romans chapters 5-6
There are a few “law” passages in Romans five that can lead to confusion. The first occurs in verses 12 – 14:
Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come (emphasis ours).
What is Paul's point in this passage? Paul is stressing the universality of sin and death, starting with Adam's sin, which was before the giving of the Mosaic Law. Adam sinned and died, and after him, all sinned and died. So what does it mean “sin is not counted where there is no law?” Simply that without a direct command from God, there is not a transgression of his given command (very similar to 4:15 above). This is seen more clearly in verse 14, where we see the term “transgression.” Adam was given a direct command from God and thus transgressed it when he disobeyed; others after him may have done what is unrighteous or sinful, but because they did not have a command against their sinful action, it was not transgression. Transgression is violating an expressed command. Does this make those who sin before the giving of the law innocent? No, because sin is not innocent. As Moo states,
The coming of the law made sin a more serious thing, more 'worthy' of death; but [Paul] does not think it changed innocence into guilt (331).
Remember from chapter two that the Jews were claiming superiority because they trusted in their election (as those who possessed the law versus those who did not). In verses 12-14 of chapter five, amidst discussing the universality of sin and death, Paul reminds the Jews that their possession of the law does not give them a guarantee to favor before God but rather holds them more accountable in God's presence, for when they sin, they are transgressing God's very commands. Regarding the phrase “sin is not counted where there is no law,” Moo comments that
sin can be charged explicitly and in detail to each person's account only when that person has consciously and knowingly disobeyed a direct command that prohibits that sin (332).
If this is the case, then it is Paul's Jewish readers who possess the law who are held most accountable for their sin. The Jews are not to rest in their possession of the law; they instead ought to obey the law, the very commands given by God.
The next apparent “anti-law” passage occurs in 5:20. Romans 5:18-21 reads:
The next apparent “anti-law” passage occurs in 5:20. Romans 5:18-21 reads:
Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord (emphasis ours).
“Trespass” is a type of sin. In fact, we see Paul equate the two in verse 20: “the law came in to increase the trespass, but where sin increased, grace increased all the more." What specifically is being trespassed? According to verse 20, it is God's commands given in the law that are trespassed. It is the law that increases the trespasses because trespass is breaking the law. Thus, each time someone broke the law, they trespassed, and the trespasses thereby increased.
But, if before the giving of the law there was sin, even from the time of Adam (as Paul shows in 5:12-14), in what sense does the law actually increase trespass or sin? Moo argues that
But, if before the giving of the law there was sin, even from the time of Adam (as Paul shows in 5:12-14), in what sense does the law actually increase trespass or sin? Moo argues that
God's purpose (or one of its purposes) in giving the law of Moses to Israel was to 'intensify' the seriousness of sin ... Sin has become transgression (348).
Remember from above that transgression is breaking a direct command from God. Therefore, with the giving of the law, sin (trespass/transgression) increased or intensified in seriousness, not necessarily because the people sinned more but rather because they now knew a specific sin as sin and had a command not to do that sin, yet still did it. To sin by breaking a direct command is a more serious offense than to sin out of ignorance. Sin has intensified, and in that sense, it has increased. To whom much is given, much is required (Luke 12:48). The law, while specifying God's behavior guidelines, promised increased blessings for obedience, but also decreed curses for disobedience. Thus the intensity of the consequences of violating God's law has increased.
From this verse, one might conclude that the law's purpose is negative: it increases sin. In other words, some say the purpose of the law is simply to point out our sin and our need for a savior, and now that we have a savior in Christ, we no longer need the law. Is Paul here granting permission to disobey God's commands given in the Torah?
To answer this, let's look at Paul's connection between sin/trespass and grace. Paul says that grace increases as sin increases (20b). The more we sin, the more gracious God is when he declares us righteous. That is truly amazing grace! Does this mean that it is acceptable to sin, for the more we sin, the more gracious God is? Paul answers this very question:
From this verse, one might conclude that the law's purpose is negative: it increases sin. In other words, some say the purpose of the law is simply to point out our sin and our need for a savior, and now that we have a savior in Christ, we no longer need the law. Is Paul here granting permission to disobey God's commands given in the Torah?
