Romans 7:14-25 (Who am “I”)

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Romans 7

In Romans 6:14, Paul declares: “For sin will have no dominion over you, since you are not under law but under grace.” He then proceeds in vv15-23 to answer the objection: “Are we to sin because we are not under law but under grace?”

In 7:1, Paul picks up his argument from 6:14 and proceeds to expound upon his statement “you are not under law.” You could imagine it as an answer to the implied objection: “How is it that we are not under the law?”

He reasons:

  1. Those who know the law, recognize that the law is binding only as long as a person lives

    1. For example, a married woman is bound to her husband as long as he lives

    2. If he dies, she is free from obligation and may remarry

    3. Marriage -> Death -> Remarriage = OK

  2. The same principle of death severing the bonds of the law applies to us as well

    1. We have died with Christ (cf. Romans 6:3-11)

    2. We are set free from the law

    3. We are “remarried” to the resurrected Christ

  3. This has taken place with the purpose that we may bear fruit for God

Consider the parallels in vv4d-6d:

5a For while we were living in the flesh,

6a But now we are released from the law

5b our sinful passions, aroused by the law,

6b having died to that which held us captive

5c were at work in our members

6c so that we serve in the new way of the Spirit

6d to bear fruit for death.

4d in order that we may bear fruit for God

Even more striking parallels are at work here as well. In chapter 6, Paul went to great lengths to explain how we are dead to sin and set free from its captivity, so that we may live to God, with fruit leading to sanctification and eternal life. Now it chapter 7, he discussing how we are set free from the law, that we may bear fruit for God. There is an extremely close relationship between the law and sin in these two chapters.

This raises the inevitable objection: “What then shall we say? That the law is sin?” In other words: “Wait a minute! Aren’t you equating the law with sin?”

He answers:

  1. No, but the law aroused the sin within me to bring death to me

    1. I had no knowledge of sin, until the law gave me commandment

    2. i.e. “Thou shalt not covet” – sin seized the opportunity to produce covetousness in me

  2. The law is holy, righteous, and good, but sin used the law to deceive me and kill me.

    1. The law itself didn’t kill me, but sin, taking advantage of the law

  3. So we can see the purpose of the law (cf. 5:20), which came to expose the sin in me for what it is, and that through the commandment it might become sinful beyond measure.

This is the context leading to v14, which is a characterization, in personal terms, of the events described in vv7-13. It is showing the effect of the law in conflict with sinful flesh. The effect is turmoil which shows sin to be sin. Although strong arguments have been made for these verses to be a description of the Christian experience, the strongest contextual argument is that this is an unregenerate person.

In his commentary on Romans, Douglas Moo sums up this description as Paul “looking back, from his Christian understanding, to the situation of himself, and other Jews like him, living under the Law of Moses. Of course, Paul is not giving us a full picture of that situation; he is concentrating on the negatives because this is what he must do to prove how useless the law was to deliver the Jews from their bondage to sin. We might say, then, that Romans 7:14-25 describes from a personal viewpoint the stage in salvation history that Paul delineates objectively in Galatians 3:19-4:3…He uses ego to represent himself, but himself in solidarity with the Jewish people.”

The parallel with Galatians 3:10-4:3 is quite helpful:

“Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one. Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise. I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, but he is under guardians and managers until the date set by his father. In the same way we also, when we were children, were enslaved to the elementary principles of the world.“

There are numerous arguments on both sides, but I concur with Moo that the 3 below should be decisive in favor of a non-Christian:

  1. “Sold under sin” in 14 vs. “set free from sin” in 6:18 and 6:22

  2. “Captive to the law of sin” in 23 vs. “set free from the law of sin and death” in 8:2.

  3. Paul declares that the “set free” in 6 and 8 are true for every Christian and that if they’re not true then one is not a Christian. Since they’re not true for the man in 14-25, it is not describing a Christian.

The transition to 8:1 moves from discussion of the death in law into discussion of life in the Spirit. Given that we are released from the guilt of sin (Ch. 5) and from the power of sin aroused by the law (Ch. 6-7), there is now no condemnation for those who are in Christ. For the law of the Spirit of life has set you free from the law of sin and death.

The Context of Romans 7

The purpose for Romans 7 is found in the preceding chapters

In Romans 7, Paul discusses the law and its relationship to sin. However, this chapter cannot stand on its own as an isolated literary unit. The reason is because Romans 7 is grammatically bound to what comes before it.

Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? Rom 7:1 KJV

This is Paul’s introduction to the chapter and to the discussion of the law. On the surface, the KJV reading could possibly allow for this unit to stand on its own. However, it is actually much more closely tied than it might appear:

  1. KJV uses “Know ye not…?” to translate the words “e agnoeite”

  2. Those two words literally mean, “Or are you ignorant…?”

The word e, meaning “or” forms an unbreakable grammatical link to what precedes, and shows that he is now elaborating on something he previously said. The other occurrence of this phrase is in Romans 6:3, where it finds an identical purpose. In 6:2, Paul makes a statement that “we died to sin” as the reason that we should not live in sin. He then goes on to explain that statement in 6:3ff, beginning with “Or are you ignorant…?”

