Chapter 7
A STUDY OF THE BOOK OF ROMANS The Struggle to Conform Romans 7
Dr. Jerry A. Collins
As believers we have come under a new authority in our lives. In Romans six we became dead to sin because of our vital union now with Jesus Christ. But in addition to that, we are no longer under the authority of the Law, particularly the Law of Moses, the authority of the Old Testament. However, while we are no longer slaves of sin, we are warned that we can still yield to sin and become slaves again. So we must reckon ourselves to be dead unto sin. The crux of the matter therefore is our new position in Christ Jesus our Lord, our new state of being. Position invariably determines practice. Our position in our Savior enables us to experience daily victory over sin through constantly yielding to the Holy Spirit for obedience to God’s will. But the spiritual life will be a struggle, as this chapter clearly teaches. Further treatment of the Law is required to understand how to be victorious in the Christian life.
OUR RELATIONSHIP TO
THE LAW HAS ENDED
Verse 1: Paul wants to clarify the role of law in life. Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives? Paul seems to be talking to Jewish believers (who know the law) and said that the law has jurisdiction over a person as long as he lives. In other words, the Law does not have jurisdiction over a dead person. The point is, since we died to the Law (chapter 6), the Law no longer has jurisdiction over us. Law has jurisdiction as long as you are alive. After death law is irrelevant. You no longer pay taxes; get tickets; or vote. This statement is anticipating the argument of jurisdiction of law over lives that have died with Christ. Similarly, The Law has no authority over us.
Verses 2-3: For
instance, under the Mosaic legislation a married woman was not allowed to
contract a new marriage while her husband was alive. For the married woman is bound by law to her husband while he is
living. But in the event of his death she is released from the law concerning the
husband. She was discharged from this marriage. Otherwise, if a wife
marries another man while her husband is still alive
she is an adulteress. So then, if while
her husband is living she is joined to another man, she
shall be called an adulteress. This seems consistent with similar
statements in Malachi 2:16 and for our age, too (Matthew 5:32; 19:9; Mark
10:2-12; Luke 16:18; and Paul in 1 Corinthians 7:11). But if her husband dies, she is free from the law, so that she is not
an adulteress though she is joined to another man. Death
dramatically changes the relationship in such a way that a brand
new marriage can begin.
Verse 4: The fundamental consideration, then, is that you also were made to die to the Law through the body of Christ. Believers have been put to death to the law. That means we can now be properly joined to another husband, namely, to Him who was raised from the dead. This conjures the idea of a new life giving relationship. The aim of this new marriage is that we might bear fruit for God. The thinking here is fruit that produces holiness. That’s the distinctive produced through this new union. It is a spiritual union where we walk in newness of life giving birth to deeds of holiness. The language is, of course, figurative, since we did not actually die, but a way of life, a nature, a pattern of sin, came to an end, or at least was supposed to have come to an end, or begun to come to an end. Something had to change.
Verse 5: So, what
was the experience of both Paul and his readers in their past unregenerate
days? For while we were in the flesh, the
sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for
death. The
point is that the law’s role was to incite our sinful passions. Those sinful passions then found expression
through the members of our body—our eyes, ears, hands, feet, legs, tongue
etc. It consummated in bear[ing] fruit to death. Such then, was the law based
experience when living entirely fleshly. However, this need not be our
experience any longer.
Application—There is a good
deal of false teaching today that our original nature represents the way that
God made us, and therefore the Church should condone and bless it. This
can be used to cover sexual variations or simple personality quirks. No. Salvation
means we are born again, we get a new nature, and that new nature will radically
change the way we live when we yield to it.
Verse 6: The reason is that we have been released from the Law, having died to that by which we were bound. Believers are now free to serve in newness of the Spirit (the righteous character of God). This new life is contrasted with living by oldness of the letter (the specific commands of the Mosaic Law).