To answer this, let's look at Paul's connection between sin/trespass and grace. Paul says that grace increases as sin increases (20b). The more we sin, the more gracious God is when he declares us righteous. That is truly amazing grace! Does this mean that it is acceptable to sin, for the more we sin, the more gracious God is? Paul answers this very question:
What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? (6:1-2)
God's increasing grace is not an excuse to sin. Now most Christians agree on this point, but what we forget is that this verse is directly connected to 5:20:
Now the law came in to increase the trespass, but where sin increased, grace abounded all the more.
Remember here that Paul equates “sin” with “trespass of the law.” So one might say, “What shall we say then? Are we to continue in trespass of the law that grace may abound? By no means! How can we who died to trespassing the law still live in it?”
To clarify, sin is not merely an external breaking of the law. Sin ultimately dwells in the heart, and if your heart is sinful, though your outward actions may take the appearance of obedience, this is not true obedience at all. This was a major problem for the Pharisees of Jesus' day, who were “white-washed tombs.”
To clarify, sin is not merely an external breaking of the law. Sin ultimately dwells in the heart, and if your heart is sinful, though your outward actions may take the appearance of obedience, this is not true obedience at all. This was a major problem for the Pharisees of Jesus' day, who were “white-washed tombs.”
Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel! Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean. Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness (Matthew 23:23-28, emphasis ours).
Jesus' definition of obedience is an internal obedience which plays out in external actions. Similarly, Paul affirms that disobedience to the law stems from a disobedient heart. In fact, in chapter six he spends a great deal of time discussing “the old self” and “the flesh” (or “sinful nature”). In Hebrew, the term is the yetzer hara or evil inclination. The evil inclination is simply acting like an animal with a self-gratifying, self-interested, cut-throat mentality. It is doing what you think is right, whether that be right for you, right for your family, right for society, etc., without consideration for what God declares is right. It is choosing your way above God's way, thereby making you out to be your own god rather than serving the one true God and acknowledging his lordship and his sovereignty over your life and your choices. For Paul, living according to the evil inclination is living in sin and serving sin. Thus, when Paul says that we should no longer live in sin, he refers not simply to external, visible law-breaking, but moreover and foremost, that we should not live according to the flesh, according to the sinful nature or evil inclination that wars in us. We should no longer live this way, because our “old self” has been crucified (6:6).
In what sense can we say that our “old self” has died? It is in our identification with Christ. When he died, we died to sin. That is the point of Romans 6:3-11.
In what sense can we say that our “old self” has died? It is in our identification with Christ. When he died, we died to sin. That is the point of Romans 6:3-11.
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. Now if we have died with Christ, we believe that we will also live with him. We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. For the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus (3-11, emphasis ours).
Because of Christ's death, we have been set free from the power and dominion of sin and are no longer slaves to it. While we may still sin and even struggle with the flesh (see chapter seven below), that battle has been won because Christ won the battle, and we identify with him. Like Abraham, who trusted that God could bring about life from a dead womb, we trust that God is able to bring about life from death, just as he did in raising Christ from the dead. With this in mind, Paul encourages his readers that they should not continue or live in sin, which includes both internal and external obedience.
This leads us to what appears to be the third passage that uses the phrase “under the law.” However, we will see that it is not the same phrase that is used in chapters two and three. Picking up where we left off (above),
Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace (6:12-14, emphasis ours).
This passage, at first, seems to stand in contradiction to what Paul has previously established. If we are not “under the law,” why are we to obey the law? Why does Paul include “transgression of the law” in his definition of sin (5:20)? How can he claim he upholds the law (3:31)? How can he later call the law holy, righteous, and good (7:12), yet here say we are free to obey or disobey it? The key is understanding this: Paul's use of “law” is not static. On the contrary, Paul builds and develops his concept of the law as he writes. This is true of many Pauline themes, “the law” certainly not excluded. As New Testament and Pauline scholar N.T. Wright says in his 2009 book, Justification,
...that is Paul's way: to introduce a theme quietly, symphonically, with hints and suggestions . . . which only make sense when seen all together and in the light of the argument as a whole (190).
Some explanation is necessary. Paul first uses “under the law” in Romans 2:12 in the simplest sense. Here the Greek phrase is “en nomos,” which literally means “in the law.” En nomos means “those who possess the law” (see chapter two above). As we continue into chapter three, Paul uses the same Greek phrase, en nomos. In chapter three, Paul stresses how many who possess the law are wrongly trusting in their election and works for justification. That was never God's intention, and Paul proves this by showing that even Abraham was justified by faith, not works. Then, at the end of chapter five, Paul focuses in on one purpose of the law, which is to increase trespass (5:20), as discussed above. It is just one purpose among many, as evidenced by scripture. Consider Psalm 19:7-11:
The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether. More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb. Moreover, by them is your servant warned; in keeping them there is great reward (emphasis ours).