Due to the grammatical link, a reading of Romans 7 should begin by asking the question – “What point is he now elaborating on and explaining?” Since the subject matter is the law, the logical conclusion would be that the point will be found in the most recent statement concerning the law, which is in 6:14 – “For sin shall not have dominion over you: for ye are not under the law, but under grace.” This statement forms the backdrop for what follows in Romans 7, and provides a control for proper interpretation. An analysis of Romans 7 will show that he is not only elaborating on the statement “you are not under law,” but on the whole statement including “sin shall not have dominion over you.” However, that is for a later discussion…

Romans 7:14-25 is inseparably tied to the rest of Romans 7

The 11 verses in 7:14-25 do not (and cannot) stand in isolation from the rest of Romans 7, because they are inseparably linked to what precedes them. If we agree that, generally, “every word weighs a ton,” then the first word of Romans 7:14 is a 10-ton truck when it comes to interpreting this segment. Here we go…

For we know that the law is spiritual: but I am carnal, sold under sin. Rom 7:14 KJV

The little word “For” (Greek gar), though seemingly incidental and simply a transition phrase, is in fact, the chain on which hangs the logic of Pauline thought throughout the entire New Testament. This word occurs 379 times in the Pauline epistles, and I argue that every single time he begins a clause with gar it has one of the following senses:

  1. What follows is the reason or grounds for what was previously said

  2. What follows is the proof or evidence for what was previously said

  3. What follows is an illustration or example of what was previously said

Regardless, of which sense is used, the word always ties the following statement to the context of what preceded. In the case of 7:14, the immediate relationship is with 7:13:

Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. Rom 7:13 KJV

Likewise, verse 13 is an objection/response to what was previously said in vv7-12:

What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy, and the commandment holy, and just, and good. Rom 7:7-12 KJV

Following the chain up, vv7-12 is an objection/response to what was previously said in vv5-6:

For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. Rom 7:5-6 KJV

Finally, we see that v.5 is linked with what comes before by gar, thereby tying it to 7:1-4, which (as was demonstrated above) is grammatically bound to the context of Romans 6:14. The result is Chapter 7 being an explanation of something said in 6:14, with the logic building from v4 to vv5-6 to vv7-12 to v13 to vv14-25. Following our logic cues, verses 7-25 are a single unit, serving as an objection/response to the message put forth in Romans 7:5-6.

The broader context of 7:14-25 is not Romans 7 or even Romans 6-8

If we are seeking for a single, literary unit, within which to view Romans 7:14-25, it is not Romans 7, nor even Romans 6-8. Instead, I would argue that the proper context is Romans 5:1-8:39. I believe that the structure and flow of these three chapters is thoughtful and intentional rather than haphazard, and that it is actually a masterfully arranged and carefully reasoned unit of writing. Furthermore, I would argue that Romans 8 is not the continuation or conclusion of Romans 7, but is more likely the summation of the whole of 6-7, and the continuation from Romans 5:18-21. Below are the reasons:

Romans 5:1-8:39 as a single unit

  1. Working backwards from Romans 8:39, we see that Romans 5:1-11 is the first segment that begins a new line of reasoning, without being an explanation or defense of what was previously said. He is able to do this by succinctly summing up the last line of argument with “since we have been justified by faith.”

  2. Romans 5:1-11 appears to form an inclusio with Romans 8:14-39 (an inclusio is a literary device based on a concentric principle, also known as bracketing or an envelope structure, which consists of creating a frame by placing similar material at the beginning and end of a section. It is commonly used throughout the Bible).

    A comparison of the two segments reveals strikingly common themes, such as:

    • Assurance of hope based on Christ’s finished work
    • The work of the Holy Spirit
    • Rejoicing in suffering and tribulation
    • Love of God/Christ

    Additionally, many common words are used between the two, such as:

    • justify (dikaioō)
    • hope (elpis)
    • glory (doxa)
    • suffering (thlipsis)

Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. More than that, we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us. For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person--though perhaps for a good person one would dare even to die-- but God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

Rom 5:1-11 ESV

For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, "Abba! Father!" The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs--heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience. Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died--more than that, who was raised--who is at the right hand of God, who indeed is interceding for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? As it is written, "For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered." No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Rom 8:14-39 ESV

Romans 8 as a continuation of the discussion from 5:16-21 and a summation of Ch.6-7

  1. Chapter 8 begins by announcing that “There is therefore now no condemnation for those who are in Christ Jesus…” This statement, particularly the therefore, indicates two things. One, it indicates that what Paul has previously argued has been evidence for making this statement. Two, it indicates that this is a conclusion regarding a discussion of condemnation vs no condemnation. The word for condemnation (katakrima) only occurs 3 times in Romans. Once here, and the other times are in 5:16,18

  2. The themes in 8:1-13, summarize much of what has been discussed through Ch. 6 and 7.
    • Freedom from the law of sin and death
    • God doing what the flesh could not do
    • Living according to the Spirit
  3. Chapters 6 and 7 are structured around objections and responses, while Chapter 8 returns to the more expository structure of Chapter 5

Several commentators have noted a chiastic structure (http://en.wikipedia.org/wiki/Chiastic_structure ) in Romans 5-8. Here are a couple of the proposed forms:

A. 5:1-11 – Assurance of future glory

B. 5:12-21 – Basis for this assurance in the work of Christ

C. 6:1-23 – The problem of sin

C’.7:1-25 – The problem of the law

B’.8:1-17 – Ground of assurance in the work of Christ, mediated by the Spirit

A’.8:18-39 – Assurance of future glory

A. 5:1-11: Assurance of hope in midst of tribulation

B. 5:12-21: Adam and Christ: Adam’s sin reversed

C. 6:1-14: Deliverance from dominance of sin

D. 6:15-23: Present members as weapons of righteousness

E. 7:1-6: Death to the law through death of Christ

D’. 7:7-25: Bondage to sin provoked by law; law warring in members

C’. 8:1-17: God delivered where Law could not

B’. 8:18-25: Creation liberated from futility to which it was subjected after Adam

