Romans 7:4
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
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(4) Are become dead.Were rendered dead—somewhat stronger than simply “ye died.”

By the body of Christi.e., by the death of the human body of Christ upon the cross. The Christian, as the last chapter has shown, is so united to Christ that whatever has happened to his Master has happened also to him. Christ was put to death upon the cross; he therefore has also been put to death with Him. But why put to death to the Law? Probably all that is meant is simply that the Christian died, and therefore all the relations contracted before that death came to an end. At the same time he entered upon new relations corresponding to his new and risen state.

The argument can hardly be said to have a logical cogency in a controversial sense. It is not, quite strictly speaking, argument at all, but rather emphatic assertion, with all the weight of apostolic authority, and in a graphic illustrative form. The gist of it all is, “You have done with the Law and assumed a new spiritual life in Christ: see that you make this a reality.”

That we should bring forth fruit unto God.—This mystical and ethical union with Christ will not be unproductive; it will have for its fruit a life consecrated to God.

Romans 7:4. Wherefore, my brethren — Hence it follows, or by this comparison it appears; ye also — Believing Jews, and much more believing Gentiles; are become dead to the law — Taken off from all hopes of justification by it, and confidence in your obedience to it: and so likewise it has become dead to you, and has no life or efficacy in these respects; by the body of Christ — By the offering up of Christ’s body on the cross; that is, by the merit of his death, by which it evidently appears, that there is no other way of making reconciliation for sin, or of obtaining deliverance from wrath but by that; his death and sufferings having now accomplished the design of the law, and abrogated its authority; and it, therefore, expiring with him. That ye should be married to another — (2 Corinthians 11:2;) so that you must now give up yourselves to Christ, as your second husband, that you may be justified by faith in him. The apostle speaks of Christ as the husband of the believing Jews, because he was now become their Lord and head; and he calls him another husband, because they had been formerly, as it were, married to the Mosaic law, and relied on that alone for salvation. And the crucifixion of their old man, or corrupt nature, and their obtaining a new nature, through the death of Christ, was a fit preparation of them for being espoused to Christ. Who is raised from the dead — Who is alive himself, and will bestow spiritual life on those that believe on him, and give up themselves to him; that we should bring forth fruit — Namely, of holiness and good works, Galatians 5:22; unto God — To his glory, Matthew 5:16; John 15:8; Php 1:11. In this passage the union of Christ with his people is represented as a marriage, as it is also Ephesians 5:31-32; Revelation 21:9; Revelation 22:17. The apostles probably took that idea from the ancient phraseology concerning the Jews. See on Romans 7:2. But from whatever source it was derived, it is a strong representation of the friendship and endearment which subsists, and to all eternity will subsist, between Christ and believers, and of the happiness which they will derive from his love to them, and from their entire subjection to him.

7:1-6 So long as a man continues under the law as a covenant, and seeks justification by his own obedience, he continues the slave of sin in some form. Nothing but the Spirit of life in Christ Jesus, can make any sinner free from the law of sin and death. Believers are delivered from that power of the law, which condemns for the sins committed by them. And they are delivered from that power of the law which stirs up and provokes the sin that dwells in them. Understand this not of the law as a rule, but as a covenant of works. In profession and privilege, we are under a covenant of grace, and not under a covenant of works; under the gospel of Christ, not under the law of Moses. The difference is spoken of under the similitude or figure of being married to a new husband. The second marriage is to Christ. By death we are freed from obligation to the law as a covenant, as the wife is from her vows to her husband. In our believing powerfully and effectually, we are dead to the law, and have no more to do with it than the dead servant, who is freed from his master, has to do with his master's yoke. The day of our believing, is the day of being united to the Lord Jesus. We enter upon a life of dependence on him, and duty to him. Good works are from union with Christ; as the fruitfulness of the vine is the product of its being united to its roots; there is no fruit to God, till we are united to Christ. The law, and the greatest efforts of one under the law, still in the flesh, under the power of corrupt principles, cannot set the heart right with regard to the love of God, overcome worldly lusts, or give truth and sincerity in the inward parts, or any thing that comes by the special sanctifying influences of the Holy Spirit. Nothing more than a formal obedience to the outward letter of any precept, can be performed by us, without the renewing, new-creating grace of the new covenant.Wherefore - This verse contains an application of the illustration in the two preceding. The idea there is, that death dissolves a connection from which obligation resulted. This is the single point of the illustration, and consequently there is no need of inquiring whether by the wife the apostle meant to denote the old man, or the Christian, etc. The meaning is, as death dissolves the connection between a wife and her husband, and of course the obligation of the law resulting from that connection, so the death of the Christian to the Law dissolves that connection, so far as the scope of the argument here is concerned, and prepares the way for another union, a union with Christ, from which a new and more efficient obligation results. The design is to show that the new connection would accomplish more important effects than the old.

