1. 1. ROMA S 7 COMME TARY Written and edited by Glenn Pease PREFACE I TRODUCTIO 1. This passage of Scripture would be one of the first to come under the category, "somethings hard to be understood," which Peter mentions in II Pet. 3:16 in reference to the Epistles of Paul. There have been few other passages that have been the subject of such a long historical controversy. The Greek fathers held a view that the passage described an unregenerate man and the Latin fathers in general held a view that it described the experience of a regenerate man. St. Augustine first held the former view, but changed his mind after reading some of the church fathers who held the latter view. Speaking of this change of mind he said, "Hence it was that I came to understand these things, as Hilary, Gregory, Ambrose, and other holy an known doctors of the church understood them, who thought that the Apostle himself strenuously struggled against carnal lusts, which he was unwilling to have, and yet had..." There are many great names connected with both views, and so it is hard to prove your position by appealing to authority. For example, some who hold the unregenerate view are, Theodoret, Julius Muller, eander, Ewarld, Tholuck, Bengal, Hahn, DeWette, Stier, Godet, Turner, Schaff. Some of those who hold the regenerate view are, Jerome, Augustine, Calvin, Beza, Krumacher, Delitzsch, Luther, Chalmers, Brown, Haldane, Forbes, Alford, Hodge, Shedd, Barnes, Boise. There are also other commentators who take a middle position between these two extremes. This being the situation, all one can do is to examine the different views and make his own choice. The purpose of this commentary, therefore, is to present the several views, and come to some conclusion as to the spiritual status of the person described in this passage. The unregenerate view will be presented first, then the regenerate view followed by the middle position view when there is one. This procedure will be carried out verse by verse, skipping over those who are repetitious, or which contain no new evidence to support a view. All must be fully aware that being dogmatic about a text that has great minds all through history divided is not a way of wisdom. We need to be aware that there is some aspect of the truth in each view, and when we choose one it ought not to be so we can look down our nose in pride at those who see it differently. Great men of God see it differently, and many of them were far greater than any of us, so do not let pride go before your
2. 2. fall in the study of this chapter. The study of the different views has been incorporated into this commentary beginning with verse 14. It was a short study that I did before I started this commentary, and so it is added to a great deal as I will be quoting many more minds on the issue, but the conclusion will stay the same. 2. Barnes, Few chapters in the Bible have been the subject of more decidedly different interpretations than this. And after all that has been written on it by the learned, it is still made a matter of discussion, whether the apostle has reference, in the main scope of the chapter, to his own experience before he became a Christian, or to the conflicts in the mind of a man who is renewed. Which of these opinions is the correct one I shall endeavor to state in the otes on the particular verses in the chapter. The main design of the chapter is not very difficult to understand. It is evidently to show the insufficiency of the law to produce peace of mind to a troubled sinner. An Illustration From Marriage 1. Do you not know, brothersfor I am speaking to men who know the lawthat the law has authority over a man only as long as he lives? This is obvious, for there are no laws that apply to dead people. Apply this to believers who have been crucified with Christ, and are dead to the old life in him, and you see that the old law does not apply to them as dead people. Those who are still alive to the flesh are still under the law, but those who live according to the spirit are free from it. Those who die in Christ, are dead to the law. All you have to do to escape a life of bondage is to die, for once you are dead the law has no authority to tell you what to do. You are free to follow a new authority. 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? ot 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.
3. 3. Though freed from the LAW with its stern demands-- o 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 That the law. The immediate reference here is probably to the Mosaic law. But what is here affirmed is equally true of all laws. Hath dominion. Greek, Rules; exercises lordship. The law is here personified, and represented as setting up a lordship over a man, and exacting obedience. Over a man. Over the man who is under it. As long as he liveth. The Greek here may mean either as HE liveth," or "as it liveth," that is, the law. But our translation has evidently expressed the sense. The sense is, that death releases a man from the laws by which he was bound in life. It is a general principle, relating to the laws of the land, the law of a parent, the law of a contract, etc. This general principle the apostle proceeds to apply in regard to the law of God. BAR ES, Know ye not - This is an appeal to their own observation respecting the relation between husband and wife. The illustration Rom_7:2-3 is designed simply to show that as when a man dies, and the connection between him and his wife is dissolved, his Law ceases to be binding on her, so also a separation has taken place between Christians and the Law, in which they have become dead to it, and they are not now to attempt to draw their life and peace from it, but from that new source with which they are connected by the gospel, Rom_7:4. For I speak to them ... - Probably the apostle refers here more particularly to the Jewish members of the Roman church, who were qualified particularly to understand the nature of the Law, and to appreciate the argument. That there were many Jews in the church at Rome has been shown (see Introduction); but the illustration has no exclusive reference to them. The Law to which he appeals is sufficiently general to make the illustration intelligible to all people. That the law - The immediate reference here is probably to the Mosaic Law. But what is here affirmed is equally true of all laws. Hath dominion - Greek, Rules; exercises lordship. The Law is here personified, and represented as setting up a lordship over a man, and exacting obedience. Over a man - Over the man who is under it. As long as he liveth - The Greek here may mean either as he liveth, or as it liveth, that is, the law. But our translation has evidently expressed the sense. The sense is, that death releases a man from the laws by which he was bound in life. It is a general principle, relating to the laws of the land, the law of a parent, the law of a contract, etc. This general principle the apostle proceeds to apply in regard to the Law of God. For I speak to them that know the law - This is a proof that the apostle directs this part of his discourse to the Jews.
4. 4. As long as he liveth? - Or, as long as It liveth; law does not extend its influence to the dead, nor do abrogated laws bind. It is all the same whether we understand these words as speaking of a law abrogated, so that it cannot command; or of its objects being dead, so that it has none to bind. In either case the law has no force. GILL, Know ye not, brethren,.... The apostle having asserted, Rom_6:14, that the believing Romans were "not under the law"; which he knew would be displeasing to many, and excepted to by them, especially the Jews that were among them, who though they believed in Christ, yet were zealous of the law, takes it up again, and explains and defends it. That they were the Jewish converts at Rome he here particularly addresses, appears partly from his calling them "brethren", for they were so according to the flesh, as well as in a spiritual relation, and this he rather mentions to soften their resentments, and conciliate their minds to him; and partly from the words included in a parenthesis, for I speak to them that know the law; not the law of nature, but the law of Moses, as the Jews did, being trained up in the knowledge of it; to these he appeals, saying, "know ye not", for the truth of a principle or maxim he afterwards improves, which they could not be ignorant of, how that the law hath dominion over a man as long as he, or "it", liveth; for the word "liveth" may refer either to man or to the law. The law may be said to live, when it is in full force, and to be dead, when it is abrogated and disannulled; now whilst it lives, or is in force, it has dominion over a man; it can require and command obedience of him, and in case of disobedience can condemn him, and inflict punishment on him: and this power it has also as long as the man lives who is under it, but when he is dead it has no more dominion over him; then "the servant is free from his master", Job_3:19; that is, from the law of his master; and children are free from the law of their parents, the wife from the law of her husband, and subjects from the law of their prince. This is so clear a point that none can doubt of it. The Jews have a saying (d), that "when a man is dead, he becomes , free from the law, and from the commands.'' HE RY, Among other arguments used in the foregoing chapter to persuade us against sin, and to holiness, this was one (Rom_7:14), that we are not under the law; and this argument is here further insisted upon and explained (Rom_7:6): We are delivered from the law. What is meant by this? And how is it an argument why sin should not reign over us, and why we should walk in newness of life? 1. We are delivered from the power of the law which curses and condemns us for the sin committed by us. The sentence of the law against us is vacated and reversed, by the death of Christ, to all true believers. The law saith, The soul that sins shall die; but we are delivered from the law. The Lord has taken away thy sin, thou shalt not die. We are redeemed from the curse of the law, Gal_3:13. 2. We are delivered from that power of the law which irritates and provokes the sin that dwelleth in us. This the apostle seems especially to refer to (Rom_7:5): The motions of sins which were by the law. The law, by commanding,