A’. 8:26-39: Assurance of hope in the midst of tribulation

The Emphatic “I” in Romans 7

The nature of English language is such that there is very little inflection of words to indicate function. With regard to verbs, the personal pronouns (i.e. I, you, he/she/it, we, you, they) are what give verbs their person and number, rather than anything in the form of the verb itself. Those familiar with more inflected languages, such as Spanish, will recognize that the verb forms change to indicate person and number. For instance, to say “I live” in Spanish would be “vivo” but to say “you live” (informally) would be “vives” for the singular or “vivéis” for the plural. Spanish also has personal pronouns for “I” and “you” but they are often omitted because the form of the verb makes the person and number clear.

Greek, much like Spanish, is a highly inflected language, such that the 1st person singular form of a verb does not need the pronoun, because the inflected form provides all the information needed. What this means is that when used with a verb, the 1st person pronoun becomes an intensifier or a means of emphasis.

Such emphatic use is readily apparent in Romans 7:7-25. Consider the following:

Paul speaks using the first person 112 times in Romans. The 1st person pronoun occurs only 18 times throughout the letter, and 7 of those are in 7:7-25. Never in the New Testament does he use the pronoun so frequently within such a small space.

The 1st person singular (“I”) verb is non-existent from 5:1 to 8:17, except for the emphatic usage of 7:7-25 – where it is used 25 times (outside of the incidental usage in 6:19 – “I speak humanly” and 7:1 – “I speak to those who know the law”). Contrarily, the 1st person plural (“We”) verb is used 35 times from 5:1 to 8:17, with only 2 occurrences in 7:7-25 (“What shall we say” and “We know that the law is spiritual”).

In his translation of Romans, JN Darby recognized the emphasis and demonstrated it in his English rendering by bracketing the emphatic pronouns with “*”:

What shall we say then? is the law sin? Far be the thought. But I had not known sin, unless by law: for I had not had conscience also of lust unless the law had said, Thou shalt not lust; but sin, getting a point of attack by the commandment, wrought in me every lust; for without law sin was dead. But *I* was alive without law once; but the commandment having come, sin revived, but *I* died. And the commandment, which was for life, was found, as to me, itself to be unto death: for sin, getting a point of attack by the commandment, deceived me, and by it slew me . So that the law indeed is holy, and the commandment holy, and just, and good. Did then that which is good become death to me? Far be the thought. But sin, that it might appear sin, working death to me by that which is good; in order that sin by the commandment might become exceeding sinful.

For we know that the law is spiritual: but *I* am fleshly, sold under sin. For that which I do, I do not own: for not what I will, this I do; but what I hate, this I practise. But if what I do not will, this I practise, I consent to the law that it is right. Now then it is no longer *I* that do it, but the sin that dwells in me. For I know that in me, that is, in my flesh, good does not dwell: for to will is there with me, but to do right I find not. For I do not practise the good that I will; but the evil I do not will, that I do. But if what *I* do not will, this I practise, it is no longer *I* that do it, but the sin that dwells in me. I find then the law upon *me* who will to practise what is right, that with *me* evil is there. For I delight in the law of God according to the inward man: but I see another law in my members, warring in opposition to the law of my mind, and bringing me into captivity to the law of sin which exists in my members. O wretched man that I am ! who shall deliver me out of this body of death? I thank God, through Jesus Christ our Lord. So then *I* *myself* with the mind serve God’s law; but with the flesh sin’s law. Rom 7:7-25 Darby

Regardless of who the man in Romans 7:14-25 turns out to be, it is clear that Paul’s use of the 1st person singular in this section is not just plain, ordinary usage, but is demonstrably emphatic and intensive.

For a comprehensive analysis of the use of the 1st person singular in Paul’s letters, see the verse breakdown below. You will see that the emphatic is used sparingly in relation to the rest of the 1st person singular uses, which makes Romans 7:7-25 stand out all the more:

Romans

GNT - ego^

Rom_7:9; Rom_7:10; Rom_7:14; Rom_7:17; Rom_7:20; Rom_7:24; Rom_7:25;

Rom_9:3; Rom_10:19; Rom_11:1; Rom_11:13; Rom_11:19; Rom_12:19; Rom_15:14; Rom_16:4; Rom_16:22;

ESV - I (no ego^)

Rom_1:8; Rom_1:9; Rom_1:10; Rom_1:11; Rom_1:13; Rom_1:14; Rom_1:15; Rom_1:16; Rom_3:5; Rom_3:7; Rom_4:17; Rom_6:19; Rom_7:1; Rom_7:7; Rom_7:15; Rom_7:16; Rom_7:18; Rom_7:19; Rom_7:21; Rom_7:22; Rom_7:23; Rom_8:18; Rom_8:38; Rom_9:1; Rom_9:2; Rom_9:9; Rom_9:13; Rom_9:15; Rom_9:17; Rom_9:25; Rom_9:33; Rom_10:2; Rom_10:18; Rom_10:20; Rom_10:21; Rom_11:3; Rom_11:4; Rom_11:11; Rom_11:25; Rom_11:27; Rom_12:1; Rom_12:3; Rom_14:11; Rom_14:14; Rom_15:8; Rom_15:9; Rom_15:15; Rom_15:17; Rom_15:18; Rom_15:19; Rom_15:20; Rom_15:22; Rom_15:23; Rom_15:24; Rom_15:25; Rom_15:28; Rom_15:29; Rom_15:30; Rom_15:31; Rom_15:32; Rom_16:1; Rom_16:17; Rom_16:19; Rom_16:24;

