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Romans 7

Chapter Seven

[The Apostle, in this chapter, discourses concerning the freedom of justified and regenerated persons from the law, and concerning the nature, use, and excellency of it; in which he removes several objections to it, and gives an account from is own experience of the struggle and combat there is between flesh and Spirit in a regenerate person; and which shows, that though believers are justified from sin, yet still sin remains in them, and is the complaint of their souls. (John Gill)]

Verse 1

Paul now returns to expand upon the statement he made in ch.6:14, "Ye are not under the law, but under grace." Following this statement, he directed his argument, vv.16-23, to the anticipated objection, "Shall we sin, because we are not under the law, but under grace?". Having answered the objection, he now resumes his discussion to show that the law, rather than hindering grace or being a valid objection to the reign of grace, actually supports his argument.

It needs to be pointed out that Paul changes allegories in this chapter to better illustrate his argument. His new allegory utilizes the case of a lawful marriage and the law's binding power upon the parties involved.
He uses the marriage covenant to illustrate his point by showing that there is a "principle" of law which, under specific conditions and situations, annuls the law's binding power upon those so joined. He utilizes this principle elsewhere, as in Ga.2:19 saying, "For I through the law (a principle of law) am dead to the law, that I might live unto God."

KNOW YE NOT, BRETHREN>>he speaks as though the point he now makes is a commonly recognized principle. He will illlustrate the principle using the law of marriage.
HOW THAT THE LAW HATH DOMINION OVER A MAN AS LONG AS HE LIVETH>> the implied assumption assumed as true, that is, the requirements of law, reign over a man so that he is bound by it till death.

Verse 2

FOR THE WOMAN WHICH HATH AN HUSBAND IS BOUND BY THE LAW TO HER HUSBAND SO LONG AS HE LIVETH;>>

Observe: the changing use of illustrations in these chapters. Each allegory is adapted to teach a specific lesson. In the former chapter he used the terms baptism, burial, and planted to illustrate union with Christ; here he uses the law of the marriage covenant to illustrate how we have been legally freed from the law and its demands by the body of Christ.
BUT IF THE HUSBAND BE DEAD, SHE IS LOOSED FROM THE LAW OF HER HUSBAND.>> Now, it is clear that the husbands' death releases the wife from the law which governs their marriage. This includes both "civil" law and "moral" law, so that a moral or legal charge of adultery cannot justly be raised.

Verse 3

SO THEN IF, WHILE HER HUSBAND LIVETH, SHE BE MARRIED TO ANOTHER MAN, SHE SHALL BE CALLED AN ADULTERESS:>>A self-evident conclusion.

BUT IF HER HUSBAND BE DEAD, SHE IS FREE FROM THAT LAW; SO THAT SHE IS NO ADULTERESS, THOUGH SHE BE MARRIED TO ANOTHER MAN.>>
Again a self evident conclusion plain to all. The point is, there is a principle of law which, in effect states, the law releases its claim/demands where there is a death of a spouse.
It is significant that Paul has chose to illustrate this lesson with the death of the husband rather than vice versa. This detail is designed to better illustrate and fit the case, to wit, "Ye are not under the law but under grace". (6:14)

Verse 4

WHEREFORE>> he now will make an application of this principle as it relates to his argument.

YE ALSO ARE BECOME DEAD TO THE LAW>> That is, the law of commandments contained in ordinances, the dominion of the law of Moses as a dispensation and a binding mode of worship and service. This has been illustrated above by the law of marriage which, by a death of one spouse, is no longer in effect and loses it's binding power upon the surviving spouse.
Later context finds him using the word "law" in other ways.
Which law does he refer to? First, lets notice that, The ten commandments as a "moral law" are as valid today for distinguishing, judging, and governing moral choices and actions as when they were given. However, the moral law must not be thought of as a means to obtain righteousness. That promotes conceit and the notion of self-righteousness which was a known fault of the Pharasees.

In a larger sense, a sense which would be better adapted to include Gentiles which were never formally under the Mosaic Law, the law alluded to could apply to the 'law of obedience' between God the Creator, and Man His creation. This law was given to Adam and broken by him as chapter five plainly shows. Although Adam's offspring have not sinned in his exact similitude, yet their sin is a continuance of his disobedience to that law, even as our corporal death is a continuance of the penalty which fell upon him. Obedience is a binding law upon all men inasmuch as God is over all. Jesus Christs' perfect obedience is the fulfillment of the requirements of the 'law of obedience'. His vicarious suffering and death on behalf of his covenant people (the elect, whether Jew or Gentile), satisfied the demand for Punishment which Justice requires. This larger picture of the 'law of obediencce' is equally suited to the allegory of marriage.
This must not be construed to mean that obedience is now of less concern; quite the contrary, and with greater fault incurred where it is done licentiously. For all are accountable to God, and the elect are under the law to Christ; those that sin do so against manifested grace and a greater degree of light (knowledge).

