It’s All About Victory
Romans7:1-25 Oct.9 2011
We may observe in this chapter, I. Our freedom from the law further urged as an argument to press upon us sanctification . II. The excellency and usefulness of the law asserted and proved from the apostle’s own experience, notwithstanding . III. A description of the conflict between grace and corruption in the heart (to the end).
1. Believers are united to Christ, that they may bring forth fruit unto God.
Romans 7:1 Brethren, do you not know—for I am writing to people acquainted with the Law—that it is during our lifetime that we are subject to the Law? 2 A wife, for instance, whose husband is living is bound to him by the Law; but if her husband dies the law that bound her to him has now no hold over her. 3 This accounts for the fact that if during her husband’s life she lives with another man, she will be stigmatized as an adulteress; but that if her husband is dead she is no longer under the old prohibition, and even though she marries again, she is not an adulteress. 4 So, my brethren, to you also the Law died through the incarnation of Christ, that you might be wedded to Another, namely to Him who rose from the dead in order that we might yield fruit to God. 5 For whilst we were under the thraldom of our earthly natures, sinful passions—made sinful by the Law—were always being aroused to action in our bodily faculties that they might yield fruit to death. 6 But seeing that we have died to that which once held us in bondage, the Law has now no hold over us, so that we render a service which, instead of being old and formal, is new and spiritual.
So long as a man continues under the law as a covenant, and seeks justification by his own obedience, he continues the slave of sin in some form. Nothing but the Spirit of life in Christ Jesus, can make any sinner free from the law of sin and death. Believers are delivered from that power of the law, which condemns for the sins committed by them. And they are delivered from that power of the law which stirs up and provokes the sin that dwells in them. Understand this not of the law as a rule, but as a covenant of works. In profession and privilege, we are under a covenant of grace, and not under a covenant of works; under the gospel of Christ, not under the law of Moses. The difference is spoken of under the similitude or figure of being married to a new husband. The second marriage is to Christ. By death we are freed from obligation to the law as a covenant, as the wife is from her vows to her husband. In our believing powerfully and effectually, we are dead to the law, and have no more to do with it than the dead servant, who is freed from his master, has to do with his master’s yoke. The day of our believing, is the day of being united to the Lord Jesus. We enter upon a life of dependence on him, and duty to him. Good works are from union with Christ; as the fruitfulness of the vine is the product of its being united to its roots; there is no fruit to God, till we are united to Christ. The law, and the greatest efforts of one under the law, still in the flesh, under the power of corrupt principles, cannot set the heart right with regard to the love of God, overcome worldly lusts, or give truth and sincerity in the inward parts, or any thing that comes by the special sanctifying influences of the Holy Spirit. Nothing more than a formal obedience to the outward letter of any precept, can be performed by us, without the renewing, new-creating grace of the new covenant.
2. The use and excellence of the law. (Romans 7:7-13)
Romans 7:7 What follows? Is the Law itself a sinful thing? No, indeed; on the contrary, unless I had been taught by the Law, I should have known nothing of sin as sin. For instance, I should not have known what covetousness is, if the Law had not repeatedly said, “Thou shalt not covet.” 8 Sin took advantage of this, and by means of the Commandment stirred up within me every kind of coveting; for apart from Law sin would be dead. 9 Once, apart from Law, I was alive, but when the Commandment came, sin sprang into life, and I died; 10 and, as it turned out, the very Commandment which was to bring me life, brought me death. 11 For sin seized the advantage, and by means of the Commandment it completely deceived me, and also put me to death. 12 So that the Law itself is holy, and the Commandment is holy, just and good.13 Did then a thing which is good become death to me? No, indeed, but sin did; so that through its bringing about death by means of what was good, it might be seen in its true light as sin, in order that by means of the Commandment the unspeakable sinfulness of sin might be plainly shown.