1 Corinthians

GNT - ego^

1Co_1:12; 1Co_3:4; 1Co_3:6; 1Co_4:15; 1Co_5:3; 1Co_6:12; 1Co_7:10; 1Co_7:28; 1Co_9:6; 1Co_9:15; 1Co_9:26; 1Co_10:30; 1Co_11:23; 1Co_15:10; 1Co_15:11;

ESV - I (no ego^)

1Co_1:4; 1Co_1:10; 1Co_1:14; 1Co_1:16; 1Co_1:19; 1Co_2:1; 1Co_2:2; 1Co_2:3; 1Co_3:1; 1Co_3:2; 1Co_3:10; 1Co_4:3; 1Co_4:4; 1Co_4:6; 1Co_4:9; 1Co_4:14; 1Co_4:16; 1Co_4:17; 1Co_4:18; 1Co_4:19; 1Co_4:21; 1Co_5:9; 1Co_5:11; 1Co_5:12; 1Co_6:5; 1Co_6:15; 1Co_7:6; 1Co_7:7; 1Co_7:8; 1Co_7:12; 1Co_7:25; 1Co_7:26; 1Co_7:29; 1Co_7:32; 1Co_7:35; 1Co_7:40; 1Co_8:13; 1Co_9:1; 1Co_9:2; 1Co_9:8; 1Co_9:16; 1Co_9:17; 1Co_9:18; 1Co_9:19; 1Co_9:20; 1Co_9:21; 1Co_9:22; 1Co_9:23; 1Co_9:27; 1Co_10:1; 1Co_10:15; 1Co_10:19; 1Co_10:20; 1Co_10:29; 1Co_10:33; 1Co_11:1; 1Co_11:2; 1Co_11:3; 1Co_11:17; 1Co_11:18; 1Co_11:22; 1Co_11:34; 1Co_12:1; 1Co_12:3; 1Co_12:15; 1Co_12:16; 1Co_12:21; 1Co_12:31; 1Co_13:1; 1Co_13:2; 1Co_13:3; 1Co_13:11; 1Co_13:12; 1Co_14:5; 1Co_14:6; 1Co_14:11; 1Co_14:14; 1Co_14:15; 1Co_14:18; 1Co_14:19; 1Co_14:21; 1Co_14:37; 1Co_15:1; 1Co_15:2; 1Co_15:3; 1Co_15:9; 1Co_15:31; 1Co_15:32; 1Co_15:34; 1Co_15:50; 1Co_15:51; 1Co_16:1; 1Co_16:2; 1Co_16:3; 1Co_16:4; 1Co_16:5; 1Co_16:6; 1Co_16:7; 1Co_16:8; 1Co_16:10; 1Co_16:11; 1Co_16:12; 1Co_16:15; 1Co_16:17; 1Co_16:21;

2 Corinthians

GNT - ego^

2Co_2:2; 2Co_2:10; 2Co_10:1; 2Co_11:29; 2Co_12:11; 2Co_12:13; 2Co_12:15; 2Co_12:16;

ESV - I (no ego^)

2Co_1:13; 2Co_1:15; 2Co_1:16; 2Co_1:17; 2Co_1:19; 2Co_1:23; 2Co_2:1; 2Co_2:3; 2Co_2:4; 2Co_2:8; 2Co_2:9; 2Co_2:12; 2Co_2:13; 2Co_4:13; 2Co_5:11; 2Co_6:2; 2Co_6:13; 2Co_6:16; 2Co_6:17; 2Co_6:18; 2Co_7:3; 2Co_7:4; 2Co_7:7; 2Co_7:8; 2Co_7:9; 2Co_7:12; 2Co_7:14; 2Co_7:16; 2Co_8:3; 2Co_8:8; 2Co_8:10; 2Co_8:13; 2Co_8:16; 2Co_9:2; 2Co_9:3; 2Co_9:5; 2Co_10:2; 2Co_10:8; 2Co_10:9; 2Co_11:1; 2Co_11:2; 2Co_11:3; 2Co_11:5; 2Co_11:6; 2Co_11:7; 2Co_11:8; 2Co_11:9; 2Co_11:11; 2Co_11:12; 2Co_11:16; 2Co_11:17; 2Co_11:18; 2Co_11:21; 2Co_11:22; 2Co_11:23; 2Co_11:24; 2Co_11:25; 2Co_11:30; 2Co_11:31; 2Co_11:33; 2Co_12:1; 2Co_12:2; 2Co_12:3; 2Co_12:5; 2Co_12:6; 2Co_12:8; 2Co_12:9; 2Co_12:10; 2Co_12:14; 2Co_12:17; 2Co_12:18; 2Co_12:20; 2Co_12:21; 2Co_13:1; 2Co_13:2; 2Co_13:6; 2Co_13:10;

Galatians

GNT - ego^

Gal_1:12; Gal_2:19; Gal_5:2; Gal_5:10; Gal_5:11; Gal_6:17;

ESV - I (no ego^)

