Chapter 7

1 No law hath power over a man longer than he liveth. 4 But we are dead to the law. 7 Yet is not the law sin, 12 but holy, just, good, 16 as I acknowledge, who am grieved because I cannot keep it.

1. Know ye not? Literally, “or are you ignorant?” (see on ch. 6:3). The “or” suggests an alternative. Paul says, in effect, “Either you admit the truth of my assertion that your death to sin [ch. 6:11] means that you are no longer under law [ch. 6:14], or else you must be ignorant of the nature of law, with which I had assumed you were well familiar.” He presents another illustration to show how the transition from law to grace is effected and what the results of this change should be. Chapter 7 is based upon his fundamental statement, “Ye are not under the law, but under grace” (ch. 6:14). To explain this, he has already referred to baptism and to the relationship between slaves and their masters. Now he draws an illustration from the law of marriage.

Know the law. Literally, “know law.” The absence of the article “the” before “law” suggests that Paul is referring to the principle of law in general (see on ch. 2:12). His point is simply that the law cannot prosecute or punish a man after he is dead. In the context of this chapter, however, it later becomes apparent that Paul is thinking especially of the law of the OT (see ch. 7:7).

Hath dominion. Paul has previously personified “death” and “sin” as “having dominion,” or “ruling,” over a sinner (chs. 5:14, 17; 6:12). To Paul, being under the dominion of law is equivalent to being under the dominion of sin (see on ch. 6:14). The reason for this is that law merely reveals the standard of right. It cannot remove the guilt or the dominion of sin. It requires complete obedience to its precepts, but offers the sinner no enabling power for obedience. Grace, on the other hand, does the things that law is powerless to perform. It both cancels the guilt of sin and imparts power to overcome it. Thus Paul regards being under law as being under sin, and dying to law as the equivalent of dying to sin. His purpose in this chapter is to emphasize that, because of sin and the weakness of sinful flesh (ch. 8:3), law is wholly incapable of bringing salvation to the sinner.

Man. Gr. anthroµpos, “mankind” in general (see Matt. 8:20; Mark 2:27; etc.), or a person of either sex (see Matt. 15:11; John 3:4; 16:21; etc.). The word for “man” as distinguished from the word for “woman” is aneµr (Mark 10:2; Luke 1:27; etc.).

He liveth. It is possible to translate the Greek “it lives,” thus meaning, “as long as the law is in force.” However, “he lives” is the more natural rendering and more appropriate to the context. Paul is preparing to apply to the law the principle that law can press its claim against a man only as long as he lives.

2. Which hath an husband. Gr. hupandros, literally, “under a husband,” that is, subject to a husband. This word occurs only here in the NT. It is found in the LXX in Num. 5:20, 29; Prov. 6:24, 29. It may be translated “a married woman.”

Is bound by the law. Literally, “has been bound by law.”

He liveth. The clause reads literally, “to the living husband.” Compare 1 Cor. 7:39.

If the husband be dead. Rather, “if the husband dies.”

Loosed. Gr. katargeoµ (see on ch. 3:3). Here the definition “to discharge from” is appropriate. On the death of her husband the woman’s status as a wife is annulled and abolished.

The law of her husband. That is, the law concerning the husband, the rules of law that deal with marriage. Compare the phrase “the law of the leper” (Lev. 14:2). When the husband dies, the wife is released from “the law of the husband,” which defines her legal connection with him and forbids her marriage to another so long as the husband is living.

3. Called. Gr. chreµmatizoµ, which may suggest that the woman is formally named or regarded as an adulteress. Thus she would be subject to the most severe punishment under OT law (see Lev. 20:10).

That law. That is, the law of her husband (see on v. 2).

4. Wherefore. Paul now applies the illustration from marriage law to the experience of the Christian. His major point is that death dissolves legal obligation. Therefore, as death frees the wife from the claims of the marriage law, so that she may properly marry another, so the Christian’s crucifixion with Christ releases him from the dominion of sin and law, so that he may enter into a new spiritual union with the risen Saviour.

Are become dead. Literally, “were put to death,” referring to the crucifixion of the “old man” with Christ (ch. 6:6). In the illustration it was the death of the husband that freed the wife from the law. In the application it is the death of the old sinful self that releases the believer from the condemnation and dominion of the law and frees him to be joined to Christ. As in ch. 6, Paul is viewing the Christian as if he had a double life, the old sin-condemned life, which he lays down with Christ, and the new life of acceptance and holiness, to which he rises with Christ (see on v. 11).

To the law. The death of the old man results in release from the self-imposed bondage of attempting to secure salvation by works of law (see on ch. 6:14).

By the body of Christ. Literally, “through the body of Christ,” that is, through the sacrificial death of Christ (see Eph. 2:15; Col. 1:22; 1 Peter 2:24). Into this death the believer is baptized (Rom. 6:4), and by thus participating in Christ’s death to sin and law, as explained in ch. 6, the believer may regard his old self as dead to the things to which he once was captive. The one accepting Christ takes his place, as it were, with Christ upon the cross, and there has his old self crucified.

Be married to another. Literally, “be to another,” though “be married” is evidently the correct meaning in this context. The comparison of the union between Christ and believers, to a marriage, is not unfamiliar to Paul (see 2 Cor. 11:2; Eph. 5:25, 28, 29; cf. Jer. 3:14).

Even to him. That is, to Christ.

Bring forth fruit. The symbolism of this chapter closely parallels that of ch. 6. The “old man” is the first husband. The crucifixion of the “old man” (ch. 6:6) is the death of the husband. The resurrection to new life (ch. 6:5, 11) is the remarriage. In each case the final outcome is the bearing of fruit unto God, the fruit of a reformed life (ch. 6:22).