5. 5. forbidding, threatening, corrupt and fallen man, but offering no grace to cure and strengthen, did but stir up the corruption, and, like the sun shining upon a dunghill, excite and draw up the filthy steams. We being lamed by the fall, the law comes and directs us, but provides nothing to heal and help our lameness, and so makes us halt and stumble the more. Understand this of the law not as a rule, but as a covenant of works. Now each of these is an argument why we should be holy; for here is encouragement to endeavours, though in many things we come short. We are under grace, which promises strength to do what it commands, and pardon upon repentance when we do amiss. This is the scope of these verses in general, that, in point of profession and privilege, we are under a covenant of grace, and not under a covenant of works - under the gospel of Christ, and not under the law of Moses. The difference between a law-state and a gospel- state he had before illustrated by the similitude of rising to a new life, and serving a new master; now here he speaks of is under the similitude of being married to a new husband. I. Our first marriage was to the law, which, according to the law of marriage, was to continue only during the life of the law. The law of marriage is binding till the death of one of the parties, no matter which, and no longer. The death of either discharges both. For this he appeals to themselves, as persons knowing the law (Rom_7:1): I speak to those that know the law. It is a great advantage to discourse with those that have knowledge, for such can more readily understand and apprehend a truth. Many of the Christians at Rome were such as had been Jews, and so were well acquainted with the law. One has some hold of knowing people. The law hath power over a man as long as he liveth; in particular, the law of marriage hath power; or, in general, every law is so limited - the laws of nations, of relations, of families, etc. 1. The obligation of laws extends no further; by death the servant who, while he lived, was under the yoke, is freed from his master, Job_3:19 JAMISO , Rom_7:1-25. Subject from previous chapter continued. Relation of Believers to the Law and to Christ (Rom_7:1-6). Recurring to the statement of Rom_6:14, that believers are not under the law but under grace, the apostle here shows how this change is brought about, and what holy consequences follow from it. I speak to them that know the law of Moses to whom, though not themselves Jews (see on Rom_1:13), the Old Testament was familiar. CALVI , Though he had, in a brief manner, sufficiently explained the question respecting the abrogation of the law; yet as it was a difficult one, and might have given rise to many other questions, he now shows more at large how the law, with regard to us, is become abrogated; and then he sets forth what good is thereby done to us: for while it holds us separated from Christ and bound to itself, it can do nothing but condemn us. And lest any one should on this ACCOUNT blame the law itself, he takes up and confutes the objections of the flesh, and handles, in a striking manner, the great question respecting the use of the law. (201) 1.Know ye not, etc. Let the GENERAL proposition be that the law was given to men for no other end but to regulate the present life, and that it belongs not to those who are dead: to this he afterwards subjoins this truth that we are dead to it through the body of Christ. Some understand, that the dominion of the law continues so long to bind us as it remains in force. But as this view is rather obscure, and does not harmonize so well with the proposition which immediately follows, I
6. 6. prefer to follow those who regard what is said as referring to the life of man, and not to the law. The question has indeed a peculiar force, as it affirms the certainty of what is spoken; for it shows that it was not a thing new or unknown to any of them, but acknowledged equally by them all. (For to those who know the law I speak.) This parenthesis is to be taken in the same sense with the question, as though he had said that he knew that they were not so unskilful in the law as to entertain any doubt on the subject. And though both sentences might be understood of all laws, it is yet better to take them as referring to the law of God, which is the subject that is discussed. There are some who think that he ascribes knowledge of the law to the Romans, because the largest part of the world was under their power and government; but this is puerile: for he ADDRESSED in part the Jews or other strangers, and in part common and obscure individuals; nay, he mainly regarded the Jews, with whom he had to do respecting the abrogation of the law: and lest they should think that he was dealing captiously with them, he declares that he took up a common principle, known to them all, of which they could by no means be ignorant, who had from their childhood been brought up in the teaching of the law. (201) The connection of the beginning of this chapter with Rom_6:14 deserves to be noticed. He says there, that sin shall not rule over us, because we are not under law, but under grace. Then he asks, in Rom_6:15, we sin, because we are not under law, but under grace? This last subject, ACCORDING to his usual mode, he takes up first, and discusses it till the end of the chapter: and then in this chapter he reassumes the first subject freedom from the law. This is a striking instance of the Apostle manner of writing, quite different from what is usual with us in the present day. He mentions two things; he PROCEEDS with the last, and then goes back to the first. Ed. COFFMA , This chapter relates closely to what Paul had ALREADY written, especially with reference to the law of Moses; and the problem to which he addressed these words was that of the inordinate ATTACHMENT of many Jewish Christians to the law, and their determination to bind certain provisions of it upon Gentile converts to Christ. This great problem, perhaps the greatest problem of all that confronted that age of the church, was of overriding consequence anywhere it surfaced; and Paul was certain that it would surface in Rome, hence the content of much of this epistle. The great apostle, more than any other, was responsible for divorcing Christianity from Judaism; and, but for his efforts, it was altogether possible that Christianity itself might have become but an antechamber of Judaism. A full and constant attention to what the problem was should accompany the study of this chapter. Three times Paul had already indicated the severance of Christian faith from its Judaistic parent: (1) In Romans 3:20-24, he had elaborated the truth that no flesh can be justified by the law, that the law and the prophets themselves had foretold the new faith, and that God's grace had provided free and full redemption "in Christ Jesus." (2) In Rom.5:20,21, he had shown the temporary nature of the law, given primarily to expose sin, making it "abound," and that it was not true life at all but the means through which "sin reigned in death." (3) In Romans 6:14, Paul flatly declared that Christians were not under law at all, but under grace (a synecdoche for the entirely new system of Christianity). reverse order, proving first (Romans 7:1-5) that Christians are not bound in any sense whatever to the law of Moses, next showing holy the law made sin abound (Romans 7:6-13), and then demonstrating why no flesh could be justified by the law (Romans 7:14-25). Or are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long a time as he liveth? For the woman that hath a husband is
7. 7. These three verses have a bearing upon the Christian doctrine of marriage, as indicated by Hodge, thus: The doctrine concerning marriage, which is here incidentally taught, or rather which is assumed as known by Christians and Jews is, that the marriage contract can only be dissolved by death. The only exception to this rule is given by Christ (Matthew 5:32); unless indeed Paul (1 Corinthians 7:15) recognizes willful and final desertion as a sufficient ground of divorce.[1]SIZE> Regarding divorce, the Holy Scriptures teach that marriage is dissolved: (1) by death; (2) by adultery; and (3) by desertion, the latter not being strictly considered exceptions, his analogy depending upon death as the terminator of Israel's marriage with God, and thus making the mention of any exceptions unnecessary. Bearing in mind Paul's purpose in this paragraph of showing that Christians are no longer under Moses' law, the thrust of his words is simple and dramatic. In the Old Testament, God represented himself as being a husband to Israel and the relationship between them and God as a marriage contract (Jeremiah 31:32; Ezekiel 23, etc.). That marriage contract is no longer in force, for God died to Israel in the person of his Son upon Calvary! That really nullified the relationship between God and Israel. Thus, God is represented as a husband whose death has broken the ties that bound him to the Paul could have selected other grounds for affirming that God had annulled the marriage contract with Israel, such as Israel's wanton disobedience and disregard of it as set forth by Jeremiah (Jeremiah 31:32f); but Paul's choice of the astounding fact of God's death in the person of his Son was a far more appropriate expression of the absolute termination that had fallen upon Judaism. Israel's wanton rebellion against God had come at last to full fruit when Christ himself was slain by them (see under Romans 3:26); and therefore, as far as the whole system of Judaism is concerned, it has exactly the same STATUS as a marriage contract after the husband's funeral. Christ as God risen from the dead is married to another, the new bride being his church (Ephesians 5:22-33); and what a preposterous thing it would be to suppose that the new wife should abide by the terms of the marriage contract of the Christians. Macknight's discernment of Paul's purpose in this paragraph is seen in this: pressing that law upon the Gentiles.[2] Thus, it was the annulment of God's marriage contract with Israel through the death of Christ that abrogated and terminated that entire system, finally and irrevocably. As Paul himself expressed it: "He took it out of the way, nailing it to his cross" (Colossians 2:14). Scholars have made extensive efforts to view this chapter as APPLICABLE primarily to Christians with a consequent perplexity as to the meaning here. Griffith Thomas noted that "there are very few commentators clear on this point";[3] and even their own death in the person of Christ; but to be "dead with Christ" and "in Christ" is to
8. 8. have eternal life, a result which cannot be claimed upon behalf of the people who rejected and crucified the Lord. The death of Christ did indeed have a consequence to Israel, as seen below. The death of Christ (God come in the flesh) meant that all things whatsoever that pertained to God's relationship with Israel (viewed scripturally as a marriage contract), including the law of Moses, circumcision, the sacrifices, and the whole theocratic system perished on the cross of Jesus and were buried in the new tomb of Joseph of Arimathea; and don't forget to include the sabbath day in all that. Thus, not even Israel, much less Christians, had any further spiritual benefit to be procured through keeping the religious regulations of the Old Testament. God was free of all prior obligations resulting from the covenants with Israel, free to be married to another; but this meant that Israel was also free of any further obligation or benefit in the law. The great promise to Abraham was not annulled, but was shown to have been upon a higher level and ultimately designed to include all the families of the earth, Jews and Gentiles [1] Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1968), p. 220. [2] James Macknight, Apostolical Epistles (Nashville: Gospel Advocate, 1960), p. 88. [3] Griffith Thomas, St. Paul's Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 183. [4] James Macknight, op. cit., p. 90. BIBLICAL ILLUSTRATOR, Know ye not, brethren how that the law hath dominion over a man as long as he liveth? Believers not under the law as a covenant of works I. All men are, naturally, under the law as a covenant of works. 1. As men. God made man capable of moral government; he was naturally bound to obey the will of his Maker. The moral law: perfect obedience to this law could never entitle him to any greater degree of happiness, yet God was pleased to superadd a promise of everlasting life upon obedience, to which He annexed His awful sanction, In the day that thou sinnest, thou shalt surely die. This is what we call a covenant: as such it was proposed on the part of God, and it was accepted on the part of man. Now as this covenant was made with Adam as the federal head, so all men are naturally under it. 2. As sinners. In this view sinners are under the law as a broken covenant, which therefore can afford no relief to them that seek salvation by it (Gal_3:10-12). II. To be under the law, and especially as a broken covenant, is a most dreadful thing. 1. The law requires perfect, universal, and everlasting obedience of all that are under it. Now this law is not abolished or made void, either by Christ or by any of His apostles. I am not come to destroy, but to fulfil; for verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled (Mat_5:17-18; Rom_3:31). How dreadful then is such a state, since no mere man can thus keep it. And while the Christian betakes himself to the mercy of God in Christ, as his only hope, the sinner supports his vain confidence in the supposition that God will not insist on His claim.