With regard to the status of the Jew and the 'body of law' especially committed to them, reference is to the law of commandments contained in ordinances (Ep. 2:15, Col. 2:14), which laws made for a division between them and the Gentiles. These were given as a covenant of service and enjoined to Israel like unto a marriage covenant. The relationship between Israel and Christ in the old testament is spoken of in the terminology of a marriage.

Turn, O backsliding children, saith the LORD; for I am married unto you: Jeremiah 3:14

Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: Jeremiah 31:32

In this chapter, Paul draws his allegory of the marriage union right out of the old testament-- the Jews were familiar with it. The relationship of national Israel to their Deliverer was a legal binding covenant which they were frequently and graphically reminded of in plain language. Much of the metaphoric terminology used by the prophets to denounce their unfaithfulness illustrate the relationship; adulterers, harlot, whoredom, fornication. No unprejudiced mind would deny that their unfaithfulness was ample grounds for a lawful bill of divorcement.

Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD. Jeremiah 3:20

Acording to Paul's allegory, What law are we dead to? The "body of law" as a dispensation and as a form or method of service and approach unto God. That dispensation is ended, fulfilled, and abolished. How?
BY THE BODY OF CHRIST>>Included with the Sinatic covenant were many ordinances imposed on them under that service which were a figure for the time then present, but fulfilled in Christ. He the Body, they the Shadow (Col. 2:16-17).
The lesson then is this: by the sacrifice of Christ, that system's usefulness was fulfilled and ended; the obedience required by the law of obedience was met by Christ; the penalty that the law demanded was poured out vicariously upon Christ; the price of redemption for the Family of God was paid by him.

Additionally, the lesson embraced by this marriage allegory has reference to the Bride of Christ. This allegory was "played out" in the old testament through National Israel , Israel being the married woman. However, this old testament lesson, though real and actual, was only a type of things to be revealed in the New Testament. This is plainly illustrated in the epistle to the Hebrews. Additional new testament support for this application comes from the numerous places where the corporate body of the Church is spoken of as the Bride of Christ. [ Gal. 4:24-31, Ep. 5:22-33, Col. 1:18]
It should not be thought that New Testament passages referring to the Bride of Christ conflict with the old testament, for there are well known prophecies which allude to these things. [Is. 54:5, Jer. 33:31-34]

Christ became united to his Elect mystically in the covenant of grace before the world began, and was united "bodily" by the Incarnation. Corporately, the Elect are not numerically limited to national Israel but include Gentiles as well. This is not to say that all natural Israelites are part of the Elect body; neither are all Gentiles, but, all whom God hath chosen, whether Jew or Gentile. This elect body of people is the Israel of God (Gal.6:16), or for distinction sake, Spiritual Israel (as opposed to National Israel). The Redeemer (near kinsman) of the Bride was "made under the law to redeem them that were under the law." (Gal. 4:4-5)

Note: The Gentiles were never under the Old Testament Law dispensation, only National Israel (Ro. 2:14, 3:1-2, Ps.147:19-20, Mal.4:4]
Does this mean that the Gentiles "skipped around" legal condemnation? Not at all. Though Gentiles were not formally under the Mosaic Law, yet they were under the "law of obedience" through Adam's Headship, and under the "law of condemnation" because of his transgression. [see ch. five]
Therefore as by the offence of one judgment came upon all men to condemnation; (5:18)

Christ, the Husband, is presented as the Head of the Church even as a husband is the head of the woman. By virtue of this Union and the act of Incarnation, Christ was legally accountable for that which was due. Granted, a bill of divorcement was possible, but then it could not have been said that, "Nothing shall separate us from the love of God".
When we consider that the Marriage Relationship is ordained of God, and purposely reflects the relationship of Christ and the Church, we can then better appreciate the usefulness of this allegory.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Gen. 2:24

