Galatia 3:21

3:21 Is the law therefore opposed to the promises of God? ¹  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ² 

Matius 12:30

12:30 Whoever is not with me is against me, ³  and whoever does not gather with me scatters. ⁴ 

Roma 7:7-8

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ⁵  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 ⁶  if the law had not said, “Do not covet.” ⁷  7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁸  For apart from the law, sin is dead.

Roma 7:10-14

7:10 and I died. So ⁹  I found that the very commandment that was intended to bring life brought death! ¹⁰  7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ¹¹  7:12 So then, the law is holy, and the commandment is holy, righteous, and good.

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 7:14 For we know that the law is spiritual – but I am unspiritual, sold into slavery to sin. ¹² 

Roma 8:5-8

8:5 For those who live according to the flesh have their outlook shaped by ¹³  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook ¹⁴  of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God.

[3:21]  ¹ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ² tn Or “have been based on the law.”

[12:30]  ³ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[12:30]  ⁴ sn For the image of scattering, see Pss. Sol. 17:18.

[7:7]  ⁵ 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]  ⁶ tn Grk “I would not have known covetousness.”

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

[7:8]  ⁸ tn Or “covetousness.”

[7:10]  ⁹ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ¹⁰ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:11]  ¹¹ tn Or “and through it killed me.”

[7:14]  ¹² tn Grk “under sin.”

[8:5]  ¹³ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:6]  ¹⁴ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.