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Romans 7:9-10

Romans 7:9-When The Commandment Became A Reality In Paul’s Life, His Sin Nature Became Active And He Died Spiritually

Thus far in our studies of Romans chapter seven, we have noted that in Romans 7:1-6, the apostle Paul uses the analogy of and argues that the Christian’s bondage to the Law has been severed because they have died with Christ and have been freed from the Law and placed in union with Christ. In Romans 7:1, Paul poses a rhetorical to the Jewish Christians in and asks if they are ignorant of the fact that the Mosaic Law has jurisdiction over a person as along as he lives. Then, in Romans 7:2-3, he employs the marriage analogy by teaching that according to the Mosaic Law, a woman is not bound legally to her husband if he dies. In Romans 7:4-6, he makes an application for his readers by stating that in the same way the Christian is freed from the Law and is thus no longer under its authority since He died with Christ and has been placed in union with Him. In Romans 7:1, in which Paul poses a rhetorical to the Jewish Christians in Rome and asks if they are ignorant of the fact that the Mosaic Law has jurisdiction over a person as along as he lives. Romans 7:1, “Or, are some of you in a state of ignorance concerning this fact spiritual brothers (specifically, I am now addressing those who are very familiar with the Law through instruction), namely, that the Law does, as an eternal spiritual truth, have jurisdiction over a person during the entire extent of time they do live?” That Paul is addressing the Jewish Christians in Rome specifically in this passage, which is indicated in his parenthetical statement “ I am now addressing those who are very familiar with the Law through instruction .” Thus, when he uses the term “Law” he is referring specifically, to the Mosaic Law, i.e. the Jewish law and not to an axiom of political justice both Jewish and Roman. Now, even though Paul’s comments in verses 1-6 are specifically directed towards the Jewish Christians in Rome, these comments would also be of benefit for the Christians as well in that it would protect them from the Judaizers’ legalistic teaching, which the Galatian church fell victim to (See Galatians 5). Then, in Romans 7:2, Paul presents the principle found in the Mosaic Law that a woman is bound to her husband as long as he lives but if he dies, she is discharged from her marriage contract with her husband. Romans 7:2, “For example, the married woman is always bound by contract to the husband while he does live. However, if the husband dies, then

2008 William E. Wenstrom, Jr. Ministries 1 she is, as an eternal spiritual truth, discharged from the contract with respect to her husband.” Paul teaches in Romans 7:3 that if a Jewish woman’s husband dies, then she is not an adulteress if she remarries. Romans 7:3, “Therefore, based upon what has been previously stated, if while her husband does live she enters into marriage with another man, then she will, as a certainty, cause herself to be known publicly as an adulteress. However, if her husband dies then she is, as an eternal spiritual truth free from the contract with the result that she is, as an eternal spiritual truth not an adulteress if she enters into marriage with another man.” In Romans 7:4, Paul teaches that in the same way that a Jewish wife is discharged from the marriage contract with her deceased husband and free to marry another so the Christian has been discharged from the Law and was married to Christ through the baptism of the Holy Spirit. Romans 7:4, “Therefore, my spiritual brothers, all of you without exception have also been put to death by means of Christ’s body with the result that all of you have been entered into marriage with another, the one who was raised from the dead ones in order that we might produce fruit for the benefit of God the Father.” In Romans 7:4a, he teaches that the Jewish Christians in Rome were dead with respect to the Mosaic Law through the body of Christ or in other words their identification with Christ in His physical death. Then, in Romans 7:4b, the apostle teaches that the Jewish Christians in Rome and all Christians for that matter have been married to Christ in order to bear fruit for God the Father. Next, in Romans 7:5, Paul taught the Roman believers that prior to their conversion to , when they were in bondage to the sin nature, the sinful passions of their sin natures produced personal sin as a result of their permitting these desires to be operative in their human bodies. Romans 7:5, “For you see, when we were once in a perpetual state of being in bondage to our flesh, the sinful desires, which were aroused by means of the Law were perpetually allowed to be operative in the members of our body resulting in the production of fruit related to spiritual death.” This passage describes the Roman Christians prior to their conversion to Christianity whereas Romans 7:6 describes their present status of having been freed from the Law, having died to it and now having the capacity to serve in newness of the Spirit. In Romans 7:6, Paul teaches the Jewish Christians in Rome that they have been discharged from their legal and moral obligations to the Mosaic Law as a result of being identified with Christ in His physical death. Consequently, he teaches that they are forever in a state of being slaves for the benefit of the Father. This he

2008 William E. Wenstrom, Jr. Bible Ministries 2 teaches was by means of the extraordinary work of the Holy Spirit the moment they trusted in Christ as their Savior and never by means of the useless observance of the letter of the Law. Romans 7:6, “But now in our present state, we have been discharged from the Law as a result of having died with respect to that which we were once in a perpetual state of being bound. Consequently, we are, as an eternal spiritual truth, forever slaves for the benefit of God the Father by means of the extraordinary work of the Spirit and never by means of the useless observance of the letter, which is the Law.” This passage summarizes Paul’s teaching in verses 1-5 of this chapter. Then, we noted that beginning in verse 7 all the way to the end of the chapter, Paul speaks of his own personal experience with the Law in relation to his sin nature. In verses 7-12, he is speaking from the perspective of his conversion to Christianity as indicated by the aorist tenses of the verb in the passage whereas, in verses 13-25 he is speaking from the perspective of his struggles as a Christian with his sin nature apart from the power of the Spirit as indicated by the present tenses of the verbs in the passage. In verse 7, Paul poses a rhetorical question that anticipates the false inference from his teaching in :20, 6:14b and 7:5 that the Law is equivalent to the sin nature. He empathically rejects the idea that the Law is sinful but rather that it made him aware of his sin nature. He then presents an example with the tenth commandment that prohibits coveting and identifies it as a sin. Romans 7:7, “Therefore, what is the conclusion that we are forced to? Is, the Law, in the state of being identical with the sin nature? Absolutely not! On the contrary, I would have never become aware of my sin nature except by means of the Law. For example, I would never have been able to identify covetousness if the Law had not said, ‘You shall never covet.’” As we noted in our study of Romans 7:7, beginning in this verse Paul is speaking from the perspective of his regenerate state. Then, in Romans 7:8, Paul teaches the Christians in Rome that because the sin nature seized a base of operations through the tenth commandment, the sin nature produced in him each and every kind of covetousness. At the conclusion of the verse he begins to explain why this is the case. He states that apart from the Law, personal sin is dead in the sense that it can never be charged to the account of the sinner when the Law is not in effect. Romans 7:8, “In fact, because the sin nature seized a base of operations by means of the tenth commandment, it produced in me each and every kind of covetousness for you see apart from the Law personal sin is, as an eternal spiritual truth dead.”

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Then, in Romans 7:9, Paul teaches that when the tenth commandment became a reality in his life, his sin nature suddenly became active and consequently, he died spiritually. Romans 7:9, “However, at one time, I used to be alive apart from the Law but when the tenth commandment became a reality (in my life), the sin nature suddenly became active. Consequently, I became spiritually dead.” In this passage, he teaches that his awareness of the significance of the tenth commandment awakened his sin nature and he died spiritually. For a Christian to die spiritually is to lose fellowship with God, which is restored through the confession of sin (1 John 1:9). As we noted in our study of Romans 7:7, some expositors of Romans chapter seven contend that the expression ego ezon choris nomou , “ I was once alive apart from the Law ” that appears in Romans 7:9 refers to Israel before the giving of the Law. However, as we noted this is incorrect. Rather it refers to Paul’s experience as a Christian when through the ministry of the Spirit he became aware of the significance of the tenth commandment in Exodus 20:17 prohibiting coveting. Once he became aware of its significance, he became aware that he was guilty of violating this commandment. :20, “Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature .” Paul’s use of the first person singular and the lack of any contextual evidence make clear that the apostle is referring to his own experience as a Christian. Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” The first word in the original Greek text of Romans 7:9 is not translated by the New American Standard Updated Version and New International Version, namely, the conjunction de ( deV) (deh). These translations do not translate the word since they view it has a mere connective. However, the context indicates that it is used in an “adversative” sense meaning that it serves to introduce a statement that presents a contrast with Paul last statement at the end of verse 8 in which he taught the spiritual principle that personal sin is dead apart from the Law. In verse 7, Paul poses a rhetorical question that anticipates the false inference from his teaching in Romans 5:20, 6:14b and 7:5 that the Law is equivalent to the sin nature. He empathically rejects the idea that the Law is sinful but rather that it made him aware of his sin nature. He then presents an example with the tenth commandment that prohibits coveting and identifies it as a sin. Romans 7:7, “Therefore, what is the conclusion that we are forced to? Is, the Law, in the state of being identical with the sin nature? Absolutely not! On

