What does apeitheo mean (John 3:36)?

[faceofbear]

John 3:36

KJV
He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

NIV
Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him

NLT
And anyone who believes in God's Son has eternal life. Anyone who doesn't obey the Son will never experience eternal life but remains under God's angry judgment

ESV
Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

NRSV
Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God's wrath.

NASB
He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.
​

The word(s) underline in all these verses is Greek for "apeitheō." But as you can see, there's no consistency with what this word means. In various other passages it is translated as unbelieving, disobedient, do not believe, etc. Well, disobedience and not believing are two separate things. Certainly obeying consists of believing, but believing does not consist of obedience (though it should).

So what does this word mean? According to E-Sword:

G544
ἀπειθέω
apeitheō
ap-i-theh'-o
From G545; to disbelieve (wilfully and perversely): - not believe, disobedient, obey not, unbelieving.


G545 is
apeithes̄

Which means disobedient or unpersuadable or contumacious.

Why is it so widely translated?

 

[MagusAlbertus]

The real question is: do any of the translations mean something different? Be it not-believe, reject or not-obey it all means not having Christ as lord of your life.

 

[faceofbear]

If Christ was Lord over any of our lives we'd be sinless.

 

[MagusAlbertus]

If Christ was Lord over any of our lives we'd be sinless.

Is your concern that those things you do not want to do you do and those things you do want to do you do not do, because of the sin that is in your flesh?

Or is your concern that a will full violation of Christ's command that we love each-other as ourselves or Paul's admonition that all that matters is expressing love through faith might mean that we fail to be saved?

 

[Hentenza]

John 3:36

KJV
He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

NIV
Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him

NLT
And anyone who believes in God's Son has eternal life. Anyone who doesn't obey the Son will never experience eternal life but remains under God's angry judgment

ESV
Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

NRSV
Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God's wrath.

NASB
He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.
​

The word(s) underline in all these verses is Greek for "apeitheō." But as you can see, there's no consistency with what this word means. In various other passages it is translated as unbelieving, disobedient, do not believe, etc. Well, disobedience and not believing are two separate things. Certainly obeying consists of believing, but believing does not consist of obedience (though it should).

So what does this word mean? According to E-Sword:

G544
ἀπειθέω
apeitheō
ap-i-theh'-o
From G545; to disbelieve (wilfully and perversely): - not believe, disobedient, obey not, unbelieving.


G545 is
apeithes̄

Which means disobedient or unpersuadable or contumacious.

Why is it so widely translated?

Apeitheo- from A which means "without" and peitho which means "to persuade". Basically the verse reads like this:

36"He who believes in the Son has eternal life; but he who does not obey the (fails to be persuaded) Son will not see life, but the wrath of God abides on him."

This verse ties in very well with the rest of Jesus message in John 3. Those that fail to be persuaded by the testimony of the Son (not believe in the works of the Son) will not see life.

 

[faceofbear]

Apeitheo- from A which means "without" and peitho which means "to persuade". Basically the verse reads like this:

36"He who believes in the Son has eternal life; but he who does not obey the (fails to be persuaded) Son will not see life, but the wrath of God abides on him."

This verse ties in very well with the rest of Jesus message in John 3. Those that fail to be persuaded by the testimony of the Son (not believe in the works of the Son) will not see life.

That makes sense but when you look at the context it is used in other verses, it doesn't make sense :/

I wish I just understood ancient Greek, haha.

 

[Hentenza]

That makes sense but when you look at the context it is used in other verses, it doesn't make sense :/

Mmm...I am not sure I am following you. What other verses? What context?

 

[faceofbear]

Well, in Romans it's literally being translated as disobedient or not obeying. It has nothing to do with being persuaded of anything. If you have E-Sword just search G544. You'll see what I mean.

 

[Big Drew]

If Christ was Lord over any of our lives we'd be sinless.

Then I reckon, going by that, none of us are saved.

 

[faceofbear]

Then I reckon, going by that, none of us are saved.