We have been regenerated—given new life. Even though we are released from the older letter and bound to the newer more recent law of Christ, the Old law held at least two advantages: 1. It points out sin which is itself of no value, but its valuable because it reveals the character of God. It describes the heart of God to us. He is not a God of lies, chaos, but order, righteousness, dignity, holiness, truth, justice and so on. 2. It produces in us the fear of God which is the beginning of knowledge and wisdom because it keeps me from sin Ezekiel 20:18-20. I know that God will judge violations.
Application—The Old Testament as a rule of life has jurisdiction over us. Many in reformed tradition still utilize the Old Testament as something to perform looking back on it as a tool of God in the life of believers today. It has been made thoroughly clear that we are dead to the Old Testament as a rue of life. We do not perform the Mosaic Law to please God. We apply what we learn of the character of God from the the meaning of the Mosaic Law specifics. But our new state of being in Christ dictates we perform and apply the apostles teaching today. Many suffer anxiety and doubt and worry due to listening to reformed teaching about conformity to the Old Testament Law. Listen, when you do obey the Law you become proud. When you obey Christ’s teaching through the apostles it promotes humility.
OUR EFFORTS TO LIVE
UNDER THE LAW FAIL
Verse 7: So, what shall we say then? Is the Law sin? That
is, is the law an instrument of sin and thus fundamentally sinful? May it never be! In fact, on the contrary, I would not have come to know
sin except through the Law. The law actually exposes sin so it can be
properly recognized as such. For I would
not have known about coveting if the Law had not said, “You shall not covet”. Once the law had
pointed out coveting, human beings could now recognize it for what it was—an
expression of an evil urge.
Verse 8: What actually
happens is that sin takes advantage of the sinner through the commandment to produce what the law actually forbids.
The law made Paul aware of this evil disposition in his own life. In this way sin is taking opportunity to have produced in me coveting of every kind.
In other words, it stimulates the sinful desires inherent within his sinful
nature. Sin nature did this; the Law never caused
anyone to sin. The Law simply revealed sin and made people realize they
were sinners who deserved nothing but death. For apart from the Law sin is dead. Sin is not an issue until it
takes on the character of sin. It is dead because no moral question is at stake
in the mind or heart. But when violating the law, sin reveals itself.
Verse 9: Paul himself was once alive apart from the Law. But that condition ended when the commandment came, sin became alive and I died. But while pointing out sin, the Law also pointed to sin which in itself aroused Paul’s sin nature. It’s like saying: “Don’t think about pink elephants!” What are you thinking about? Pink elephants! But you were not thinking about pink elephants until I said not to do that. Paul’s experience here has been replicated countless times in our Christian experience. Whether a newborn believer, or one who has walked in faith for years, we have crossed over into the experience of death and died exactly as Paul had.
Verses 10-11: Of course, it was God’s intention that this commandment… was to result in life. The actual purpose was to keep man from the deeds that lead to death. Instead it proved to result in death for me. Through sin’s allurement the commandment was taking an opportunity through the commandment. It became a product of death when it deceived me about the value of the sinful act and once committed through it killed me. A vibrant experience of fellowship with God was terminated.
Verses 12-13: This experience of dying or death does not diminish the sanctity of the law. The Law is holy and the commandment is holy and righteous and good. Each description underlines the moral perfection of the entire law. It is inherently so because it reflects the character of God. Therefore, did that which is good become a cause of death for me? The law itself is not an instrument of death. May it never be! The law served its basic purpose to expose sin. Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good. The Law is good because it is something that the Lord gave. Twice in this verse the Law is described as good. There is nothing inherently wrong with the Law. It does not have a flaw and is not responsible for death. But that through the commandment sin would become utterly sinful. Sin becomes sinful in the extreme when it acts in defiance of the divine command.
Application—What makes sin extremely sinful is its direct violation of the revealed will of God. So, when we promote multi-genders or advocate for transgenderism or sympathize with homosexuality or believe in evolution or tolerate cohabitation, or when we lie, cheat, slander or invent evil or are unmerciful, we are exceedingly sinful because these are contrary to the written down revealed will of God. The Word blatantly violated accentuates the offense. Israel was condemned by the very Law they were to exist by as a nation. They were extremely sinful and so extremely offensive.