2008 William E. Wenstrom, Jr. Bible Ministries 4 the contrary, I would have never become aware of my sin nature except by means of the Law. For example, I would never have been able to identify covetousness if the Law had not said, ‘You shall never covet.’” Then, in Romans 7:8, Paul teaches the Christians in Rome that because the sin nature seized a base of operations through the tenth commandment, his sin nature produced in him each and every kind of covetousness. At the conclusion of the verse he begins to explain why this is the case by stating that apart from the Mosaic Law personal sin is dead meaning that it can never be charged to the account of the sinner when there is no law in effect. Romans 7:8, “In fact, because the sin nature seized a base of operations by means of the tenth commandment, it produced in me each and every kind of covetousness for you see apart from the Law the sin nature is, as an eternal spiritual truth dead.” As we noted in our study of hamartia in verse 8, the fact that the word is anarthrous indicates that Paul wishes to emphasize that personal sin is in view rather than the sin nature. As we have noted many times in our studies of this word in the book of Romans, the articular construction of the word often denotes that Paul is referring to the sin nature. However, here in Romans 7:8 the word is anarthrous. It is also significant that in order to distinguish the predicate nominative from the nominative subject, the article is used to indicate the subject and the anarthrous nominative substantive is the predicate nominative. However, in Romans 7:8 both the nominative noun hamartia and the nominative substantive use of the adjective nekros are anarthrous. Hamartia is the subject because it is the known entity. However, the fact that Paul would deliberately leave out the article before hamartia even though it is usually used to denote the subject is significant since Paul wants to emphasize that he is referring to personal sin. Therefore, the anarthrous construction of the word in the explanatory clause at the end of verse 8 is emphasizing that Paul is now speaking of personal sin or in other words, the different manifestations of the sin nature that take place through the function of volition. Further indicating that hamartia is referring to personal sin in the explanatory clause at the end of verse 8 rather than the sin nature is the meaning of the substantive use of the adjective nekros , “ dead ,” which refers to the fact that sin is dead in the sense that it can never be imputed when the Law is not in effect. Paul is saying that personal sin is never charged to a person’s account when there is no law forbidding certain actions. Now, in verse 9, the conjunction de serves to introduce a statement that introduces a statement that presents a contrast with Paul’s last statement at the end of verse 8 with his own personal experience with the Law as a Christian. His last

2008 William E. Wenstrom, Jr. Bible Ministries 5 statement at the end of verse 8 was explanatory as we noted meaning that it is explaining why it is true that because the sin nature seized a base of operations through the tenth commandment, the sin nature produced in Paul each and every kind of covetousness. This explanation continues to verse 10a. This explanatory statement at the end of verse 8 teaches that personal sin is dead apart from the Law meaning that it can never be charged to the account of the sinner by God when the Law is not in effect. Then, in verse 9, the conjunction de introduces a statement that stands in contrast with personal sin being dead in that Paul was alive apart from the Law when he first became a Christian and first began to experience eternal life. Then, in the second adversative statement in verse 9, which is introduced again by de , he teaches that in contrast to the fact that he was alive apart from the Law that when as a Christian through the ministry of the Spirit he became aware of the significance of the commandment prohibiting coveting, his sin nature came alive and he died spiritually meaning he lost fellowship with God. So the first de in verse 9 contrasts Paul being alive apart from the Law with personal sin being dead. The second de in verse 9 contrasts his initial Christian experience when he first began to experience eternal life with that of losing fellowship with God. We will translate first de in verse 9 as “ however ” and the second “ but .” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “I was once alive ” is composed of the nominative first person singular form of the personal pronoun ego ( e)gwv) (eg-o), “ I” and the first person singular imperfect active indicative form of the verb zao ( zavw ) (dzah-o), “ was once alive .” The personal pronoun ego refers to the apostle Paul as a Christian indicating that his statements in verse 9 are autobiographical. We will translate ego , “ I.” The verb zao means, “to live” in the sense of experiencing eternal life. In context, the word denotes the first time that Paul experienced eternal life as a Christian. This is used in contrast with the first time that he lost fellowship with God as a Christian when through the convicting ministry of the Spirit he became aware that he had violated the commandment prohibiting coveting. The imperfect tense of the verb is a “progressive” or “descriptive customary imperfect,” which is used to describe an action or state that is in progress from the viewpoint or more accurately, portrayal of the speaker. Therefore, it describes Paul experiencing eternal life for the first time as a Christian. The active voice meaning is “stative” meaning that the subject exists in the state indicating by the verb. The subject is Paul. Therefore, the active voice indicates that Paul “existing in the state of” experiencing eternal life for the first time as a Christian.

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The indicative mood of the verb is “declarative” presenting this assertion as an unqualified statement of fact. We will translate the verb zao , “ was once alive .” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “Apart from the Law ” is composed of the improper preposition choris (xwriv$ ) (kho-rece), “ apart from ” and the genitive masculine singular form of the noun nomos ( novmo$ ) (nom-os), “ the Law .” The noun nomos refers as we noted in our studies thus far of chapter seven to the Mosaic Law. The word appears in the genitive case as the object of the improper preposition choris meaning that it does not form compound words with verbs as does epi and sun . When the word is used as a preposition it governs the genitive case and serves to specify the use of the “genitive of separation” or some grammarians identify as the “ablative” case. In Romans 7:9, the improper preposition choris indicates that Paul in his regenerate state was experiencing eternal life for the first time as a Christian “apart from” the Law. This prepositional phrase means that Paul experienced eternal life through faith alone in Christ alone and not by obedience to the Law. It appears also in Romans 3:21 and 28 in relation to the justification of the sinner through faith alone in Christ alone apart from obedience to the Law. This further indicates that Paul is speaking of the first time that he experienced eternal life as a Christian. Romans 3:21-28, “But now, independently of seeking to be justified by obedience to the Law, the righteousness originating from God is being manifested at the present time while simultaneously being attested to by the Law and the Prophets. Namely, the righteousness originating from God through faith in Jesus who is the Christ for the benefit of each and every person who does believe for there is, as an eternal spiritual truth, absolutely no distinction . For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus whom God the Father offered publicly as a propitiatory gift through faith by means of His blood in order to demonstrate His righteousness because of the deliberate and temporary suspension of judgment of the sins, which have taken place in the past on the basis of the tolerance originating from the character and nature of God the Father . Correspondingly, in relation to the demonstration of His righteousness during this present distinct period of history, that He Himself is, as an eternal spiritual truth, inherently righteous, even while justifying anyone by means of faith in Jesus. Under what conditions then, is there at any time pride and