Perhaps you see now why I have struggle with doubting salvation. I just think it's a misconception to say, "Jesus is my Lord," yet not obey Him. Of course Christ is Lord, but Lord of our lives? That's another story imho.

 

[Big Drew]

Perhaps you see now why I have struggle with doubting salvation. I just think it's a misconception to say, "Jesus is my Lord," yet not obey Him. Of course Christ is Lord, but Lord of our lives? That's another story imho.

We can learn something from the letter to Philemon...Onesimus was Philemon's slave...he was useless to Philemon...don't know why...perhaps he escaped...Paul was sending him back to Philemon...this disobedient, useless slave...doing nothing but taking up space and eating his master's food...but when Paul sent him he was different...Onesimus had faith in Christ, he was now not only Philemon's slave, but his brother in the Lord. Did this mean that Onesimus would never screw up again? I doubt that...but Philemon would no longer be quick to punish his slave...and his slave would no longer be a lazy moocher.

When we're regenerated something inside of us changes...we become joint heirs with Christ in the Kingdom. Unlike Christ, however, we still have our sinful nature, and because of this we're gonna screw up...but when we do, the Holy Spirit convicts us, He says, "Hey, you don't need to do that." And we, as children of the Light, repent of what we've done, and we keep on pressing on. Sometimes we get way off course (Lord knows I do) but we're like moths, we're drawn to the Light. Once one has experienced the freedom we have in Christ they may return to the bondage of sin...but only for a season...because once it's in you, you desire it more and more.

As we mature we no longer need the spiritual milk, but we long for the meat...the milk doesn't provide the nourishment we need...and then our faith strengthens...we become sanctified...this, again, doesn't mean we won't stumble, because we will...we'll have our sinful nature until the day we die. But it does mean that in the end, if we continue in the faith, we will have our salvation.

And on the Day of Resurrection we can worship at the feet of our Master, our Lord, our King, and our Brother for all eternity.

I understand doubts...I've had my fair share...but faith is the key...I just recently realized this. I say a kind of repetitive prayer each day before I read my Bible, "God as I read your word give me knowledge and understanding..." Not too long ago, as I said this, it occurred to me that knowledge is great, it's very useful, we can use it to apply things to our lives and to teach others...but without faith it's all in vain...so now my prayer is slightly different, "God give me the knowledge and understanding of your word, but most of all strengthen my faith."

I don't know why I just typed all of this, perhaps it was for you, Bear...but if not, perhaps there's another reader that needs to be encouraged.

God bless.

 

[faceofbear]

I just see something different in scripture. That is, that our sinful nature is dead and no longer has power over us. In certain cases Paul spoke of people who were "mature" which literally means perfected in the faith. John taught that we are to walk as Jesus walk and that there is a capability of believing in vain.

Though I do believe that faith is a necessary component, it's oft too emphasized in protestantism, or whatever you want to call us. The truth is that faith isn't the most important, love is. If we have faith as to move mountains, but not love, we are nothing.

To be honest, my fear is that we've turned grace into liscentiousness as the bible forewarned we'd do. Grace isn't something that looks over our sins, our faults, or even hides our sins. Certainly, it does do that, but biblical grace is that which makes us live a godly life now.

I know some may accuse me of being legalistic, but the bible, when I read it, shows me that if we are not godly now, we are not saved. If we have faith, but do not obey, our faith is in vain. Now, we can say, "Once saved always saved," but as I read more verses I don't think this is so. Or call it, "Perseverance of the saints." But I don't see this is as so. Neither in Revelation, the Epistles, or in Christs teachings do I see this. In fact, I see that if we wish to REMAIN saved we must obey.

I once had a sure footing that, "Christ is it, no matter what." And to a degree, I still do. He is my only hope. But at the same time, I can only claim Him my hope if I'm obeying Him. That's not works based. This is what Paul taught as well. Except my works aren't of my own doing, but of Christ. Any good I do is acceptable because it is not Christ in me. We can say, "Well that's works based salvation." But it's not. If grace is that what makes us live godly, then our good works that we want to do and do aren't because of us, but because of Christ. However, we have a process in this obedience because we will reap what we sow. We will be judged by our deeds (not by our faith). If we live after the flesh, we will die.