5. In the flesh. That is, united to the old self, in the body of sin (ch. 6:6), obeying the impulses of the lower nature. The phrase describes the unregenerate life, of which the chief object is the gratification of the appetites and senses. It is to be contrasted with life “in the Spirit” (ch. 8:9).

The motions of sins. Rather, “the passions of sins.” In earlier English, “motions” was sometimes used for “impulses” or “emotions.”

By the law. Literally, “through the law.” What Paul means by this he explains in the verses to follow. His point is not that the law is the source of these sinful passions, but that, because of man’s sinful and rebellious nature, the law has served to reveal (v. 7) such passions, identifying them as sin. In doing this, the law performs a vital service preliminary to the salvation of sinners, and it is a great mistake to blame or condemn the law for accomplishing this necessary purpose.

Paul does not in any way minimize the need or importance of the moral law. On the contrary, his gospel actually serves to exalt the law. One of his chief concerns is that men shall understand the correct relationship that exists between the law and the gospel, and his great message is that sinners must not rely on law—not even on the law of God—to accomplish for them what can be performed only by the justifying and sanctifying grace of God through Jesus Christ. An understanding of this fundamental truth of salvation does not lessen respect for God’s law; rather, it has precisely the opposite effect upon those who have faith (see on ch. 3:31).

Did work. Or, “were active.” Contrast their state of inactivity in the reborn Christian (see ch. 6:6).

In our members. That is, in the organs and faculties of our bodies (see on ch. 6:13).

Bring forth fruit. Compare James 1:15.

6. Delivered. Gr. katargeoµ (see on ch. 3:3). The word is used in ch. 7:2 to describe the loosing of the wife from the law of her husband. “Delivered from the law” is equivalent to not being “under the law,” for the meaning of which see on ch. 6:14.

That being dead. Textual evidence attests (cf. p. 10) the following reading of the passage: “having died [to that] wherein we were held.” The reading of the KJV is found in the Textus Receptus (see Vol. V, p. 142) but not in any manuscript. This reading has seemed to give support to the idea that under the gospel the law is dead. Paul is simply restating the means by which we are discharged from the law. It is accomplished by the death of the old sinful man (v. 4), in the same way as the death of the husband gave freedom to the wife (v. 2). When our old man is crucified with Christ (ch. 6:6), we ourselves, like the wife in the figure, die to the law (ch. 7:4), which formerly exercised oppressive dominion over us because of the unhappy union between ourselves and our old sinful nature (see on ch. 6:14).

That we should serve. Or, “so that we serve.” The clause may be understood as expressing either purpose (cf. v. 4) or result (cf. ch. 6:22).

In newness of spirit. Believers who have died to sin and risen to newness of life (ch. 6:2, 4) now render a service that is new and spiritual. Their obedience to God’s law is no longer legalistic and mechanical, as if righteousness consisted merely of compliance with a set of external rules of conduct, without any reference to the condition of the heart. Through union with the risen Saviour believers have learned a new way of true, heartfelt, spiritual obedience. Such service and worship is possible only to those who have been born again of the Holy Spirit and live under His influence. Paul explains this further in ch. 8.

In the oldness of the letter. Literally, “in oldness of letter.” This describes the legalistic obedience of those who attempt to secure salvation by works of law. Such was the service of the Pharisees, who were careful to “pay tithe of mint and anise and cummin” but at the same time omitted the “weightier matters of the law, judgment, mercy, and faith” (see on Matt. 23:23). These “weightier matters” were matters of the heart and spirit. Service “in oldness of letter” can lead only to sin and death (Rom. 7:5). But the gospel brings God’s offer to make men capable of spiritual service from the heart. To be born again of the Holy Spirit means the creation of a clean heart and the renewal of a right spirit (see Ps. 51:10), so that from henceforth the believer no longer serves God from a sense of legal bondage and fear, but in a new spirit of freedom and love (see John 4:23; 6:63; 2 Cor. 3:6).

7. What shall we say then? A characteristic phrase (see on ch. 4:1). Paul prepares to meet another possible misunderstanding regarding what he has said about the relationship between law and sin.

Is the law sin? Paul has stated (v. 5) that sin makes use of the law to bring about the destruction of the sinner. Does this mean that the law itself is a sinful thing, whose only purpose is to make men worse than they were before? Paul replies by explaining that the evil is not in the law but in man. Though it is true that the law is the “occasion” of sin (v. 8), nevertheless the law itself is “holy, and just, and good” (v. 12).

God forbid. See on ch. 3:4.

Nay. Gr. alla, generally translated “but,” here possibly the equivalent of “on the contrary” (see 1 Cor. 12:22). That is, far from the law being sin, on the contrary, it exposes sin. Alla may also be understood to mean “yet,” “nevertheless” (see Rom. 5:14). That is, even though it be emphatically denied that the law is sin, nevertheless, but for the law, I would not have known sin. Either interpretation is appropriate to Paul’s argument.

I had not known sin. Since sin is “lawlessness,” or “disobedience to law” (see on 1 John 3:4), it is only logical that the effect of law in a man’s experience should be to reveal his sin to him in its true nature. The illogical attitude toward law is to regard it as an enemy for having made this truthful exposure. A mirror is not an enemy to a homely person because it reveals to him his homeliness. Nor is a physician an enemy to someone who is sick because he discloses to him his sickness. The doctor is not the cause of the sickness, nor is the mirror the cause of the homeliness. Likewise God is not the cause of the sickness and ugliness of our sin because He shows it to us in the mirror of His holy law and by the divine Physician, who came to reveal and to heal our sinfulness.

By the law. Literally, “through law” (see on ch. 2:12).

Lust. Gr. epithumia, “desire,” “longing,” sometimes, for proper things (Luke 22:15; Phil. 1:23), but usually for forbidden things (Rom. 13:14; James 1:14, 15; etc.). The word for “covet” later in the verse is epithumeoµ, the verb form of epithumia. The relationship between the two words may be illustrated by the following translation: “I should not have known what it is to covet if the law had not said, Thou shalt not covet.” See further on Rom. 7:8, where epithumia is translated “concupiscence.”