2008 William E. Wenstrom, Jr. Bible Ministries 7 boasting? It has, as an eternal spiritual truth, been excluded! By what kind of principle? By means of actions produced by obedience to the Law? Absolutely not! But rather by means of the principle, which is faith. Because we are always of the firm conviction that a person is, as an eternal spiritual truth, justified by means of faith independently of actions produced by obedience to the Law.” Paul was alive apart from the Law because he died to the Law through the death of Christ when he was declared justified through faith alone in Christ alone and as a result identified with Christ in His physical death. We will translate the prepositional phrase choris nomou , “ apart from the Law .” Corrected translation thus far of Romans 7:9: “However, I was once alive apart from the Law…but…” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “When ” is the indefinite temporal particle pote ( povte ) (pot-eh), which appears frequently in classical literature describing some unknown point of time in the past or future. More generally it means “at some time or other, at any time, ever.” When the word is used with negatives, it often means, “never.” In questions expressing surprise, tis pote is translated “who on earth…?” or “whoever in the world (would do such a thing)?” (Liddell and Scott, page 1454). Liddell and Scott list the following classical usages of the word (Greek-English Lexicon, New Edition, page 1454): (1) Indefinite, At some time or other, at some time (2) In hypothetical clauses, questions, etc., at any time, ever (3) In correlative clauses it stands first, with accent, at one time, at another (4) Of some unknown point of time (5) In reference to the past, once (6) In reference to the future, at some time (7) With intensive force, in questions, who in the world. Pote appears 32 times in the Greek . A Greek-English Lexicon of the New Testament and Other Early Christian Literature (page 695): (1) Of time, at some time or other of the past once, formerly; now-now at times-at times; ede pote now at last; after negatives ever, never; in rhetorical questions that expect a negative answer (2) Indicating a supposition I presume (3) Generalizing, after relatives ever, whatever, whoever. The New Thayer’s Greek-English Lexicon (page 533): (1) Once, i.e. at some time or other, formerly, aforetime, of the past, of the future (2) Ever after a negative; in a question whatsoever. The Analytical Greek Lexicon Revised (page 338): (1) Once, some time or other, either past or future (2) Formerly (3) At any time, ever (4) Intensive after interrogatives, ever.

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In Romans 7:9, the indefinite temporal particle pote is used of time in Paul’s past when he first experienced eternal life as a Christian upon accepting Jesus Christ as his Savior. Therefore, we can translate it “ at one time .” Corrected translation thus far of Romans 7:9: “However, at one time, I was once alive apart from the Law but…” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” As we note earlier, “ but ” is the “adversative” use of the conjunction de ( deV) (deh), which introduces a statement that stands in contrast with Paul’s statement that he was once alive apart from the Law. It contrasts his first time experiencing eternal life as a Christian with that of losing fellowship with God for the first time as a Christian when he became aware through the ministry of the Spirit that he had violated the commandment in the Law that prohibited coveting. We will translate the second de , “ but .” Corrected translation thus far of Romans 7:9: “However, at one time, I used to be alive apart from the Law but…” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “The commandment ” is the articular genitive feminine singular form of the noun entole ( e)ntolhv) (en-tol-ay), which refers to specifically to the tenth commandment that appears in Exodus 20:17 that prohibits coveting. Exodus 20:17, “You shall not covet your neighbor's house; you shall not covet your neighbor's wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor.” The fact that the noun entole is referring to the tenth commandment is indicated by its articular construction, which is “anaphoric” meaning that the word was used in verse 8 and that its meaning in verse 8 is retained here in verse 9. Romans 7:8, “In fact, because the sin nature seized a base of operations by means of the tenth commandment , it produced in me each and every kind of covetousness for you see apart from the Law the sin nature is, as an eternal spiritual truth dead.” The fact that entole in verse 8 refers to the tenth commandment is clearly indicated in that Paul mentions it in verse 7. Romans 7:7, “Therefore, what is the conclusion that we are forced to? Is, the Law, in the state of being identical with the sin nature? Absolutely not! On the contrary, I would have never become aware of my sin nature except by means of the Law. For example, I would never have been able to identify covetousness if the Law had not said, ‘You shall never covet.’”

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That entole refers to the tenth commandment, which prohibits coveting is also clearly indicated by Paul’s statement in verse 8 that the sin nature produced in him coveting of every kind. Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “Came ” is the genitive feminine singular aorist active participle form of the verb erchomai ( e*rxomai ) (er-khom-i), which means, “to become a reality.” The word denotes the tenth commandment “becoming a reality” in the life of the apostle Paul as a Christian. As we noted in our study of Romans 7:7, some expositors interpret the expression elthouses tes entoles , “ when the commandment came ” as referring to the giving of the Law at Mount Sinai. This would indicate that Paul is identifying with his Jewish countrymen. However, this interpretation is incorrect rather it is referring to the tenth commandment “becoming a reality” in life of Paul as a Christian meaning through the ministry of the Spirit he became aware of the significance and the demands of the commandment and that he had violated it. This interpretation is the only correct one since Paul is speaking in the first person and there is nothing in the context indicating that he is speaking of the giving of the Law to on Mount Sinai. The noun entole is employed with the genitive anarthrous participle form of the verb erchomai , “ when…came ” in order to form a “genitive absolute.” Structurally, a “genitive absolute” will consist of a noun or pronoun in the genitive case and will usually come at the front of the sentence and very rarely at the end of the sentence. In Romans 7:9, the noun nomos is employed with the genitive anarthrous participle form of the verb erchomai , “ when…came ” and together they appear at the beginning of the second adversative clause that appears in this verse. Semantically, the “genitive absolute” construction is unconnected with the rest of the sentence meaning that the genitive noun entole is different from the subject of the main clause, which is hamartia . In the “genitive absolute” construction, the participle is always adverbial and is normally temporal. In Romans 7:9, the participle form of the verb erchomai , “when…came ” is adverbial and temporal meaning that in relation to the controlling verb, it answers the question as to “when” the action of the controlling verb took place, which in our context, is the verb is anazao , “ became alive .” Therefore, as a temporal participle, erchomai , “ when…came ” denotes “when” the tenth commandment became a reality in Paul’s life and his sin nature became active. The aorist participle form of the verb erchomai , “ when…came ” is contemporaneous in time with the action of the main verb, which is the aorist form

2008 William E. Wenstrom, Jr. Bible Ministries 10 of the verb anazao , “ became alive .” This means that “at the same time” Paul became aware of the significance and the demands upon him by the tenth commandment, his sin nature became active. The aorist tense of the verb erchomai , “ when…came ” is an “ingressive” aorist emphasizing the beginning of an action or the entrance into a state. Therefore, the “ingressive” aorist tense of the verb erchomai , “ when…came ” emphasizes the tenth commandment “entering into a state of” becoming a reality in the life of Paul. The active voice denotes that the subject produces the action of the verb. The subject in our passage is the tenth commandment. Therefore, the active voice of erchomai denotes that the tenth commandment performs the action of the verb of becoming a reality in the life of Paul through the ministry of the Spirit. We will translate the articular form of the noun entole , “ the tenth commandment ” whereas we will translate erchomai , “ when…became a reality (in my life) .” Corrected translation thus far of Romans 7:9: “However, at one time, I was once alive apart from the Law but when the tenth commandment became a reality (in my life)…” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “Sin ” is the articular nominative feminine singular form of the noun hamartia (a(martiva ) (ham-ar-tee-ah), which refers to the sin nature. This is indicated in that the word is being personified by the verb anazao , “ became alive .” Paul is portraying the sin nature as a coming alive or becoming active. The sin nature is personified by Paul throughout Romans chapter seven in that he portrays the sin nature as not only seizing opportunities (7:8, 11) but also that it “ deceives ” and “ kills ” (7:11, 13). The articular construction of hamartia also indicates that the word functions as a nominative subject meaning that it produces the action of the verb anazao , “became alive .” We will translate hamartia , “ the sin nature .” Corrected translation thus far of Romans 7:9: “However, at one time, I was once alive apart from the Law but when the tenth commandment became a reality (in my life), the sin nature…” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “Became alive ” is the third person singular aorist active indicative form of the verb anazao ( a)nazavw ) (an-ad-zah-o), which means, “to begin to function, to suddenly be active, to spring to action.” The third person singular form of the verb refers to the sin nature.