Gal_1:6; Gal_1:9; Gal_1:10; Gal_1:11; Gal_1:13; Gal_1:14; Gal_1:15; Gal_1:16; Gal_1:17; Gal_1:18; Gal_1:19; Gal_1:20; Gal_1:21; Gal_1:22; Gal_2:1; Gal_2:2; Gal_2:6; Gal_2:7; Gal_2:10; Gal_2:11; Gal_2:14; Gal_2:18; Gal_2:20; Gal_2:21; Gal_3:17; Gal_4:1; Gal_4:11; Gal_4:12; Gal_4:13; Gal_4:15; Gal_4:16; Gal_4:18; Gal_4:19; Gal_4:20; Gal_5:3; Gal_5:12; Gal_5:16; Gal_5:21; Gal_6:11; Gal_6:14;

Ephesians

GNT - ego^

Eph_3:1; Eph_4:1; Eph_5:32;

ESV - I (no ego^)

Eph_1:15; Eph_1:16; Eph_3:3; Eph_3:7; Eph_3:8; Eph_3:13; Eph_3:14; Eph_4:17; Eph_6:20; Eph_6:21; Eph_6:22;

Phillipians

GNT - ego^

Php_3:4; Php_3:13; Php_4:11;

ESV - I (no ego^)

Php_1:3; Php_1:6; Php_1:7; Php_1:8; Php_1:12; Php_1:16; Php_1:18; Php_1:19; Php_1:20; Php_1:22; Php_1:23; Php_1:25; Php_1:27; Php_1:30; Php_2:16; Php_2:17; Php_2:19; Php_2:20; Php_2:23; Php_2:24; Php_2:25; Php_2:27; Php_2:28; Php_3:7; Php_3:8; Php_3:10; Php_3:11; Php_3:12; Php_3:14; Php_3:18; Php_4:1; Php_4:2; Php_4:3; Php_4:4; Php_4:10; Php_4:12; Php_4:13; Php_4:15; Php_4:17; Php_4:18;

Colossions

GNT - ego^

Col_1:23; Col_1:25;

ESV - I (no ego^)

Col_1:24; Col_1:29; Col_2:1; Col_2:4; Col_2:5; Col_4:3; Col_4:4; Col_4:8; Col_4:13; Col_4:18;

1Th

GNT - ego^

1Th_2:18;

ESV - I (no ego^)

1Th_3:5; 1Th_5:27;

2Th

No ego^

2Th_2:5; 2Th_3:17;

1Timothy

GNT - ego^

1Ti_2:7;

ESV - I (no ego^)

1Ti_1:3; 1Ti_1:11; 1Ti_1:12; 1Ti_1:13; 1Ti_1:15; 1Ti_1:16; 1Ti_1:18; 1Ti_1:20; 1Ti_2:1; 1Ti_2:8; 1Ti_2:12; 1Ti_3:14; 1Ti_3:15; 1Ti_4:13; 1Ti_5:14; 1Ti_5:21; 1Ti_6:13;

2Timothy

GNT - ego^

2Ti_1:11; 2Ti_4:1; 2Ti_4:6;

ESV - I (no ego^)

2Ti_1:3; 2Ti_1:4; 2Ti_1:5; 2Ti_1:6; 2Ti_1:12; 2Ti_2:7; 2Ti_2:9; 2Ti_2:10; 2Ti_3:11; 2Ti_4:7; 2Ti_4:12; 2Ti_4:13; 2Ti_4:17; 2Ti_4:20;

Titus

GNT - ego^

Tit_1:3;

ESV - I (no ego^)

Tit_1:5; Tit_3:8; Tit_3:12;

Philemon

GNT - ego^

Phm_1:13; Phm_1:19;

ESV - I (no ego^)

Phm_1:4; Phm_1:5; Phm_1:6; Phm_1:7; Phm_1:8; Phm_1:9; Phm_1:10; Phm_1:12; Phm_1:14; Phm_1:20; Phm_1:21; Phm_1:22;

Are you “under law”?

The argument that makes Romans 7:14-25 into the apostle Paul’s (and by extension, every Christian’s) description of his own present struggle with sin (which he undoubtedly had), must ignore what the description in 7:14-25 is actually saying.

Taking 7:25b as a summary statement of the preceding paragraph, here’s what we have:

Romans 7:25b “…So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.”

Two things are in view here:

  1. I serve the law of God with my mind
    • “I agree with the law, that it is good” (v16)
    • “I have the desire to do what is right” (v18)
    • “I delight in the law of God” (v22)
  2. I serve the law of sin with my flesh
    • I am “sold under sin” (v14)
    • “the evil I do not want is what I keep on doing” (v19)
    • “I see in my members another law waging war against the law of my mind” (v23)
    • “making me captive to the law of sin that dwells in my members” (v23)

The law of God spoken here is most naturally understood as the Mosaic Law:

  1. “I am speaking to those who know the law” (v1)

  2. “I would not have known what it is to covet if the law had not said, “You shall not covet.”” (v7)

  3. “the law is holy, and the commandment is holy and righteous and good.” (v12)

The law of sin spoken here is most naturally understood as the rule and authority of sin (dominion?) that is warring against the Mosaic Law and instead making me sin.

  1. “…sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness.” (v8)

  2. “…It was sin, producing death in me through what is good” (v13)

  3. “…it is no longer I who do it, but sin that dwells within me.” (vv17,20)

  4. “…For I have the desire to do what is right, but not the ability to carry it out.” (v18)

  5. “…For I do not do the good I want, but the evil I do not want is what I keep on doing.” (v19)

  6. “…but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members.”