Ye also are become dead to the law - Notes, Romans 6:3-4, Romans 6:8. The connection between us and the Law is dissolved, so far as the scope of the apostle's argument is concerned. He does not say that we are dead to it, or released from it as a rule of duty, or as a matter of obligation to obey it; for there neither is, nor can be, any such release, but we are dead to it as a way of justification and sanctification. In the great matter of acceptance with God, we have ceased to rely on the Law, having become dead to it, and having embraced another plan.

By the body of Christ - That is, by his body crucified; or in other words, by his death; compare Ephesians 2:15, "Having abolished in his flesh the enmity," etc. that is, by his death. Colossians 1:22, "in the body of his flesh through death," etc. Colossians 2:14; 1 Peter 2:24, "who bare our sins in his own body on the tree." The sense, is, therefore, that by the death of Christ as an atoning sacrifice; by his suffering for us what would be sufficient to meet the demands of the Law; by his taking our place, he has released us from the Law as a way of justification; freed us from its penalty; and saved us from its curse. Thus released, we are at liberty to be united to the law of him who has thus bought us with his blood.

That ye should be married to another - That you might be united to another, and come under his law. This is the completion of the illustration in Romans 7:2-3. As the woman that is freed from the law of her husband by his death, when married again comes under the authority of another, so we who are made free from the Law and its curse by the death of Christ, are brought under the new law of fidelity and obedience to him with whom we are thus united. The union of Christ and his people is not unfrequently illustrated by the most tender of all earthly connections, that of a husband and wife, Ephesians 5:23-30; Revelation 21:9. "I will show thee the bride, the Lamb's wife," Revelation 19:7.

Even to him who is raised ... - See the force of this explained, Romans 6:8.

That we should bring forth fruit unto God - That we should live a holy life. This is the point and scope of all this illustration. The new connection is such as will make us holy. It is also implied that the tendency of the Law was only to bring forth fruit unto death Romans 7:5, and that the tendency of the gospel is to make man holy and pure; compare Galatians 5:22-23.

4. Wherefore … ye also are become dead—rather, "were slain."

to the law by the body of Christ—through His slain body. The apostle here departs from his usual word "died," using the more expressive phrase "were slain," to make it clear that he meant their being "crucified with Christ" (as expressed in Ro 6:3-6, and Ga 2:20).

that ye should be married to another, even to him that is—"was."

raised from the dead—to the intent.

that we should bring forth fruit unto God—It has been thought that the apostle should here have said that "the law died to us," not "we to the law," but that purposely inverted the figure, to avoid the harshness to Jewish ears of the death of the law [Chrysostom, Calvin, Hodge, Philippi, &c.]. But this is to mistake the apostle's design in employing this figure, which was merely to illustrate the general principle that "death dissolves legal obligation." It was essential to his argument that we, not the law, should be the dying party, since it is we that are "crucified with Christ," and not the law. This death dissolves our marriage obligation to the law, leaving us at liberty to contract a new relation—to be joined to the Risen One, in order to spiritual fruitfulness, to the glory of God [Beza, Olshausen, Meyer, Alford, &c.]. The confusion, then, is in the expositors, not the text; and it has arisen from not observing that, like Jesus Himself, believers are here viewed as having a double life—the old sin-condemned life, which they lay down with Christ, and the new life of acceptance and holiness to which they rise with their Surety and Head; and all the issues of this new life, in Christian obedience, are regarded as the "fruit" of this blessed union to the Risen One. How such holy fruitfulness was impossible before our union to Christ, is next declared.