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The word personifies the sin nature depicting as spring to life, or spring to action in the life of Paul when the tenth commandment became a reality in his life meaning when through the Spirit he became aware of the significance and demands of the tenth commandment and stood convicted by the fact that he had violated it many times. The aorist tense of the verb anazao , “ became alive ” is an “ingressive” aorist emphasizing the beginning of an action or the entrance into a state. Therefore, the “ingressive” aorist tense of the verb indicates that the sin nature “entered into a state of” springing to action or “beginning” to function when the tenth commandment became a reality in the life of Paul through the ministry of the Spirit when he was a Christian. The active voice denotes that the subject produces the action of the verb. The subject in our passage is the sin nature. Therefore, the active voice of anazao , “became alive ” denotes that the sin nature performs the action of the verb of suddenly becoming active in the life of Paul when as a Christian through the Spirit the tenth commandment became a reality in his life. The indicative mood is “declarative” presenting this assertion as an unqualified statement. We will translate the verb anazao , “ suddenly became active .” Corrected translation thus far of Romans 7:9: “However, at one time, I was once alive apart from the Law but when the tenth commandment became a reality (in my life), the sin nature suddenly became active…” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “And ” is the “emphatic” use of the conjunction de ( deV) (deh), which serves to emphasize the statement to follow that Paul died spiritually when as a Christian through the ministry of the Spirit the tenth commandment became a reality in the sense that he was convicted by the Spirit through the commandment that he had violated the commandment. We will translate de , “ In fact .” Corrected translation thus far of Romans 7:9: “However, at one time, I was once alive apart from the Law but when the tenth commandment became a reality (in my life), the sin nature suddenly became active. In fact…” Romans 7:9, “I was once alive apart from the Law; but when the commandment came, sin became alive and I died.” “I died ” is the first person singular aorist active indicative form of the verb apothnesko ( a)poqnhv|skw ) (ap-oth-nace-ko), which refers to Paul as a Christian dying spiritually in the sense that he lost fellowship with God. The first person singular refers to the apostle Paul, thus this statement is autobiographical. The word implies that he was experiencing for the first time loss of fellowship with God when through the ministry of the Spirit the tenth

2008 William E. Wenstrom, Jr. Bible Ministries 12 commandment became a reality in his life and simultaneously his sin nature suddenly becoming active. The aorist tense of the verb apothnesko , “ I died ” is an “ingressive” aorist emphasizing the beginning of an action or the entrance into a state. This is unusual for this to be the case with the verb apothnesko since the lexical nature of this verb often takes a “consummative” aorist, which emphasizes the cessation of an act or state. However, Paul is speaking in the context of experiencing loss of fellowship with God. Therefore, the “ingressive” aorist tense of the verb indicates that Paul as a Christian “entering into a state of” experiencing loss of fellowship with God, which is also called by theologians, “temporal spiritual death.” The active voice meaning is “stative” meaning that the subject exists in the state indicating by the verb. The subject is Paul. Therefore, the active voice indicates that Paul as a Christian entered “into the state of” experiencing temporal spiritual death or in other words, loss of fellowship with God when through the Spirit the commandment became a reality and his sin nature simultaneously became suddenly active in his life. The indicative mood is “declarative” presenting this assertion as an unqualified statement. We will translate apothnesko , “ I entered the state of temporal spiritual death .” Completed corrected translation of Romans 7:9: “However, at one time, I was once alive apart from the Law but when the tenth commandment became a reality (in my life), the sin nature suddenly became active. In fact, I entered into the state of temporal spiritual death.”

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Romans 7:10-The Tenth Commandment Was Intended To Produce Life In Paul Instead Brought Death

Next, we will study Romans 7:10 and in this passage, Paul communicates to the Christians in Rome that he surprisingly discovered through his own personal experience as a Christian that the tenth commandment prohibiting coveting, which was intended to give life instead resulted in his experience temporal spiritual death. Romans 7:10, “and this commandment, which was to result in life, proved to result in death for me.” “And ” is the “epexegetical” use of the conjunction kai ( kaiV), which introduces a statement that not only connects Paul’s previous statement in verse 9 with the one to follow in verse 10 but it also “explains” Paul’s statements in verse 9 in another way, thus it can be translated with the gloss, “ in other words .” With this word, Paul is saying in verses 9-10, “However, at one time, I was once alive apart from the Law but when the tenth commandment became a reality (in my life), the sin nature suddenly became active. In fact, I entered into the state of temporal spiritual death. In other words , this commandment, which was for the purpose of life, was surprisingly discovered through my own personal experience to result in temporal spiritual death!” Romans 7:10, “and this commandment, which was to result in life, proved to result in death for me.” “This commandment ” is the articular nominative feminine singular form of the noun entole ( e)ntolhv) (en-tol-ay), “ commandment .” The noun entole refers to specifically to the tenth commandment that appears in Exodus 20:17 that prohibits coveting. Exodus 20:17, “You shall not covet your neighbor's house; you shall not covet your neighbor's wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor.” The fact that the noun entole is referring to the tenth commandment is indicated by its articular construction, which is “anaphoric” meaning that the word was used in verse 9 and that its meaning in verse 9 is retained here in verse 10. Romans 7:9, “However, at one time, I was once alive apart from the Law but when the tenth commandment became a reality (in my life), the sin nature suddenly became active. In fact, I entered into the state of temporal spiritual death.” The fact that the noun entole is referring to the tenth commandment in verse 9 is indicated by its articular construction, which is “anaphoric” meaning that the word was used in verse 8 and that its meaning in verse 8 is retained in verse 9. Romans 7:8, “In fact, because the sin nature seized a base of operations by means of the tenth commandment , it produced in me each and every kind of

2008 William E. Wenstrom, Jr. Bible Ministries 14 covetousness for you see apart from the Law the sin nature is, as an eternal spiritual truth dead.” The fact that entole in verse 8 refers to the tenth commandment is clearly indicated in that Paul mentions it in verse 7. Romans 7:7, “Therefore, what is the conclusion that we are forced to? Is, the Law, in the state of being identical with the sin nature? Absolutely not! On the contrary, I would have never become aware of my sin nature except by means of the Law. For example, I would never have been able to identify covetousness if the Law had not said, ‘You shall never covet.’” That entole refers to the tenth commandment, which prohibits coveting is also clearly indicated by Paul’s statement in verse 8 that the sin nature produced in him coveting of every kind. In Romans 7:10, the article preceding the noun hamartia is not only “anaphoric” but it is also a function marker meaning that it indicates that the word functions as a “nominative subject” meaning that it is receiving the action of the passive form of the verb heurisko , “ proved .” Most translations have the demonstrative pronoun houtos ( ou!to$ ) (hoo-tos), “this ” modifying the articular form of the noun entole , “ commandment ” even though the former appears before the final prepositional phrase in the Greek text, which is eis thanaton , “ result in death .” Most translations do not follow the exact word order of the Greek text in their translations and thus have entole and houtos together translating them, “ this commandment ” or “ the very commandment .” Some like Wuest translated the passage according to the order of the words in the Greek text, “ And the commandment , which was to result in life, this I found to be death .” Though houtos is connected to the prepositional phrase eis thanaton , “ result in death ” it can still be translated as modifying entole since houtos is referring to entole anyways and both are connected to the eis thanaton , “ result in death ” We will follow the New American Standard Updated Version and translate the two words together. Therefore, we will translate houtos , “ this ” and the articular form of the noun entole , “ commandment .” Corrected translation thus far of Romans 7:10: “ In other words, this commandment …” Romans 7:10, “and this commandment, which was to result in life, proved to result in death for me.” “Which was to result in life ” is composed of the nominative feminine singular form of the definite article ho ( o() (ho), “ which was ” and is followed by the preposition eis ( ei)$ ) (ice), “ to result in ” and the accusative feminine singular form of the noun zoe ( zwhv) (dzo-ay), “ life .”

