Bruce Goettsche
George Goodman
L M Grant
Scott Grant
Dave Guzik
Robert Haldane
Richard Halverson
Robert Hawker
HCSB Study Bible
Matthew Henry
Daniel Hill
Charles Hodge
F B Hole
Homiletics
Barry Horner
ICC NT Commentary
H A Ironside
Jamieson, F & B
S Lewis Johnson
S Lewis Johnson
S Lewis Johnson
William Kelly
Keith Krell
Keith Krell
Paul Kretzmann
John MacArthur
John MacArthur
John MacArthur
John MacArthur
John MacArthur
John MacArthur
John MacArthur
John MacArthur
John MacArthur
John MacArthur
Henry Mahan
J Vernon McGee
F B Meyer
Heinrich Meyer
Middletown Bible
Henry Morris
H C G Moule
H C G Moule
Robert Neighbour
NET Bible Notes
Phil Newton
Phil Newton
Phil Newton
Phil Newton
Phil Newton
Phil Newton
William Newell
James Nisbet
Peter Pett
John Piper
John Piper
John Piper
John Piper
John Piper
John Piper
John Piper
John Piper
John Piper
John Piper
Matthew Poole
Preacher's Homiletical
Pulpit Commentary
Ray Pritchard
Ray Pritchard
Ray Pritchard
A T Robertson
Rob Salvato
Sanday & Headlam
Phillip Schaff
Sermon Bible
Sermons on Romans 7
Charles Simeon
Chuck Smith
C H Spurgeon
C H Spurgeon
C H Spurgeon
C H Spurgeon
C H Spurgeon
C H Spurgeon
Ray Stedman
Ray Stedman
Ray Stedman
John Stevenson
John Stevenson
Sam Storms
Joseph Sutcliffe
Ron Teed
Ron Teed
Ron Teed
John Trapp
Treasury of Scripture
Bob Utley
Marvin Vincent
Daniel Whedon
Drew Worthen
Drew Worthen
Drew Worthen
Steve Zeisler
Precept Ministries
Our Daily Bread
Our Daily Bread
Our Daily Bread

Romans 7 Commentary
Romans Commentary
Romans Commentary
Romans 7 Commentary
Romans 7:1-5: Frustration...Under Law
Romans 7:7-13: Frustration...Under Law

Romans 7 Commentary
Romans 7 Commentary
Romans 7:1-12 Volcano or Mountain
Romans 7:13-25 Chipped Saints
Romans 7 Commentary
Romans 7 Commentary
Romans 7 Commentary
Romans 7 Sermons, etc
Romans 7:1-6 Dying in Order to Live
Romans 7:7-13 The Slippery Slope of Sin
Romans 7:14-25 Why We Do What We Don't Want To Do

Romans 7 Commentary

Romans 7 Commentary
Romans 7 Commentary
Romans 7:1-6 Married? Yes! But To Which Husband?
Romans 7:7-13 Paul's Spiritual Autobiography - Part 1
Romans 7:14-25 Paul's Spiritual Autobiography - Part 2
Romans 7:1-6    Romans 7:1-3  Romans 7:15-25

Romans: Prologue to Prison
Romans 7 Commentary
Romans 7:1-6: Free from the Law (all his sermons recommended)

Romans 7:7-11: Why God Gave the Law

Romans 7:11-13: The Utter Sinfulness of Sin

Romans 7:14-25, Overview Who is This Wretched Man?

Romans 7:14-20: The Merry-Go-Round of Sin

Romans 7:21-25: The War Within

Romans 6 Expository Notes
Romans 7:1-6 The Relationship Between Rules and Righteousness

Romans 7:7-13 The Loveliness of the Law and the Ugliness of Sin

Romans 7:14-25 The War Within

Romans 7: Sanctification—Humanly Impossible!
Romans 7 Commentary - Expositor's Greek Testament
Romans 7 Commentary
Romans 7 Commentary
Romans 7:1-6 The Newness of the Spirit
Romans 7:7-12 What Should We Think of the Law?
Romans 7:13-25 The Believer's Struggle with Sin (1)
Romans 7:13-25 The Believer's Struggle with Sin (2)
Romans 7 Commentary
Romans 7:1-6 Dead to the Law
Romans 7 Commentary
Romans 7 Commentary
Romans 7:1-25 Freed Through Christ
Romans 7:09 The Purpose of God's Holy Law