9. 9. 2. It denounces against every transgressor the most awful curse (Jas_2:10-11; Gal_3:10). III. Many have obtained a glorious deliverance out of this dreadful state. In Christ they are made brethren: Know ye not, brethren. IV. They who are delivered from this state are to be distinguished from others in the ministry of the Word. Addressing himself to believers, Paul appeals to their spiritual knowledge and judgment, Know ye not. 1. There is a knowledge peculiar to the saints, whereby they know the things that are excellent; they have judgment to distinguish betwixt truth and error; an inward principle (1Jn_2:27; 1Jn 5:20) which teaches them the knowledge of every truth necessary for consolation or salvation. 2. One great reason why many know not the truth, is not merely owing to their ignorance of it, but often to their prejudice against it. 3. Sound and saving knowledge hath respect not only to the truth itself, but also to the use we are to make of it. 4. It is no inconsiderable part of our happiness when we are called to minister unto such as know the truth as it is in Jesus. Conclusion: 1. If all men are naturally under the law as a covenant of works, who can wonder if they seek life by that covenant? Natural light, natural conscience can discover no other way of salvation. 2. If all are miserable who are under the law, especially as a broken covenant, this calls upon men who are under a profession of religion to examine themselves as to their state before God. 3. If believers are delivered from the law as a covenant, yet still let them remember, They are under the law to Christ. 4. If true believers are to be distinguished from others in the ministry of the Word, let them distinguish themselves, not only by a public profession, but also by a becoming walk and conversation. (J. Stafford.) The believers relation to the law and to Christ I. The believers former connection with the law. 1. The law, considered in the figurative capacity of a husband, had a right to full and implicit subjection. But alas! all mankind had violated the authority of this first husband; they had abused his rights, resisted his claims, and thus exposed themselves to the fatal consequences of his just denunciations. 2. Yet, miserable as this state is, men in general are insensible of it. They still show attachment to the law, despite their disobedience; and place, as a wife does on her husband, infatuated dependence. As God said to Eve, Thy desire shall be to thy husband, so it is with the sinner as to the law. II. The dissolution of this connection. This consists in the sinners deliverance from the obligation to obedience as the condition of life, and from the curse attending disobedience.
10. 10. 1. When and how does this take place? The answer isThe law hath dominion over a man as long as he liveth. Ye are become dead to the law. Here is the decease of one of the parties, by which the union is dissolved. 2. This decease refers to the death of the believer in Christ (Rom_6:7-8), who bore the curse of the law in his stead (Gal_3:13). Thus the effects of the first husbands displeasure cannot reach them. 3. And not only is the curse of the law removed, but our connection with it, as a condition of life, is forever done away, as effectually as the relation between husband and wife is dissolved by death. III. He is then married to another, etc., which expresses the believers new relation with Jesus (see also Eph_5:30-32; Joh_3:29; Rev_21:2). 1. To this new husband all believers are subject. They feel his authority as that at once of rightful claim and of tender affection. They delight in obeying Him who loves them. And in Him they are truly blessed. He smiles upon them, and enriches them with a dowry of spiritual treasures. 2. This connection, being with Him who is raised from the dead, is indissoluble (Rom_6:9). The Husband never dies; nor do they ever die to whom He stands thus related. Joined to the Lord, they are one spirit; and the spiritual union is lasting as eternity. IV. The consistency of this new connection with all the rights and claims of the first husband. These claims were just, and had a right to be fully implemented. The believer has not satisfied them in his own person; but his Substitute has by His obedience and death magnified the law and made it honourable. Hence the laws claims upon him cease as completely as the claims of a husband when dead on the surviving wife. V. The absolute necessity of the dissolution of all connection with the law, in order to a sinners being joined to Christ. The two connections cannot subsist together. The sinner who is joined to Christ must die completely to the law. While he retains any connection with it, in the way of seeking or expecting life from it, he is not united to Christ. As the worship of idols was styled adultery, when practised by that people whom Jehovah had espoused to Himselfso all such connection with the law is unfaithfulness to our Divine Husband. He must be all our salvation, and all our desire. Let no one, however, think that we are pleading for freedom from the law as the rule of life. Its obligation in this sense remains immutable (Rom_3:31; 1Co_9:21, etc.). VI. The blessed effects of the dissolution of the connection with the law, and the formation of the union with Christ. The bringing forth fruit unto God. The fruit meant is, no doubt, holy obedience and service (Rom_6:22). Such fruit is as naturally the effect of union to Christ, as the fruit of the womb is the expected result of the marriage relation. No fruit acceptable in the sight of God can be produced while the former connection continued (Rom_7:5). They who are under the law are in the flesh; and can bring forth no fruit but unto death. All is devoid of the only principle of acceptable servicefaith working by love. There is no true fruit unto God produced till the connection with the law has been dissolved, and that with Christ has been formed (Rom_7:6). The fears of the law, uniting with the pride of self-righteousness, may produce considerable outward conformity to the precepts of the law; whilst there is no true principle of godliness within. There may be much in the eyes of men that is amiable; while in the sight of God all the service is rendered in the oldness of the letterunder the influence of the principles of the old, is service in newness of spirit, i.e., to serve God in sincerity, under the influence of those principles and views and dispositions which constitute a mind
11. 11. renewed by the Spirit of God (Eze_36:26). (R. Wardlaw, D. D.) True Christian liberty implies I. Freedom from the compulsory action of law. It can neither 1. Alarm; 2. Condemn; 3. Become a source of bondage. II. The freedom of devoted love to Christ. 1. Who has won the heart; 2. Constrains our service; 3. By His death and resurrection. (J. Lyth, D. D.) Dead to the law, married to Christ 1. The apostle has illustrated the transference that takes place at conversion by the emancipation of a slave whose services are due to the lawful superior under whom he now stands enrolled. The apostle now turns to those who know the law, and deduces from the obligations which attach to marriage, the same result, i.e., an abandonment by the believer of those doings which have their fruit unto death, and a new service which has its fruit unto God. 2. There is a certain obscurity here arising from the apparent want of sustained analogy. True, the obligations of marriage are annulled by the death of one party; but Paul only supposes the death of the husband. Now the law is evidently the husband, and the subject the wife. So that, to make good the resemblancethe law should be conceived dead, and the subject alive. Yet, in reading the first verse, one would suppose that it was on the death of the subject, and not of the law, that the connection was to be dissolved. It is true that the translation might have run thus, The law hath dominion over a man so long as it liveth; but this does not suit so well with Rom_7:4, where, instead of the law having become dead unto us, we have become dead unto it; so that some degree of that confusion which arises from a mixed analogy appears unavoidable. It so happens, too, that either supposition stands linked with very important truthso that by admitting both, this passage becomes the envelope of two important lessons. I. The law may be regarded as dead; and he our former husband, now taken out of the way, has left us free to enter upon an alliance with Christ. 1. The death of the law did indeed take place at the death of Christ. It was then that He blotted out the handwriting of ordinances that was against us. It was then that the law lost its power as an offended Lord to take vengeance of our trespasses. Certain venomous animals expire on the moment that they have deposited their sting and its mortal poison in the body of their victim. And thus there ensues the death of both sufferer and assailant. And on the Cross there was just such a catastrophe. 2. Without Christ the law is in living force against us. Men under earnestness, who have not found their way to Christ, stand related to it as the wife does to an outraged
12. 12. husband: a state of appalling danger and darkness from which there is no relief, but in the death of that husband. 3. The illustration of our text opens a way for just such a relief as would be afforded by the death of the first tyrannical husband, and by the substitution of another in his place, who had cast the veil of oblivion over the past, and who admits us to a fellowship of love and confidence. Christ would divorce you, as it were, from your old alliance with the law; and welcome you, instead, to a new and friendly alliance with Himself. He bids you cease from the fellowship altogether. 4. And to deliver this contemplation from any image so revolting as that of our rejoicing in the death of a former husband; and finding all the relief of heaven in the society of another, you have to remember that the law has become deadnot by an act which has vilified the law or done it violence, but by an act which has magnified the law and made it honourable. 4. When a sense of the law brings remorse or fearfulness into your heart, transfer your thoughts from it as your now dead, to Christ as your now living husband. II. The believer may be regarded as dead. The other way by which marriage may be dissolved is by the death of the wife. And so the relationship between the law and the subject may be dissolved by the death of the subject (Rom_7:4). The law has no more power over its dead subject than the husband has over his dead wife. 1. This brings us back to the conception already so abundantly insisted on, that in Christ we all died in law; so that the law can have no further reckoning with us, having already had that reckoning in the person of Him who was our Surety and our Representative. And just as the criminal law has done its utmost upon him whom it has executed, so the law can do no more in the way of vengeance with us, having already done all with Him who was smitten for our iniquities. 2. After our old relationship with the law is thus put an end to, the vacancy is supplied by Him who, after having removed the law through His death out of the station it had before occupied, then rose again and now stands in its place. The wife owes a duty to her second husband as well as her first. It is true that with the former the predominant feeling may have been that of obligation mixed with great fearfulness; and that, with the latter, the predominant feeling may be sweet and spontaneous affection. But still it is evident that there will be service, possibly much greater in amount and certainly far worthier in principle. Under the law we are bidden to do and live; under Christ we are bidden to live and do. In working to the law it is all for ourselves that we may earn a wage or a reward. In working to Christ it is all the freewill offering of love and thankfulness (2Co_5:16). (T. Chalmers, D. D.) Marriage with Christ 1. The dissolution of the former marriage. 2. The new marriage. 3. Its fruits. The believer, released from the law by dying in fellowship with the death of Christ, is free to enter into a new union with the risen Christ, in order to bring forth the fruits of holiness to Gods honour. (Archdeacon Gifford.)