Verse 14: Furthermore, the law is not just good we know that the Law is spiritual. It is not mundane or human, but partakes of the spiritual nature of God who gave it. However, as I am of flesh by nature, Paul found himself sold into bondage to sin. Sin ruled him precisely because of his basic human nature. To be sold into bondage to sin described man’s enslavement to it. He used the slave market terminology to make his point, he was sold. He was utterly helpless apart from God’s deliverance of servitude to sin.
Verse 15: Paul
made it clear that he was impotent to prevent wrong. For what I am doing, I do not understand; for I am not practicing what
I would like to do, but I am doing the very thing I hate. What he wills
cannot be carried out. Obviously, then, the Christian life is more than just
living by exercising our will or personal wishes. Christian living requires the
supernatural.
Verses 16-17: The
futility of Pauls’ struggle with sin leads to this self
analysis. But if I do the very thing I do not want to do, I agree with the Law, confessing
that the Law is good. If doing what he in fact does not wish to do, then
when he violates the law in some particular way, his desire to do otherwise
shows he fully agrees that what the law on this point commands is good. He is
aware that what he does is evil. Ultimately, his disobedience to the law is
assigned to no longer am I the one doing
it, but sin which dwells in me. It takes some
doing to undo a lifetime of wrong habits. As a result, he seemed forced to
carry out things that he does not want to do (instinct), and what he really
would like to do never materializes (he has no entrenched habit with it
yet). Paul is not trying to escape responsibility; rather, he is putting his
finger on the real culprit—indwelling sin.
Verse 18: Paul
made it clear that he was impotent to do what was right. For I know that nothing good dwells in me, that is, in my flesh; for
the willing is present in me, but the doing of the good is not. Sin has
corrupted our human nature. In our flesh remains the principle of sin. It
cannot be reformed.
PT: Some say
Paul’s reference to the flesh here is not the sin nature but only the physical
body. But the physical body cannot sin. I must direct my body with my
spirituality (my morality, faith, hope, sense of purpose and destiny, etc.).
Animals have physical bodies, but they don’t sin. If the problem is only my
physical body, then it’s not a spiritual problem. If it’s a spiritual problem,
then it involves a sin nature. So we must conclude
Paul’s use of the word flesh here refers to his original sin nature.
Verse 19-20: His complete inability to do the good that I want and I do not do, is because he dwells in a spiritually dead body. The outcome is the working of evil but I practice the very evil that I do not want. He cannot discover how to do what God desires for him. In his truest deepest self, he wants to obey. But he affirms that when I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me does it. In this tremendous testimonial, Paul gives us the struggles of the Christian life this side of heaven. Paul says: I am not practicing what I would like to do, but I am doing the very thing I hate. And why is he doing that? He says it’s because evil is present in me, the one who wants to do good.
Verse 21: Paul’s personal experience has allowed him to find then the principle that evil is present in me, the one who wants to do good. Paul does not share the illusion of many believers who think obedience to God is automatic or both simple and natural after salvation. They are forgetting a fact of which obviously Paul is painfully conscious—that although the Spirit indwells us and brings new life, the physical body and its sinful nature remains dead to Gods will.
Verses 22-23: Paul notes four laws at work that reveal the reality of the conflict. For I joyfully concur with (1) the law of God in the inner man. Here is the Mosaic Law of which he has already spoken. In that law his inner man can and does delight as good. But I see a (2) different law in the members of my body. This would be the inclination of his sinful flesh which always desires the opposite of what the Spirit does (Galatians 5:16-17). Waging war against (3) the law of my mind where he understands that the law is holy and just and good. But unfortunately, the law in the members of his body overcomes the law of my mind by waging war against it. The outcome of this struggle is making me a prisoner of (4) the law of sin which is in my members. The point is that the impulses of his and your body due to its enslavement to the law of sin are invariable aligned against his and your desire for obedience to God.