See Poole on "Romans 7:3"

Wherefore, my brethren, ye also,.... Here the apostle accommodates the foregoing instance and example to the case in hand, showing, that the saints were not under the law, the power and dominion of it; since that, as when a man is dead, the woman is loosed from that law by which she was bound whilst he lived, that she may lawfully marry another man, and bear children to him without the imputation of adultery; so believers being dead to the law, and the law dead to them, which is all one, they are loosed from it, and may be, and are lawfully married to Christ, that they may bring forth the genuine fruits of good works, not in order to obtain righteousness and life by them, but for the honour and glory of God; in which account may be observed, an assertion that the saints and children of God

are become dead to the law, and that to them, as in Romans 7:6, and can have no more power over them than a law can have over dead persons, or a dead abrogated law can have over living ones. They are represented as "dead to sin", and "dead with Christ", Romans 6:2; and here, "dead to the law", as in Galatians 2:19, and consequently cannot be under it; are out of the reach of its power and government, since that only has dominion over a man as long as be lives the law is dead to them; it has no power over them, to threaten and terrify them into obedience to it; nor even rigorously to exact it, or command it in a compulsory way; nor is there any need of all this, since believers delight in it after the inward man, and serve it with their minds freely and willingly; the love of Christ, and not the terrors of the law, constrains them to yield a cheerful obedience to it; it has no power to charge and accuse them, curse or condemn them, or minister death unto them, no, not a corporeal one, as a penal evil, and much less an eternal one. And the way and means by which they become dead to the law, and that to them is,

by the body of Christ; not by Christ, as the body or substance of the ceremonial law; see Colossians 2:17; since that is not singly designed, but the whole law of Moses; but by "the body of Christ", is either meant Christ himself, Hebrews 10:10, or rather the human nature of Christ, Hebrews 10:5, in which the law meets with every thing it can require and demand, as holiness of nature, which is the saints' sanctification in Christ; obedience of life, which is their righteousness; and sufferings of death, which is the penalty the law enjoins, whereby full expiation of sin is made, complete pardon is procured, and eternal redemption obtained; so that the law has nothing more to demand; its mouth is stopped, it is not in its power to curse and damn believers, they are dead to that, and that to them: the reason why the law is become so to them, and they to that, is,

that ye should be married to another; or "that ye should be to another", or "be another's"; that is, that ye should appear to be so in a just and legal way; for they were another's, they were Christ's before by the Father's gift, and were secretly married to him in the everlasting covenant, before he assumed their nature, and in the body of his flesh bore their sins, satisfied law and justice, paid their debts, and so freed them from the power of the law, its curse and condemnation, or any obligation to punishment; all which was done in consequence of his interest in them, and their marriage relation to him; but here respect is had to their open marriage to him in time, the day of their espousals in conversion; to make way for which, the law, their former husband, must be dead, and they dead to that, that so their marriage to Christ might appear lawful and justifiable; who is very fitly described by him,

who is raised from the dead; and is a living husband, and will ever continue so, will never die more; and therefore as the saints can never be loosed from the marriage bond of union between Christ and them, so they can never be loosed from the law of this husband; wherefore though they are dead to the law as a covenant of works, and as ministered by Moses, and are free from any obligation to it, as so considered, yet they are "under the law to Christ", 1 Corinthians 9:21; under obligation, by the ties of love, to obedience to it, and shall never be loosed from it. The end of being dead to the law, and of being married to Christ, is,

that we should bring forth fruit unto God. The allusion is to children being called "the fruit of the womb", Psalm 127:3, and here designs good works, the fruits of righteousness, which are brought forth by persons espoused to Christ, under the influence of the Spirit and grace of God; and they are "unto God", that is, for the honour and glory of God; meaning either Christ the husband of believers, who is God over all blessed for ever; or God the Father, to whose praise and glory they are by Christ; and which is a reason and argument which strongly excites and encourages the saints to the performance of them: and let it be observed, that as children begotten and born in lawful marriage are only true and legitimate, and all before marriage are spurious and illegitimate; so such works only are the true and genuine fruits of righteousness, which are in consequence of a marriage relation to Christ; are done in faith, spring from love, and are directed to the glory of God; and all others, which are done before marriage to Christ, and without faith in him, are like spurious and illegitimate children.

{2} Wherefore, my brethren, ye also are become dead to the law by the {b} body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth {c} fruit unto {d} God.

(2) An application of the similitude of marriage. So, he says, it is the same with us: for now we are joined to the Spirit, as it were to the second husband, by whom we must bring forth new children: we are dead with regard to the first husband, but with regard to the latter, we are as it were raised from the dead.