There is no way of coming to that knowledge of sin, which is necessary to repentance, and therefore to peace and pardon, but by trying our hearts and lives by the law. In his own case the apostle would not have known the sinfulness of his thoughts, motives, and actions, but by the law. That perfect standard showed how wrong his heart and life were, proving his sins to be more numerous than he had before thought, but it did not contain any provision of mercy or grace for his relief. He is ignorant of human nature and the perverseness of his own heart, who does not perceive in himself a readiness to fancy there is something desirable in what is out of reach. We may perceive this in our children, though self-love makes us blind to it in ourselves. The more humble and spiritual any Christian is, the more clearly will he perceive that the apostle describes the true believer, from his first convictions of sin to his greatest progress in grace, during this present imperfect state. St. Paul was once a Pharisee, ignorant of the spirituality of the law, having some correctness of character, without knowing his inward depravity. When the commandment came to his conscience by the convictions of the Holy Spirit, and he saw what it demanded, he found his sinful mind rise against it. He felt at the same time the evil of sin, his own sinful state, that he was unable to fulfil the law, and was like a criminal when condemned. But though the evil principle in the human heart produces sinful motions, and the more by taking occasion of the commandment; yet the law is holy, and the commandment holy, just, and good. It is not favourable to sin, which it pursues into the heart, and discovers and reproves in the inward motions thereof. Nothing is so good but a corrupt and vicious nature will pervert it. The same heat that softens wax, hardens clay. Food or medicine when taken wrong, may cause death, though its nature is to nourish or to heal. The law may cause death through man’s depravity, but sin is the poison that brings death. Not the law, but sin discovered by the law, was made death to the apostle. The ruinous nature of sin, and the sinfulness of the human heart, are here clearly shown.
3. The spiritual conflicts between corruption and grace in a believer. (Romans 7:14-25)
Romans 7:14For we know that the Law is a spiritual thing; but I am unspiritual—the slave, bought and sold, of sin. 15 For what I do, I do not recognize as my own action. What I desire to do is not what I do, but what I am averse to is what I do. 16 But if I do that which I do not desire to do, I admit the excellence of the Law, 17 and now it is no longer I that do these things, but the sin which has its home within me does them. 18 For I know that in me, that is, in my lower self, nothing good has its home; for while the will to do right is present with me, the power to carry it out is not. 19 For what I do is not the good thing that I desire to do; but the evil thing that I desire not to do, is what I constantly do. 20 But if I do that which I desire not to do, it can no longer be said that it is I who do it, but the sin which has its home within me does it.21 I find therefore the law of my nature to be that when I desire to do what is right, evil is lying in ambush for me. 22 For in my inmost self all my sympathy is with the Law of God; 23 but I discover within me a different Law at war with the Law of my understanding, and leading me captive to the Law which is everywhere at work in my body—the Law of sin. 24 (Unhappy man that I am! who will rescue me from this death-burdened body? 25 Thanks be to God through Jesus Christ our Lord!)
To sum up then, with my understanding, I—my true self—am in servitude to the Law of God, but with my lower nature I am in servitude to the Law of sin.
Compared with the holy rule of conduct in the law of God, the apostle found himself so very far short of perfection, that he seemed to be carnal; like a man who is sold against his will to a hated master, from whom he cannot set himself at liberty. A real Christian unwillingly serves this hated master, yet cannot shake off the galling chain, till his powerful and gracious Friend above, rescues him. The remaining evil of his heart is a real and humbling hinderance to his serving God as angels do and the spirits of just made perfect. This strong language was the result of St. Paul’s great advance in holiness, and the depth of his self-abasement and hatred of sin. If we do not understand this language, it is because we are so far beneath him in holiness, knowledge of the spirituality of God’s law, and the evil of our own hearts, and hatred of moral evil. And many believers have adopted the apostle’s language, showing that it is suitable to their deep feelings of abhorrence of sin, and self-abasement. The apostle enlarges on the conflict he daily maintained with the remainder of his original depravity. He was frequently led into tempers, words, or actions, which he did not approve or allow in his renewed judgement and affections. By distinguishing his real self, his spiritual part, from the self, or flesh, in which sin dwelt, and by observing that the evil actions were done, not by him, but by sin dwelling in him, the apostle did not mean that men are not accountable for their sins, but he teaches the evil of their sins, by showing that they are all done against reason and conscience. Sin dwelling in a man, does not prove its ruling, or having dominion over him. If a man dwells in a city, or in a country, still he may not rule there.