The law had said. A reference to the tenth commandment (Ex. 20:17).

Thou shalt not covet. It is significant that Paul selected the tenth commandment, for it is not merely a sample of the rest, it contains the principle that underlies all sin (see PP 309). His use of this commandment in such a context reveals a deeper meaning to it than the mere words literally express. He saw in it the prohibition not only of desire for the certain things specifically mentioned in the commandment but also of desire for anything divinely forbidden. In other words, the law prohibits any kind of selfish and sinful desire, and it was this that Paul would not have known “but by the law.” He discovered that true obedience to the commandments of God was not a mere outward conformity to the letter of law but a matter of the mind, heart, and spirit (v. 14; cf. ch. 2:29). Conversely, sin is not the mere external breach of the letter of the law, but is a deep-seated condition of mind, mood, habit, and character, from which spring the sinful acts (see Matt. 5:28; 1 John 3:15). However, the initial effect of this profound discovery on Paul’s unregenerate heart was to stir up his corrupt nature to sinful opposition (Rom. 7:8).

8. Sin. Paul personifies sin as a principle and power antagonistic to the law of God (see on ch. 5:12). Sin is represented in the NT as an enemy that is ever seeking to bring about our ruin and takes every occasion to accomplish it. It is described as surrounding and besetting us (Heb. 12:1), bringing us into bondage (Rom. 6:12), enticing us, and thus working our death (James 1:14, 15). In other words, sin is represented as doing all that Satan, the archenemy of mankind, is trying to accomplish by tempting us to commit sin. For the manner in which Satan uses the law as an occasion for tempting and alluring mankind to disobedience, so that men may thereby become subject to condemnation and death, see on Rom. 7:11.

Occasion. Gr. aphormeµ, “opportunity,” “incentive.” The word is used only by Paul in the NT (Rom. 7:11; 2 Cor. 5:12; 11:12; Gal. 5:13; 1 Tim. 5:14).

Commandment. A single precept, in this case the tenth commandment as contrasted with “law,” which refers to the entire code.

The phrase “by the commandment” may be connected with “taking occasion,” meaning that sin took advantage of the commandment (as in KJV). Or it may be connected with “wrought in me,” meaning that sin wrought in me by the help of the commandment. The second may be compared with “working death in me by that which is good” (v. 13). In either case, the meaning is much the same.

Wrought. Gr. katergazomai, “to work out to a finish,” “to accomplish” (see also Rom. 2:9; 1 Cor. 5:3; 2 Cor. 7:10). It is used of working out both evil and good (see Rom. 7:15, 17, 18, 20).

Concupiscence. Gr. epithumia, translated “lust” in v. 7 (see comment there). Paul is saying that the command not to covet made him covet all the more. Such is the natural reaction of the unregenerate heart to the express will of God. The fact that something has been forbidden often seems to make it appear all the more desirable, and provokes the evil passions of a rebellious heart (see Prov. 9:17).

A sinner may often appear to be calm and tranquil, at peace with himself and the world, but when the law of God is brought home to his conscience, he not infrequently becomes irritated and even enraged. He spurns its authority, yet his conscience tells him it is right. He attempts to throw it off, yet he trembles at its power. And to show his independence and his determination to sin, he plunges into iniquity and becomes a more wicked and obstinate sinner. It becomes a struggle for victory, and in the controversy with God he resolves not to be overcome. Accordingly it often happens that a man is more profane, blasphemous, and desperate when under conviction of sin than at other times. Thus it may sometimes be a clear indication that a man is under such conviction when he becomes particularly violent and abusive in his opposition to God.

Compare Paul’s own former experience in resisting the will of God as revealed to him. After the martyrdom of Stephen, Paul was angered by his secret conviction that Stephen was in the right, and in order to quench the growing conviction, he plunged himself with frenzied zeal into a campaign of persecution, terror, and death (see AA 112, 113). He sought to “kick against the pricks” of conviction and enlightened conscience (Acts 26:14). His prejudice and his pride of popularity caused him to rebel against God until he became an instrument in the hands of Satan (see AA 101, 102). Thus did the revelation of the will of God stir up Paul’s sinful nature to still greater sin, until at last he was brought to the place where he was willing to acknowledge his sinfulness and his need of a Saviour (Acts 9:6; see AA 119).

Paul’s experience is a clear illustration of the fact that the law is not able to root out rebelliousness and sin. Its effect may be quite the contrary. It was only when Paul came face to face with Christ that he found freedom from sin’s power and condemnation.

Without the law. Literally, “without law,” or “apart from law” (see on ch. 2:12).

Sin was dead. The supplied verb should probably be “is” rather than “was,” since Paul is apparently stating a general principle. He has already implied the idea that sin is “dead” apart from law (chs. 4:15; 5:13). By “dead” he evidently does not mean nonexistent, but inactive, lifeless. Compare “faith without works is dead” (James 2:26). Sin has reigned ever since Adam’s transgression (Rom. 5:12, 21), but the complete virulence and power of sin stand exposed only when the law enters with its restrictions and prohibitions. Then sin is shown to be rebellion against the will of God, and unregenerate human nature is stirred to sinful opposition and activity.

9. For I was alive. Paul refers to his own past experience, but in this he represents the experience of all who are unconverted and are depending on their own righteousness.

Without the law once. The period in his earlier life to which Paul is here referring has been the subject of much discussion. It seems evident from the context, however, that he is speaking of the time before he became aware of the real nature and spirituality and extent of the divine law. It was a period during which he deemed himself to be righteous, and, as far as outward acts were concerned, he appeared to be obeying the law. But it was a legalistic righteousness, such as the rich young ruler boasted of, when brought face to face with the commandments: “All these things have I kept from my youth up: what lack I yet?” (Matt. 19:20). Likewise, Paul could claim that as “touching the righteousness which is in the law” he was “blameless” (Phil. 3:6; cf. Acts 26:5). Compare the boastful, self-righteous prayer of the Pharisee (Luke 18:11, 12). But when Paul discerned the spiritual character of the law, sin appeared in its true hideousness. He saw himself a transgressor, and his self-esteem was gone (see SC 29, 30).