(b) That is, in the body of Christ, to show us how intimate and near the fellowship is between Christ and his members.

(c) He calls the children, which the wife has by her husband, fruit.

(d) Which are acceptable to God.

Romans 7:4. Ὥστε] does not express the “agreement” or the “harmony” with which what follows connects itself with the preceding (Hofmann), as if Paul had written οὕτως or ὁμοίως. It is rather the common itaque (Vulgate), accordingly, therefore, consequently, which, heading an independent sentence, draws an inference from the preceding, and introduces the actual relation which results from Romans 7:1-3 with respect to Christians, who through the death of Christ are in a position corresponding with that of the wife. This inference lays down that legal marriage relation as type.

καὶ ὑμεῖς] ye also, like the wife in that illustration quoted in Romans 7:2-3, who through the death of her husband is dead to the dominion of the law. In this, in the first instance (for the main stress falls on εἰς τὸ γενέσθαι κ.τ.λ[1534]), lies the point of the inference; analogously with the case of that wife Christians also are dead to the law through the death of Christ, because, in their spiritual union with Him, they have suffered death along with Him. Van Hengel takes καὶ ὑμεῖς in the sense: ye also, like other Christians, which, however, since Romans 7:4 begins the application of what had previously been said of the woman, is neither in harmony with the text nor rendered necessary by the first person καρποφορ.

ἐθανατ. τῷ νόμῳ] ye were rendered dead to the law,[1535] so that over you as dead persons it rules no longer (Romans 7:1). The dative as in Romans 6:2; Romans 6:10. The passive (not ye died) is selected, because this (ethical) death of Christians is fellowship with the death of Christ, which was a violent one. Therefore: διὰ τοῦ σώμ. τ. Χ.] by the fact, that the body of Christ was put to death. The conception of the participation of believers (as respects their inner life and its moral self-consciousness) in the death of their Lord, according to which the putting to death of their Master included their own putting to death, is justly assumed by Paul, after ch. 6, as something present to the consciousness of his readers, and therefore views deviating from this (e. g. that διὰ τ. σώμ. τ. Χ. applies to the atoning sacrificial death, which did away the dominion of the law) are to be rejected as here irrelevant, and not in keeping with the proper sense of ἐθανατ. For that ἐθανατ. τ. νόμῳ is meant to be a mild expression for ὁ νόμος ἐθανατώθη, ἀπέθανεν ὑμῖν (Koppe and Klee, following Calvin, Grotius, and others, also several Fathers; comp on Romans 7:2), is an assumption as gratuitous, as is a “contraction of the thought and expression,” which Philippi finds, when he at the same time introduces the conception of the putting to death of the law through the body of Christ, which is here alien.

εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ] in order to become joined to another (than the law)—this is the object which the ἐθανατ. τ. νόμῳ κ.τ.λ[1537] had, and thereby the main point in the declaration introduced by ὥστε, parallel to the ΤΟῦ ΜῊ ΕἾΝΑΙ Κ.Τ.Λ[1538] in Romans 7:3. Paul apprehends the relation of fellowship and dependence of the Christian’s life to Christ—as he had prepared the way for doing so in Romans 7:2-3, and as was in keeping with his mode of view elsewhere (2 Corinthians 11:2; Ephesians 5:25 ff.)—under the image of a marriage connection, in which the exalted Christ is the husband of His Church that has become independent of the law by dying with Him.

τῷ ἐκ νεκρ. ἐγερθ.] apposition to ἑτέρῳ, in significant historical reference to διὰ τ. σώμ. τ. Χ. For if Christ became through His bodily death our deliverer from the law, we cannot now belong to Him otherwise than as the Risen One for a new and indissoluble union. The importance of this addition in its bearing on the matter in hand lies in the καινότης ζωῆς (Romans 6:3; Romans 6:11; Romans 6:13; Romans 6:22) which, on the very ground of the ethical communion with the Risen One, issues from the new relation. Certainly the death of Christ appears here “as the end of a sin-conditioned state of the humanity to be united in Him” (Hofmann, Schriftbew. II. 1, p. 354); but this great moral epoch has as its necessary presupposition just the vicarious atoning power of the ἱλαστήριον which was rendered in the death of Jesus; it could not take place without this and without the faith appropriating it, Romans 3:21 ff.; Romans 5:1 ff.