The more pure and holy the heart is, it will have the more quick feeling as to the sin that remains in it. The believer sees more of the beauty of holiness and the excellence of the law. His earnest desires to obey, increase as he grows in grace. But the whole good on which his will is fully bent, he does not do; sin ever springing up in him, through remaining corruption, he often does evil, though against the fixed determination of his will. The motions of sin within grieved the apostle. If by the striving of the flesh against the Spirit, was meant that he could not do or perform as the Spirit suggested, so also, by the effectual opposition of the Spirit, he could not do what the flesh prompted him to do. How different this case from that of those who make themselves easy with regard to the inward motions of the flesh prompting them to evil; who, against the light and warning of conscience, go on, even in outward practice, to do evil, and thus, with forethought, go on in the road to perdition! For as the believer is under grace, and his will is for the way of holiness, he sincerely delights in the law of God, and in the holiness which it demands, according to his inward man; that new man in him, which after God is created in true holiness.
This passage does not represent the apostle as one that walked after the flesh, but as one that had it greatly at heart, not to walk so. And if there are those who abuse this passage, as they also do the other Scriptures, to their own destruction, yet serious Christians find cause to bless God for having thus provided for their support and comfort. We are not, because of the abuse of such as are blinded by their own lusts, to find fault with the scripture, or any just and well warranted interpretation of it. And no man who is not engaged in this conflict, can clearly understand the meaning of these words, or rightly judge concerning this painful conflict, which led the apostle to bemoan himself as a wretched man, constrained to what he abhorred. He could not deliver himself; and this made him the more fervently thank God for the way of salvation revealed through Jesus Christ, which promised him, in the end, deliverance from this enemy. So then, says he, I myself, with my mind, my prevailing judgement, affections, and purposes, as a regenerate man, by Divine grace, serve and obey the law of God; but with the flesh, the carnal nature, the remains of depravity, I serve the law of sin, which wars against the law of my mind. Not serving it so as to live in it, or to allow it, but as unable to free himself from it, even in his very best state, and needing to look for help and deliverance out of himself. It is evident that he thanks God for Christ, as our deliverer, as our atonement and righteousness in himself, and not because of any holiness wrought in us. He knew of no such salvation, and disowned any such title to it. He was willing to act in all points agreeable to the law, in his mind and conscience, but was hindered by indwelling sin, and never attained the perfection the law requires. What can be deliverance for a man always sinful, but the free grace of God, as offered in Christ Jesus? The power of Divine grace, and of the Holy Spirit, could root out sin from our hearts even in this life, if Divine wisdom had not otherwise thought fit. But it is suffered, that Christians might constantly feel, and understand thoroughly, the wretched state from which Divine grace saves them; might be kept from trusting in themselves; and might ever hold all their consolation and hope, from the rich and free grace of God in Christ.
Paul has argued that law and faith are contradictory principles. In Romans 7 he shows how a believer can be legally free from obligation to the Law, and then explores why release from that obligation is essential.
Christ’s death frees the Christian from obligation to the Law . This is essential because law stimulates man’s sinful nature . Paul values the Law because it makes him aware of sin’s existence within his personality and because it stands as a witness to all that is holy, righteous, and good . But rather than help Paul be good, the Law has made him aware of the power of his sinful nature, aroused desires that he does not want to feel, and energized evil actions he hates as well . Paul has thus become aware of a terrible inner struggle, between an “I” who takes pleasure in sin and an “I” that wants to do good . He struggles against indwelling sin, but the harder Paul tries to keep the Law the more he finds himself a prisoner of his sinful nature . He finds rescue in Christ .