When the commandment came. That is, when the spiritual significance of the commandment, “Thou shalt not covet” (v. 7), was brought home to his mind and conscience. Paul saw in this prohibition of all sinful desire the spirit of the whole law, and when it came to him as the word of God, quick and powerful, and sharper than any two-edged sword (Heb. 4:12), his self-righteous complacency was suddenly shattered.

Sin revived. Literally, “sin came back to life.” Paul does not mean that prior to the time “when the commandment came,” sin—here personified as a loathsome creature—had been inactive in his life, but that he had not realized either its true nature or its fatal consequences (v. 13). In fact, sin had been unopposed in its control over his life (v. 5). But the coming of “the commandment” challenged the presence of sin and its right to control his life. Sin now roused itself to maintain its disputed authority. In all its malignancy and strength it appeared in its true character—that of a deceiver, an enemy, and a murderer.

When or how Paul first began to feel the condemning power of the law he does not say. However, we know enough about his earlier years to have some knowledge of his experience with the law prior to his conversion. As a well-trained Pharisee, living according to the strictest sect of his religion, he had attempted with intense but unavailing effort to satisfy by outward observance the demands of a holy and heart-searching law. But the serenity and forgiving love displayed by Stephen at his martyrdom deeply stirred Paul’s mind and awakened his conscience to some awareness that obedience to the law was more than a matter of the letter only (see on v. 8).

I died. When Paul came to understand the spiritual nature of the law, the new knowledge served only to accuse him as a transgressor and to provoke him to all kinds of evil desire (v. 8). Thus Paul became consciously and in the fullest sense a sinner, and discovered that he had no hope of life (see ch. 6:21, 23).

10. And the commandment. This verse reads literally, “The commandment the one for life, this was found for me unto death.”

Ordained to life. The promise of life accompanied the giving of God’s laws to Israel (Lev. 18:5; Deut. 5:33; Eze. 18:9, 21; 20:11, 13, 21; cf. Matt. 19:17). There is nothing arbitrary about this. God’s laws for our physical, mental, and spiritual welfare are all given for our best good. Life and prosperity, both in the present age and in the ages to come, depend upon perfect compliance with God’s immutable laws.

I found. Literally, “this was found for me.” That is, the commandment was found. The repetition of the subject by the word “this,” omitted in the KJV, adds emphasis to the strange inconsistency expressed in this verse. The very commandment, on the observance of which Paul was relying for salvation, he at last learned could only condemn him to death.

This is a key verse in Paul’s argument that sinners must not depend on law for salvation. Paul has clearly explained, and is now illustrating from his own experience, that self-righteous reliance upon the law is a serious misunderstanding of the law itself and can lead only to the surprising discovery expressed in this verse. The law of God presents a high spiritual standard to which no sinful mortal can possibly attain by his own unaided efforts. He stands before it only in guilt and condemnation. But happy is the man who, thus realizing his helplessness and need, turns to the Saviour, in whom alone can righteousness and salvation be found (Gal. 3:24).

The great error of many Jews was their misconception of the function of law in a sinful world. In their pride of self-righteousness they were unwilling to acknowledge their guilt before the law and their inability to live up to its precepts. Consequently, they saw no need of the Saviour. They devoted themselves to the diligent study of the Scriptures, believing that in the law they would find life—not condemnation. They would not come to Christ that they might have righteousness and life (see John 5:39, 40). See on Eze. 16:60.

Unto death. By the law Paul gained a knowledge of sin (vs. 7–9; cf. ch. 3:20), and “the wages of sin is death” (ch. 6:23).

11. For sin. The “for” introduces an explanation of v. 10. The first part of the verse is similar to v. 8, but a different word order in Greek gives emphasis to the fact that it was not the commandment but sin that deceived and “slew me.” Sin is again personified, and is represented as exercising the power to tempt and destroy that is normally attributed to Satan.

By the commandment. These words may be connected with “taking occasion,” or with “deceived me” (cf. on v. 8). The following “and by it slew me” may indicate that the second connection is to be preferred. The passage would then read, “For sin, taking occasion, deceived me by the commandment.” The barrier that the law erects against sin is made the occasion for suggesting the commission of sin.

Deceived. Gr. exapataoµ, meaning basically, “to make one lose his way.” It is used in the NT only by Paul (see Rom. 16:18; 1 Cor. 3:18; 2 Cor. 11:3; 2 Thess. 2:3). In the Garden of Eden sin took advantage of the commandment, “Ye shall not eat of it, neither shall ye touch it, lest ye die” (Gen. 3:3), to inspire evil desire. As Eve stood before the forbidden tree she questioned why God had withheld its fruit from her (see PP 54). This was Satan’s opportunity, and he used the divine prohibition to beguile Eve into transgression. Sin’s deceit consists in presenting the object of sinful desire as a good thing. However, when obtained, it later proves to be evil (James 1:14, 15; cf. Heb. 3:13, 17). Satan urged that, by partaking of the forbidden fruit, Eve would attain to a more exalted sphere of existence and obtain a wider knowledge (see PP 54). In this deceitful manner Satan used the commandment as a provocation to sin. And when his evil purpose had been accomplished, he used the same commandment as a means of condemnation. For not only is Satan man’s tempter; he is also his accuser (Rev. 12:10; cf. Job 1:9–11; 2:4, 5). Thus Eve discovered to her bitter sorrow that what she had once desired as a thing of delight brought her only condemnation and death.