13. 13. HAWKER, Romans 7:1-6 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? (2) For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. (3) So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. (4) Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (5) For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. (6) But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. The Apostle is here particularly addressing the Jews, who were well acquainted with the binding obligation of the law. And he brings forward the marriage state, by way of illustrating his argument, that the obligation to the law, like that between a man and his wife, continued in full force the whole term of life. For, a woman which hath an husband, is bound to that husband during the whole of his life. But, if he dies, the obligation is cancelled. Her marrying then, becomes no breach of chastity: the former contract is done away. This is a well-known law in common life, and indeed is founded on the law of God. It can need no further illustration. From hence then, the Apostle argues, that believers in Christ being dead to the law as a covenant of works, and the law dead to them; they are both lawfully and honorably married to Christ: and the evidence of this union appears, from bringing forth fruit unto God, from the graces of the Spirit, which in regeneration they receive. Thus the legal right of the thing is fully proved, even when considered only under the common acceptation of the customs among men, which are going on every day in ordinary life. But, we must not stop here, in our view of the Apostles figure. In the relation to Christ, and his Church, it ceaseth indeed to be a figure, for it is a blessed reality. The marriage between Christ and his Church, (of which every other among men is but a type,) carries the subject infinitely higher. For, the Son of God betrothed his Church to himself before the foundation of the world, and that forever, Hos_2:19; Eph_1:4. And God the Holy Ghost preached this great truth to the Church, from the beginning of the creation of God. And the Lord God said, it is not good that the man should be alone, I will make him an help meet for him. And, when the woman was created from the man, and brought unto him, and were married; this union was declared to be a type and figure of Christs union with his Church. So Paul was directed by the Holy Ghost, in after ages, to explain this wonderful subject. And so he hath done it, in his Epistle to the Ephesians. This is a great mystery, (saith the Apostle,) but I speak concerning Christ, and his Church, Compare Gen_2:18; Gen_2:21-25 with Eph_5:23 to the end. Hence therefore, it will follow, that Christ and his Church were One before the foundation of the world: that the Church was raised up to be an help meet for him, through all the departments of nature, grace, and glory: and all this, in an union, never to be dissolved. So that in this senses as the Head, and Husband of his Church, he hath always lived, and is always living. And so it is written, For thy Maker is thine husband, the Lord of Hosts is his name; and thy Redeemer, the Holy One of Israel, the God of the whole earth shall he be called, Isa_54:5.
14. 14. Neither in this sense hath there ever been, or can be, a divorce. For, although we read of the continued provocations of the Church, by reason of her adulteries; and the Lord, (speaking after the manner of men, while beholding her in her whoredoms,) saith: Plead with you mother plead, for she is not my wife; neither am I her husband: yet in the same moment bids her return, because he had betrothed her to him forever, Ho 2, throughout. But we nowhere meet .with any bill of divorce, the Lord had given her to put her away, though he demands any to shew it. Yea, the Lord, in the after days of his flesh, when openly tabernacling among his people, declared, that the doctrine of divorce was from Moses, on account of the hardness of mens hearts: but, (saith the Lord,) from the beginning of the creation it was not so. And, what God had joined together, no man should put asunder. It is Jehovah, in his threefold character of Persons, hath made Him, who is fellow to the Lord of Hosts, and the Church, one from everlasting: and nothing can arise in the time-state of the Church to separate. I cannot stay to write down all the scriptures which might be brought forward, in proof to this most blessed of all truths; but I earnestly beg the Reader, before he goes further, to turn to them in his Bible, according to the order in which I have marked them; and if the Lord be his teacher, the glorious doctrine will appear to him with full evidence, Pro_8:22-31; Eph_1:4; 2Ti_1:9; Psa_45:13; Eze 16 throughout; Hos_3:3; Isa_1:1; Rom_11:1-2; Mal_2:15-16 for treacherously, read as in the margin, unfaithfully; Mar_10:2-9; Jer_3:1 and Jer_3:14. When this view of the original, and eternal marriage of Christ and his Church is well understood, and established by scriptural evidence in the mind; we then go on to prosecute the Apostles beautiful illustration of the subject, as it relates to the government of the Church, during the time state of the law. The law, (we are told by the same authority, in another part of his writings,) was added because of transgressions till the seed should come to whom the promise was made. And it acted as our Schoolmaster unto Christ. But when faith is come we are no longer under a Schoolmaster, Gal_3:19; Gal_3:24-25. Nothing could have been more happily chosen than this figure, to illustrate the great truth the Apostle had in hand. By the coming of Christ, the Churchs lawful husband, he demands his lawful wife. And, by the work of God the Spirit in her heart in regeneration, we are now delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. Sweet and precious thought! All the rigor of the law, all the threatenings of the law, its curse and condemnation, as the ministration of death; all are done away in Christ. Christ, as the Churchs husband, surety, and head, hath redeemed her from the curse of the law, being made a curse for her. And the Church, brought by sovereign grace to the knowledge and enjoyment of her high privileges in Christ, saith: I will go and return to my first husband, for then was it better with me than now, Gal_3:13; Hos_2:7. See Mr 10 with the Commentary. 2. For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law of
15. 15. marriage. o wife is bound to a dead husband. Once the husband is dead, so the law concerning his rights are also dead. He cannot control her from the grave and demand that she never fall in love with another man. She is no longer married to him, and is free to stay single or remarry. We are the married woman who has a first husband die, setting us free to remarry. All Christians are not only born again, they are married again. They were wed to the flesh-the old man-the old nature. But it was crucified on the cross, and that old man died in the death of Jesus who died with all the sins of the adamic nature upon him. He became sin for us. His death was the dying of husband number 1. But he rose to become husband number 2 the perfect mate. So in dying he set us free from a bad marriage, and thus, free from the law. Then he gave us a good marriage based on grace. Those who are twice born are twice wed. The cross ended the first marriage, for it was death to the law. The resurrection was the start of the second marriage-the life of love. The second marriage was not based on legalism where you do what you have to do or suffer the penalty. It is based on doing for the husband out of love and not fear of the law. The saint is to act in love and not because of law. All Christians have been widowed from their first husband-the law. The cross left us free to marry again. We had a hard and cruel mate, but the cross set us free to marry one who is kind, gentle, and loving. BAR ES, For the woman - This verse is a specific illustration of the general principle in Rom_7:1, that death dissolves those connections and relations which make law binding in life. It is a simple illustration; and if this had been kept in mind, it would have saved much of the perplexity which has been felt by many commentators, and much of their wild vagaries in endeavoring to show that men are the wife, the law of the former husband, and Christ the new one; or that the old man is the wife, sinful desires the husband, sins the children. Beza. (See Stuart.) Such expositions are sufficient to humble us, and to make us mourn over the puerile and fanciful interpretations which even wise and good people often give to the Bible. Is bound by the law ... - See the same sentiment in 1Co_7:39. To her husband - She is united to him; and is under his authority as the head of the household. To him is particularly committed the headship of the family, and the wife is subject to his law, in the Lord, Eph_5:23, Eph_5:33. She is loosed ... - The husband has no more authority. The connection from which obligation resulted is dissolved. CLARKE, For the woman which hath a husband - The apostle illustrates his meaning by a familiar instance. A married woman is bound to her husband while he lives; but when her husband is dead she is discharged from the law by which she was bound to him alone.