Romans 7:24-08v01 Wretched, But Not Condemned

Romans 7 Commentary
Romans 7 Commentary
Romans 7:1-6 Emancipation from the Law
Romans 7:7-25 The Powerlessness of the Law to Sanctify
Romans 7:1-13 A Death Worth Celebrating
Romans 7:14-25 An Encouraging Word
Romans 7: The Strength of Sin is the Law
Romans 7 Commentary
Romans 7 Freedom From the Law
Romans 7 Commentary
Romans 7 Commentary

Romans: Prologue to Prison
Romans 7 Commentary
Romans 7 Commentary (enter Scripture, click "Read" in right column)
Romans 7 Commentary

Romans Notes - Verse by Verse Notes
Romans 7 Commentary
Romans 7 Commentary
Romans 7 Homilies from Pulpit Commentary
Romans 7:1-25 The Reign of Grace and the Law
Romans 7 Commentary
Romans 7 Commentary
Romans 7 Commentary - unabridged
Romans 7:1-6 Marital Union With Christ
Romans 7:7-12 Is the Law Sinful?
Romans 7:13-25 The Struggle

Romans 7 Commentary
Romans 7:1-6 Remarriage: It's a Wonderful Life
Romans 7:7-25 The Performance Treadmill
Romans 7 Commentary
Romans 7:1-6 Dead to the Law - Study Guide
Romans 7:1-6 Dead to the Law
Romans 7:1-6 Free from the Law, Yet Free to Obey
Romans 7:7-8 Four Functions of the Law, Part 1 
Romans 7:7-8 Four Functions of the Law, Part 2 

Romans 7:14-25 Understanding the Believer's Battle with Sin 
Romans 7:14-25 Understanding the Believer's Battle with Sin, Part 2

Romans 7:7-13 Sin and the Law
Romans 7:7-13 Sin and the Law, Part 2 

Romans 7:7-13 Sin and the Law, Study Guide (click dropdown menu) 

Romans 7 Commentary
Romans 7 Commentary - Thru the Bible Mp3's by chapter/verse
Romans 7 Commentary
Romans 7 Commentary
Romans 7 Notes
Romans 7 Commentary (Defender's Study Bible)
The Epistle of Paul the Apostle to the Romans (Cambridge Bible)
Romans 6:14-7:6 Justification and Holiness: Illustrations from Human Life
Romans 7 Commentary
Romans 7 Commentary
Romans 7:1-6 Newness in the Spirit

Romans 7:7-12 Our Sin Exposed

Romans 7:13 How Sin Becomes Utterly Sinful

Romans 7:14-25 Struggling with Sin, Pt. 1

Romans 7:14-25 Struggling with Sin, Pt. 2

Romans 7:14-25 Struggling with Sin, Pt. 3

Romans 7 Verse by Verse Commentary
Romans 7 Commentary
Romans 7 Commentary
Romans 7 To be a Mother is a Call to Suffer
Romans 7:1-6 Dead to Law Serving in Spirit

Romans 7:1-6 Dead to Law Serving in Spirit
Romans 7:1-6 Dead to Law Serving in Spirit
Romans 7:1-6 Dead to Law Serving in Spirit
Romans 7:4-12 Jesus Christ and the Law of God
Romans 7:7-12 The Importance of Knowing Our Sin 
Romans 7:7-12 How We Come to Know Sin
Romans 7:4-12 Jesus Christ, and the Law of God 
Romans 7:7-13 The Deadly Team of Sin and Law

Romans 7 Commentary
Romans 7 Commentary
Romans 7 Commentary
Romans 7:1-6 Remarried & Happy at Last!
Romans 7:7-13: Whatever Became of Sin?
Romans 7:14-25: The Struggle
Romans 7 Greek Word Studies
Romans 7:1-25 Guess Who's Dead
Romans 7 Commentary
Romans 7 Commentary
Romans 7 Commentary
Romans 7 Sermons - click arrow for sermons by verse
Romans 7 Sermons - sermons on R:7:4, Ro 7:7, Ro 7:9, Ro 7:18-23, Ro 7:24-25
Romans 7 Commentary
Romans 7 Exposition
Romans 7:8,9 The Soul's Great Crisis