No being in the universe is more deluded than a sinner in indulging in forbidden desire (see Prov. 7:21–23).

By it. That is, by the commandment.

Slew me. Compare “I died” (v. 9). The commandment, though in itself holy and designed to bring life, became the occasion not only of sin but also of death as its consequence. And all this came about through delusion. The thing desired was not really good, but the lust and covetousness inspired by the tempter caused it to seem so. One great purpose of the transforming power of God’s grace is to dispel this destroying delusion, to bring men back to the true view of things, and so to life and peace with God.

12. Wherefore. This introduces a conclusion based on the discussion of vs. 7–11 and an answer to the question in v. 7, “Is the law sin?”

The law. The article appears also in the Greek (see on ch. 2:12). As in ch. 7:9, Paul may be using the term “the law” to refer to the whole code, and the term “the commandment” to refer to a specific precept in the law.

Is holy. Far from the law being sin (v. 7), it is holy and pure. As a revelation of the character of its Author and an expression of His mind and will, the law of God could be nothing other than true, righteous, and holy.

The commandment holy. Paul has first asserted the holiness of the whole law. Now he emphasizes more specifically the holiness, justice, and goodness of the commandment, “Thou shalt not covet.” The emphasis is probably based on the fact that this particular commandment has been described in vs. 7–11 as being the special occasion for the increased knowledge and activity of sin.

The tenth commandment is holy, for it is an utterance of God’s holy will, forbidding all impure and unholy desire. Its holiness is in no way lessened by the fact that it has revealed sin (v. 7) and that it has been used by sin to provoke sinners to still greater transgression (vs. 8, 9), and thus to bring upon them condemnation and death. The fault lies, not with the holy commandment, but with unholy men, who in their weakness and sinfulness are unable to live up to the exalted standard of purity and holiness that the law rightfully demands.

Just. Or, “righteous.” The commandment is just and righteous in its requirements. It sets forth the standard of a righteous character. And, despite the charges of Satan to the contrary, it demands no obedience but such as may be rendered by human beings (see on Matt. 5:48; see AA 531; DA 24, 309). Jesus’ own life of obedience maintained the righteousness of the claims of God’s law. It proved that the law could be kept, and demonstrated the excellence of character that obedience would develop. All who obey as Jesus did likewise declare that the law is “holy, and just, and good.” On the other hand, all who violate the commandments are sustaining Satan’s claim that the law is unjust and cannot be obeyed (see on Rom. 3:26; see DA 29).

Good. Gr. agathos, good in a moral sense (cf. on v. 16). The commandment is designed to bring man nothing but life and blessing, both now and throughout eternity (see on v. 10). If obeyed, it will bring righteousness and happiness everywhere (see Ps. 19:7–11).

13. Made death. The first part of the verse reads literally, “Did that which is good, then, become death to me?” In other words, does the blame for my death lie with the good law? Paul answers the question by repeating that the fault was not in the law but in himself and in his sinful inclinations.

God forbid. See on ch. 3:4. The law no more brings death than it brings sin.

But sin. After this phrase the words, “became death to me,” need to be supplied. Paul’s argument is clear in the RSV rendering, “Did that which is good, then, bring death to me? By no means It was sin …”

That it might appear sin. Or, “that it might be manifested as sin,” that is, that it might be seen in its true light as sin.

Working death in me. Or, “working death to me.” The real nature of sin becomes apparent as sin uses that which is good to work evil and death. It takes that which is the revelation of the character and will of God, which is designed to serve as a standard of holiness, and uses it to increase the sin and condemnation of men (vs. 8–11). The purpose of God in allowing sin to work death through the law was that sin, in perverting what is good, should disclose and exhibit itself in all its sinfulness and deceit (see PP 42, 43).

Exceeding sinful. Literally, “sinful according to excess.” The Greek term for “excess” is huperboleµ, from which is derived the English word “hyperbole.” Compare Paul’s uses of the term in 1 Cor. 12:31; 2 Cor. 1:8; 4:7, 17; 12:7; Gal. 1:13. The apostle has already explained how the law has served to reveal the enormity of sin.

In Rom. 7:7–13 the law of God is clearly vindicated of any charges that it is responsible for the sin and death that reign so universally among mankind (cf. ch. 5:14, 17). The blame is rightly fixed on sin. And to the extent that men persist in identifying themselves with sin, they share in its guilt and condemnation.

These verses also emphasize Paul’s doctrine that salvation cannot come by the law. The important function of the law is to unmask sin and convict the sinner of the error of his ways, but it cannot weed out a rebellious spirit or pardon a transgression. “The law reveals to man his sins, but it provides no remedy” (GC 467).

These verses further serve to clarify the relationship that exists between the law and the gospel. It is ever the continuing function of the commandments to reveal the standard of righteousness, to convict of sin, and to show the need of a Saviour. If there were no law to convict of sin, the gospel would be powerless, for unless the sinner is convicted of his sin, he feels no need of repentance and of faith in Christ. Thus, to claim that the gospel has abolished the law is not only to misrepresent the place and importance of the law but also to undermine the very purpose and necessity of the gospel and the plan of salvation (see on ch. 3:31).

14. For. Paul now confirms his vindication of the law and his disclosure of the true nature of sin, by a profound analysis of the operation of sin in a man’s personal experience. The meaning of vs. 14–25 has been one of the most discussed problems in the whole epistle. The main questions have been as to whether the description of such intense moral struggle could be autobiographical, and, if so, whether the passage refers to Paul’s experience before or after his conversion. That Paul is speaking of his own personal struggle with sin seems apparent from the simplest meaning of his words (cf. vs. 7–11; SC 19; 3T 475). It is surely also true that he is describing a conflict that is more or less experienced by every soul confronted by and awakened to the spiritual claims of God’s holy law.