As a man leaves his home, his father and mother, to be joined unto his wife, So, Christ left his heavenly abode and condecended to the low estate of his Bride.
By this act he became bodily united to her in the Incarnation and thus was "made under the law." He fulfilled and satisfied the requirements of obedience to the Law, and then by his substitutionary suffering and death he bore the penalty of His Brides' condemnation and died the death required by the Law.
For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. 2 Cor. 5:21

In the context of the immediate lesson, we need to point out that the Marriage Union between Christ and his Elect Bride was in force at his first Advent. "He that hath the Bride is the Bridegroom" Jn.3:29
The Bride was enjoined to the "man Christ Jesus" (bone of my bone, and flesh of my flesh), and divine Law governing Marriage was in force. Now, Christ the Husband died, and therefore, by having fulfilled all the Laws' requirement he released his Bride from further demand of satisfaction.
Additionally, and this is the argument that Paul makes , by the death of the Husband, the Law ceases to be in force upon the wife; she is no longer under that law. "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,>>
Now a new marriage, a new relationship. "Marriage is honorable in all." This is not merely a continuance of the old. Behold, old things pass away; all things become new. 2 Cor.5:17

The Bride is now married to the Risen Christ. He is united to her "bodily" because of the resurrection of the body of Christ. "This is now bone of my bone, and flesh of my flesh". The Law of Condemnation has no part or place in this new Union; nor do the "body of laws contained in ordinances" which were a part of the former marriage and fulfilled by Christ. This new Marriage Union is grounded in the newly revealed Law of the Spirit of Life (8:2), by which Christ was raised from the dead.

THAT WE SHOULD BRING FORTH FRUIT..>>the fruit of righteousness, peace, joy, praise, thanksgiving, and many other such fruit. The old marriage (Sinatic) was a fruitless one. Not only were there no children (of God) brought forth, but National Israel failed in its responsibility to glorify God.
For the name of God is blasphemed among the Gentiles through you, as it is written. (2:24)

Although Paul draws this allegory from the old testament his application is to the Church. This new marriage is fruitful.
Note: The shift from 3rd person pronouns in the former verse, to 2nd person in this verse-- and now 1st person in this clause indicate the argument is moving from an objective lesson to a subjective application. This will become more significant in the context of subsequent verses.

Verse 5

In this verse and those following, Paul shows the necessity for being delivered from under the law. The reason being, that the dominion of law serves as an occasion to empower sin. In this section Paul comments from experience and observation on the dynamics of the internal conflict between sin and law.

Some are of the opinion that this verse is speaking of the experience commonly refered to as Conviction. I disagree. In this verse his statement "in the flesh" describes a former state of existance, the natural state, which is at enmity with God and the rule of law. Conviction of sin, and the accompanying conflict with sin, is introduced in later verses, beginning with verses nine and ten.

FOR WHEN WE WERE IN THE FLESH>>past tense, and prior state (ch.6:6, 17,20). Refers to the natural state, unregenerate as the "mode of existance" when we were filled with flesh-centered desires and thoughts.

A connection to the former verse is indicated by the word "For". The two states in the fromer verse are: 1) under the law, and 2) dead to the law.
Therefore, "in the flesh" and "under the law" likely refer to the same state, to wit, the 'unregenerate' state. Whereas, the context seems plain that "dead to the law" implies true conversion, which, sequentially, follows regeneration. This is supported by the fact that 'fruit unto death' results from the former, while 'fruit unto God' is brought forth from the latter.

THE MOTIONS>>movements of the desires and passions of the heart and mind
OF SINS WHICH WERE BY THE LAW>>in particular view are those actions which the law prohibits.
[(The Law)...not as the eficient cause of them, it neither produces nor encourages them; it is holy, just, and good.
These motions of sin are irritated, provoked, and increased, through the law's prohibition of them; which is not to be charged as a fault on the law, but to be imputed to the depravity and corruption of man. (Gill) ]

DID WORK IN OUR MEMBERS>>inwardly first in our affections, mind, and will,
TO BRING FORTH FRUIT UNTO DEATH>> then outwardly by our limbs and members in seeking the fulfillment of those desires. The source and end of all such is death.


[The unconverted mind is little better than the unregenerate mind.]

Paul is using 1st person pronouns now. It appears he is making personal experiential application to the allegorical case. Paul's following application and explanation is helpful understanding the ongoing internal conflict shared by God's people. While each persons' experience is different and uniquely his own, yet, there are certain aspects which, to one degree or another, are common to all.