I don't know. Even though I feel like I have an assurance in Christ, I think I'm just believing in vain. Even Paul spoke of how grace didn't come to him in vain (which means it possibly could come in vain). Though God is somehow at work in me, I truly think it's beginning to wane. As much as this might sound as an excuse, I really think I've sinned to far after receiving a knowledge of truth. I just don't know what to do. It's so frustrating. I can obey, but then I'm legalistic, or I can disobey and then I sin. Even when I focus on Christ in my temptation, I still have legalism in me. And we can bring up Romans 7, but I'm 99% certain Romans 7 isn't Paul as a believer, but pre-conversion... so it's rather irrelevant.

I've prayed about this confusion and skepticism for a long time now, and there's been no change. :/

Yet ironically, in all of this, I realize the problem is me, not God. I just don't know how to solve the me issue without God. IDK if that makes sense. I'm probably just asking with wrong motives.

 

[Hentenza]

Well, in Romans it's literally being translated as disobedient or not obeying. It has nothing to do with being persuaded of anything. If you have E-Sword just search G544. You'll see what I mean.

Actually in Romans 2:7-8 the meaning is relatively the same as in John. Both are used in the present tense which in Romans denotes how they live and in John denotes their present state. In the present context of Romans these people possess an attitude of unbelief because they deliberately disobey, consciously resist and rebel against authority, and finally manifest an obstinate rejection of the will (truth) of God. All of us disobey from time to time so the kind of people that both John and Paul are describing are those with an unregenerate heart who habitually and continually disobey (as a lifestyle) what they know to be the truth.

In John, disbelief is regarded in its active manifestation which is disobedience. The verb peitho means to be persuaded, to cause belief, to induce someone to do something by persuading, and so it runs into the meaning of to obey, properly as a result of persuasion. Obedience, however, includes faith.

In the NT the word group translated as disobey, disobedience, etc. (apeitheo, apeithes (adjective), and apeitheia (noun)) does not stand in contrast with obedience but in contrast with faith. That is the case in John 3 which is heavy on the teaching of faith.

This is from the New Interantional Dictionary of NT Theology, 1986 by Zondervan.

[FONT=Times New Roman,Times] the stem peith- (pith-, poith-) has the basic meaning of trust (cf. Latin fido, fides). Trust can refer to a statement, so that it has the meaning to put faith in, to let oneself be convinced, or to a demand, so that it gets the meaning of obey, be persuaded. The active meaning of the verb stem peith- then is to convince and persuade and is especially characteristic of Greek thought. In secular Greek it interesting to note that "Peitho" (art of persuading) was even regarded as a goddess! [/FONT]

 

[Big Drew]

Bear, you may be interested in this podcast I was listening to this afternoon from Alister Begg...it was a sermon on Christian freedom and sin...it seemed to go right along with this discussion, and the other thread of yours on doubt...here's the link if you're interested.

Media Player - Truth For Life

 

[PrincetonGuy]

John 3:36

KJV

He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.​

NIV
Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him​

NLT
And anyone who believes in God's Son has eternal life. Anyone who doesn't obey the Son will never experience eternal life but remains under God's angry judgment​

ESV
Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.​

NRSV
Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God's wrath.​

NASB
He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.​

​

The word(s) underline in all these verses is Greek for "apeitheō." But as you can see, there's no consistency with what this word means. In various other passages it is translated as unbelieving, disobedient, do not believe, etc. Well, disobedience and not believing are two separate things. Certainly obeying consists of believing, but believing does not consist of obedience (though it should).

So what does this word mean? According to E-Sword:

G544
ἀπειθέω
apeitheō
ap-i-theh'-o
From G545; to disbelieve (wilfully and perversely): - not believe, disobedient, obey not, unbelieving.