Romans 7:13 The Monster Dragged to Light

Romans 7:13 Sin's True Quality

Romans 7:23 The Dual Nature and the Duel Within

Romans 7:24-25 The Fainting Warrior

Romans 7 Commentary
Romans 7:1-13: Ten Commandments?
Romans 7:1-6 Free To Win Or Lose?
Romans 7:1-13. Freedom and the Law
Romans 7:14-25. The Law of Sin
Romans 7:1-25 Sermon
Romans 7 Commentary
Romans 7:1-5 You Won't Get to Heaven by Being Good
Romans 7:6-7 Struggling with Sin
Romans 7:8-25 More Struggling with Sin
Romans 7 Commentary
Romans 7 Cross References (expanded)
Romans 7 Commentary

Romans 7: Greek Word Studies
Romans 7 Commentary
Romans 7:1-8 Dead To the Law, Alive To Christ 
Romans 7:9-15 Why Do I Struggle With Sin? The Answer May Surprise You 
Romans 7:16-8:7 How Do We Live By The Spirit not the Flesh? 

Romans 7:1-8:2 - The War Within
Download lesson 1 (Romans 6-8)
Romans 7:5 Romans 7:6 Romans 7:7 Romans 7:13-25 Romans 7:14ff

Romans 7:14-25 Romans 7:15 Romans 7:15-25 Romans 7:18
Romans 7:18 Romans 7:24 Romans 7:24

ROMANS ROAD
to RIGHTEOUSNESS
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"

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 ...

I believe Paul, in Romans 7, is vividly portraying for us the "frustration of trying to go back and live under law." For years, I did not realize it, but not only was I living as if I was under the law, but I’m sure that I also put others under it through my preaching.

I was miserable so much of the time and could not understand why. I was also critical of those who did not live up to my convictions. For example, we were convicted that TV had become an obsession to our whole family and so we gave it up for over a year. I can still remember how proud I felt when I heard others who watched what I wouldn’t watch. How spiritually superior I sometimes felt. You see, living under the law makes you quick to judge anyone but yourself.

Living under the law doesn’t necessarily mean that you are under the Law of Moses, the Ten Commandments, but you can be bound by the law of the denomination you belong to, or the law that you impose on yourself.

Living under the law doesn’t mean that you are not determined, or self disciplined. It means that you measure your spirituality by these things and if they are not done, then you think you have failed to win the love and favor of God in your life.

We must understand the difference of living "under law" and living "under grace." In Romans 7:1-5, if you look carefully, Paul clearly shows us how it was when we had no choice but to be under the law. In verses 1-4 we see that the law ruled over us to control and condemn the works of our flesh when we were in union with Adam. We were not married to the law before our union with Christ. We were in union with Adam, and the LAW had jurisdiction over us as long as we were in this union with Adam. (Romans 7:1-5: Frustration...Under Law )

Regarding the little word "or" William Newell writes that...

The King James, by its failure to translate the chapter’s opening word “Or,” ( "Ro 7:1KJV Don't you realize, brothers and sisters") to which God gives the emphatic position in this argument, obscures the whole meaning of the passage and context. Unless we connect Ro 7:1 with Ro 6:14, (as the proper translation “or” does), we cannot properly understand the passage. (Romans 7)

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).

Mark 9:32 But they did not understand this statement, and they were afraid to ask Him.


Luke 9:45 But they did not understand this statement, and it was concealed from them so that they might not perceive it; and they were afraid to ask Him about this statement.


Acts 13:27 "For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him.


Acts 17:23 "For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, 'TO AN UNKNOWN (agnostos) GOD.' What therefore you worship in ignorance (not knowing Ac 17:23YTL, this I proclaim to you.


Romans 1:13-
note And I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented thus far) in order that I might obtain some fruit among you also, even as among the rest of the Gentiles.


Romans 2:4-
note Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?


Romans 6:3-
note Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?


Romans 7:1-
note 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?


Romans 10:3-
note For not knowing about God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.


Romans 11:25-
note For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fulness of the Gentiles has come in;


1Corinthians 10:1  For I do not want you to be unaware, brethren, that our fathers were all under the cloud, and all passed through the sea;


1Corinthians 12:1  Now concerning spiritual gifts, brethren, I do not want you to be unaware.


1Corinthians 14:38 But if anyone does not recognize this, he is not recognized.


2Corinthians 1:8 For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life;


2Corinthians 2:11 in order that no advantage be taken of us by Satan; for we are not ignorant of his schemes.


