Romans 7:14 We know that the law is spiritual; but I am unspiritual, sold as a slave to sin.

(14-25) Further and detailed proof why it was that though the Law appealed to all that was best in man, still he could not obey it.

(14) For we know.–There is no need to argue the question. We Christians all know that the Law is spiritual. It is divinely given and inspired. On the other hand, man, though capable of communion with God, is dominated by that part of his nature which is the direct opposite of divine, and is entirely earthly and sensual. This sensual part of his nature is the slave–and just as much the slave as if he had been sold in the auction mart–of Sin. (Comp. 1Kings 21:20; 1Kings 21:25.)

Verse 14.

–

For we know

(we are all already aware of this; we recognize it as a principle; we can surely have no doubt of it; cf Romans 3:10

) that the Law is spiritual: but I am carnal, sold under sin

. The statement of ver. 12 is here in effect repeated as being one that cannot be gainsaid with respect to

the Law

, but with use now of the epithet

πνευματικός

; and this in opposition to

myself

being

σαρκινός

. The new word,

πνευματικός

, is obviously meant to express a further idea with respect to law, suitable to the line of thought now about to be pursued. Without lingering to mention varying suggestions of various commentators as to the sense in which the Law is here called

spiritual

, we may offer the following considerations in elucidation.

Πνεῦμα

and

σάρξ

are, as is well known, constantly contrasted in the New Testament. The former sometimes denotes the “Holy Spirit of God,” and sometimes that highest part in ourselves which is in touch with the Divine Spirit.

Σάρξ

, though it may, in accordance with its original meaning, sometimes denote our mere bodily organization, is usually used to express our whole present human constitution, mental as well as bodily, considered as apart from the

πνεῦμα

. When St. Paul in one place distinguishes the constituent elements of human nature, he speaks of

πνεῦμα ψυχὴ

, and

σῶμα

(

ψυχὴ

seems to denote the animal life or soul animating the

σῶμα

for the purposes of mere human life, but distinguished from the

πνεῦμα

, which associates him with the Divine life. Usually, however,

πνεῦμα

and

σάρξ

alone are spoken of; so that the term

σάρξ

seems to include the

ψυχὴ

, expressing our whole weak human nature now, apart from the

πνεῦμα

, which connects us with God (see

σάρξ

does not mean our mere bodily organization only, is further evident from sins not due to mere bodily lusts – such as want of affection, hatred, envy, pride – being called “works of the flesh” (cf.

πνευματικός

? Applied to man, it is, in

σαρκικὸς

(or

σαρκινὸς

), and in

ψυχικὸς

(cf.

ψυχὴ

(as above understood), and not the

πνεῦμα

, dominates. Further, St. Paul (

σῶμα ψυχικὸν

and a

πνευματικὸν

, meaning by the former a tenement fitted for and adequate to the mere

psychic

life, and by the latter a new organism adapted for the higher life of the

spirit

, such as we hope to have hereafter; and in the same passage he uses the neuters,

τὸ ψυχικὸν

and

τὸ πνευματικὸν

, with reference to “the first Adam,” who was made, or became (

ἐγένετο

)

εἰς ψυχὴν ζῶσαν

, and “the last Adam,” who was made

εἰς πνεῦμα ζωοποιοῦν

. Thus

πμεῦμα

, generally, denotes the

Divine

, which man apprehends and aspires to, nay, in which he has himself a part in virtue of the original breathing into him of the breath of life (

πνοὴν ζωῆς

) directly from God (

ἐγένετο εἰς ψυχὴν

) for the purposes of his mundane life (itself above that of the brutes), but retained also a share of the Divine

πνεῦμα

connecting him with God,and capable of being quickened so as to be the dominant principle of his being through contact with the

πνεῦμα ζωοποιοῦν

. It would seem that the Law is here called

πνευματικὸς

, as belonging to the Divine sphere of things, and expressive of the Divine order. “The Law, both the moral law in the bosom of man, and the expression of that law in the Decalogue, is, as Augustine profoundly expresses it, a revelation of the higher order of things founded in the being of God. It is hence a

πνευματικόν

(Tholuck). But man (t

ἐγὼ

δὲ

), though still able to admire, nay, to delight in and aspire to, this higher order, cannot yet conform himself to it because of the

σάρξ

, infected with sin, which at present enthrals him:

Ἐγὼ δὲ σαρκινὸς πεπραμένος

ὑπὸ τὴν ἁμαρτίαν

. Thus is fitly introduced the analysis of human consciousness with reference to law which follows. The word

σαρκινὸς

(which, rather than

σαρκικὸς

, is the best-supported reading) may be used to express merely our present constitution Ñ our being

of flesh –

so as to account for our inability, rather than our being

fleshly

, or carnally minded, as

σαρκικὸς

would imply. In two other passages (

σαρκινὸς

instead of

σαρκικὸς

as in the Textus Receptus. Tholuck, however, doubts whether there was, in common usage, a distinction between the meaning of the two forms. The word

πεπραμένος ισ

significant. It denotes, not our having been originally slaves (

vernae

), but our having been sold into slavery (

capri

). Slavery to sin is not the rightful condition of our nature. We are as the Israelites in Egypt, or as the captives in Babylon who remembered Zion. Hence the possibility of deliverance, if we feel the burden of our slavery and long to be free, when the Deliverer comes.

Greek

We know

Οἴδαμεν

(Oidamen)

Verb – Perfect Indicative Active – 1st Person Plural

To know, remember, appreciate.

that

ὅτι

(hoti)

Conjunction

Neuter of hostis as conjunction; demonstrative, that; causative, because.