ἵνα καρποφ. τ. Θεῷ] The aim not of ἐκ νεκρῶν ἐγερθέντι (Koppe, Th. Schott, Hofmann), but rather—because the belonging to is that which conditions the fruit-bearing—of the γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρ. ἐγ., consequently the final aim of the ἐθανατ. τῷ νόμῳ. There is here (though van Hengel and others call it in question, contrary to the clear connection) a continuation of the figure of marriage with respect to its fruitfulness (Luke 1:42; Psalm 127:3, Symm. and Theod. Psalm 91:15). The morally holy walk, namely, in its consecration to God is, as it were, the fruit which issues from our fellowship of life with Christ risen from the dead as from a new marriage-union, and which belongs in property to God as the lord-paramount of that union (the supreme ruler of the Messianic theocracy); the bringing forth of fruit takes place for God. The opinion of Reiche and Fritzsche that καρποφ. taken in the sense of the fruit of marriage yields an undignified allegory (the figure therefore is to be taken as borrowed from a field or a tree, which Philippi, Tholuck, and Reithmayr also prefer) is untenable, seeing that the union with Christ, if regarded as a marriage at all, must also necessarily, in accordance with its moral design, be conceived of as a fruitful marriage.[1539]

[1534] .τ.λ. καὶ τὰ λοιπά.

[1535] This is expressed from the Jewish-Christian consciousness, nevertheless it includes indirectly the Gentile-Christians also; for without perfect obedience to the law no man could have attained to salvation, wherefore also obedience to the law was expected on the part of Judaists from the converted Gentiles (Acts 15). As the argument advances, the language of the Apostle becomes communicative, so that he includes himself with his readers, among whom he makes no distinction. Compare Romans 8:15; Galatians 3:14; Galatians 4:6. By our passage therefore the readers are not indicated as having been, as respects the majority, Jews or at least proselytes.

[1537] .τ.λ. καὶ τὰ λοιπά.

[1538] .τ.λ. καὶ τὰ λοιπά.

[1539] This view is the one perfectly consistent with the context, and should not be superseded by the prudery of modern canons of taste (Fritzshe terms it jejunam et obscoenam). Theodoret already has the right view: καὶ ἐπειδὴ συνάφειαν κ. γάμον τὴν εἰς τὸν κύριον προσηγόρευσε πίστιν, εἰκότως δείκνυσι καὶ τὸν τοῦ γάμου καρπόν. Comp. Theophylact.

Romans 7:4. ὥστε καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ: the inference is drawn rather from the principle than from the example, but καὶ ὑμεῖς means “you as well as the woman in the illustration,” not “you Gentiles as well as I a Jew”. The last, which is Weiss’s interpretation, introduces a violent contrast of which there is not the faintest hint in the context. The meaning of ἐθανατώθητε is fixed by reference to chap. Romans 6:3-6. The aorist refers to the definite time at which in their baptism the old life (and with it all its legal obligations) came to an end. διὰ τοῦ σώματος τοῦ Χτοῦ: Weiss rejects as opposed to the context the “dogmatic” reference to the sacrificial death of Christ as a satisfaction for sin; all the words imply, according to him, is that the Christian, in baptism, experiences a ὁμοίωμα of Christ’s death, or as it is put in Romans 6:6 is crucified with Him, and so liberated from every relation to the law. But if Christ’s death had no spiritual content—if it were not a death “for our sins” (1 Corinthians 15:3), a death having the sacrificial character and atoning virtue described in Romans 3:25 f.—there would be no reason why a sinful man should be baptised into Christ and His death at all, and in point of fact no one would be baptised. It is because Christ’s death is what it is, a sin-expiating death, that it draws men to Him, and spiritually reproduces in them a reflex or counterpart of His death, with which all their old relations and obligations terminate. The object of this is that they may belong to another, a different person. Paul does not say ἑτέρῳ ἀνδρί: the marriage metaphor is dropped. He is speaking of the experience of Christians one by one, and though Christ is sometimes spoken of as the husband or bridegroom of the Church, there is no Scripture authority for using this metaphor of His relation to the individual soul. Neither is this interpretation favoured by the use of καρποφορήσωμεν; to interpret this of the fruit of the new marriage is both needless and grotesque. The word is used frequently in the N.T. for the outcome of the Christian life, but never with this association; and a reference to Romans 6:21 shows how natural it is to the Apostle without any such prompting. Even the change from the second person (ἐθανατώθητε) to the first (καρποφορήσωμεν) shows that he is contemplating the end of the Christian life quite apart from the suggestions of the metaphor. Christ is described as τῷ ἐκ νεκρῶν ἐγερθέντι, because we can only belong to a living person. τῷ θεῷ is dat comm God is the person interested in this result.