2 Corinthians 6:9 as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death,


Galatians 1:22 And I was still unknown by sight to the churches of Judea which were in Christ;


1Thessalonians 4:13-
note But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope.


1Timothy 1:13 even though I was formerly a blasphemer and a persecutor and a violent aggressor. And yet I was shown mercy, because I acted ignorantly in unbelief;


Hebrews 5:2-
note he can deal gently with the ignorant and misguided, since he himself also is beset with weakness;


2 Peter 2:12-
note But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed,

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...

"we have a chapter of two sections, (1) Ro 7:1-6 and (2) Ro 7:7-25: both of which we are prone to misunderstand and misapply, unless we exercise much prayerful care...The King James, by its failure to translate the chapter's opening word "Or, " to which God gives the emphatic position in this argument, obscures the whole meaning of the passage and context. Unless we connect Romans 7.1 with Romans 6.14, (as the proper translation "or" does), we cannot properly understand the passage." (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...

broader than the Mosaic Law. The law that has dominion over us includes the Law of Moses, but there is a broader principle of law communicated by creation and conscience, and these also have dominion over a man.

MacArthur adds...

Although Paul intends to include God’s written law, he is not referring to any specific law code, but to a principle that is true of all law—Greek, Roman, Jewish, or biblical.

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

argument here is that the law has dominion over men until death ends its authority or ends their relationship to it. But he has just been showing us in the clearest possible way that we have died with Christ; therefore we died not only to sin, but we have died to the law as a rule of life. Is this then to leave us lawless? Not at all: for we are now, as he shows elsewhere (1Cor 9:21), "under the law to Christ", or "enlawed" - that is, legitimately subject - to Christ our new Head. He is husband as well as Head, even as Ephesians 5 so clearly shows. (Romans Commentary)

Though freed from the LAW with its stern demands--
No longer ruled by its harsh commands--
I'm bound by Christ's love and am truly free
To live and to act responsibly

- D J De Haan

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...

Here Paul uses the fundamental law of domestic relationship to illustrate the fact that only death breaks a legal bond. This is the evident, simple meaning in this passage. This husband-and-wife illustration is marvelously chosen. It is of world-wide application—instantly understood everywhere; and it sets forth perfectly what the apostle desired—that is, to describe the dissolution of a relationship by death, thus making possible a new relationship. (Romans 7)

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) (zao) (Click 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 Je 2:2, Je 3:14, Je 3:14KJV, Je 3:14NIV, Je 31:32, Isa 54:5, Ho 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...

Matthew 12:39 But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign shall be given to it but the sign of Jonah the prophet;


Matthew 16:4 "An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them, and went away.


Mark 8:38 "For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels."


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.


James 4:4 You adulteresses (noun although feminine applies to spiritually unfaithful women and men; anything before God = an idol and leads to unfaithfulness to the one true and faithful God), do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.


2 Peter 2:14 having eyes full of adultery (i.e. always on the lookout for a woman with whom to commit adultery - be aware of these subtle, smooth, slimy snakes in the ministry beloved - Peter warns us!) and that never cease from sin, enticing unstable souls, having a heart trained in greed (an incredible statement - literally "trained" = gymnazo = work out in the gym and in the
perfect tense = their permanent state), accursed children;

Moichalis is used 6x in the non-apocryphal Septuagint (LXX) - Prov. 18:22; 30:20; Ezek. 16:38; 23:45; Hos. 3:1; Mal. 3:5

Proverbs 30:20 This is the way of an adulterous (Heb = naaph; Lxx = moichalis)  woman: She eats and wipes her mouth, And says, "I have done no

 

Ezekiel 16:38 "Thus I shall judge you, like women who commit adultery (Heb = naaph; Lxx = moichalis) or shed blood are judged; and I shall bring on you the blood of wrath and jealousy.

 

Ezekiel 23:45 "But they, righteous men, will judge them with the judgment of adulteresses (Heb = naaph; Lxx = moichalis), and with the judgment of women who shed blood, because they are adulteresses and blood is on their hands.
 

Hosea 3:1 Then the LORD said to me, "Go again, love a woman who is loved by her husband, yet an adulteress (Heb = naaph; Lxx = moichalis), even as the LORD loves the sons of Israel, though they turn to other gods and love raisin cakes."