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In Romans 7:10, the noun zoe refers to eternal life. The Scriptures teach that if a person obeys perfectly the Law, he will live. Leviticus 18:5, “So you shall keep My statutes and My judgments, by which a man may live if he does them ; I am the LORD.” Ezekiel 20:11, “I gave them My statutes and informed them of My ordinances, by which, if a man observes them , he will live .” Galatians 3:10-12, “For as many as are of the works of the Law are under a curse; for it is written, ‘CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM.’ Now that no one is justified by the Law before God is evident; for, ‘THE RIGHTEOUS MAN SHALL LIVE BY FAITH.’ However, the Law is not of faith; on the contrary, ‘HE WHO PRACTICES THEM SHALL LIVE BY THEM .’” The Lord Jesus Christ taught the Jews that if they obeyed perfectly the Law that they would obtain eternal life. Matthew 19:16-17, “And someone came to Him and said, ‘Teacher, what good thing shall I do that I may obtain eternal life?’ And He said to him, ‘Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments.’” Luke 10:25-29, “And a lawyer stood up and put Him to the test, saying, ‘Teacher, what shall I do to inherit eternal life?’ And He said to him, ‘What is written in the Law? How does it read to you?’ And he answered, ‘YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF.’ And He said to him, ‘You have answered correctly; DO THIS AND YOU WILL LIVE .’ But wishing to justify himself, he said to Jesus, ‘And who is my neighbor?’” The Word of God is life thus if a Jew kept the Law, which is a part of the Word of God, then he would experience eternal life. John 6:63, “It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life.” John 6:67-68, “So Jesus said to the twelve, ‘You do not want to go away also, do you?’ Simon Peter answered Him, ‘Lord, to whom shall we go? You have words of eternal life.’” Philippians 2:14-16, “Do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, holding fast the word of life, so that in the day of

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Christ I will have reason to glory because I did not run in vain nor toil in vain.” 1 John 1:1, “Who has always existed from eternity past, who we have heard, who we have witnessed with our eyes, who we observed, even our hands touched concerning the Word who is the life (of God).” The Law would give life to a Jew if they obeyed it perfectly. The Law required perfect obedience because the Law is the perfect expression of God’s perfect character and integrity and His holiness. However, the Jew did not have the capacity to render perfect obedience to the Law because they like all men are sinners by nature. Romans 3:10, “As it stands written for all of eternity, ‘there is, as an eternal spiritual truth, absolutely none righteous, not even one.’” Romans 3:23, “For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God.” Only Jesus Christ was perfectly obedient to the Law. :3-4, “For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” Therefore, in Romans 7:10, the noun zoe refers to the eternal life that would be experienced by anyone who could obey the Law perfectly. In Romans 7:10, the preposition eis is employed with the accusative form of the noun zoe , “ life ” as a marker of “purpose” indicating that God’s “intention” for giving to Israel the commandment prohibiting coveting was life. God never intended the Law to be a means of salvation according to Galatians 3:21, which that “ if a law had been given which was able to impart life, then righteousness would indeed have been based on law .” However, the Law did come with promises of life as a result of obedience as we noted in Leviticus 18:5 and Matthew 19:16-17. The Law would have given life to anyone who obeyed it perfectly. However, as we noted before, man had no capacity whatsoever to render perfect obedience to the Law since he possesses a sinful nature. Thus, the Law promises life even though God did not give it with this intention since He knew sinful man had no capacity to render perfect obedience to it. God never intended obedience to the Law to be the means of salvation but the Law did come with promises of life if obeyed perfectly as we noted earlier. Thus, we can infer that the Law would have given eternal life had it been perfectly obeyed.

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So in this sense the Law promises life even though God did not give the Law with this intention since man’s sinful nature makes it impossible for him to obey the Law perfectly. As we have noted previously in detail in our studies of the book of Romans, there are three specific purposes that surface in the proper use of the Mosaic Law. First of all, in a general sense, the Mosaic Law was given to provide a standard of righteousness (Deuteronomy 4:8; Psalm 19:7-9) and in the process, it revealed the righteousness, holiness, and goodness of God (Deut. 4:8; Lev. 11:44-45; 19:2; 20:7; Rom. 7:12-14). Secondly, the Law was given to identify sin and reveal man’s sin and bankrupt spiritual condition as guilty before God (Rom. 3:19f; 7:7-8; 5:20; Gal. 3:19). God’s holy Law reveals to man just who and what he is, namely, sinful and separated from God by an infinite gulf that he is unable to bridge in his own human strength. Lastly, the Law was given to shut man up to faith, i.e., to exclude the works of the Law (or any system of works) as a system of merit for either salvation or sanctification and thereby lead him to Christ as the only means of righteousness (Galatians 3:19-20, 20-24; 1 Timothy 1:8-9; Romans 3:21-24). Therefore, the commandment was given with the “intention” of promising life if obeyed perfectly. However, Paul soon discovered as a Christian that he had no capacity to obey perfectly the commandment because of his sin nature. Therefore, we will translate the prepositional phrase eis zoen , “ for the purpose of life .” The nominative neuter plural form of the definite article ho ( o() (ho) functions as a “substantiver” meaning it nominalizes (i.e. converts to a noun) and conceptualizing the prepositional phrase eis zoe , “ for the purpose of life .” Thus, we can translate it with the noun phrase “ which was .” The article functions as a “nominative in simple apposition” meaning that is “clarifies, describes,” or “identifies” the commandment, which is denoted by the articular nominative form of the noun entole . Corrected translation thus far of Romans 7:10: “ In other words, this commandment, which was for the purpose of life …” Romans 7:10, “and this commandment, which was to result in life, proved to result in death for me.” “Proved ” is the third person singular aorist passive indicative form of the verb heurisko ( eu(rivskw ). In classical Greek, heurisko is attested from Homer onwards. Its essential meaning is “to find, to discover.” The word’s origin is rather obscure. While Latin distinguishes between reperire , which implies finding that is preceded by seeking, and invenire , a chance discovery, Greek has only one word for both ideas.

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Burkhard Gartner lists the following literal and figurative meanings of heurisko in classical literature: (1) Find by chance, come upon (e.g. Homer Iliad, 1 498;); mid. incur (e.g. misfortune, Homer Odyssey 24 462); pass. find oneself, be found (e.g. Odyssey 21, 304; Sophocles Philoctete 452), show oneself (e.g. to be unjust, Euripides, Hecuba 270). (2) Find after seeking, discover (e.g. a way out, Homer, Odyssey 4, 374; a device for rescue, Aeschylus, Sept. 209; a law of nature, Vitruvius , On Architecture 9, Preface 9-12: the famous heureka [“I have found [it]”] of Archimedes). (3) Fetch, obtain (a price for goods by a sale or auction, Xenophon, Hell. 3, 4, 24). (4) Acquire, procure for some one (e.g. soterian , rescue, Plato, Protagoras 321C), mostly, however, mid. obtain (e.g. advantage, Thucydides 1, 31, 2). (The New International Dictionary of the New Testament Theology volume 3, pages 527-530) Herbert Preisker lists the following classical and Hellenistic usages of the verb: (1) “to find after search” (Aesch. Prom. 59; Sept. c. Theb. 191; Epict. Diss. I, 24, 15; III, 6, 4; P. Oxy. VIII, 1153, 18). (2) “to find accidentally, to come across something, to draw evil upon oneself,” (Homer Odyssey 21, 304; Aesch. Prom. 267); pass. “to be struck by, to find oneself” (Euripides Hec. 274; Soph. Phil. 452; Epict. Diss. III, 6, 2). (3) of goods to fetch (money); at auctions to get (Xenophon Hist. Graec. III, 4, 24; Aeschin. 1, 96; at auctions “to get.” (4) “to procure, to obtain,” often in the med. “to get for oneself” (Pindar Pyth. 2, 64; 1, 48; 3, 111; Thuc. I, 31, 2). (5) Figuratively of ‘spiritual or intellectual discovery, perception, insight, understanding, on the basis of deliberations, investigations or demonstration” (Homer Od. 12, 392; Aesch. Prom. 59; Soph. Oed. Col. 1188; Hdt. I, 5; P. Oxy. VI, 918); Pass. Often in the sense of moral and religious judgment which is first made by men (Dan. 1:19) but behind which God may stand (Is. 53:9; Da. 6:22). (6) pass in the sense of “to show oneself, to appear, to prove oneself, to be found as” (Jos. Bell. 3, 114; Ditt. Syll. 736, 51; 972, 65; 1109, 73; P. Oxy. IV, 743, 25). (Kittel’s Theological Dictionary of the New Testament volume 2, page 769) Heurisko is very common in the LXX and as in classical literature essentially means “to find.” It translates as many as 15 different Hebrew words. In the LXX and late Judaism heurisko was also used in a literal and a figurative sense. The verb mainly serves in the LXX to translate the Hebrew verb matsa (axm ): (1) Qal: “to meet by chance, to find, to obtain” (Gen. 18:28; 1 Kgs. 1:3; Ecc. 8:17). (2) Niphal: “to be found” (Ex. 35:24; 2 Kgs. 16:8; Mic. 1:13). (3) Hiphil: “to make something happen to someone” (Job 34:11). The verb heurisko is used to translate the following Hebrew terms in the LXX: (1) `amar ( rma ), say; niphal: be said (Dn. 8:26) (2) bo’ ( awb ), Qal: go, come (2 Chr. 30:25; Jb. 28:20); hophal: be brought (2 Kgs 12:9) (3) baqa ` (uqb ), hatch;