G545 is
apeithes̄

Which means disobedient or unpersuadable or contumacious.

Why is it so widely translated?

The KJV gives a translation of απειθων that is probably incorrect because the word, a present participle in the active voice, typically means, “disobeying.” Early Christians believed that the worst kind of disobedience was failing to believe in the Gospel, and hence some translators believe that απειθων should be translated “not believing” (“believeth not”). However, this use of the word in not found in ancient secular literature and it is doubtful that it is actually found in ancient Christian literature. The meaning given by Hentenza is incorrect. One of the most common mistakes made by people who know a little Greek is the assumption that compound Greek words mean the sum of their parts, when, in fact, they very often do not. In this case, they do not.

The NIV gives a “dynamically equivalent” translation that is not precisely accurate; the other translations that you quoted give the correct translation. The standard Greek lexicon in English is commonly known by its users as the “BDAG lexicon”:

Danker, Frederick W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3d ed. Based on Walter Bauer's Griechisch-deutsches Worterbuch zu den Schriften des Neuen Testaments und der fruhchristlichen Literatur, 6th ed., ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W. F. Arndt, F. W. Gingrich, and F. W. Danker. Chicago/London: University of Chicago Press, 2000. lxxxix + 1108 pgs.

The standard theological dictionary is The Theological Dictionary of the New Testament (commonly known by its users a “Kittel” or the “TDNT”), a ten-volume work which is an authorized and unabridged translation of Theologisches Worterbuch zum Neuen Testament edited by Gerhard Kittel.

Both of these works are based upon in-depth contextual studies of the words found in the New Testament, and they cite the literature in which the words are found so that the user can go to a large university library and read the literature for themselves to see if they agree with the editors and contributors.

Both of these works are expensive, but not nearly as expensive as they are invaluable to the serious and accurate study of the New Testament. Save up some cash, find the best price from a reputable dealer, purchase them, and use them. All Christians go through rough times, especially Christians like you who dare to think for themselves and have an insatiable desire to know the truth rather that settle for what other Christians believe and tell them. May God richly bless you and strengthen you in His might.

 

[mcgyver]

You've got a whole bunch of wonderful answers here!!!

Additionally, from Thayer and Smith New Testament Greek Lexicon:

[FONT=Verdana, Arial, Geneva]Greek Lexicon entry for Apeitheo[/FONT]

1. Not to allow one's self to be persuaded
a. To refuse or withhold belief
b. To refuse belief and obedience
2. Not to comply with

Given the dynamic and grammar of the English language, I think that the basic idea of the word comes across quite well in all the translations that you listed.

 

[Hupomone10]

I know some may accuse me of being legalistic, but the bible, when I read it, shows me that if we are not godly now, we are not saved. If we have faith, but do not obey, our faith is in vain. Now, we can say, "Once saved always saved," but as I read more verses I don't think this is so. Or call it, "Perseverance of the saints." But I don't see this is as so. Neither in Revelation, the Epistles, or in Christs teachings do I see this. In fact, I see that if we wish to REMAIN saved we must obey.

And in 2 years, or 5, you may have yet a different take on this.

We are all actually "in-process." In my industry that means something ongoing - a valve left open for a reason, a power cord going through a doorway that needs to be there for the time-being.

We would all be better off not reflecting on the latest leaning we have as God's latest infalliblly revealed truth, but as merely our latest understanding or doubt regarding His Word.

And we can bring up Romans 7, but I'm 99% certain Romans 7 isn't Paul as a believer, but pre-conversion... so it's rather irrelevant.
I've prayed about this confusion and skepticism for a long time now, and there's been no change. :/

Have you reached this conclusion from in-depth study of the chapter and authors you respect, mixed with prayer as you studied? Many of us simply pray about the confusion hoping it will just go away. "The Normal Christian Life" has a whole chapter on Rom 7. Also, John MacArthur, for what it's worth, believes it is Paul's experience subsequent to salvation. These I recommend if you haven't already considered them, before coming to a 100% decision.