The question is, given the understanding of law of God and law of sin above, is it Paul’s intention to say that he is presently serving the law of God with his mind, but serving the law of sin with his flesh (or, as in v23 “in my members”)?

Let’s compare the surrounding context and see if this is congruent with what Paul is teaching:

Rom 6:12-14 ESV Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14 For sin will have no dominion over you, since you are not under law but under grace.

In this passage, Paul declares the following:

  1. We should not let sin reign

  2. We should not let sin make us obey its passions

  3. We should not present our members to sin as instruments for unrighteousness

  4. We should present our members to God as instruments for righteousness

  5. Sin will have no dominion over us

The basis of our ability to do this is that we are not under law, but under grace. This aligns with the context of chapter 7, in which Paul demonstrates the dominion of sin over those who are under the law.

Rom 6:16-18 ESV Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness.

In this passage, Paul declares the following:

  1. We are slaves to the one whom we obey, sin to death, or obedience to righteousness.

  2. We were once slaves of sin

  3. We have been set free from sin by the standard of teaching to which you were committed

  4. We have become slaves of righteousness

This passage is full of declarations of what we are and what we’ve become. Paul follows this up in the next statement with an exhortation that can best be understood as a directive to “Be what you are!”

Rom 6:19-22 ESV I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 20 For when you were slaves of sin, you were free in regard to righteousness. 21 But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. 22 But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.

In this passage, Paul exhorts:

  1. As we once presented our members as slaves to impurity and lawlessness

  2. So now we present our members as slaves to righteousness

  3. When we were slaves of sin, we were free in regard to righteousness

  4. We have been set free from sin, and have become slaves of God

The whole section of Chapter 6 is really a beautifully poetic declaration of what you are in Christ Jesus, and an exhortation for you to be what you are.

Rom 7:4-6 ESV Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. 5 For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. 6 But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.

Continuing from the previous discussion, Paul declares:

  1. We have died to the law, that we bear fruit for God

  2. We were living in the flesh

  3. Sinful passions, aroused by the law, were at work in our members to bear fruit for death

  4. We are released from the law

  5. We have died to that which held us captive

Here we have Paul discussing the work of sin in terms ever so similar to verses 8, 11, 13, 17, 19, and 23. So much so that we could argue that the “law of sin” is none other than:

“our sinful passions, aroused by the law [of God], were at work in our members [law of sin? – v23] to bear fruit for death.”

Rom 8:2-5 ESV For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.

Here we see the following:

  1. The “law” of the Spirit of life has set us free from the “law” of sin and death

  2. The law was weakened by the flesh (as shown in Chapter 7)

  3. The law could not condemn sin in the flesh, nor set us free from the law of sin

  4. The righteous requirement of the law is fulfilled in us, who walk according to the Spirit

I would argue that the “law” of the Spirit of life is none other than the rule and authority of the Holy Spirit, which is in opposition to the “law of sin” mentioned here and in 7:25b.

Rom 8:8-9 ESV Those who are in the flesh cannot please God. 9 You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.

Here we see that:

  1. Those who are in the flesh cannot please God

  2. We are not in the flesh

  3. This is true for all Christians, because all Christians have the Holy Spirit

What we have seen is Paul’s concept of “under law” and the serving of the “law of sin” in the text surrounding 7:25. So what about elsewhere in the New Testament? What is Paul’s conception of the law there? Are there parallels? (Please forgive the rabbinic piling on below for brevity…the bold functions as my commentary)

1Ti 1:8-11 ESV Now we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, 11 in accordance with the gospel of the glory of the blessed God with which I have been entrusted.

Gal 3:19-26 ESV Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. 20 Now an intermediary implies more than one, but God is one. 21 Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. 22 But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe. 23 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. 24 So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus you are all sons of God, through faith.

Gal 4:1-7 ESV I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, 2 but he is under guardians and managers until the date set by his father. 3 In the same way we also, when we were children, were enslaved to the elementary principles of the world. 4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons. 6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave, but a son, and if a son, then an heir through God.

Gal 5:13-25 ESV For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.” 15 But if you bite and devour one another, watch out that you are not consumed by one another. 16 But I say, walk by the Spirit, and you will not gratify the desires of the flesh. 17 For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 If we live by the Spirit, let us also walk by the Spirit.

You be the judge whether Paul’s intention in Romans 7:25 is to tell us that he presently serves the law of God with his mind and serves the law of sin with his flesh.

Not I but Sin Dwelling in Me

Not “I” but sin dwelling in me

Rom 7:7-13 ESV What then shall we say? That the law is sin? By no means!** Yet if it had not been for the law, I would not have known sin. **For** I would not have known what it is to covet if the law had not said, “You shall not covet.” 8 But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. **For** apart from the law, sin lies dead. 9 I was once alive apart from the law, but when the commandment came, sin came alive and I died. 10 The very commandment that promised life proved to be death to me. 11 **For** sin, seizing an opportunity through the commandment, deceived me and through it killed me. 12 So the law is holy, and the commandment is holy and righteous and good. 13 **Did that which is good, then, bring death to me? By no means!** **It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure.

Paul, still in the past tense “I” in v13, declares that the agent of death was not the law, but sin using the law. Here in 7-13 he is clearly answering objections to his previous statements about the law, and is giving a defense of the goodness of the law, despite its relationship to sin and death. In 7-13, the law is good and sin is the real culprit. In these verses, we have sin beginning to take on a personality of its own. Sin “came alive” and, “seizing an opportunity,” began “producing death” through the law. What is left unexplained is how sin was able to have such a power over “me.” How is this possible?