2008 William E. Wenstrom, Jr. Bible Ministries 19 niphal: be hatched (Is. 59:5) (4) baqash ( vqb ), Piel: seek (Dn. 9:3) (5) darakh (rrd ), walk; hiphil: let walk (Is. 48:17) (6) yathar ( rjy ), Niphal: be left over, remain over (1 Kgs. 15:18) (7) malat ( ?lm ), Piel: leave, undisturbed (2 Kgs. 23:18- only) (8) matsa ( axm ), Qal: meet by chance, find, obtain (Gen. 18:28; 1 Kgs. 1:3; Eccl. 8:17); niphal: be found (Ex. 35:24; 2 Kgs. 16:8; Mi. 1:13); hiphil: make something happen to someone (Jb. 34:11) (9) nasa’ (acn ), carry off, win, obtain (Est. 2:9, 15, 17) (10) nasagh ( gcn ), Hiphil: overtake, be able to afford, appear (Lev. 5:11; Nm. 6:21; Jer. 42;16 [49:16] ) (11) `avadh (dbu ), do, commit (Dn. 6:22-Aramaic) (12) puq ( qwP ), Hiphil: gain (Prov. 12:2) (13) ra’ah ( har ), Qal: see (Jgs. 18:9-Codex Alexandrinus only); niphal: appear (Jgs. 6:12-Codex Alexandrinus only) (14) shekhach ( jbv ), Haphel: find (Ezr. 4:15, 19, 7:16; Dn. 2:25-Aramaic) (15) shamar ( rmv ), observe, keep (Prov. 2:20). Its usage in the Septuagint is essentially the same as the classical usage. All the classical usages of heurisko noted above by Gartner are found except for “to fetch, to obtain.” The following objects are found in the LXX: (1) things (teraphim, “household idols” Gen. 31:35) (2) persons (e.g. Saul, 1 Sam. 10:21) (3) God (e.g. Isa. 55:6) (4) grace (Gen. 18:3; Ex. 33:13; Num. 11:11; Heb. hen ) (5) mercy (Gen. 19:19; Judg. 6:17, also hen ) (6) life (Prov. 21:21) (7) rest (Sir. 11:19). The verb occurs over 175 times in the Greek New Testament. The range of meaning of heurisko in the New Testament writings is the same as in the classical literature and the Septuagint. Vines Expository Dictionary of Biblical Words has the following article regarding heurisko , “denotes (a) ‘to find,’ either with previous search, e. g., (Matt. 7:7,8), or without, e. g., (Matt. 27:32); in the passive voice, of Enoch's disappearance, (Heb. 11:5); of mountains, (Rev. 16:20); of Babylon and its occupants, (18:21,22); (b) metaphorically, ‘to find out by enquiry,’ or ‘to learn, discover,’ e. g., (Luke 19:48; John 18:38; 19:4,6; Acts 4:21; 13:28; Rom. 7:10; Gal. 2:17), which indicates ‘the surprise of the Jew’ who learned for the first time that before God he had no moral superiority over the whom he superciliously dubbed ‘sinners,’ while he esteemed himself to be ‘righteous’; (1 Pet. 1:7; Rev. 5:4); (c) in the middle voice, ‘to find for oneself, gain, procure, obtain,’ e. g. (Matt. 10:39; 11:29), ‘ye shall find (rest)’; (Luke 1:30; Acts 7:46; 2 Tim. 1:18). Bauer lists three categorical usages of the word in the NT (A Greek-English Lexicon of the New Testament and Other Early Christian Literature pages 324- 325): (1) Find (a) after seeking find, discover, come upon (b) find, come upon accidentally, without seeking; pass. Be found, find oneself, be (c) with acc. and ptc. or adj. which denotes the state of being or the action in which someone or

2008 William E. Wenstrom, Jr. Bible Ministries 20 something is or is involved. (2) Figuratively of intellectual discovery based upon reflection, observation, examination, or investigation find, discover (3) Find (for oneself) obtain. Louw and Nida list four categorical usage of the verb in the NT (Greek-English Lexicon of the New Testament Based on Semantic Domains 2 volumes): (1) To learn the location of something, either by intentional searching or by unexpected discovery- ‘to learn the whereabouts of something, to find, to discover, to come upon, to happen to find’ (page 329). (2) To learn something previously not known, frequently involving an element of surprise- ‘to learn, to find out, to discover’ (page 325). (3) To attain a state, with the supplementary implication of discovery- ‘to attain to, to discover’ (page 151). (4) To begin to experience an event or state - ‘to begin to experience, to come into an experience, to attain’ (page 808). (5) Find (for oneself) obtain. The New Thayer’s Greek-English Lexicon classifies the word’s meaning under three categories (pages 261-262): (1) to come upon, hit upon, to meet with (a) after searching, to find a thing sought (b) without previous search, to find (by chance), to fall in with (c) eurisko tina or ti with a predicate acc. is used of those who come or return to a place, the predicate ptcp. or adj. describing the state found, or the action which one is found engaged in (2) tropically, to find by inquiry, thought, examination, scrutiny, observation, hearing; to find out by practice and experience, i.e. to see, learn, discover, understand; pass. Euriskomai to be found, i.e. to be seen, be present; to be discovered, recognized, detected, to show one’s self out, of one’s character or state as found out by others (men, God, or both) (3) Mid. as in Grk. writ., to find for one’s self, to acquire, get, obtain, procure. Preisker commenting on the verb, writes, “The term may sometimes apply to ordinary earthly and possibly contingent facts, but its reference is predominately to the surprising discovery and mysterious understanding of human existence and historical occurrence in their hidden relationships as seen from the standpoint of and with an ultimate view to the kingdom of God (Theological Dictionary of the New Testament volume 2, page 769). He categorizes the word’s meaning in the NT as follows: (1) Numinous facts (i.e., mysterious, beyond comprehension) (Matt. 1:18; 12:44; Luke 1:30; 9:36; 24:2-3, 23; Acts 5:10; 8:40; Rom. 7:10, 21; Gal. 2:17; Phil. 2:8; Rev. 9:6). (2) In relation to miracles (Matt. 17:27; Mk. 7:30; Lk. 8:35; Jn. 21:6; Ac. 5:22. (3) In relation to faith (Mt. 8:10; Luke 18:8). (4) In relation to supernatural gifts (Mt. 7:7, 14; 10:39; 11:29). (5) The unexpected gift of the kingdom of God (Mt. 13:44, 46). (6) Encounter with Jesus Himself (Mk. 1:37; Luke 2:12; Jn. 1:41, 45; 6:25; 7:34). (7) It may refer to experience with God (Lk. 4:17; Ac. 17:27; Rom. 10:20). (8) To any gift of salvation (Jn. 10:9; Ac. 7:46; Rom. 4:1; 2 Cor. 5:3; 2 Tim. 1:18; Hb. 4:16; 9:12). (9) To being miraculously called and saved by God (Mt. 18:13; 20:6;