(John MacArthur’s comments from commentary on Romans)
“For perhaps as long as the church has known this text,... interpreters have disagreed as to whether the person described is a Christian or a non-Christian. Whole movements have arisen to promote one of those views or the other. One side maintains that the person is too much in bondage to sin to be a believer, whereas the other side maintains that the person has too much love for the things of God and too much hatred of sin to be an unbeliever.

It is obviously important, therefore, to determine which sort of person Paul is talking about before any interpretation of the passage is attempted. It is also of some importance to determine whether Paul’s first person singular refers to himself or whether that is simply a literary device he uses to identify more personally with his readers. The answer to those two questions will automatically answer a third: If Paul is speaking of himself, is he speaking of his condition before or after his conversion?

(the following is MacArthur’s, but paraphrased and put into numbered form)
Evidence for the passage describing a believer:
1. He desires to obey God’s law and hates doing what is evil (v. 15,19,21)
2. He is humble before God, realizing nothing good dwells in his humanness (flesh) (V.18),
3. He sees sin as being in him, not just actions he does (a spiritual insight),
4. He sees that sin indwelling him is not all there is in him (the normal human reaction is that there is something wrong with me, I am defective, not that there is something defective in me, being sin) (v.17,20-22),
5. He regards Jesus as his Lord when he gives Him thanks, and has right attitudes regarding serving the Lord (v.25).

Contrast this with the unsaved person described in ch 1:18-21:
1. He hates God’s truth and righteousness and suppresses them.
2. He willfully rejects the natural evidence of God.
3. He neither honors nor gives thanks to God.
4. He is totally dominated by sin so that he arrogantly disobeys God’s law and encourages others to do so.

For these reasons, it seems certain that in chapter 7 the apostle is still talking about the believer. Here, however, the focus is on the conflict a believer continues to have with sin.

Also, Paul’s use of the first person singular (46 times in Rom 7:7-25) indicates that he is speaking of himself. Paul uses past tense verbs in Romans 7:7-13, which doubtless indicates he was speaking of his preconversion life. Beginning in v.14, however, and continuing throughout the rest of the chapter, he uses the present tense exclusively in reference to himself. That abrupt, obvious, and consistent change of tenses strongly supports the idea that in v. 14-25 Paul is describing his life as a Christian.” – John MacArthur, “Romans 1-8 commentary”

What MacArthur, and Nee, say regarding this doesn't answer the question of why I still find myself bound to certain sins. It is easy just to conclude I've missed the path. But give TNCL a chance, for Nee not only identifies that it is a Christian in Rom 7, but also gives the way out of the Romans 7 experience. What do you have to lose in giving it a chance brother?

Hope this helps,

H.

 

[PrincetonGuy]

You've got a whole bunch of wonderful answers here!!!

Additionally, from Thayer and Smith New Testament Greek Lexicon:

[FONT=Verdana, Arial, Geneva]Greek Lexicon entry for Apeitheo[/FONT]

1. Not to allow one's self to be persuaded
a. To refuse or withhold belief
b. To refuse belief and obedience
2. Not to comply with

Given the dynamic and grammar of the English language, I think that the basic idea of the word comes across quite well in all the translations that you listed.

These definitions combine Thayer’s old and seriously incorrect definition with the new and correct definition given by G. Abbott-Smith, D.D., D.C.L., LL.D., in the third and final edition (1937) of his A Manual Greek Lexicon of the New Testament. In this lexicon, Abbott-Smith gives us the true and accurate definition, “To disobey, be disobedient.” This more recent definition is based upon the research of James Hope Mouton and George Milligan published in 1930 in their work, The Vocabulary of the Greek Testament. On page 55 of this lexicon, Mouton and Milligan give only one definition, “disobey,” and cite in support of this definition by citing many usages of the word in ancient Greek literature from 139 B.C. through the second century A.D. In conclusion, they add these words, “We have not sought for more instances, but it seemed desirable to give rather plentiful illustrations to prove a case which is very important for doctrine.”