Verses 24-25: This
disconnect between his inward holy desires and the impulses and actions of his
old nature left him pleading wretched man
that I am! Paul found the situation intolerable. Was there anyone able to set me free from the body of this death? The
Christian person who has Christ in Him lives with a spiritually dead nature
expressed though a spiritually dead body. It is like an albatross hanging
around the spiritual neck. It continually drags him or her to defeat. The
solution, though, became plain for him. He states the answer at once. Thanks be to God through Jesus Christ our
Lord! This is the path to victorious Christian living of the next chapter.
He then pauses to summarize the conclusions of the previous verses. Out of his
frustrating experience of spiritual defeat he sees this truth emerge. So then, on the one hand I myself with my
mind am serving the law of God, but on the other, with my flesh the law of sin.
PT—It is never
possible to get out of Romans 7 experiences entirely, even though some who
teach a victorious Christian life doctrine contend for that. But there
should be a growing measure of deliverance. Romans 7 may be a present
aspect of practical salvation, a necessary part of the Christian experience,
but it is not the complete experience. No believer need remain in the
discouraging atmosphere of defeat when the free, fragrant and wholesome air of
Romans 8:1-39 is beckoning to victory. But it will take spiritual maturity to move from the struggle to the
victory.
So What?
·
Do not allow sins continued presence in your
life discourage you. Your willingness to resist it both assures you that you
are God’s child and prepares you for your eternal home.
·
Understanding
your depravity is essential for holiness for if you cannot see your sinfulness
then what motivates you to change?
·
Our struggle with sin is not just against specific
sins but also our basic human nature. There is a personal power working in the
defective nature of people.
·
We learn that the human sinful nature is not
essentially good but bad. It cannot be reformed it is sinful. It must be
removed.
·
Sanctification does not progress by obeying laws,
but is apart from law. We can never please God in the flesh even as a believer.
Sin deceives us by thinking that problems can be solved by the flesh.
·
Law is like a x-ray
machine—it can expose the cancer called sin but it cannot cure. So the law is holy and good. You cannot blame the x-ray for
exposing the problem for without it you would not have known that you had a
problem. So the revelation of our sin that makes us
aware of our lostness and alienation from God is a work of grace accomplished
by the HS’s presence in our lives. Acknowledge laws place making is aware of
sin by same Power that can heal us of it.
PT: Does the material deal with a saved or an unsaved person? In other words, is the struggle what he had before conversion, or is it part of the Christian life? The Greek Fathers said it referred to the unsaved person; but that view invited Pelagianism. Augustine contended it referred to the Christian life. Here are several arguments in support of that view:
(1) The general flow of the argument of Romans 1-8 supports this view. Justification, sanctification, glorification, are all truths of the saved person.
(2)
To take this as a description of
unregenerate people would involve contradictions both here and in parallel
passages. There is no sufficient evidence of a divided self in Paul before
conversion. According to Phil. 3:4-9, Paul says that he was blameless in
his unsaved condition; and in Acts 24:10-16, lived in all good
conscience. But in Romans 7 he is running contrary to God. So when one dies to the old nature, then a struggle ensues.
(3)
The exegesis of Romans 7 supports this
view. There is a change of tenses: up through verse 12 the past tense was
used (the salvation experience); but in verses 13-25 everything is in the
present tense. This is the ensuing present experience.
(4)
The language fits a believer. The
unbeliever could not so diagnose his condition as the writer of these
verses. He hates sin (v. 15), delights in the Law (v. 22), and looks for
deliverance to Christ alone through grace (v. 25).
(5)
Verse 18 is harmonious with
salvation. It suggests that there is a part of him that is good, other
than the flesh. It is the mind that must serve God.
(6)
Verse 25 forms the fitting conclusion, a
summary statement, in which he appropriates the struggle to the present time.