More important is the question as to which period in his experience Paul is depicting. Some commentators hold that the description is of Paul’s current experience as a converted Christian. They emphasize the present tense of the verbs and point to expressions that reveal a hatred of sin (vs. 15, 19) and an earnest desire to do good (vs. 15, 19, 21). They argue that an unconverted person would not be capable of saying “I delight in the law of God after the inward man” (v. 22), and “I myself serve the law of God” (v. 25). Other commentators believe that the struggle must have been before his conversion. They argue that such expressions as “I am carnal, sold under sin” (v. 14), “sin that dwelleth in me” (v. 17), “how to perform that which is good I find not” (v. 18), “O wretched man that I am who shall deliver me?” (v. 24), could not possibly refer to Paul’s condition after rebirth. They point out, however, that Paul is not describing his experience at the time he “was alive without the law once,” but at the time “the commandment came,” “sin revived,” and he “died” (see on v. 9). The experience thus described would then be, not that of unregenerate man generally, but of a sinner under deep conviction who is wretched under his load of guilt, and who strives earnestly, but by his own efforts, to bring his life into conformity with the divine requirements. His best efforts end in miserable failure until he finds Christ and experiences the enabling power of the gospel. Such is also the experience of one who, though once converted, fails to take advantage of the provisions of the gospel and strives for purity of life in his own strength, or of the nominal Christian who has never made a full surrender to Christ.

Paul’s main purpose in the passage seems to be to show the relationship that exists between the law, the gospel, and the person who has been awakened to earnest struggles against sin in preparation for salvation. Paul’s message is that, although the law may serve to precipitate and intensify the struggle, only the gospel of Jesus Christ can bring victory and relief (v. 25; ch. 8). The intensity of the struggle and the time of its beginning vary in the experience of each individual who is brought by the law to a knowledge of sin, and surely every Christian can acknowledge from his own experience that an intense struggle continues on after conversion and rebirth. The life of the apostle Paul himself was “a constant conflict with self. … His will and his desires every day conflicted with duty and the will of God” (MH 452, 453). The reality of Paul’s struggle is revealed by his words: “I pommel my body and subdue it, lest after preaching to others I myself should be disqualified” (1 Cor. 9:27, RSV). Likewise, for every converted, reborn, and justified Christian, the process of sanctification involves hard, stern battles with self (COL 331; AA 560, 561). The nearer we come to Christ, the more clearly we shall discern the exceeding sinfulness of sin and the more earnestly we shall confess the sinfulness of our own nature (see on Eze. 20:43; see Eze. 16:62, 63; COL 160, 161).

Although it is often true that intense moral struggles continue after conversion as day by day the Christian consecrates himself anew (see Luke 9:23–25; 2 Cor. 4:16; 5T 200; 7T 44), we cannot be certain that the apostle here refers to such a struggle. His purpose in his thesis thus far in the epistle has been to show the inadequacy of man in his own strength, by works of law, to attain to righteousness. Those who are under the law he has shown to be in bondage to sin (see on Rom. 6:14). Despite their best efforts, they are unable to perform that which the law requires. They are wretched and miserable until they find Christ. Then the condemnation ceases (ch. 8:1). That which before they were unable to accomplish they can now achieve through the enabling power of Christ (ch. 8:3, 4). They no longer mind the things of the flesh (ch. 8:5), but walk after the Spirit (ch. 8:1).

We know. Paul assumes that the spirituality of the law is acknowledged by his readers (cf. chs. 2:2; 3:19).

The law is spiritual. Paul is summing up and repeating what he has already said in v. 12. He is re-emphasizing the fact that the law is not responsible for the evils of which he has been speaking. The law is spiritual in origin, for it was given by God Himself, and “God is spirit” (John 4:24, RSV). It is spiritual in nature in that it is “holy, and just, and good,” and in that it requires an obedience that can be rendered only by those who are spiritual and have the fruits of the Spirit (Matt. 22:37–39; John 15:2; Rom. 13:8, 10; Gal. 5:22, 23; Eph. 3:9).

I am. The change from the past tense in vs. 7–11 to the present tense here and in the remaining verses of the chapter has been regarded by some as evidence that Paul is describing his current experience. Others see in it a simple historical or dramatic present such as occurs in Mark 14:17; Luke 8:49. See above under “for.”

Carnal. That is, made of flesh and blood, denoting human nature in its creaturely weakness (see also 2 Cor. 3:3). This is Paul’s mode of expressing, “That which is born of the flesh is flesh” (John 3:6). His equivalent of “That which is born of the Spirit is spirit” (John 3:6) follows in Rom. 8. In contrast with the spirituality and holiness of the divine law, Paul finds himself a creature of flesh, and hence prone to all the sinfulness and self-indulgence to which his corrupt nature is inclined. Thus, in his desire to obey the spiritual law, he finds himself involved in a continuous warfare with his inherited and cultivated tendencies to sin (ch. 7:23). He calls on believers to crucify the flesh, and declares that he himself kept his body in subjection (1 Cor. 9:27; Gal. 5:24). He also calls on them to live temperately (1 Cor. 10:31) and to offer their bodies to God as holy, living sacrifices (Rom. 12:1). He describes the body as the temple of the Holy Spirit (1 Cor. 6:19) and calls upon Christians to glorify God in the body (v. 20). He includes the flesh along with the spirit as requiring cleansing (2 Cor. 7:1) and looks forward to the redemption and glorification of the body (Rom. 8:23; 1 Cor. 15:51–53).