 

[PrincetonGuy]

And in 2 years, or 5, you may have yet a different take on this.

We are all actually "in-process." In my industry that means something ongoing - a valve left open for a reason, a power cord going through a doorway that needs to be there for the time-being.

We would all be better off not reflecting on the latest leaning we have as God's latest infalliblly revealed truth, but as merely our latest understanding or doubt regarding His Word.

Have you reached this conclusion from in-depth study of the chapter and authors you respect, mixed with prayer as you studied? Many of us simply pray about the confusion hoping it will just go away. "The Normal Christian Life" has a whole chapter on Rom 7.

I have in my personal library approximately 240 commentaries on Paul’s Epistle to the Romans, many of them multi-volume works, including commentaries on single chapters, including five on chapter seven. The Ante-Nicene Church Fathers believed the man described in Romans 7:14-25 to be an unregenerate Jew. Augustine believed this too until very late in his life when he entered into a state of spiritual decline and retracted some of his earlier beliefs, including his belief that a Christian can live a life victorious over sin. Hence, he concluded that the man in Romans 7:14-25 is none other than the Apostle Paul in his mature Christian state.

Augustine published his retractions in a work that is now known as The Retractions of Augustine, or simply, The Retractions. This work is substantially inferior to Augustine’s latter works and is not included in the many compiled editions of Augustine’s works. Most unfortunately, however, Calvin accepted as true Augustine’s later and incorrect interpretation of Romans 7:14-25, probably because his own spiritual state was very much like that of the man in that passage. In the centuries that have followed, interpreters who lean toward Calvinism have, for the most part, accepted Calvin’s view. Today, the very large majority of Baptists hold to a theology that includes a commingling of Calvinism and Arminianism and therefore they differ widely in their interpretation of Romans 7:14-25. Those who are mostly Calvinistic in their theology strongly tend to accept Calvin’s view; those who are mostly Arminian in their theology strongly tend to accept the view of Arminius and the Ante-Nicene Church Fathers. Baptists who are in the theological middle tend to believe that the man in Romans 7:14-25 is Paul in his immature Christian state before he came to realize more fully that Christians are not under the Law, but under grace.

In debates over the issue, Calvinists anchor their argument on the supposition that an unregenerate Jew is too severely spiritually depraved to utter the words, “I joyfully concur with the law of God in the inner man” (Romans 7:22). This supposition, however, can very easily be disproved by just one conversation with one of the millions of unregenerate Jews who joyfully concur with the law of God in the very depths of their heart.

Arminians anchor their argument on their belief that all men were sold into bondage to sin when Adam sinned, but Christians have been redeemed from sin by the blood of Christ.

Nearly two millennia have passed since Paul penned his Epistle to the Romans, and it is very important that those people who read it today have that fact in mind and that they read it in the context of the culture in which it was written. That culture is that of the Roman Empire during the first century A.D. in which slavery was an everyday fact of life. Slaves were bought and sold as property, and in Romans 7:14 we find a figure of such a transaction. The man portrayed in this verse is said to have been sold into bondage to sin. In the Greek text, the word translated as “sold” is a perfect participle in the passive voice, meaning that the man has been sold and is currently a slave, a piece of property belonging to his master. This verse also identifies the owner of the slave, and that owner is “sin;” that is, the master of the slave is sin. The Greeks word translated here as “sin” is feminine in gender so it would be more precise to say that the “mistress” of the slave is sin. The plight of this man could not be any worse—he has become the property of a satanic mistress ruling over him, and he must beckon to her call.

However, in the previous chapter we read,

Romans 6:14. For sin shall not be master over you, for you are not under law but under grace.

In the Greek text, this is a very interesting verse. Young’s Literal Translation of the Bible (The J. N. Young who was the author of Young’s Analytical Concordance) gives us a very awkward but much more literal translation of this verse,

Romans 6:14 for sin over you shall not have lordship, for ye are not under law, but under grace.

A yet more literal translation is,

Romans 6:14. For sin shall not lord it over you, for you are not under law but under grace.