Rom 7:14 ESV For we know that the law is spiritual, but I am of the flesh, sold under sin.

As shown in Part 1, the transition gar (“for”) has one of the following senses:

  1. What follows is the reason or grounds for what was previously said

  2. What follows is the proof or evidence for what was previously said

  3. What follows is an illustration or example of what was previously said

I would argue from the context that 1 and 3 are the likely uses in this verse, illustrating the reason that sin is able to wield such power.

Though the law is “spiritual” (as stated in v12 “holy and righteous and good”), I am “carnal” or “fleshly” and “sold under sin. “ What is the evidence that I am “sold under sin?”

Rom 7:15-16 ESV For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree with the law, that it is good.

We see that I am sold under sin, by the fact that I don’t understand my own actions, in that I do what I hate. However, the fact that I hate it shows that the law itself is good.

Rom 7:17-20 ESV So now it is no longer I who do it, but sin that dwells within me. 18 For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. 19 For I do not do the good I want, but the evil I do not want is what I keep on doing. 20 Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.

Now we get to the crux of the matter. If the law is good, and I agree with the law and delight in it, how is it that sin is able to work death in me? The answer is that sin dwells within (in my flesh). I break the commandment, not because I want to, but because I am in the flesh and sin rules my flesh. The culprit is not the law, which is good, nor me who agrees with the law, but sin seizing an opportunity by the law.

Rom 7:21-23 ESV So I find it to be a law that when I want to do right, evil lies close at hand. 22 For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members.

So this sin, ruling in my flesh, is its own law, and it is contrary to the law of God, which is good and in which I delight. This law in my flesh wages war against God’s law and makes me its slave.

Rom 7:24-25 ESV Wretched man that I am! Who will deliver me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Note the plural “our” in the thanksgiving. I would argue that the thanksgiving of 25a is an interjection by Paul and hearkens back to this verse:

Rom 6:16-18 ESV Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness.

The concluding statement is a summary of the situation of the “I” of 7:7-25. I myself (that is, the whole me – in spite of all this divided talk, there is but one man caught in this conflict) serve the law of God with my mind – as I said, I consent to God’s law that it is good – but sin has its own law and makes me captive, forcing me to serve it with my flesh – as I said, I keep on doing the evil that I do not want to do, and cannot do the good that I want to do.

In summary, the ruling force in vv7-25 is sin, which has taken the “I” captive. Though the “I” has the law, it is powerless to end the captivity, but only serves arouse sin to begin working death. The man has the law of God, and delights in it. However, he is unable to obey it or use it to get free from the captivity of sin.

This man’s situation appears eerily similar to this man:

Rom 2:17-29 ESV But if you call yourself a Jew and rely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law; 19 and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, 20 an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth– 21 you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law dishonor God by breaking the law. 24 For, as it is written, “The name of God is blasphemed among the Gentiles because of you.” 25 For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Debate Rebuttal

Rom 7:7-14 ESV What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” 8 But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. 9 I was once alive apart from the law, but when the commandment came, sin came alive and I died. 10 The very commandment that promised life proved to be death to me. 11 For sin, seizing an opportunity through the commandment, deceived me and through it killed me. 12 So the law is holy, and the commandment is holy and righteous and good. 13 Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. 14 **For** we know that the law is spiritual, but I am of the flesh, sold under sin.

Firstly, can you explain to me your understanding of the relationship between vv14-25 and the preceding? I insist that the only way your interpretation can stand is by denying the explicit subordinate relationship between these two sections. 7:7-25 is ALL (and only) about the law/sin dynamic. You must ignore that link, and then read the Christian struggle into those verses.

Secondly, can you explain to me how vv14-25 do not function as an illustration and explanation of vv5,7-13, and that they are not actually making the same point?

Now, to your points:

1. **“Sold under sin” does not mean “slave to sin” (also 7:23 does not indicate slavery)**

I agree that “sold under sin” doesn’t HAVE to mean a slave to sin, but let’s see what the evidence would have us understand it as.

First, the verb used here is the perfect passive form of piprasko (“I have been sold”). My Greek grammar describes the perfect tense as describing an action that was brought to completion and whose effects are felt in the present. As in, “I have been sold and am now presently under sin.” Below is every occurrence of that verb in the New Testament and the Septuagint that relates to a person being sold:

Gen_31:15 – Rachel and Leah sold by Laban to Jacob

Exo_22:3 - sold for his debt (debtor servant)

Deu_15:12 - Sold as a servant

Deu_21:14 - You shall not sell a wife for money, or treat her as a slave

Deu_28:68 - You shall offer yourselves for sale as slaves

1Sa_23:7 - Saul says God has sold David into his hands because he was shut up in a city

2Ki_17:17 - Sold themselves to work wickedness

Est_7:4 - sold for destruction, and pillage, and slavery

Psa_105:17 - Joseph sold for a slave

Isa_50:1 - sold to creditors

Isa_52:3 - sold into captivity

Jer_34:14 - sold as a servant

Mat_18:25 - sold as a debtor

When referring to people, the word definitely carries with it the connotation of being sold into some form of bondage, often as a debtor.

Second, does the context provide any evidence that slavery or servitude or bondage is in view here?

Rom 6:6 ESV We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin.

Rom 6:16 ESV Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?

Rom 6:17 ESV But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed,

Rom 6:19-20 ESV I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 20 For when you were slaves of sin, you were free in regard to righteousness.