Here David speaks of law of the LORD (and its various parallel phrases, “testimony of the LORD,” “precepts of the LORD,” “commandment of the LORD,” etc.), which is the Torah. He gives multiple purposes or fruits of the Torah, including reviving the soul, making wise the simple, rejoicing the heart, enlightening the eyes, providing warning, and offering great reward. Certainly, knowledge of sin and an increase of trespass is not the only purpose of the law. Yet it is the one that Paul focuses on at this point in his letter to the Romans because it is this emphasis that convicts those who trust in their election, rather than in their trusting relationship with God and need for atonement through Jesus. Again, it is not the only purpose of the law.
This is where we need to pay attention to Paul's line of thought. What does Paul say happened when the law increased the trespass? Sin reigned in death (5:21). So a purpose of the law is to increase trespass, resulting in the reign of sin, as evidenced by death through all generations of both Jew and Gentile. In contrast, when we are united with Christ, both in His death and resurrection, sin loses its authority and death loses its reign. It no longer enslaves us (6:6) and death no longer has dominion (6:9). Instead, the law takes on its purpose to bless, enlighten, and reward. Grace reigns (5:21), resulting in eternal life.
So when Paul says that the law increased the trespass, causing sin to reign, to whom does this apply? This aspect of the law that increases trespasses, which results in the reign of sin, applies not to the believer but to the unbeliever, the unregenerate, those who have not been united with Christ in his death and resurrection.
This idea is crucial, so we repeat it for emphasis: the purpose of the law to increase trespass, resulting in the reign of sin, applies to the unbeliever, not the believer.
It is at this point in Romans that we find what appears to be Paul's third use of the phrase “under the law.” However, what we do not notice when reading most English translations is that it is in fact a new Greek phrase that appears in Romans for the first time. Paul does not use en nomos (in the law) as he did in 2:12 and 3:19. Rather, in 6:14, he uses ὑπo νομος (hupo nomos), which literally means “under the law.” According to BDAG, here hupo has the sense of “a marker of that which is in a controlling position” (“ὑπό,” 1036). In other words, here “under” denotes being under the power and control of something.
Now we see why Paul has introduced this new phrase in this context. He has been detailing how those who do not know Christ are under the power and rule of sin. Specifically, he has narrowed his focus to the aspect of the law that increases trespass among the unregenerate, which results in the reign of sin. Therefore, when he says hupo nomos (under the law), he is referring to those without Christ, who have encountered God's commands and disobeyed them, which has resulted in sin ruling over them. Paul uses a parallel phrase to hupo nomos a bit later in 7:14, when he this time pairs “hupo” with “sin,” using the phrase hupo hamartia, which literally means “under sin.”
Here, Paul is not talking about obeying the law, nor saying we no longer should follow God's instructions given in the Torah. He is not making a broad reference to the Jews who possess the law, as he did with en nomos in chapters two and three. He is using “under the law” to refer to those who are without Christ, and are therefore slaves to sin. He is speaking of those who are under the purpose of the law that increases trespass, resulting in sin's reign.
Now we can put the pieces together. In a very real sense, we who have been united with Christ are no longer “under the law” (hupo nomos). Rather, those who are not united with Christ are “under the law.” In other words, Paul is saying that we are no longer under the purpose of the law that increases sin, resulting in the reign of sin. Instead, we are under grace. As he states later, we are no longer under the law of sin and death (8:2).
Do you see how perfectly this explanation fits the context? When Paul says, “For sin will have no dominion over you, since you are not under law but under grace” (6:14), he is poignantly saying that though the law leads to death among the unregenerate, we are now united with Christ, so the law does not lead to death for us. We are not under law. It does not increase our sin. In fact, as the great Psalm devoted to the law declares, when our hearts are inclined after God, the law has the opposite effect:
This is where we need to pay attention to Paul's line of thought. What does Paul say happened when the law increased the trespass? Sin reigned in death (5:21). So a purpose of the law is to increase trespass, resulting in the reign of sin, as evidenced by death through all generations of both Jew and Gentile. In contrast, when we are united with Christ, both in His death and resurrection, sin loses its authority and death loses its reign. It no longer enslaves us (6:6) and death no longer has dominion (6:9). Instead, the law takes on its purpose to bless, enlighten, and reward. Grace reigns (5:21), resulting in eternal life.