Sold under sin. That is, sold so as to be under the power of sin. Compare “Ahab, which did sell himself to work wickedness” (1 Kings 21:25; cf. 1 Kings 21:20; Isa. 50:1). The dominion of sin over the flesh may be as complete as that of a master over his purchased slave. There are those who, in view of Paul’s previous statements that the converted Christian is now free from bondage to sin (Rom. 6:18, 22), regard this expression as evidence that the apostle is speaking of his preconversion days, that is, of the time he was under deep conviction but had not yet fully yielded himself to Christ (see on ch. 7:9). Others hold that Paul may be using such emphatic language to express the strength of that depravity against which he was struggling after conversion; that he is trying to show that in obeying the impulses of his carnal nature, he was acting as the slave of another will. He adds later that sin is still dwelling in his flesh (vs. 17, 18) and that even though he has come to the place where he delights in the law of God, he still sees an evil power at work in his members, bringing him into captivity to sin (vs. 22, 23).

In comparison with the spirituality of the law the holiest of men are carnal. His discernment of the holy character of God’s commandments made Paul all the more conscious of his own imperfection. And when he describes himself as “sold under sin,” this intimates how deep his conviction was. Compare the experience of Job, who, though described by the Lord Himself as a perfect and upright man (Job 1:1; 2:3), later confessed, “I am vile,” “I abhor myself, and repent in dust and ashes” (chs. 40:4; 42:6).

15. For. Paul now explains his experience during the period when he was “sold under sin” (v. 14).

Which I do. The word “do” occurs three times in this verse and is the translation of three different Greek words. In the first instance Paul uses katergazomai, the same word as in v. 8, meaning “to carry into effect,” “to achieve,” “to accomplish.” See below for a discussion of the other words translated “do.”

Allow. Gr.ginoµskoµ, “to know,” “to come to know,” “to perceive,” “to recognize.” Compare the translation, “I do not understand my own actions” (RSV).

Would. Gr.theloµ, “to desire,” “to wish.”

Do I not. Gr. ou prassoµ. Prassoµ means “to practice.” The word occurs also in chs. 1:32; 2:1–3, 25; etc.

That do I. In this case, the word for “do” (poieoµ) implies rather the performance or completion of an act, as in ch. 4:21. Martin Luther had evidently learned the meaning of this experience when he said, “I am more afraid of my own heart than of the Pope and all his cardinals.”

Those who hold that Paul is describing his experience when under conviction prior to yielding himself to Jesus Christ (see on ch. 7:14) believe that the apostle is further emphasizing the impotence of anything but the gospel to provide the power to enable him to perform works of righteousness. Compare the experience of Charles Wesley (see GC 254–256). Complete frustration will be the experience of all who seek salvation without a complete surrender to Jesus Christ. Those who hold that Paul is describing the continuing struggle with self and sin, even after conversion, point out that even after conversion Christians are still conscious of imperfection and sin in their lives, and this is a continuing source of uneasiness and concern. In unguarded moments the strength of natural passion may at times overcome them. The power of long-cultivated habits still annoys them. Evil thoughts of self-indulgence still spring up in their minds with the speed of lightning. The man who was an infidel before his conversion, and whose mind was once filled with skepticism, may find the effect of his former habits of thinking still lingering in his mind and annoying his peace for years. Such are the effects of habit. The very passage of an impure thought through the mind leaves pollution behind it, and where sin has been long indulged, it leaves a searing scar on the soul, even after conversion, producing that state of tension with which every Christian is familiar.

As he sees these former desires and feelings, which he disapproves and hates, day by day clamoring to reassert their power over him, the Christian struggles against their influence, and longs to be filled with all the fruits of the Spirit of God. But he finds that neither of himself nor by the aid of the law can he effect his freedom from what he hates, or succeed in performing those deeds that he approves and desires to do. Every evening witnesses his penitent confession of helplessness, and his longing desire for aid from above (see 4T 429).

16. Consent. Gr. sumpheµmi, literally, “to speak together with”; hence, “to concur,” “to agree.” This is the only occurrence of this word in the NT. The fact that Paul disapproves of his sinful acts is in itself evidence that he regards God’s law as good.

Good. Gr. kalos, “beautiful,” “excellent,” here probably implying the moral beauty and excellence of the law, which qualities Paul is here admitting. In v. 12 the word translated “good” is agathos, meaning good in a moral sense. Kalos is related to agathos, as the appearance is to the essence.

17. Now then. Gr. nuni, which may be understood either in a temporal sense, meaning “at the present time,” or in a logical sense, “this being the case.” The latter seems more appropriate here (cf. Rom. 7:20; 1 Cor. 14:6).

No more I. The “I” is emphatic in the Greek. By “I” Paul here refers to the “inward man” (v. 22), which is distinguished from another “me” in which sin dwells and which is defined in v. 18 as “my flesh” and in v. 23 as “my members.” Paul does not say this to deny man’s responsibility for sinful acts, but to show the great power of indwelling sin, which asserts itself against his most earnest efforts, and which, if the Christian is off guard, may gain the upper hand. When, in speaking of his labors, Paul says, “not I, but the grace of God which was with me” (1 Cor. 15:10), he does not mean that he did not perform the works, but that he performed them under the influence of the grace of God. Likewise, when he says, “I live; yet not I, but Christ liveth in me” (Gal. 2:20), he means that he was dependent on Christ for the origin and maintenance of his new and better life. So here, he does not excuse himself for violations of the law, but asserts that he did such things under an influence that was no longer the dominant one in his mind.

18. No good thing. It is impossible for man of himself to resist the power of evil. A higher power must take possession of the soul before the evil passions can be subdued. Paul experienced the painful frustration that comes to all who seek to attain to righteousness in their own strength.

Present with me. Literally, “lies beside me,” that is, is at hand.

I find not. Important textual evidence may be cited (cf. p. 10) for the omission of the phrase, “I find.” The passage would then read, “but to perform the good, not.” Paul’s spirit was willing, but his flesh was weak.

19. I do not. This verse is substantially a repetition of v. 15, giving added emphasis to the reality and strength of the struggle of the will against sin (see on v. 15).