 

Malachi 3:5 "Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers (Heb = naaph; Lxx = moichalis) and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien, and do not fear Me," says the LORD of hosts.

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 prose writings from Herodotus down; to transact business, especially to manage public affairs; to advise or consult with one about public affairs; to make answer to those who ask advice, present inquiries or requests," etc.; used of judges, magistrates, rulers, kings.

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...

Jeremiah 26:2 "Thus says the LORD, 'Stand in the court of the LORD's house, and speak (Heb = dabar - to speak; Lxx = chrematizo - declare) to all the cities of Judah, who have come to worship in the LORD's house, all the words that I have commanded you to speak to them. Do not omit a word!

There are 9 uses of chrematizo in the NAS and is translated as called(2), directed(1), revealed(1), warned(5).

Matthew 2:12 And having been warned by God in a dream not to return to Herod, they departed for their own country by another way.


22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. And being warned by God in a dream, he departed for the regions of Galilee,


Luke 2:26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ.


Acts 10:22 And they said, "Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was [divinely] directed by a holy angel to send for you to come to his house and hear a message from you."


Acts 11:26 and when he had found him, he brought him to Antioch. And it came about that for an entire year they met with the church, and taught considerable numbers; and the disciples were first called Christians in Antioch.


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.


Hebrews 8:5 who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "See," He says, "that you make all things according to the pattern which was shown you on the mountain."


Hebrews 11:7 By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.


Hebrews 12:25  See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less shall we escape who turn away from Him who warns from heaven.

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....

Back in the nineteenth century our sixteenth president realized something radical must be done about slavery in our country. Unwilling to look the other way any longer, on September 22, 1862, he presented what came to be known as the Emancipation Proclamation, an official document condemning human slavery. Abraham Lincoln, realizing that slavery is completely against human dignity, officially abolished it from the United States on that day. Tragically, little changed in the daily life of our nation, even though the slaves were officially declared free. You know why; you’ve read the stories. The Civil War was still going on. The plantation owners never informed their slaves. The vast majority of the former slaves couldn’t read, so they had no idea what the news was carrying. There was no mass media then to announce those kinds of presidential pronouncements. And so for the longest time, slavery continued even though it had been officially brought to an end. The war ended in April 1865. Do you know when Lincoln’s declaration was officially enacted? When the people finally began to leave their enslaved lives and make their way toward freedom? December 18, 1865—more than three years after he first released his proclamation. Lincoln had been dead for months. The word traveled out of the streets of Washington and down into the Shenandoah Valley of Virginia, across the back roads of the Carolinas and into Georgia, then Alabama, then Mississippi, then Louisiana, then Texas, then Arkansas, announcing what had been true for more than a thousand days. Even then the word somehow either wasn’t believed or wasn’t acted upon. Those officially emancipated people, thinking slavery was the way they were condemned to exist, continued to live in bondage though they had been declared free men and women since the fall of 1862. (Embraced by the Spirit The Untold Blessings of Intimacy with God)

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

Faced with a lost existence, we can come to ourselves only by subjecting our own will to the will of another. We achieve self-control by letting ourselves be controlled (Ed: cp Ep 5:18-note). (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

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...

Matthew 17:26 And upon his saying, "From strangers," Jesus said to him, "Consequently the sons are exempt. (in context free from tax from kings of the earth Mt 17:25)


John 8:33 They answered Him, "We are Abraham's offspring, and have never yet been enslaved to anyone; how is it that You say, 'You shall become free '?"
John 8:36 "If therefore the Son shall make you free (eleutheroo), you shall be free indeed. (
Comment: What a great truth. I would strongly encourage you to memorize it and to meditate on what Jesus is saying, and to ask the Spirit of Christ to make this truth a practical reality in your life, especially if you are "struggling" with a particular besetting sin. This great promise is "Yea and Amen in Christ"!)


Romans 6:20-note For when you were slaves of sin, you were free in regard to righteousness.


Romans 7:3-note 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.


1 Cor 7:21 Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that.
1 Cor 7:22 For he who was called in the Lord while a slave, is the Lord's freedman; likewise he who was called while free, is Christ's slave.
1 Cor 7:39  A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.
 

1 Cor 9:1  Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?
1 Cor 9:19  For though I am free from all men, I have made myself a slave to all, that I might win the more.


1 Corinthians 12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.


Galatians 3:28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.