So when Paul says that the law increased the trespass, causing sin to reign, to whom does this apply? This aspect of the law that increases trespasses, which results in the reign of sin, applies not to the believer but to the unbeliever, the unregenerate, those who have not been united with Christ in his death and resurrection.
This idea is crucial, so we repeat it for emphasis: the purpose of the law to increase trespass, resulting in the reign of sin, applies to the unbeliever, not the believer.
It is at this point in Romans that we find what appears to be Paul's third use of the phrase “under the law.” However, what we do not notice when reading most English translations is that it is in fact a new Greek phrase that appears in Romans for the first time. Paul does not use en nomos (in the law) as he did in 2:12 and 3:19. Rather, in 6:14, he uses ὑπo νομος (hupo nomos), which literally means “under the law.” According to BDAG, here hupo has the sense of “a marker of that which is in a controlling position” (“ὑπό,” 1036). In other words, here “under” denotes being under the power and control of something.
Now we see why Paul has introduced this new phrase in this context. He has been detailing how those who do not know Christ are under the power and rule of sin. Specifically, he has narrowed his focus to the aspect of the law that increases trespass among the unregenerate, which results in the reign of sin. Therefore, when he says hupo nomos (under the law), he is referring to those without Christ, who have encountered God's commands and disobeyed them, which has resulted in sin ruling over them. Paul uses a parallel phrase to hupo nomos a bit later in 7:14, when he this time pairs “hupo” with “sin,” using the phrase hupo hamartia, which literally means “under sin.”
Here, Paul is not talking about obeying the law, nor saying we no longer should follow God's instructions given in the Torah. He is not making a broad reference to the Jews who possess the law, as he did with en nomos in chapters two and three. He is using “under the law” to refer to those who are without Christ, and are therefore slaves to sin. He is speaking of those who are under the purpose of the law that increases trespass, resulting in sin's reign.
Now we can put the pieces together. In a very real sense, we who have been united with Christ are no longer “under the law” (hupo nomos). Rather, those who are not united with Christ are “under the law.” In other words, Paul is saying that we are no longer under the purpose of the law that increases sin, resulting in the reign of sin. Instead, we are under grace. As he states later, we are no longer under the law of sin and death (8:2).
Do you see how perfectly this explanation fits the context? When Paul says, “For sin will have no dominion over you, since you are not under law but under grace” (6:14), he is poignantly saying that though the law leads to death among the unregenerate, we are now united with Christ, so the law does not lead to death for us. We are not under law. It does not increase our sin. In fact, as the great Psalm devoted to the law declares, when our hearts are inclined after God, the law has the opposite effect:
I have stored up your word in my heart, that I might not sin against you (Psalm 119:11).
Psalm 119 is all about God's law, and here “your word” is a synonym for Torah. Rather than increase sin, the storing up of Torah in your heart helps prevent sin. Now that we are in Christ, sin does not reign. Rather, we are free to walk in obedience to God, keeping his commands:
Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness (6:13).
Immediately following Paul's declaration that we are not under law but grace (6:14), Paul anticipates a misconception of his statement. Some might say that since we are not under law, we are free to disobey it. Paul states,
What then? Are we to sin because we are not under [hupo] law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness. I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification (6:15-19, emphasis ours).
Paul admonishes his readers to be slaves to obedience, and not just externally, but to be obedient from the heart. Note how he describes the former life (the unregenerate life when they were not united with Christ) as “lawlessness leading to more lawlessness,” and then contrasts this with how they are to be now, which is as slaves to righteousness. He juxtaposes “lawlessness” with “righteousness,” once again showing that Paul is not anti-law. Obedience to the law is good. Trusting in possession of the law (chapter two) and depending on external works of the law for righteousness (chapter three) is not good! Further without Christ, we are slaves to sin, and the law can only lead to more sin (chapter five). Yet with Christ, we are free from this purpose of the law and can now live in obedience to him and his Word. Paul will develop this more in chapter eight.