In this translation, the words “lord it over” are the literal translation of the Greek verb used in this verse, and the cognate noun of this Greek verb is the word κυριος, which is translated in our Bibles as “lord” or “Lord.”

The same Greek verb is found in Romans 14:9,

Romans. 14:9. For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.

Here again, however, it is translated using the English cognate noun of the verb in order to give us a smoother sentence in English.

Christians have been redeemed from their former lord, the master of the slave in Romans 7:14, and they have a new lord, the Lord Jesus Christ. The former owner no longer has any authority over them because they have been redeemed—purchased by the blood of Christ.

Rev. 5:9. And they *sang a new song, saying, “Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation.”

The man in Romans 7:14, however, has not yet been redeemed—he is still the property of the Satanic mistress ruling over him, and in the rest of Romans 7:14-25 we find him beckoning to her call.


My precious Christian readers, “you have been bought with a price: therefore glorify God in your body” (1 Cor. 6:20) by saying “no” to the Satanic mistress known as “sin,” say “no” by walking by the Spirit.

Gal. 5:16. But I say, walk by the Spirit, and you will not carry out the desire of the flesh.

The Satanic mistress known as “sin” will still beckon you to do her bidding, but she no longer has any authority over you, and as you walk in the Spirit, her voice will fade into the distance.


2 Peter 1:2. Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord;
3. seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence.
4. For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust.
5. Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge,
6. and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness,
7. and in your godliness, brotherly kindness, and in your brotherly kindness, love.
8. For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ.
9. For he who lacks these qualities is blind or short-sighted, having forgotten his purification from his former sins.
10. Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble;
11. for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.

(All Scripture, unless otherwise noted, is from the NASB, 1995)

 

[PrincetonGuy]

In the fifth chapter of Romans Paul wrote,

Rom. 5:20. The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more,

This verse gives rise to a question that is asked in the sixth chapter of Romans,

Rom. 6:1. What shall we say then? Are we to continue in sin so that grace may increase?

The rest of the sixth chapter of Romans is Paul’s answer to that question, and the answer continues through the first 6 verses of chapter 7,

Rom. 7:1. Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives?
2. For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband.
3. So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man.
4. Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.
5. For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death.
6. But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.

Notice that Paul wrote in verse 4 that we were made to die to the Law (the covenant of Law found in the Old Testament). This verse gives rise to two new questions that are asked in the following verse,

Rom. 7:7. What shall we say then? Is the Law sin?

The rest of verse 7 through verse 12 answers that question but gives rise to another question,

Rom. 7:13a. Therefore did that which is good become a cause of death for me?

The rest of verse 13 answers that question by saying,

Rom. 7:13b. May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful.

In Rom. 7:14-25, Paul elaborates upon that answer. The real cause of death is not the Law; it is sin, but death is effected through the Law. Paul explains this through an illustration using the Greek rhetorical first person singular in which a Jew who loves the Law attempts to keep it but finds that he is not able to do so because he is made of natural flesh and the Law is spiritual. That is why a man must die to the Law as taught in Romans 6 and be born again.

In Rom. 8:1-4 Paul summarizes what he has been writing,

Rom. 8:1. Therefore there is now no condemnation for those who are in Christ Jesus.
2. For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.
3. 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,
4. 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.


Many people, including some very well educated people, have read into Romans 7 their own condition and imagined that Paul was writing about his experience in that condition, but we know from other things that Paul wrote that his condition was never like that,

Rom. 5:8. But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.

1 Cor. 4:1. Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God.
2. In this case, moreover, it is required of stewards that one be found trustworthy.
3. But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself.
4. For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord.
5. Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God.

Phil. 3:6. as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.

Phil. 4:9. The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.

The key to the correct understanding of Romans 7:14-25 is that the man being described is striving to keep the Law but failing to do so. Christians have died to the Law and therefore do not strive to keep it.

(All quotations from Scripture are from the NASB, 1995, with my occasional emphasis using underlined type.)