Verse 6

Paul advances his argument based upon the principles of Justification and Reconciliation presented in former arguments.

BUT NOW>> a change from former operations under the law; the new dimension of Justification with the accompanying ramifications enter into the equation.
WE ARE DELIVERED FROM THE LAW>>by the person and work of Christ through the reign of grace and by the offering of the "body of Christ".
[From the administration of it, by Moses; from it, as a covenant of works; from its rigorous exaction; from its curse and condemnation, all this by Christ. (Gill)]

THAT BEING DEAD WHEREIN WE WERE HELD>> according to the allegory, the law is dead.


[In what sense believers are dead to the law, and that to them has been shown on verse 4. (Gill)]

THAT WE SHOULD SERVE IN NEWNESS OF SPIRIT>>having been delivered from the law and it's curse, our new life and service is to God's glory without fear and in righteousness and holiness.
This connects with ch.6:4,"walk in newness of life." as risen with Christ.
AND NOT IN THE OLDNESS OF THE LETTER>>not in a legal manner by the observances of carnal ordinances or following corrupt motives.

Verse 7

WHAT SHALL WE SAY THEN? IS THE LAW SIN>> Paul anticipates this question to arise from his statement in V.5; the motions of sins which were by the law....
There are those who are so morally blind that they can not recognize human depravity and its source.

Some argue today aganist civil law. Similar reasoning is used by some who would legalize the use of street drugs, gambling, prostitution, ect.. They view this as a means of cutting back on crime. To such, law is at fault. But plainly, the fault is not the law, but with the people who do such things.

GOD FORBID!>>Paul's strongest statement for rejecting error. The law is not sin or sinful, as he proceeds to show.
NAY, I HAD NOT KNOWN SIN BUT BY THE LAW>>rather than causing sin, the law puts the spotlight on sin and wrong doing. Furthermore, its prohibitions bring knowledge of sin.
FOR I HAD NOT KNOWN LUST EXCEPT THE LAW HAD SAID, THOU SHALT NOT COVET.>>which shows that the law identifies sin, even indwelling sin as well as external acts.

Much of the remainder of this chapter deals with his subjective experience in the identification of the inward principle of sin, from which all outward acts arise.

Verse 8

BUT SIN TAKING OCCASION BY THE COMMANDMENT>>the law is not bad or evil. It's presence however, creates a conducive environment for sin to work in.
The word 'sin' refers to the indwelling principle of sin, not outward acts. Sin takes the occasion of law and uses it such that, the law becomes as it were, the block and tackle for indwelling sin to move the 'world of iniquity' within man.
WROUGHT IN ME ALL MANNER OF CONCUPISCENCE>>that is, sin 'wrought in me'. Concupisence is the desiring of those things which the law forbids and prohibits.
FOR WITHOUT THE LAW SIN WAS DEAD.>>
that is, was weak and powerless by comparison. Yet, as even the most feeble person can become a dangerous threat when armed with a powerful weapon, so has sin by the entrance of the law become a recognizable and formidable foe.

Paul is teaching from subjective experience which covers a panorama of changes, perceptions, and experiences occuring in several states: the natural or unregenerate state, the unconverted state, and the converted state.

Verse 9

FOR I WAS ALIVE WITHOUT THE LAW ONCE:>>
A difficult passage. It will aid us to observe the metaphoric manner in which he is using the words "alive, died, and dead."
The word "FOR" connects with the preceding sentence, "without the law sin was dead", meaning it "lacked power" and had no strength.

Obviously, the use of "I was alive without the law once" in this verse corresponds to the former statement, "For without the law sin was dead".
Therefore, the meaning would be, "At one time, I had strength and power when I was apart from the law."
But, when was this? Paul was an Israelite, born under the law dispensation, schooled under it, and trained in the discipline of the Pharasees. Therefore, in the customary sense of speaking there was no time when he was "without the law".
In the natural state (unregenerate), Paul knew only the letter of the law as it relates to outward actions and the ceremonies of ritual service and tradition. He knew nothing of the spirituality of the law which convicts the heart and conscience, nor his own condition of death in trepasses and sin. Quite the contrary, he felt unhindered by conscience to fulfill the objects of his desire and pursue his goals.
This helps explain how he, and others like him, could act with such hatred and malice toward Jesus Christ and his followers and yet feel they were righteous and doing God's service.
[He thought himself healthful, sound, and whole when he was diseased and full of wounds. bruises, and sores; he lived in the utmost peace and tranquility, without the least ruffle and uneasiness, free from any terror of despondency, and in security. (Gill)]

BUT WHEN THE LAW CAME, SIN REVIVED AND I DIED>> That is, I became weak and strengthless...a reversal.
Paul is not refering to the coming of the law by Moses at Sinai, but rather, when the law came into Paul's consiousness by the Holy Spirit in Regeneration. By the law coming in this new and personal way, sin now became empowered.
The following verses speak to this issue of the law coming in a vital, personal manner, of which, the law written on stone tables was a "type".

Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31-33

Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. 2 Cor. 3:2

Paul is relating his experience. There was a time in his life when he knew not the strength and power of indwelling sin. At that time he was only aware of his strength. But something happened, his world was turned around; the commandment came to him in a new way...personally and in the heart.He saw its holiness and its righteous demands as never before. He became aware of his inability...his indwelling sin, and observed experimentally as it took on power and strength through the lust of that which the law forbade. Percieving the threat and great strength of sin, he began to struggle in defiance against it. To his amazement his strength was gone...as Samson when his secret was found out.

Verse 10

AND THE COMMANDMENT WHICH WAS ORDAINED TO LIFE>>
[The law which promised a continuance of an immortal life to Adam, in case of perfect obedience to it; and which was appointed to the Israelites, that by the observation of it they might live in the land of Canaan, and in the quiet and full possession of their privileges and enjoyments; but was never ordained to eternal life, or that men should obtain that by their obedience to it; since eternal life is the free gift of God, without respect to any works of men. (Gill)]

I FOUND TO BE UNTO DEATH>>his former strength gone. He is in a different state now. He now sees the law in a new light and experiences the power of indwelling sin, and himself powerless and weak.


Verse 11

FOR SIN, TAKING OCCASION BY THE COMMANDMENT>>
Here he deals with "how sin works". Notice the use that sin makes of the law, the deception of sin, and the end of it.
DECEIVED ME>>mislead, go astray, cause to roam.
AND BY IT SLEW ME>>not the law but sin. It made me an offender, guilty of desiring and doing things prohibited.

Verse 12

WHEREFORE THE LAW IS HOLY, AND THE COMMANDMENT HOLY, AND JUST, AND GOOD.
A conclusion drawn from his former statements describing the internal struggle he experienced. We must, as Paul does here, conclude that the law is right and good...the fault is ours and not to be laid against the law.

Verse 13

WAS THEN THAT WHICH IS GOOD MADE DEATH UNTO ME? GOD FORBID.>>
He anticipates another erroneous conclusion that some might offer. This involves the purpose of the law; that is, was it given to "make us feel miserable", to "cause us to be strengthless"? Paul again uses his strongest negation.
BUT SIN, THAT IT MIGHT APPEAR SIN>> we hardly recognize sin, in fact, things have to get quite "dirty" before it appears so to us. Therefore, the law spotlights sin and makes it more perceptable to us. In the experience of conviction, the Spirit uses the law to enlighten our conscience of how sin works to decieve and tempt: it promises satisfaction, happiness, contentment...but it issues in death.

THAT SIN BY THE COMMANDMENT MIGHT BECOME EXCEEDING SINFUL>>this is a difficult and painful lesson to learn. There is no joy in the discovery that we are corrupt; that we are incapacitated to do good by our exceeding sinfulness.
[The sinfulness of sin is revealed in its violations of God's law. The excesses of sin reveal its real nature. Only then do some people get their eyes opened. (ATR)]

The practical instruction this experience affords: 1st. identify, recognize indwelling sin, 2nd. we learn somewhat of its deceptiveness and power, 3rd. its exceeding obnoxious nature to all righteousness and godliness, 4th. our strengthlessness and insufficiency.

Verse 14

FOR WE KNOW THAT THE LAW IS SPIRITUAL>> assumed that this is generally acknowledged by all to be true. What is meant by "spiritual"? It is contrasted with "carnal".Therefore the meaning is, not of men or the flesh; nor is it of this world or culture; the meaning is, of the heavenly realm and God given.
[Spirit-caused and spirit-given and like the Holy Spirit. (ATR)]
[The law may be said to be spiritual, because it comes from the Spirit of God; and reaches to the spirit of man; (Gill)]

BUT I AM CARNAL>>of this world, fleshy. He speaks not of the grace given him in Regeneration, but what he is by nature. Though given much grace Paul must yet acknowledge the reality in his present crisis of indwelling sin.
["Fleshen" as in 1 Cor. 3:1, more emphatic even than "sarkikos", a creature of flesh. (ATR)]

SOLD UNDER SIN>>state of condition by nature, a bondslave to sin and under its reigning power as a tyrant.