20. Now if I. This verse is substantially a repetition of what has been said in vs. 16, 17 (see comment there).

21. I find then a law. Literally, “I find then the law.” The definite article “the” is present in the Greek (see on ch. 2:12). By the term “law” Paul here refers to the malign force that once operated upon him, creating problems in his experience, as have been described in vs. 18, 19.

22. I delight in. Gr. suneµdomai, literally, “I rejoice with,” the only occurrence of this Greek word in the NT. It is perhaps stronger than “I consent unto” in v. 16 (cf. Ps. 1:2; 119:97).

The law of God. The article is present also in the Greek (see on ch. 2:12). Paul may be referring to the whole of God’s will revealed to man.

After the inward man. See on v. 17.

23. Another. Gr. heteros, “another of a different kind.” Heteros not only distinguishes but often contrasts (see on Gal. 1:6, 7). This different “law” stands opposed to the law that the inward man approves. The “law of sin” (Rom. 7:23, 25)—the malign force of v. 21 (see comment there)—takes advantage of every fleshly impulse.

In my members. That is, in the organs and faculties of my body (see also Rom. 3:13–15; 7:5; 1 Cor. 6:15; 12:12, 18, 20).

Warring against. Gr. antistrateuomai, the only occurrence of this word in the NT. The form of the verb implies the carrying on of a military campaign. The law in the members is on a campaign against the law of the mind (see also Gal. 5:17; 1 Peter 2:11).

The law of my mind. By “mind” Paul means the contemplative intelligence, the “inward man” (v. 22). It is this higher self that agrees that the law of God is good (vs. 12, 16, 22). And the law of God revealed to and approved by the mind becomes the law of the mind. On the other hand, Paul sees another law working through the impulses of the body and desires of the flesh, the law “which is in my members,” “the law of sin” (see on v. 21).

Bringing me into captivity. Or, “making me a prisoner.” The word aichmaloµtizoµ occurs elsewhere in the NT only in Luke 21:24 and 2 Cor. 10:5. Paul has employed very strong expressions in this verse to describe the severity of the conflict with sin. He represents himself as engaged in a life-and-death struggle to escape from the captivating power of his evil inclinations.

24. Wretched. Gr. talaipoµros may also be translated “distressed,” “miserable.” The only other occurrence in the NT is in Rev. 3:17, where talaipoµros describes the condition of the Laodicean church. The distress resulting from the inner conflict, and sometimes agonizing struggle, between good and evil causes Paul to utter this apparently despairing cry and call for help. But he knows the source of deliverance from his troubles and hastens to declare it (Rom. 7:25).

Who shall deliver me? Or, “Who will rescue me?” The question provides Paul with an opportunity to express the good news that is the theme of his whole epistle. Does deliverance come through law? Can a man win release and freedom by the strength of his own will and intellect? In vain have these methods been tried, and the disastrous results have been clearly seen. There is only one way, “through Jesus Christ our Lord” (v. 25).

The body of this death. Or, “this body of death.” The Greek construction is inconclusive as to whether “this” is to be connected with “body” or with “death,” though the latter connection seems more natural. The meaning of this passage has been much disputed. It at least seems to be generally agreed that there is no evidence that Paul is alluding to an ancient custom of chaining a living prisoner to a corpse, though this horrible practice affords a striking illustration of the spiritual predicament Paul is describing.

Paul regards the body, the flesh, as the seat of sin, the dwelling place of the law of sin that works in the members to bring forth death (vs. 5, 13, 23, 25). He does not mean by this that the physical body is evil (see on v. 5). His cry for deliverance is for release from bondage to the law of sin, so that his body shall no longer serve as the seat of sin and death, but rather may be offered to God as a “living sacrifice, holy, acceptable unto God” (ch. 12:1).

25. I thank God. Textual evidence is divided (cf. p. 10) between this and the reading, “Thanks be to God.” Paul does not give a direct answer to his question, “Who shall deliver me?” Nor does he state for what he is thanking God. But this is plainly indicated by the context. What the law cannot do, what the conscience cannot do, what unaided human strength cannot do, can be accomplished by the plan of the gospel. Complete deliverance is available through Jesus Christ, and through Him alone. Compare “Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57).

This is the climax toward which Paul’s reasoning in this chapter has been pointing. It is not enough to be convinced of the excellence of the law or to acknowledge the wisdom and justice of its obligations. It is not enough to consent unto it as good or even to delight in its precepts. No amount of earnest striving after obedience will avail against the law of sin in the members, until the struggling sinner surrenders in faith to Christ. Then surrender to a person takes the place of legalistic obedience to a law. And since it is surrender to a person dearly loved, it is felt as perfect freedom (see SC 19; MH 131; DA 466).

I myself serve. Some have wondered why, after reaching the glorious climax in the expression “I thank God through Jesus Christ our Lord,” Paul should refer once more to the struggles of the soul from what he apparently had been delivered. Some understand the expression of thanksgiving as a parenthetical exclamation. They believe that such an exclamation follows naturally the cry, “Who shall deliver?” They hold that before proceeding with an extended discussion of the glorious deliverance (ch. 8) Paul summarizes what he has said in the preceding verses and confesses once again to the conflict against the forces of sin.

Others suggest that by “I myself” Paul means, “left to myself, leaving Christ out of the picture.” They believe that Paul is here stating a general truth that is valid at any point in the Christian experience. Hence they consider Paul’s exclamation to be not parenthetical, but in good logical sequence. Anytime a man tries to find victory over sin, of himself, apart from the power of Christ, he is doomed to failure.

Ellen G. White comments

7    2T 512

9     SC 30; 3T 475

12   DA 309; Ev 372; EW 66; FE 238; GC 467, 469; PK 15, 625; PP 123, 365; SC 19; 2T 513

13   GC 507; SL 81; 3T 476

14   SC 19; 3T 475

16   SC 19

18   AA 561; COL 161

24   COL 201; DA 203; GC 461; MH 84; SC 19; 6T 53