Gal 4:22 For it is written that Abraham had two sons, one by the bondwoman and one by the free woman.
Gal 4:23 But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.
Gal 4:26 But the Jerusalem above is free; she is our mother.
Gal 4:30 But what does the Scripture say? "Cast out the bondwoman and her son, For the son of the bondwoman shall not be an heir with the son of the free woman."
Gal 4:31 So then, brethren, we are not children of a bondwoman, but of the free woman.


Ephesians 6:8-note knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.


Colossians 3:11-note -- a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.


1Peter 2:16-note Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God.


Revelation 6:15-note And the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man, hid themselves in the caves and among the rocks of the mountains;


Revelation 13:16-note And he causes all, the small and the great, and the rich and the poor, and the free men and the slaves, to be given a mark on their right hand, or on their forehead,


Revelation 19:18-note in order that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great."

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...

Deuteronomy 15:12 "If your kinsman, a Hebrew man or woman, is sold to you, then he shall serve you six years, but in the seventh year you shall set him free.

TDNT (abridged) informs us of the concept of freedom politically and philosophically...

A. The Political Concept of Freedom in the Greek World.

 

By definition, freedom means self-disposing in independence of others.


1. This sense is partly fashioned by the contrast to slavery. Slaves belong to others, not themselves. Slavery is accepted as an institution; hence freedom arises both theoretically and practically only for those who are politically free. It is the freedom of the politeía as an association of the free.


2. Freedom, for Plato and Aristotle, is essential to a state. The best constitution guarantees the greatest freedom (Thucydides). This freedom is freedom within the law, which establishes and secures it. As an embodiment of the claim of the politeía, law protects freedom against the caprice of the tyrant or the mass. But freedom means alternation of government as free people both rule and are subjects. Democracy achieves this best by allowing the same rights to all citizens (cf. Plato, Aristotle, Herodotus). It implies equality of voice, honor, dignity, and power. It comes vividly to expression in freedom of speech. As Demosthenes says, there is no greater misfortune for free citizens than to lose this. Yet the concept of freedom in Attic democracy contains the seeds of its own decay, for by promoting individual development it undermines the law on which it rests. Freedom becomes the freedom to do as one likes. The law of the self replaces the law of the politeía. Plato perceives this clearly (Laws 3.701b/c). It leads to the rise of demagogues and opens the door to tyranny.


3. Freedom also has to be secured against external foes. It means independence and hence the defense of the politeía against “barbarians.” eleuthería can thus be a general expression for the autonomy of the state. At a later stage it becomes a slogan for the common “freedom” of the states which the individual states all claim to champion even in their inner struggles. In this regard it is hardly distinguishable from autonomía.


B. The Philosophical Concept of Freedom in Hellenism (Stoicism).


1. In Hellenism, and especially Stoicism, the extolling of freedom increases. The true Cynic prefers freedom to all else. He persistently criticizes tyrants and bewails their fear and misery, which make them slaves too. He also attacks their courtier-parasites.


2. Freedom, however, is now much more than political freedom. It is that of the individual under the law of nature. This is regarded as a reversion to the original meaning. The formal sense is the same, but freedom now takes the form of independent self-determination (Ed: This is a good description of unsaved men and women). To find freedom we must explore our nature. We cannot control body, family, property, etc., but we do control the soul (Ed: The deception of philosophy!). External things seek to impose a false reality on us. Hence we have to withdraw from them in a restriction of desires and an abandonment to pressures. This might seem to bring bondage but in fact results in liberation. For true liberation of this kind, there has to be liberation from the passions that represent the world in us (Ed: Something only found in Christ, Jn 8:36). In particular, we must be rid of the dominant fear of death (Ed: Impossible for all outside of Christ!). We find freedom as we neutralize passions and surrender to the ineluctable power of circumstances (Ed: In truth as the believer surrenders to the Spirit of Christ, cp Gal 5:16-
note). That this freedom can seldom be fully attained is recognized. Its fruit is assurance of soul (Ed: Again, impossible outside of a saving knowledge of Christ, cp 1Jn 5:12, 13). Those who seek flight in inwardness enjoy the freedom of impassibility and in so doing fulfil what they are as parts of God, or children of God, or God himself (Ed: As we see in the deadly deceptive teachings of the modern New Age movement, a return to the ancient lie regarding "spirituality" that "You can be like God" - Ge 3:4, 5!).  (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

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).

   


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