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22:9; 24:46; Lk. 15:5, 8, 24, 32). (10) But as it suggests endowment, so it also suggests responsibility (Lk. 13:6; 17:18; Ac. 5:39; 1 Cor. 15:15; 1 Pt. 1:7; Rev. 2:2; 3:2; 5:4; 14:5). (11) The whole seriousness of judgment (Mt. 24:46; 2 Pt. 3:14; Rev. 12:8; 16:20; 18:14, 21, 24; 20:15). Harold Moulton list the following meanings in the NT for heurisko (The Analytical Greek Lexicon Revised page 176): (1) to find, to meet with, to light upon (2) to find out, to detect, discover (3) to acquire, obtain, win, gain (4) to find mentally, to comprehend, recognize (5) to find by experience, observe, gather (6) to devise as feasible. In Romans 7:10, the verb heurisko means, “to discover” since the word denotes learning something previously not known, involving an element of surprise. It is used figuratively expressing Paul’s surprise in discovering something that he never knew as an unbeliever, namely that the commandment that was intended to give life instead resulted in death for him. This surprising discovery was based upon Paul’s own personal experience as a Christian according to the dative form of the personal pronoun ego , which is the expressed agency for the passive verb heurisko . Thus, the verb denotes a surprising discovery through one’s own personal experience. This discovery was surprising for a Jew like Paul since they considered themselves superior to the Gentiles and accepted by God because they possessed the Old Testament Scriptures, were circumcised and were given the Law. Thus, it was surprising that as a Christian, Paul discovered that he was unrighteous like the Gentiles when prior to his conversion to Christianity he thought himself superior in every respect. If you recall, in our study of , Paul gives us insight into the unregenerate Jew’s mind, which he once was. In Romans 2:17-18, Paul destroys the Jew’s false security, which was based upon six privileges God had given to them: (1) Security in their Racial Heritage: “ Jew ” (Romans 2:17) (2) Security in Being the Recipients of the Law: “ Rely upon the Law ” (Romans 2:17) (3) Security in their Relationship with God Obtained through the Covenant Promises to the Patriarchs: “ Boast in God ” (Romans 2:17). (4) Security in their Knowledge of the Will of God Obtained through the Law: “ Know His will ” (Romans 2:18). (5) Security in their Awareness of Spiritual Essentials that they Obtained through the Law: “ Approve the things that are essential ” (Romans 2:18). (6) Security in Being Instructed out of the Law: “ Being instructed out of the Law ” (Romans 2:18). Romans 2:17-18, “Now, if-and let us assume that it’s true for the sake of argument-you do identify yourself by the name ‘Jew’ and you do rely upon the Law and do boast in a relationship with God. And know His will through instruction and can discern the essentials because you have received oral

2008 William E. Wenstrom, Jr. Bible Ministries 22 instruction in the past in a detailed, systematic and repetitious manner by means of the Law and continue to do so.” As we can see from these verses, the unregenerate Jew took for granted and assumed as true in the absence of Scriptural proof and acted with unwarrantable and presumptuous boldness that he would escape eternal condemnation because of his racial background as a member of the covenant people of God, Israel. They erroneously and arrogantly and presumptuously thought that being the recipients and possessors of the Mosaic Law would give them security against God’s righteous judgment and eternal condemnation. The Lord Jesus condemned the Jews for not keeping the Law. John 7:19, “Did not Moses give you the Law, and yet none of you carries out the Law? Why do you seek to kill Me?” The Jews thought erroneously and arrogantly and presumptuously that their relationship with God, which was established through the covenant promises made to their forefathers, , and would provide them security from eternal condemnation. They thought erroneously and arrogantly and presumptuously that their relationship with God, which was established through the covenant promises made to their forefathers, Abraham, Isaac and Jacob would provide them security from eternal condemnation. They arrogantly assumed that this covenant relationship was based upon the merits of the patriarchs when in reality it was based upon God’s grace, love and faithfulness. This arrogance was manifested in four pretensions according to Paul in Romans 2:19-20. A “pretension” is the laying of a claim to something, a claim to dignity, importance or merit. In Romans 2:19-20, the apostle Paul lists four Jewish pretensions that were in response to the privileges listed in Romans 2:17-18: (1) They believed they were a guide to the spiritually blind Gentiles: “ Are confident that you yourselves are a guide to the blind ” (Romans 2:19). (2) They believed they were a light to the Gentiles who were in spiritual darkness: “ A light to those who are in darkness ” (Romans 2:19). (3) They believed they were instructors of the foolish Gentiles: “ A corrector of the foolish ” (Romans 2:20). (4) They believed they were teachers of the spiritually immature: “ A teacher of the immature ” (Romans 2:20). Romans 2:19-20, “Moreover, you are confident in yourself, namely that you are as a guide for the blind, a light to those in darkness. An instructor of the ignorant, a teacher of the immature because in the Law you are in possession of the unique embodiment of that, which is full of knowledge well as that, which is full of truth.” In Romans 2:21-23, Paul poses five rhetorical questions to the self-righteous, unsaved Jew, which exposes their hypocrisy.

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Romans 2:21-23, “Then, you who do teach another person, do you ever teach yourself? You, who do publicly proclaim (the Law) as a herald in a dignified and authoritative manner: don’t steal, do you steal? You, who do command: Don’t commit adultery, do you commit adultery? You who do abhor idols, do you rob temples? You who do boast about possessing the Law, by means of your transgression of the Law, do you cause the (Son of) God to be dishonored?” Then, in Romans 2:24, Paul teaches his unsaved Jewish audience that their hypocritical conduct as a nation caused the unsaved Gentiles to blaspheme the reputation of the character of the person of God. Romans 2:24, “Consequently, ‘the reputation of the character of God’s person as a fact does get slandered among the Gentiles because of all of you’ just as it stands written, for all of eternity.” Then, in Romans 2:25-27, Paul addresses the unsaved, self-righteous Jews’ false security in the ritual of circumcision, which he erroneously and presumptuously assumed would gain him entrance into the kingdom of heaven and protect them from eternal condemnation. In Romans 2:25, Paul teaches his unsaved, self-righteous Jewish audience that circumcision can not deliver them from eternal condemnation since disobedience to the Law negates the value of circumcision. Romans 2:25, “Indeed, on the one hand circumcision is, as an eternal spiritual truth, beneficial if you should always practice the Law. On the other hand, if you should be at any time a transgressor of the Law, (then) your circumcision has become uncircumcision.” This passage teaches the principle that Jewish disobedience makes the ritual of circumcision meaningless and constitutes unrighteousness in the eyes of God. In Romans 2:26, Paul poses a rhetorical question to his unsaved Jewish audience, which demands a positive response from them who believed that because they were circumcised that they could escape eternal condemnation and gain entrance into the kingdom of heaven. Romans 2:26, “Therefore, if the uncircumcision always observes the righteous regulations originating from the Law, then, will not (God) consider and treat accordingly His circumcision as circumcision?” This rhetorical question implies in a hypothetical sense that although the Gentile is uncircumcised his perfect obedience to the principles of the moral code of the Mosaic Law would make him circumcised in the eyes of God and is designed to destroy Jewish confidence in circumcision to be justified before God. This passage teaches the principle that perfect Gentile obedience without the ritual of circumcision is righteousness in the eyes of God.

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Then, in Romans 2:27, Paul teaches that the perfect obedient conduct by the uncircumcised Gentile would serve as evidence against the disobedient, circumcised Jew. Romans 2:27, “In fact, the physically uncircumcised by fulfilling perfectly the Law will condemn you who are by means of Scripture and circumcision a transgressor of the Law.” So in Romans 2:27, the apostle Paul addresses his unsaved Jewish audience with a hypothetical case that would destroy their confidence in circumcision as the means of avoiding eternal condemnation and receiving entrance into the kingdom of heaven. He presents to the unsaved Jew a hypothetical case of the Gentiles fulfilling perfectly the that are inherent in their soul, which would serve as evidence against them resulting in condemnation at the Great White Throne Judgment. Then, in Romans 2:28-29, Paul destroys the unsaved, self-righteous Jews’ false security in his being a biological descendant of Abraham, Isaac and Jacob and of being circumcised as an eight day old infant. Romans 2:28-29, “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.” The statements “ For he is not a Jew who is one outwardly…But he is a Jew who is one inwardly ” destroys the unsaved, self-righteous Jews’ security in his racial heritage, which he erroneously and presumptuously believed would gain him entrance into the kingdom of heaven and protect him from eternal condemnation. The statements “ Nor is circumcision that which is outward in the flesh…circumcision is that which is of the heart, by the Spirit, not by the letter ” would destroy his security in his being the custodians of the Law and receiving the ritual of circumcision. Both of which the Jew erroneously and presumptuously believed would gain him entrance into the kingdom of heaven and protect him from eternal condemnation. Therefore, as Paul points out, the Jew has no merit with God just as the Gentile doesn’t. Now, in Romans 7:10, the verb heurisko expresses Paul’s “surprising” discovery that the commandment that was intended to give life to him instead resulted in death for him. The passive voice of the verb means that the subject receives the action of the verb from either an expressed or unexpressed agency. The subject is the articular nominative form of the noun entole , “ the commandment.” Therefore, the passive voice means that the tenth commandment as the subject received this spiritual

