Romans 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ¹  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ²  if the law had not said, “Do not covet.” ³ 

Romans 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ⁴  but the Spirit himself intercedes for us with inexpressible groanings.

Romans 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ⁵  would stand, not by works but by ⁶  his calling) ⁷  –

Romans 10:8

10:8 But what does it say? “The word is near you, in your mouth and in your heart” ⁸  (that is, the word of faith that we preach),

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Romans 12:2

12:2 Do not be conformed ⁹  to this present world, ¹⁰  but be transformed by the renewing of your mind, so that you may test and approve ¹¹  what is the will of God – what is good and well-pleasing and perfect.

[7:7]  ¹ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ² tn Grk “I would not have known covetousness.”

[7:7]  ³ sn A quotation from Exod 20:17 and Deut 5:21.

[8:26]  ⁴ tn Or “for we do not know what we ought to pray for.”

[9:11]  ⁷ tn Grk “God’s purpose according to election.”

[9:11]  ⁸ tn Or “not based on works but based on…”

[9:11]  ⁹ tn Grk “by the one who calls.”

[10:8]  ¹⁰ sn A quotation from Deut 30:14.

[12:2]  ¹³ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ¹⁴ tn Grk “to this age.”

[12:2]  ¹⁵ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”