16. 16. GILL, For the woman which hath an husband,.... The former general rule is here illustrated by a particular instance and example in the law of marriage; a woman that is married to a man, is bound by the law to her husband; to live with him, in subjection and obedience to him, so long as he liveth; except in the cases of adultery, Mat_19:9, and desertion, 1Co_7:15, by which the bond of marriage is loosed, and for which a divorce or separation may be made, which are equal to death: but if the husband be dead, she is loosed from the law of her husband; the bond of marriage is dissolved, the law of it is abolished, and she is at entire liberty to marry whom she will, 1Co_7:39. HE RY, The condemnation of laws extends no further; death is the finishing of the law. Actio moritur cum person - The action expires with the person. The severest laws could but kill the body, and after that there is no more that they can do. Thus while we were alive to the law we were under the power of it - while we were in our Old Testament state, before the gospel came into the world, and before it came with power into our hearts. Such is the law of marriage (Rom_7:2), the woman is bound to her husband during life, so bound to him that she cannot marry another; if she do, she shall be reckoned an adulteress, Rom_7:3. It will make her an adulteress, not only to be defiled by, but to be married to, another man; for that is so much the worse, upon this account, that it abuses an ordinance of God, by making it to patronise the uncleanness. Thus were we married to the law (Rom_7:5): When we were in the flesh, that is, in a carnal state, under the reigning power of sin and corruption - in the flesh as in our element - then the motions of sins which were by the law did work in our members, we were carried down the stream of sin, and the law was but as an imperfect dam, which made the stream to swell the higher, and rage the more. Our desire was towards sin, as that of the wife towards her husband, and sin ruled over us. We embraced it, loved it, devoted all to it, conversed daily with it, made it our care to please it. We were under a law of sin and death, as the wife under the law of marriage; and the product of this marriage was fruit brought forth unto death, that is, actual transgressions were produced by the original corruption, such as deserve death. Lust, having conceived by the law (which is the strength of sin, 1Co_15:56), bringeth forth sin, and sin, when it is finished, bringeth forth death, Jam_1:15. This is the posterity that springs from this marriage to sin and the law. This comes of the motions of sin working in our members. And this continues during life, while the law is alive to us, and we are alive to the law. VWS, That hath a husband () Lit., under or subject to a husband. The illustration is selected to bring forward the union with Christ after the release from the law, as analogous to a new marriage (Rom_7:4). Is loosed ()
17. 17. Rev., discharged. See on Rom_3:3, Lit., she has been brought to nought as respects the law of the husband. The law of the husband Her legal connection with him She dies to that law with the husband's death. There is an apparent awkwardness in carrying out the figure. The law, in Rom_7:1, Rom_7:2, is represented by the husband who rules (hath dominion). On the death of the husband the woman is released. In Rom_7:4, the wife (figuratively) dies. Ye are become dead to the law that ye should be married to another. But as the law is previously represented by the husband, and the woman is released by the husband's death, so, to make the figure consistent, the law should be represented as dying in order to effect the believer's release. The awkwardness is relieved by taking as the middle term of comparison the idea of dead in a marriage relation. When the husband dies the wife dies (is brought to nought) so far as the marriage relation is concerned. The husband is represented as the party who dies because the figure of a second marriage is introduced with its application to believers (Rom_7:4). Believers are made dead to the law as the wife is maritally dead - killed in respect of the marriage relation by her husband's death. CALVI , 2.For a woman subject to a man, etc. He brings a similitude, by which he proves, that we are so loosed from the law, that it does not any longer, properly and by its own right, retain over us any authority: and though he could have proved this by other reasons, yet as the example of marriage was very suitable to illustrate the SUBJECT , he introduced this comparison instead of evidence to prove his point. But that no one may be puzzled, because the different parts of the comparison do not altogether correspond, we are to be reminded, that the Apostle designedly intended, by a little change, to avoid the invidiousness of a stronger expression. He might have said, in order to make the comparison complete, woman after the death of her husband is loosed from the bond of marriage: the law, which is in the place of a husband to us, is to us dead; then we are freed from its power. But that he might not offend the Jews by the asperity of his expressions, had he said that the law was dead, he adopted a digression, and said, that we are dead to the law (202) To some indeed he appears to reason from the less to the greater: however, as I fear that this is too strained, I approve more of the first meaning, which is simpler. The whole argument then is formed in this manner woman is bound to her living husband by the law, so that she cannot be the wife of another; but after the death of her husband she is loosed from the bond of his law so, that she is free to marry whom she PLEASES . Then follows the application, The law was, as it were our husband, under whose yoke we were kept until it became dead to us: After the death of the law Christ received us, that is, he joined us, when loosed from the law, to himself: Then being united to Christ risen from the dead, we ought to cleave to him alone: And as the life of Christ after the resurrection is eternal, so hereafter there shall be no divorce.