It is our "old man" that is sold under sin; we are thus by nature. The "new man" is under grace.
[Sin has closed the mortagage and owns its slave. (ATR)]

And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. Ephesians 2:1-3

There is much discussion of this section at to whether Paul speaks of himself or some other. It seems clear to me that he speaks of himself and his experience. How else could he speak with such intimate detail. This view is supported by his use of 1st person pronouns.
[Many are of opinion, that the apostle speaks in the person of an unregenerate man, or of himself as unregenerate; but nothing is more clear, than that he speaks all along of himself in the first person, "I am carnal"; and in the present tense of what he then was and found; whereas, when he speaks of his unregenerate state, and how it was with him under the first convictions of sin, he speaks of them as things past, ver. 5-11. (Gill)]

Verse 15

FOR THAT WHICH I DO I ALLOW NOT>>indicates the irregularity of his actions. His former observations show that there is no fault to be found with the law. The problem lies within us.
WHAT I WOULD, I DO NOT; BUT WHAT I HATE, THAT DO I>> He speaks of his experience in the "converted" state. He recognizes his desire to that which is good, and a clear repulsion toward the evil; however action is decidedly to that which is hated because of dominion of sin. We see in this a clear "lack of power" to bring inward desire to its maturity in the performance of the desired outward action.

Verse 16

IF THEN I DO THAT WHICH I WOULD NOT, I CONSENT UNTO THE LAW THAT IT IS GOOD.>>
Conclusion arrived at regarding this strange phenomenon.
He judges himself and disapproves of his sin, But shows his approval of the law.

Verse 17

He has been careful to magnify the law and God's purpose in giving it. Specifically in this verse is the identification of in-dwelling sin and his disassociation with it. Identification of self is with his desire to do the good and right; disassociation of self is made toward the inward impulse and assertive power of sin to do and follow the evil.

NOW THEN IT IS NO MORE I THAT DO IT, BUT SIN THAT DWELLETH IN ME.>>

He refuses to identify with sin; rather, he distinguishes it as a principle separate from himself. Though it is in him, it is not him. This is literally, a "rending asunder" the foundation of power of indwelling sin. Sin is now opposed, not self; sin is now condemned, not self; sin is now reckoned unrighteous, not self. The sore battle that is fought daily is now, not between you and yourself, but between you and sin.

Thus, you can remain sensibly free from the guilt incurred by the sin which dwells in your members. (the guilt now incurred is that of ommission of our duty in resisting sin.) It is only by maintaining and keeping your separate identity from sin that you can remain sensibly free from the guilt incurred by the sin which dwells in your members. Therefore, it is imperative that we not deal with a slack hand in maintaining our disassociation and identity from sin.

On the other hand, we identify with sin when we permissively and/or willfully go along with it. Thus we become "united" with it in our practice, and "neutralized" by it in our profession.

Verse 18

FOR I KNOW THAT IN ME (THAT IS, IN MY FLESH,) DWELLETH NO GOOD THING:>>
A 'qualified' statement which allows an acknowledgement of the gifts and grace of God which was given him. No claim to merit by the flesh, for sin dwells and reigns therein,
FOR TO WILL IS PRESENT WITH ME;>> he allows that there is good which was inwrought by the Spirit of God.
BUT HOW TO PERFORM THAT WHICH IS GOOD, I FIND NOT.>>
The presence of "desire" and absence of "power" is noted. This amplifies the need of grace to enable us to do the good.

[He found he had no strength of himself to do what he willed: and that what he did by the strength and grace of Christ, he did not do perfectly. (Gill)]

Verse 19

FOR THE GOOD THAT I WOULD, I DO NOT; BUT THE EVIL WHICH I WOULD NOT, THAT I DO.>>
Restated and amplified from verse 15. It is a great distress of soul to not do that which is desired; a still greater distress and aggravation it is to do the contrary.

No attempt to justify or excuse self... only the acknowledgment that this conflict exists within him.