2008 William E. Wenstrom, Jr. Bible Ministries 25 discovery from the expressed agency of the apostle Paul as indicated by the dative form of the personal pronoun ego . The aorist tense of the verb is a “constative” aorist, which describes in summary fashion the period of time as a Christian when Paul discovered through his own personal experience as a Christian that the commandment that was designed to give him life resulted instead in death for him. The indicative mood is “declarative” presenting this assertion as an unqualified statement. We will translate heurisko , “ was surprisingly discovered through experience .” Corrected translation thus far of Romans 7:10: “ In other words, this commandment, which was for the purpose of life, was surprisingly discovered through experience …” Romans 7:10, “and this commandment, which was to result in life, proved to result in death for me.” “For me ” is the first person singular dative form of the personal pronoun ego (e)gwv) (e ), which refers to the apostle Paul. The word functions as a “dative of agency” meaning that it is used to indicate the personal agent by whom the action of the verb heurisko is accomplished. Therefore, as a “dative of agency” the personal pronoun ego indicates that this surprising discovery that the commandment resulted in death was made by the apostle Paul through his own personal experience. The word emphasizes that this discovery was through Paul’s own personal experience as a Christian. It functions as the expressed agency for the passive form of the verb heurisko . Therefore, it is incorrect to translate the word at the end of the verb as modifying the prepositional phrase eis thanaton , “result in death ” as the New American Standard does. We will translate ego , “through my own personal .” Corrected translation thus far of Romans 7:10: “ In other words, this commandment, which was for the purpose of life, was surprisingly discovered through my own personal experience …” Romans 7:10, “and this commandment, which was to result in life, proved to result in death for me.” “To result in death ” is composed of the preposition eis ( ei)$ ) (ice), “ to result in ” and the accusative masculine singular form of the thanatos (qavnato$ ) (than-at- os), “ death .” In Romans 7:10, the noun thanatos refers to Paul as a Christian dying spiritually in the sense that he lost fellowship with God, which is also called by theologians “temporal spiritual death.” Spiritual death for the unbeliever is called “real spiritual death.”

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As we noted in detail, in Romans 7:7-25, Paul is speaking from his own personal experience as a Christian and not as an unbeliever. Therefore, since “real spiritual death” is used exclusively for the unbeliever and “temporal spiritual death” is used exclusively of the Christian, the latter is being referred to here by Paul in Romans 7:10. “Temporal spiritual death” or “loss of fellowship” with God takes place when the believer commits mental, verbal or overt acts of sin as a result of obeying the desires of the sin nature. There is a distinction between the terms “relationship” and “fellowship.” Since our relationship with God is eternal, it can never be lost. Meanwhile, our fellowship with God, in time, can be lost due to sin and is only restored through the confession of sin to the Father (1 John 1:9). Fellowship is made possible because of our eternal relationship and is thus taking advantage of that eternal relationship. Fellowship with the Lord demands that the believer confess any known sin to the Father when necessary in order to be restored to fellowship. The believer, therefore, must “confess” any known sins to the Father in order to be restored to fellowship. Psalm 66:18, “If I regard wickedness in my heart, the Lord will not hear.” 1 John 1:9, “If any of us does at any time confess our sins, then, He (God the Father) is faithful and just with the result that He forgives us our sins and purifies us from each and every wrongdoing.” Immediately upon confessing his sins to the Father, the Christian is automatically restored to fellowship with Him. He is restored to fellowship because of the merits of the Lord Jesus Christ and His finished work on the cross. Thus, the Father is faithful and just to forgive the believer his sins. This fellowship is maintained by bringing one’s thoughts into obedience to the teaching of Jesus Christ. This constitutes obeying the commands of Ephesians 5:18 to be influenced by means of the Spirit and Colossians 3:16 to let the Word of Christ richly dwell in your soul. 2 Corinthians 10:3-5, “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ.” Ephesians 5:18: “And do not permit yourselves to get into the habit of being drunk with wine because that is non-sensical behavior, but rather permit yourselves on a habitual basis to be influenced by means of the Spirit.”

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Colossians 3:16, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” Therefore, obedience to the Word of God will enable the believer to experience fellowship with God, which is synonymous with experiencing sanctification. 1 John 2:3-6, “Now, by means of this, we can confirm that we know Him (the Lord Jesus Christ) experientially: if any of us at any time does observe conscientiously His (the Lord Jesus Christ’s) commands. The one who at any time does say, ‘I know Him experientially,’ and yet at any time does not observe conscientiously His commands, is a liar and furthermore, the truth is unequivocally not in him. But, whoever, at any time does observe conscientiously His Word, indeed, in this one, the love for the one and only God is accomplished. By means of this we can confirm that we are at this particular moment in fellowship with Him. The one who at any time does say, ‘I am abiding in Him,’ in the same manner He (the Lord Jesus Christ) lived, likewise, he himself must live.” This obedience constitutes loving the Lord. John 14:15, “If you love Me, you will observe conscientiously My commandments.” Therefore, after confessing our sins, we are to obey the Word of God and, in particular, we are commanded to bring our thoughts into obedience to Christ. This constitutes obeying the commands to be filled with the Spirit (Eph 5:18) and to let the Word of Christ richly dwell in our souls (Col 3:16). Both will result in us experiencing fellowship with God. The commands are synonymous, since each bears the same results: fellowship with the Father. Ephesians 5:18-21, “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father and be subject to one another in the fear of Christ.” Colossians 3:16-17, “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.” The commands, “ be filled by means of the Spirit ” and “ let the Word of Christ richly dwell within you ,” are synonymous because the Holy Spirit speaks to the believer through the communication of the Word of God regarding the

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Father’s character and nature, will, provision for doing His will, and consequences for not doing His will (Rev 2:7, 11, 17, 29). In Ephesians 5:18, the word “ filled ” is the verb pleroo , used in a figurative sense to mean, “being totally and completely influenced” by someone. The Scriptures make it very clear what it means to be out of fellowship. For instance, when sin in the life of a believer prevents him from having fellowship with the Spirit, the believer grieves the Spirit. When sin in the life of a believer hinders the Holy Spirit from performing His post-salvation ministries on behalf of the believer, the believer hinders the Spirit. Ephesians 4:30, “Do not make it a habit to grieve the Holy Spirit by means of whom all of you have been sealed for the day of redemption.” 1 Thessalonians 5:19, “Do not make it a habit of hindering the Spirit.” Paul spoke of “temporal spiritual death” i.e. “loss of fellowship with God in :16. In this passage, he teaches that if the Roman Christians if they present themselves as slaves to the sin nature then this will result in temporal spiritual death. Romans 6:16, “Are you totally unaware concerning this fact, namely that the one whom you desire to place yourselves at the disposal of as slaves for obedience, you will be slaves for the benefit of this one whom you desire to obey, either the sin nature resulting in temporal spiritual death or obedience to the Father’s will resulting in righteousness?” Paul develops further the concept of “temporal spiritual death” for the believer in Romans 8:5-13. Romans 8:5-13, “For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God. However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you. So then, brethren, we are under obligation, not to the flesh, to live according to the flesh -- for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live.” In Romans 7:10, the preposition eis is employed with the accusative form of the noun thanatos as a marker of “result.” This indicates that Paul’s surprising

2008 William E. Wenstrom, Jr. Bible Ministries 29 discovering concerning the commandment through his own personal experience was that it resulted in him experiencing “temporal spiritual death” or in other words, “loss of fellowship with God.” We will translate the prepositional phrase eis thanaton , “ to result in temporal spiritual death .” Completed corrected translation of Romans 7:10: “ In other words, this commandment, which was for the purpose of life, was surprisingly discovered through my own personal experience to result in temporal spiritual death. ”

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