18. 18. But further, the word law is not mentioned here in every part in the same sense: for in one place it means the bond of marriage; in another, the authority of a husband over his wife; and in another, the law of Moses: but we must remember, that Paul refers here only to that office of the law which was peculiar to the dispensation of Moses; for as far as God has in the ten commandments taught what is just and right, and given directions for guiding our life, no abrogation of the law is to be dreamt of; for the will of God must stand the same forever. We ought carefully to remember that this is not a release from the righteousness which is taught in the law, but from its rigid requirements, and from the curse which thence follows. The law, then, as a rule of life, is not abrogated; but what belongs to it as opposed to the liberty obtained through Christ, that is, as it requires absolute perfection: for as we render not this perfection, it binds us under the sentence of eternal death. But as it was not his purpose to decide here the character of the bond of marriage, he was not anxious to mention the causes which releases a woman from her husband. It is therefore unreasonable that anything decisive on this point should be sought here. (202) This is a plausible reason, derived from [Theodoret ] and [Chrysostom ]; but hardly necessary. Commentators have felt much embarrassed in applying the illustration given here. The woman is freed by the death of the husband; but the believer is represented as freed by dying himself. This does not correspond: and if we attend to what the Apostle says, we shall see that he did not contemplate such a correspondence. Let us notice how he introduces the illustration; law, he says in the first verse, or exercises authority, over a man while he lives; and then let us observe the APPLICATION in Rom_7:4, where he speaks of our dying to the law The main design of the illustration then was, to show that there is no freedom from a law but bydeath; so that there is no necessity of a correspondence in the other parts, As in the case of man and wife, death destroys the bond of marriage; so in the case of man and the law, that is, the law as the condition of life, there must be a death; else there is no freedom. But there is one thing more in the illustration, which the Apostle adopts, the liberty to marry another, when death has given a release: The bond of connection being broken, a union with another is legitimate. So far only is the example adduced to be APPLIED death puts an end to the right and authority of law; and then the party released may justly form another connection. It is the attempt to make all parts of the comparison to correspond that has occasioned all the difficulty. Ed. 3. So then, if she marries another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress, even though she marries another man. This is often hard for grown children to understand. When mom decides to remarry after 40 or more years with their dad, it seems like betrayal of their marriage even though dad is dead. But this is trying to keep mom under the law of marriage when
19. 19. she is not bound by that law. She is free to remarry, and it is not respecting that freedom when children fight her choice to marry again. Freedom from the law gives her that right, and it should be respected by all who love her. BAR ES, So then if ... - compare Mat_5:32. She shall be called - She will be. The word used here chrmatisei is often used to denote being called by an oracle or by divine revelation. But it is here employed in the simple sense of being commonly called, or of being so regarded. CLARKE, So then, if, while her husband liveth - The object of the apostles similitude is to show that each party is equally bound to the other; but that the death of either dissolves the engagement. So - she is no adulteress, though she be married to another - And do not imagine that this change would argue any disloyalty in you to your Maker; for, as he has determined that this law of ordinances shall cease, you are no more bound to it than a woman is to a deceased husband, and are as free to receive the Gospel of Christ as a woman in such circumstances would be to remarry. GILL, So then if while her husband liveth,.... True indeed it is, that whilst her husband is alive, if she be married to another man, she shall be called an adulteress; she will be noted and accounted of as such everybody, except in the above mentioned cases: but if her husband be dead; then there can be no exception to her marriage: she is free from the law; of marriage, by which she was before bound: so that she is no adulteress; nor will any reckon her such; she is clear from any such imputation: though she be married to another man; hence it appears that second marriages are lawful. HE RY, Our second marriage is to Christ: and how comes this about? Why, 1. We are freed, by death, from our obligation to the law as a covenant, as the wife is from her obligation to her husband, Rom_7:3. This resemblance is not very close, nor needed it to be. You are become dead to the law, Rom_7:4. He does not say, The law is dead (some think because he would avoid giving offence to those who were yet zealous for the law), but, which comes all to one, You are dead to the law. As the crucifying of the world to us, and of us to the world, amounts to one and the same thing, so doth the law dying, and our dying to it. We are delivered from the law (Rom_7:6), katrgthmen - we are nulled as to the law; our obligation to it as a husband is cassated and made void.
20. 20. And then he speaks of the law being dead as far as it was a law of bondage to us: That being dead wherein we were held; not the law itself, but its obligation to punishment and its provocation to sin. It is dead, it has lost its power; and this (Rom_7:4) by the body of Christ, that is, by the sufferings of Christ in his body, by his crucified body, which abrogated the law, answered the demands of it, made satisfaction for our violation of it, purchased for us a covenant of grace, in which righteousness and strength are laid up for us, such as were not, nor could be, by the law. We are dead to the law by our union with the mystical body of Christ. By being incorporated into Christ in our baptism professedly, in our believing powerfully and effectually, we are dead to the law, have no more to do with it than the dead servant, that is free from his master, hath to do with his master's yoke. 2. We are married to Christ. The day of our believing is the day of our espousals to the Lord Jesus. We enter upon a life of dependence on him and duty to him: Married to another, even to him who is raised from the dead, a periphrasis of Christ and very pertinent here; for as our dying to sin and the law is in conformity to the death of Christ, and the crucifying of his body, so our devotedness to Christ in newness of life is in conformity to the resurrection of Christ. We are married to the raised exalted Jesus, a very honourable marriage. Compare 2Co_11:2; Eph_5:29. Now we are thus married to Christ, (1.) That we should bring forth fruit unto God, Rom_7:4. One end of marriage is fruitfulness: God instituted the ordinance that he might seek a godly seed, Mal_2:15. The wife is compared to the fruitful vine, and children are called the fruit of the womb. Now the great end of our marriage to Christ is our fruitfulness in love, and grace, and every good work. This is fruit unto God, pleasing to God, according to his will, aiming at his glory. As our old marriage to sin produced fruit unto death, so our second marriage to Christ produces fruit unto God, fruits of righteousness. Good works are the children of the new nature, the products of our union with Christ, as the fruitfulness of the vine is the product of its union with the root. Whatever our professions and pretensions may be, there is no fruit brought forth to God till we are married to Christ; it is in Christ Jesus that we are created unto good works, Eph_2:10. The only fruit which turns to a good account is that which is brought forth in Christ. This distinguishes the good works of believers from the good works of hypocrites and self-justifiers that they are brought forth in marriage, done in union with Christ, in the name of the Lord Jesus, Col_3:17. This is, without controversy, one of the great mysteries of godliness. (2.) That we should serve in newness of spirit, and not in the oldness of the letter, Rom_7:6. Being married to a new husband, we must change our way. Still we must serve, but it is a service that is perfect freedom, whereas the service of sin was a perfect drudgery: we must now serve in newness of spirit, by new spiritual rules, from new spiritual principles, in spirit and in truth, Joh_4:24. There must be a renovation of our spirits wrought by the spirit of God, and in that we must serve. Not in the oldness of the letter; that is, we must not rest in mere external services, as the carnal Jews did, who gloried in their adherence to the letter of the law, and minded not the spiritual part of worship. The letter is said to kill with its bondage and terror, but we are delivered from that yoke that we may serve God without fear, in holiness and righteousness, Luk_1:74, Luk_1:75. We are under the dispensation of the Spirit, and therefore must be spiritual, and serve in the spirit. Compare with this 2Co_3:3, 2Co_3:6, etc. It becomes us to worship within the veil, and no longer in the outward court.
21. 21. 4. So, my brothers, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit to God. We were married to the law in the sense that it was our master, and we were to love it until death do us part. Death did do us part in Christ, and now that we have died to the law we are no longer under obligation to pretend that it is still our master. We have a new master, and new husband in Christ. We have remarried, and are now his bride. As his bride we may still look back at our old life of the flesh, but we are committed to our new husband, and because we love him dearly, we avoid all of the temptation to return to the old life. That is the way it is supposed to be, but Paul goes on to tell us that it is a battle to resist the temptation to go back. We are ever in danger of trying to raise our old self from the dead, and be unfaithful to our new husband, the Lord Jesus. The only way to beat it is to grow more and more in love with Him. That is how it works in marriage, and that is how it works in the spiritual life. Love is the key to victory. Let love slide and the flame grow dim, and you begin to slide back to the ways of the old man of sin. We know from statistics that many Christian couples are getting divorced. It is on a level with the world that this happens. It is obvious that love is a weak component in marriage these days. People are obviously getting wed to get to bed, and so sex is the primary motivation. It is a weak glue because maybe sex with someone else is even better than with your mate. If sex is the key factor, why not move on to another is there is the possibility of more and better sex. Love tells a different story, for love says that we need to make sure that we give to each other all that can be possible for a good relationship. Love works at being loving until it is worked out that the best is possible. So it is with coming to Christ as part of his bride. It does not happen all at once that Christ meets our every need, and we may be tempted to try some other religion, or some other philosophy to have our needs met. Love is patient, and it hangs in there until there is satisfaction in the relationship. Mates are too quick to cast away what they have, and so are Christians. Lack of love is what destroys all natural and spiritual relationships. When you escape from the bondage of law, it will not be a never ending blessing until you enter fully into the bondage of love. It is love that will bear permanent fruit for your marriage, and for the kingdom of God. The testimony below reveals how we can destroy our relationships to God and others by allowing legalism to dominate our lives rather than love.