Verse 20

NOW IF I DO THAT I WOULD NOT, IT IS NO MORE I THAT DO IT, BUT SIN THAT DWELLETH IN ME>>
[Not with any view to excuse himself from blame in sinning, but to trace the lusts of his heart, and the sins of his life to the source and fountain of them, the corruption of his nature; and to ascribe them to the proper cause of them, which was not the law of God, nor the new man, but sin that dwelt im him. (Gill)]

Similar to verse 17 with the emphasis now on the "doing", whereas before it was on the "identity" of sin. This indwellling stranger is no timid, passive observer, but a powerful aggresive tyrant who would have absolute control. We must not only identify indwelling sin, but also it's power and recognize it as it operates within us. Our actions, deeds, thoughts and words are the indicator of the power working within. Is it God and the power of Christ working in me, or is it sin? Is the life which I am now living, by the faith of the Son of God? (Gal. 2:20)
Do my actions, deeds, and words reflect Christ in my life, or sin in my life?

Again, he is not making an excuse for sin in his life, he is making a subjective analysis of an "internal" struggle, two conflicting forces at work within him. A great step it is when we have 'identified' this inward struggle for what it is.

Verse 21


I FIND THEN A LAW, THAT WHEN I WOULD DO GOOD, EVIL IS PRESENT>> literally, a principle that defines the case and situation. Not the Mosaic law. Here, law denotes a principle...indwelling sin. This will not be done away till death. "when sin is finished it bringeth forth death."
[notice the varying use of the word "law".]

This is a present, continual, ongoing reality...not just an occasional situation. This is the "working environment" of the child of God in our present crisis.

Verse 22

FOR I DELIGHT IN THE LAW OF GOD AFTER THE INWARD MAN>>a new term..describes the new in-wrought principle of grace.

The "old man" is hostile to God's law and has no pleasure in it. The inward man acknowledges and rejoices in the excellence, righteousness, and holiness of God's law. The inward man is created in righteousness and true holiness and therefore is in harmony with God's law...though often lacking in the power to do.

Verse 23

BUT I SEE ANOTHER LAW IN MY MEMBERS WARRING AGAINST THE LAW OF MY MIND>>
[That is, he saw, he perceived it by experience; he felt the force and power of inbred corruption working in him, and as a law demanding obedience to it. (Gill)]

Again, the law or principle of indwelling sin in the fleshy members which is at variance and contrary to the the inward man, which is here spoken of as a law, the "law of my mind". An on-going warfare and conflict which prohibits and hinders the pursuit of perfect holiness while in the flesh.
AND BRINGING ME INTO CAPTIVITY TO THE LAW OF SIN WHICH IS IN MY MEMBERS>>
This conflict continues and precedes our eventual victory at death, and our complete triumph in the resurrection.

The contrasting laws or principles are identified; he identifies "me" with the mind...the intellect and understanding. "My members" are the domain of indwelling sin, the body. A captive is a "POW" in enemy territory.

Verse 24

O WRETCHED MAN THAT I AM! WHO SHALL DELIVER ME FROM THE BODY OF THIS DEATH?>>
[Death has found a lodgment in the body. (ATR)]
The conflict and warfare previously described produces much grief and sorrow; much self abasing and wretchedness. What a weight to be hindered and burdened by this body of death! He says, "Who shall deliver...". He has found he can not deliver himself, he has not the power. Much like the prisoner of war, considering his plight and kept under guard in enemy territory and in miserable conditions.

[This shows him to be, and to speak of himself as a regenerate man; since an unregenerate man feels no uneasiness upon that score, or makes any complaint of it. (Gill)]

Verse 25

I THANK GOD, THROUGH JESUS CHRIST OUR LORD, SO THEN, WITH THE MIND I MYSELF SERVE THE LAW OF GOD; BUT WITH THE FLESH THE LAW OF SIN.>>
A startling change from the despair of before. It is "identity" and service he addresses. He has exonerated the law, made the clear distinction between indwelling sin and inwrought grace. By his assent unto the holy law of God and inward desire to that which is good he identifies with the risen Christ.

He (we) must look outside ourselves for the victory. While yet in this state of conflict he thanks God for victory. We view victory, not in and of ourselves, but in the accomplished work of Jesus Christ. As we look inwardly, or to ourselves, we see and experience our bondage to sin, but as we look to Christ Jesus we do view victory. What a folly it is for us to look for perfection and absolute purity in ourselves; we will come away either disappointed or deluded. All present experience and enjoyment of our victory will come as we maintain faith's view of Christ. Therefore, "with the mind" we must serve, for the flesh is yet under bondage to sin.

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