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Romans 7

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?

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.

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.

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.

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.

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.

What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

For I was alive without the law once: but when the commandment came, sin revived, and I died.

And the commandment, which was ordained to life, I found to be unto death.

For sin, taking occasion by the commandment, deceived me, and by it slew me.

Wherefore the law is holy, and the commandment holy, and just, and good.

Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

For we know that the law is spiritual: but I am carnal, sold under sin.

For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

If then I do that which I would not, I consent unto the law that it is good.

Now then it is no more I that do it, but sin that dwelleth in me.

For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

For the good that I would I do not: but the evil which I would not, that I do.

Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.

I find then a law, that, when I would do good, evil is present with me.

For I delight in the law of God after the inward man:

But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

O wretched man that I am! who shall deliver me from the body of this death?

I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

What does Romans 7:25 mean?

Explanation

Romans 7:25 is a verse that captures the Apostle Paul's expression of thanksgiving, as well as his introspection regarding the inner conflict between the spiritual and the carnal aspects of human existence.

In this verse, Paul is concluding his thoughts from the previous verses where he discusses the struggle with sin despite the desire to do good. He recognizes a dichotomy within himself: while his mind wishes to be obedient to God's law, his fleshly nature is captive to sin's law.

The verse thus alludes to the struggle between the regenerate spirit that desires to serve God and the unregenerate flesh that is prone to sin, highlighting the complexity of the human condition after the Fall.

Paul is thankful that through Jesus Christ, there is deliverance from this body of death, as expressed in the previous verse (Romans 7:24).

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Historical Context

This verse is part of Paul's letter to the Romans, composed around A.D. 57.

The Epistle to the Romans is considered one of the most important theological works of Paul and is set in the context of the early Christian teachings expanding into the Gentile world.

Paul had not yet visited Rome when he wrote the letter, aiming to address both Jewish and Gentile believers.

The city of Rome was a cosmopolitan hub, and among believers, there were differing backgrounds and levels of understanding regarding Christian doctrine.

At the time, the concept of "law", particularly the Jewish Torah, was a significant point of debate regarding its role in salvation and sanctification.

Theological Insights

From a theological perspective, Romans 7:25 can be seen through a few different lenses:

Lutheran Interpretation: Martin Luther, a key figure in the Protestant Reformation, saw this struggle as evidence that believers, while justified by faith, are simultaneously sinners and righteous (simul justus et peccator).

This verse supports the idea of continued sanctification.

Reformed Interpretation: The Reformed tradition may view this passage as indicative of the total depravity of man and the necessity of divine grace for sanctification signifying the ongoing conflict between the flesh and the spirit even after one becomes a Christian.
Wesleyan Interpretation: The Arminian or Wesleyan tradition might emphasize the Christian's need for continuous pursuit of holiness, interpreting this struggle as part of the process towards entire sanctification or Christian perfection.
Catholic Interpretation: The Catholic Church may interpret this struggle in the context of concupiscence, which refers to the inclination to sin that persists even after baptism, requiring the sacraments and a life of virtue to combat.

Practical Applications

Romans 7:25 can be applied in daily life as an encouragement for believers who experience inner conflict. It acknowledges that struggle with sin is a common Christian experience and not indicative of a lack of faith.

This verse could motivate individuals to:

Regular self-reflection on one's motivations and actions to align them more closely with spiritual values.
Depend more on God's grace and the redemptive work of Christ to overcome the struggle with sin.
Understand and accept that the Christian journey involves ongoing growth and sanctification.

Cross-References

Galatians 5:17: "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would."
Philippians 3:13-14: "Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,"
1 Corinthians 9:27: "But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway."

Language Study

In the original Greek text, two key terms are used in this verse:

νόμον (nomon): Translated as "law", this term often refers to the Mosaic Law in the broader Pauline context but can also refer more generally to a principle or a standard.
σάρκα (sarka): Meaning "flesh", this term is associated with the weak, fallen human nature that is susceptible to sin.

The contrast between "νόμον τοῦ Θεοῦ" (law of God) and "νόμον τῆς ἁμαρτίας" (law of sin) is stark, illustrating the natural conflict between the two.

Cultural and Religious Comparisons

The concept of internal struggle between good and evil is not unique to Christianity and can be found in other religious traditions.

For instance, in Zoroastrianism, there is a dualistic cosmology of good (Ahura Mazda) versus evil (Angra Mainyu).

Meanwhile, in Buddhism, internal struggle is often framed in terms of overcoming desire and attachment to achieve enlightenment.

Scientific Perspectives

Scientifically, the concepts of morality, decision-making, and internal conflict are studied within psychology and neuroscience.

Cognitive dissonance theory, for example, mirrors the kind of internal struggle described by Paul, but is understood in terms of psychological tension that arises from holding two conflicting beliefs or attitudes.

Neuroscience continues to explore how different areas of the brain may be responsible for various aspects of moral reasoning and behavior, which might relate to the "mind" and "flesh" dichotomy discussed in the verse.

Commentaries

John Calvin: Emphasized the wretchedness of man without God's spirit, asserting that believers experience a daily struggle against the sin that remains in their mortal bodies.
Matthew Henry: Suggested that the law of God identifies sin and awakens consciousness but does not empower to overcome sin, thus the believer's thanks to God through Jesus Christ for deliverance.
William Barclay: Barclay’s commentary likely underlines the universality of the struggle depicted by Paul, showing that it does address the tension between the desire to do good and the presence of sin in the believer's life.

Each of these commentaries highlights different aspects of Paul’s teaching in Romans 7:25, yet they all affirm the ongoing human battling between the divine law and human weakness.

Romans 7

Romans 7

What does Romans 7:25 mean?

Explanation

Top Rated Romans Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Romans 7:25 mean?

Explanation

Top Rated Romans Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?