22. 22. Wayne Barber makes a confession that illustrates what we do when we base our lives on law rather than love. He wrote, 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 Im 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 wouldnt 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 doesnt 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 doesnt 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. orman Harrison wrote, "In the revealed fact that believers are married to the Son of God-Christ glorified in heaven yet living in us-we have reached the high water mark of teaching in the book of Romans. All that precedes leads up to, all that follows flows from, this marvelous fact. Married to Christ! Ours is His name and nature. We share His past triumphs, His present life, His future glory. The Father has taken the hand of His only Begotten Son and the hand of His new-begotten child, and joined them together "for times and eternity." ..........Married, not to an earl or duke, a prince or king of earth; but to the greatest, grandest person in all the universe. This marriage to Christ is to produce fruit, that is, more children of God. He is a husband who wants his wife to give him a large family. It certainly also includes bearing the fruit of the Spirit in Gal. 5:22-23. Barnes, This verse contains an application of the illustration in the two preceding. The idea there is, that death dissolves a connection from which obligation resulted. This is the single point of the illustration, and consequently there is no need of inquiring whether by the wife the apostle meant to denote the old man, or the Christian, etc. The meaning is, as death dissolves the connection between a wife and her husband, and of course the obligation of the law resulting from that connection, so the death of the Christian to the law dissolves that connection, so far as the scope of the argument here is concerned, and prepares the way for another union, a union with Christ, from which a new and more efficient obligation results. The design is to show that the new connection would accomplish more important effects than the old. The connection between us and the law is dissolved, so far as the scope of the apostle's argument is concerned. He does not say that we are dead to it, or released from it as a rule of duty, or as a matter of obligation to obey it; for there neither is,
23. 23. nor can be, any such release; but we are dead to it as a way of justification and sanctification. In the great matter of acceptance with God, we have ceased to rely on the law, having become dead to it, and having embraced another plan. The sense is, therefore, that by the death of Christ as an atoning sacrifice; by his suffering for us that which would be sufficient to meet the demands of the law; by his taking our place, he has released us from the law as a way of justification, freed us from its penalty, and saved us from its curse. Thus released, we are at liberty to be united to the law of him who has thus bought us with h is blood. That ye should be married to another. That you might be united to another, and come under his law. This is the completion of the illustration in Romans 7:2,3. 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 connections--that of a husband and wife, Ephesians 5:23-30; Revelation 21:9, "I will show thee the bride, the Lamb's wife;" Revelation 19:7. That we should bring forth fruit unto God. That we should live a holy life. This is the point and scope of all this illustration. The new connection is such as will make us holy. It is also implied that the tendency of the law was only to bring forth fruit unto death, Romans 6:5 and that the tendency of the gospel is to make man holy and pure. Comp. Galatians 5:22,23. CLARKE, Wherefore, my brethren - This is a parallel case. You were once under the law of Moses, and were bound by its injunctions; but now ye are become dead to that law - a modest, inoffensive mode of speech, for, The law, which was once your husband, is dead; God has determined that it shall be no longer in force; so that now, as a woman whose husband is dead is freed from the law of that husband, or from her conjugal vow, and may legally be married to another, so God, who gave the law under which ye have hitherto lived, designed that it should be in force only till the advent of the Messiah; that advent has taken place, the law has consequently ceased, and now ye are called to take on you the yoke of the Gospel, and lay down the yoke of the law; and it is the design of God that you should do so. That ye should be married to another - who is raised from the dead - As Christ is the end of the law for righteousness to every one that believeth, the object of God in giving the law was to unite you to Christ; and, as he has died, he has not only abolished that law which condemns every transgressor to death, without any hope of a revival, but he has also made that atonement for sin, by his own death, which is represented in the sacrifices prescribed by the law. And as Jesus Christ is risen again from the dead, he has thereby given the fullest proof that by his death he has procured the resurrection of mankind, and made that atonement required by the law. That we should bring forth fruit unto God - we, Jews, who believe in Christ, have, in consequence of our union with him, received the gifts and graces of the Holy Spirit; so that we bring forth that fruit of holiness unto God which, without this union, it would be impossible for us to produce. Here is a delicate allusion to the case of a promising and numerous progeny from a legitimate and happy marriage.
24. 24. GILL, Wherefore, my brethren, ye also,.... Here the apostle accommodates the foregoing instance and example to the case in hand, showing, that the saints were not under the law, the power and dominion of it; since that, as when a man is dead, the woman is loosed from that law by which she was bound whilst he lived, that she may lawfully marry another man, and bear children to him without the imputation of adultery; so believers being dead to the law, and the law dead to them, which is all one, they are loosed from it, and may be, and are lawfully married to Christ, that they may bring forth the genuine fruits of good works, not in order to obtain righteousness and life by them, but for the honour and glory of God; in which account may be observed, an assertion that the saints and children of God are become dead to the law, and that to them, as in Rom_7:6, and can have no more power over them than a law can have over dead persons, or a dead abrogated law can have over living ones. They are represented as "dead to sin", and "dead with Christ", Rom_6:2; and here, "dead to the law", as in Gal_2:19, and consequently cannot be under it; are out of the reach of its power and government, since that only has dominion over a man as long as be lives the law is dead to them; it has no power over them, to threaten and terrify them into obedience to it; nor even rigorously to exact it, or command it in a compulsory way; nor is there any need of all this, since believers delight in it after the inward man, and serve it with their minds freely and willingly; the love of Christ, and not the terrors of the law, constrains them to yield a cheerful obedience to it; it has no power to charge and accuse them, curse or condemn them, or minister death unto them, no, not a corporeal one, as a penal evil, and much less an eternal one. And the way and means by which they become dead to the law, and that to them is, by the body of Christ; not by Christ, as the body or substance of the ceremonial law; see Col_2:17; since that is not singly designed, but the whole law of Moses; but by "the body of Christ", is either meant Christ himself, Heb_10:10, or rather the human nature of Christ, Heb_10:5, in which the law meets with every thing it can require and demand, as holiness of nature, which is the saints' sanctification in Christ; obedience of life, which is their righteousness; and sufferings of death, which is the penalty the law enjoins, whereby full expiation of sin is made, complete pardon is procured, and eternal redemption obtained; so that the law has nothing more to demand; its mouth is stopped, it is not in its power to curse and damn believers, they are dead to that, and that to them: the reason why the law is become so to them, and they to that, is, that ye should be married to another; or "that ye should be to another", or "be another's"; that is, that ye should appear to be so in a just and legal way; for they were another's, they were Christ's before by the Father's gift, and were secretly married to him in the everlasting covenant, before he assumed their nature, and in the body of his flesh bore their sins, satisfied law and justice, paid their debts, and so freed them from the power of the law, its curse and condemnation, or any obligation to punishment; all which was done in consequence of his interest in them, and their marriage relation to him; but here respect is had to their open marriage to him in time, the day of their espousals in conversion; to make way for which, the law, their former husband, must be dead, and they dead to that, that so their marriage to Christ might appear lawful and justifiable; who is very fitly described by him,
25. 25. who is raised from the dead; and is a living husband, and will ever continue so, will never die more; and therefore as the saints can never be loosed from the marriage bond of union between Christ and them, so they can never be loosed from the law of this husband; wherefore though they are dead to the law as a covenant of works, and as ministered by Moses, and are free from any obligation to it, as so considered, yet they are "under the law to Christ", 1Co_9:21; under obligation, by the ties of love, to obedience to it, and shall never be loosed from it. The end of being dead to the law, and of being married to Christ, is, that we should bring forth fruit unto God. The allusion is to children being called "the fruit of the womb", Psa_127:3, and here designs good works, the fruits of righteousness, which are brought forth by persons espoused to Christ, under the influence of the Spirit and grace of God; and they are "unto God", that is, for the honour and glory of God; meaning either Christ the husband of believers, who is God over all blessed for ever; or God the Father, to whose praise and glory they are by Christ; and which is a reason and argument which strongly excites and encourages the saints to the performance of them: and let it be observed, that as children begotten and born in lawful marriage are only true and legitimate, and all before marriage are spurious and illegitimate; so such works only are the true and genuine fruits of righteousness, which are in consequence of a marriage relation to Christ; are done in faith, spring from love, and are directed to the glory of God; and all others, which are done before marriage to Christ, and without faith in him, are like spurious and illegitimate children. HE RY, That we should bring forth fruit unto God, Rom_7:4. One