4. Wherefore] The word marks transition from the facts to the spiritual inference.

are become dead] Lit., and better, were made dead; a passive verb, suggesting the external, objective work which caused their “death;” viz., the Death of their Representative and Head, the Second Adam.

to the law] To its claim on you as a covenant of salvation.

by the body of Christ] Which was slain for you. No reference to the mystical Body, the Church, (Romans 12:5; 1 Corinthians 10; Eph.; Col.;) is to be sought here. The word “body” is used, instead of “death,” probably to remind the readers that the Lord “took our nature upon Him” expressly in view of His death. (See Hebrews 2:14.) Meanwhile the truth of the connexion between believers and their Head, their Second Adam, is still full in view. By virtue of it the death of the Lord counts as the death of His brethren, in respect of the claim of the Law upon them—here figured as the claim of one marriage-partner over the other, to be broken only by the death of one of the two.

to another] i.e., another than the Law, now regarded as defunct in respect of its claim on them. Observe that the metaphorical language here is not strictly consistent. In Romans 7:2-3, the death of the husband is contemplated; in Romans 7:4 the death of the wife. The change may be explained partly by St Paul’s desire to avoid an expression so easily misunderstood as the death of the Law (see on Romans 7:6); and partly by the unique character of the spiritual fact illustrated here by a new marriage; viz. the death and resurrection (in her Representative, who now becomes her Husband also,) of the mystical Bride.—The change in the metaphor, whatever its cause, leaves it unchanged as an illustration.—The figure of Marriage, passingly employed here, (and still more so, Galatians 4:21-31,) is worked out more fully in Ephesians 5:23, &c., and in the Revelation. It is largely foreshadowed in O. T.; e.g. in Psalms 45; Canticles; Isaiah 54; Jeremiah 3; and in the many passages where idolatry is pictured by sin against wedlock.

to him who is raised] The Lord’s resurrection is here brought in, because the “death” (in Him) of His people has just been mentioned. The thought suggests both that they are “risen in Him” to the life of peace with God, and that they partake with Him, as their Risen Head, “the power of an endless life.”

fruit] offspring. The metaphor is carried into detail. (See for a parallel of more elaboration, James 1:15.) The “offspring” here is, obviously, the “fruit of the Spirit” (Galatians 5:22), Christian virtues; just as the “offspring” of the former marriage had been acts of sin (Romans 7:4).

unto God] The Father, not Christ. The phrase does not suggest the bearing children to a Husband, but the bearing children to be then dedicated to God. So Hannah bore Samuel “unto God.”

Romans 7:4. Ὥστε) This word has a stronger meaning than if οὕτως had been used.—ἐθανατώθητε, ye have become dead) which denotes more than ye are dead. The comparison is thus summed up: the husband or wife, by the death of either, is restored to liberty; for in the protasis, the party dying is the husband; in the apodosis, the party dying is that, which corresponds to the wife.—διὰ τοῦ σώματος, by the body) A great mystery. In the expiation [atonement] for sin, why is it that mention generally is made of the body, rather than of the soul of Christ? Ans. The theatre and workshop of sin is our flesh; and for this, it is the holy flesh of the Son of God, which is the remedy.—ἐγερθέντι, who is raised) and so is alive [which the law no longer is to the believer].—καρποφορήσωμεν, we should bring forth fruit) He comes from the second person to the first; fruit corresponds to offspring; for the simile is derived from marriage.

Romans 7:4Are become dead (ἐθανατώθητε)

Rev., more accurately, ye were made dead, put to death; because this ethical death is fellowship with Christ's death, which was by violence.

Who was raised

An important addition, because it refers to the newness of life which issues from the rising with Christ. See Romans 6:3, Romans 6:11, Romans 6:13, Romans 6:22.

Bring forth fruit

The figure of marriage is continued, but the reference is not to be pressed. The real point of analogy is the termination of relations to the old state.

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