[the] Law

νόμος

(nomos)

Noun – Nominative Masculine Singular

From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

is

ἐστιν

(estin)

Verb – Present Indicative Active – 3rd Person Singular

I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

spiritual;

πνευματικός

(pneumatikos)

Adjective – Nominative Masculine Singular

Spiritual. From pneuma; non-carnal, i.e. ethereal, or a spirit, or supernatural, regenerate, religious.

but

δὲ

(de)

Conjunction

A primary particle; but, and, etc.

I

ἐγὼ

(egō)

Personal / Possessive Pronoun – Nominative 1st Person Singular

I, the first-person pronoun. A primary pronoun of the first person I.

am

εἰμι

(eimi)

Verb – Present Indicative Active – 1st Person Singular

I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

unspiritual,

σάρκινός

(sarkinos)

Adjective – Nominative Masculine Singular

Fleshly, consisting of flesh, carnal. From sarx; similar to flesh, i.e. soft.

sold as a slave

πεπραμένος

(pepramenos)

Verb – Perfect Participle Middle or Passive – Nominative Masculine Singular

A reduplicated and prolonged form of prao; contracted from perao; to traffic, i.e. Dispose of as merchandise or into slavery.

to

ὑπὸ

(hypo)

Preposition

A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).

sin.

ἁμαρτίαν

(hamartian)

Noun – Accusative Feminine Singular

From hamartano; a sin.

Links

Romans 7:14 NIV
Romans 7:14 NLT
Romans 7:14 ESV
Romans 7:14 NASB
Romans 7:14 KJV

Romans 7:14 BibleApps.com
Romans 7:14 Biblia Paralela
Romans 7:14 Chinese Bible
Romans 7:14 French Bible
Romans 7:14 Catholic Bible

NT Letters: Romans 7:14 For we know that the law (Rom. Ro)

(we are all already aware of this; we recognize it as a principle; we can surely have no doubt of it; cf Romans 2:2 . The statement of ver. 12 is here in effect repeated as being one that cannot be gainsaid with respect to, but with use now of the epithet; and this in opposition tobeing. The new word,, is obviously meant to express a further idea with respect to law, suitable to the line of thought now about to be pursued. Without lingering to mention varying suggestions of various commentators as to the sense in which the Law is here called, we may offer the following considerations in elucidation.andare, as is well known, constantly contrasted in the New Testament. The former sometimes denotes the “Holy Spirit of God,” and sometimes that highest part in ourselves which is in touch with the Divine Spirit., though it may, in accordance with its original meaning, sometimes denote our mere bodily organization, is usually used to express our whole present human constitution, mental as well as bodily, considered as apart from the. When St. Paul in one place distinguishes the constituent elements of human nature, he speaks of, and 1 Thessalonians 5:23 ). Thereseems to denote the animal life or soul animating thefor the purposes of mere human life, but distinguished from the, which associates him with the Divine life. Usually, however,andalone are spoken of; so that the termseems to include the, expressing our whole weak human nature now, apart from the, which connects us with God (see Galatians 5:17 , etc.). That in this and other passagesdoes not mean our mere bodily organization only, is further evident from sins not due to mere bodily lusts – such as want of affection, hatred, envy, pride – being called “works of the flesh” (cf. Galatians 5:19-22 1 Corinthians 3:3 ). What, then, is meant by the adjective? Applied to man, it is, in 1 Corinthians 3:2, 3 , opposed to(or), and in 1 Corinthians 2:14 , to(cf. Jude 1:19 ); the latter word apparently meaning one in whom the(as above understood), and not the, dominates. Further, St. Paul ( 1 Corinthians 15:44 ) speaks of aand a, meaning by the former a tenement fitted for and adequate to the merelife, and by the latter a new organism adapted for the higher life of the, such as we hope to have hereafter; and in the same passage he uses the neuters,and, with reference to “the first Adam,” who was made, or became (, and “the last Adam,” who was made. Thus, generally, denotes the, which man apprehends and aspires to, nay, in which he has himself a part in virtue of the original breathing into him of the breath of life () directly from God ( Genesis 3:7 ), whereby he became a living soul () for the purposes of his mundane life (itself above that of the brutes), but retained also a share of the Divineconnecting him with God,and capable of being quickened so as to be the dominant principle of his being through contact with the. It would seem that the Law is here called, as belonging to the Divine sphere of things, and expressive of the Divine order. “The Law, both the moral law in the bosom of man, and the expression of that law in the Decalogue, is, as Augustine profoundly expresses it, a revelation of the higher order of things founded in the being of God. It is hence a(Tholuck). But man (t), though still able to admire, nay, to delight in and aspire to, this higher order, cannot yet conform himself to it because of the, infected with sin, which at present enthrals him:. Thus is fitly introduced the analysis of human consciousness with reference to law which follows. The word(which, rather than, is the best-supported reading) may be used to express merely our present constitution Ñ our beingso as to account for our inability, rather than our being, or carnally minded, aswould imply. In two other passages ( 1 Corinthians 3:1 and Hebrews 7:16 ) authority is also in favour ofinstead ofas in the Textus Receptus. Tholuck, however, doubts whether there was, in common usage, a distinction between the meaning of the two forms. The wordsignificant. It denotes, not our having been originally slaves (), but our having been sold into slavery (). Slavery to sin is not the rightful condition of our nature. We are as the Israelites in Egypt, or as the captives in Babylon who remembered Zion. Hence the possibility of deliverance, if we feel the burden of our slavery and long to be free, when the Deliverer comes.