end of marriage is fruitfulness: God instituted the ordinance that he might seek a godly seed, Mal_2:15. The wife is compared to the fruitful vine, and children are called the fruit of the womb. Now the great end of our marriage to Christ is our fruitfulness in love, and grace, and every good work. This is fruit unto God, pleasing to God, according to his will, aiming at his glory. As our old marriage to sin produced fruit unto death, so our second marriage to Christ produces fruit unto God, fruits of righteousness. Good works are the children of the new nature, the products of our union with Christ, as the fruitfulness of the vine is the product of its union with the root. Whatever our professions and pretensions may be, there is no fruit brought forth to God till we are married to Christ; it is in Christ Jesus that we are created unto good works, Eph_2:10. The only fruit which turns to a good account is that which is brought forth in Christ. This distinguishes the good works of believers from the good works of hypocrites and self-justifiers that they are brought forth in marriage, done in union with Christ, in the name of the Lord Jesus, Col_3:17. This is, without controversy, one of the great mysteries of godliness. (2.) That we should serve in newness of spirit, and not in the oldness of the letter, Rom_7:6. Being married to a new husband, we must change our way. Still we must serve, but it is a service that is perfect freedom, whereas the service of sin was a perfect drudgery: we must now serve in newness of spirit, by new spiritual rules, from new spiritual principles, in spirit and in truth, Joh_4:24. There must be a renovation of our spirits wrought by the spirit of God, and in that we must serve. Not in the oldness of the letter; that is, we must not rest in mere external services, as the carnal Jews did, who gloried in their adherence to the letter of the law, and minded not the spiritual part of worship. The letter is said to kill with its bondage and terror, but we are delivered from that yoke that we may serve God without fear, in holiness and righteousness, Luk_1:74, Luk_1:75. We are under the dispensation of the Spirit, and therefore must be spiritual, and serve in the spirit. Compare with this 2Co_3:3, 2Co_3:6, etc. It becomes us to worship within the veil, and
26. 26. no longer in the outward court. JAMISO , Wherefore ... ye also are become dead rather, were slain. to the law by the body of Christ through His slain body. The apostle here departs from his usual word died, using the more expressive phrase were slain, to make it clear that he meant their being crucified with Christ (as expressed in Rom_6:3- 6, and Gal_2:20). that ye should be married to another, even to him that is was. raised from the dead to the intent. that we should bring forth fruit unto God It has been thought that the apostle should here have said that the law died to us, not we to the law, but that purposely inverted the figure, to avoid the harshness to Jewish ears of the death of the law [Chrysostom, Calvin, Hodge, Philippi, etc.]. But this is to mistake the apostles design in employing this figure, which was merely to illustrate the general principle that death dissolves legal obligation. It was essential to his argument that we, not the law, should be the dying party, since it is we that are crucified with Christ, and not the law. This death dissolves our marriage obligation to the law, leaving us at liberty to contract a new relation - to be joined to the Risen One, in order to spiritual fruitfulness, to the glory of God [Beza, Olshausen, Meyer, Alford, etc.]. The confusion, then, is in the expositors, not the text; and it has arisen from not observing that, like Jesus Himself, believers are here viewed as having a double life - the old sin-condemned life, which they lay down with Christ, and the new life of acceptance and holiness to which they rise with their Surety and Head; and all the issues of this new life, in Christian obedience, are regarded as the fruit of this blessed union to the Risen One. How such holy fruitfulness was impossible before our union to Christ, is next declared. CALVI , 4.Through the body of Christ. Christ, by the glorious victory of the cross, first triumphed over sin; and that he might do this, it was necessary that the handwriting, by which we were held bound, should be cancelled. This handwriting was the law, which, while it CONTINUED in force, rendered us bound to serve (203) sin; and hence it is called the power of sin. It was then by CANCELLING this handwriting that we were delivered through the body of Christ through his body as fixed to the cross. (204) But the Apostle goes farther, and says, that the bond of the law was destroyed; not that we may live according to our own will, like a widow, who lives as she pleases while single; but that we may be now bound to another husband; nay, that we may pass from hand to hand, as they say, that is, from the law to Christ. He at the same time softens the asperity of the expression, by saying that Christ, in order to join us to his own body, made us free from the yoke of the law. For though Christ subjected himself for a time of his own ACCORD to the law, it is not yet right to say that the law ruled over him. Moreover, he conveys to his own members the liberty which he himself possesses. It is then no wonder that he exempts those from the yoke of the law, whom he unites by a sacred bond to himself, that they may be one body in him. Even his who has been raised, etc. We have already said, that Christ is substituted for the law, lest any freedom should be pretended without him, or lest any, being not yet dead to the law, should dare to divorce himself from it. But he adopts here a periphrastic sentence to denote the eternity of that life which Christ attained by his resurrection, that Christians might know that this connection is to be perpetual. But of the spiritual marriage between Christ and his Church he speaks more fully
27. 27. in Eph_6:0 That we may bring forth fruit to God. He ever annexes the final cause, lest any should indulge the liberty of their flesh and their own lusts, under the pretense that Christ has delivered them from the bondage of the law; for he has offered us, together with himself, as a sacrifice to the Father, and he regenerates us for this end that by newness of life we may bring forth fruit unto God: and we know that the fruits which our heavenly Father requires from us are those of holiness and righteousness. It is indeed no abatement to our liberty that we serve God; nay, if we desire to enjoy so great a benefit as there is in Christ, it will not henceforth be right in us to entertain any other thought but that of promoting the glory of God; for which purpose Christ has connected us with himself. We shall otherwise remain the bond-slaves, not only of the law, but also of sin and of death. (203) Ob debtors bound to serve their creditors until PAYMENT is made. Ed. (204) That his crucified body is intended, is clear from what follows; for he is spoken of as having raised from the dead. Ed. COFFMA , Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be JOINED to another, even to him who was raised from the dead, that we might bring forth fruit unto God. Paul thus drew the conclusion from the premises stated above (which see). In the relationship of the new institution, or church, to God, it was utterly incongruous to suppose that any of that old system pertained to the new relationship, especially in view of the total rejection of Christ by the old institution. Christians, whether of Jewish or Gentile descent, had nothing, either of benefit or blessing, in the old system. For Jewish Christians, Christ died to annul their old contract with God; thus they were free to be united with Christ as a portion of his bride the church, this being the import made repugnant to them because under the law, Christ himself was made a curse (Deuteronomy 21:23); and the epic fact of Jesus' suffering "without the gate" (Hebrews 13:12) symbolized the total any regard for a system that crucified him, making him a curse, and casting him without the camp and beyond the pale! The most astounding failure of the law of Moses was seen in that very thing, that at last it cast forth upon what amounted to the city dump, the holy Christ himself, thus finalizing and sealing forever the utmost incompatibility between the law and Jesus Christ. By definition, to be "in Christ" is to be absolutely beyond and apart from the law and everything in it. Christians, all of them, Jewish and Gentile, are recipients of unbounded freedom in Christ who rose from the dead, to bring forth fruits of righteousness in him. 5. For when we were controlled by the sinful nature,[ ] the sinful passions aroused by the law were at work in our bodies, so that we bore fruit
28. 28. for death. When the sinful nature of our flesh was in control of our life, the law aroused our passions and we brought forth sinful actions, and the wages of sin is death. The fruit of our lives was fruit for judgment. It was sinful violation of the law worthy of God's punishment, and not fruit that was of value for the pleasure of God or man. Our lives were growing weeds rather than produce. Barnes, In the flesh. Unconverted; subject to the controlling passions and propensities of a corrupt nature. Comp. Romans 7:8,9. The connection shows that this must be the meaning here, and the design of this illustration is to show the effect of the law before a man is converted, Romans 7:5-12. This is the obvious meaning, and all the laws of interpretation require us so to understand it. The motions of sins. This translation is unhappy. The expression "motions of sins" conveys no idea. The original means simply the passions, the evil affections, the corrupt desires. The expression, passions of sins, is a Hebraism, meaning sinful passions, and refers here to the corrupt propensities and inclinations of the un- renewed heart. Which were by the law. ot that they were originated or created by the law; for a law does not originate evil propensities, and a holy law would not cause sinful passions; but they were excited, called up, inflamed by tile law, which forbids their indulgence. Did work in our members. In our body; that is, in us. Those sinful propensities made use of our members as instruments to secure gratification. See Barnes "Romans 6:12,13". Comp. Romans 7:23. To bring forth fruit unto death. To produce crime, agitation, conflict, distress, and to lead to death. We were brought under the dominion of death; and the consequence of the indulgence of those passions would be fatal. CLARKE, For, when we were in the flesh - When we were without the Gospel, in our carnal and unregenerated state, though believing in the law of Moses, and performing the rites and offices of our religion. The motions of sins, which were by the law - , the passions of sins, the evil propensities to sins; to every particular sin there is a propensity: one propensity does not excite to all kinds of sinful acts; hence the apostle uses the plural number, the Passions or propensities of Sins; sins be