Rom 6:23 ESV For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Rom 7:6 ESV But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.

Rom 7:23 ESV but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members.

Rom 7:25 ESV Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Rom 8:12 ESV So then, brothers, we are debtors, not to the flesh, to live according to the flesh.

It seems clear from the context that Paul uses the slavery metaphor consistently throughout that section.

Third, v23 and v25 do, in fact, indicate that the “I” is a servant of sin in his members. The phrase “law of sin” is built from verse 23:

Rom 7:22-23 ESV For I delight in the law of God, in my inner being, 23 but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members.

The “law of my mind” is The Law, which we have been speaking of since verse 1. That is, the Law of God. The “law of sin” is “another law” that is in my members and is the power and rule of sin, as demonstrated in verses 15-21. The context shows that this “law” rules the members and makes the “I” do what he does not want. So, in verse 25, the concession that “with my flesh I serve the law of sin” is nothing less than an admission of servitude to sin. The verb is douleuo, which is the verbal form of doulos, which means “servant or slave.”

2. That v15 refers to the “besetting sins” that Christians face

Rom 7:15 ESV For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.

While it is possible to take this verse on its own and relate it to our experiences, however, the link “for” and the context requires us to see this and what follows as an explanation of being “sold under sin.”

Interestingly (though unrelated), there are parallels here with other Greek literature that Paul was likely familiar with (see Greek poets quoted in Acts 17:28; Titus 1:12; 1 Cor 15:33). For example:

Ovid Metamorphoses 7.21: “I see, and I desire the better: I follow the worse.”

Epictetus Discourses 1.3: “but since these two things are mingled in the generation of man, body in common with the animals, and reason and intelligence in common with the gods, many incline to this kinship, which is miserable and mortal; and some few to that which is divine and happy. Since then it is of necessity that every man uses everything according to the opinion which he has about it, those, the few, who think that they are formed for fidelity and modesty and a sure use of appearances have no mean or ignoble thoughts about themselves; but with the many it is quite the contrary. For they say, “What am I? A poor, miserable man, with my wretched bit of flesh.” Wretched. Indeed; but you possess something better than your “bit of flesh.” Why then do you neglect that which is better, and why do you attach yourself to this?”

3. That “I consent unto the law that it is good” and “I delight in the law of God” cannot refer to an unconverted man.

First, I argue that the man in 7:14-25 is Paul as representative of Israel under the Mosaic Law (obviously analyzing from his Christian perspective). It is everyone under The Law. Evidence that this can be referring to them (and not be regenerate):

Witness 1:

Rom 2:17-29 ESV But if you call yourself a Jew and rely on the law and boast in God 18 and know his will and approve what is excellent, because you are instructed from the law; 19 and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, 20 an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth– 21 you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? 22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law dishonor God by breaking the law. 24 For, as it is written, “The name of God is blasphemed among the Gentiles because of you.” 25 For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Witness 2:

Rom 10:1-4 ESV Brothers, my heart’s desire and prayer to God for them is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. 4 For Christ is the end of the law for righteousness to everyone who believes.

Witness 3:

Act 21:20-21 ESV And when they heard it, they glorified God. And they said to him, “You see, brother, how many thousands there are among the Jews of those who have believed. They are all zealous for the law, 21 and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or walk according to our customs.

Witness 4:

Act 22:2-23 ESV And when they heard that he was addressing them in the Hebrew language, they became even more quiet. And he said: 3 “I am a Jew, born in Tarsus in Cilicia, but brought up in this city, educated at the feet of Gamaliel according to the strict manner of the law of our fathers, being zealous for God as all of you are this day.”

Witness 5:

Rom 7:7-12 ESV What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, "You shall not covet." 8 But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. 9 I was once alive apart from the law, but when the commandment came, sin came alive and I died. 10 The very commandment that promised life proved to be death to me. 11 For sin, seizing an opportunity through the commandment, deceived me and through it killed me. 12 So the law is holy, and the commandment is holy and righteous and good.

4. That v17 serves to “excuse the man” from liability for his sin

Is that where you’ve landed in regards to this? That I am no longer responsible, but the sin within me? On the contrary, more consistent with everything else Paul has EVER said, it is more likely understood as the explanation for why a man who has the law, and agrees that he should obey it, fails to obey. The answer is the power of sin within him. That is, he cannot resist sin’s power. He is talking about sin as if it has a personality of its own to demonstrate why the law cannot break bondage to sin (all the way through vv7-25). This is the attempt of a man under the law, seeking to establish his own righteousness by obedience to the law, finding that he is utterly incapable of overcoming sin’s power. He does not submit to God’s law, indeed cannot.

Summary of Arguments for and against

Arguments for an unregenerate:

1. The strong connection of the “I” with “the flesh” (vv14, 18, and 25) suggests that Paul is elaborating on the unregenerate condition mentioned in 7:5 as being “in the flesh.”

2. The “I” throughout this passage struggles on his/her own (“I myself”), without the aid of the Holy Spirit

3. The “I” is “under the power of sin” (v14b), a state from which every believer is released (6:2, 6, 11, 18-22).

4. As the unsuccessful struggle of vv15-20 shows, the “I” is a “prisoner of the law of sin” (v23). Yet Romans 8:2 proclaims that believers have been set free from this same “law of sin and death.”

5. While Paul makes clear that believers will continue to struggle with sin (6:12-13; 13:12-14; Gal 5:17), what is depicted in 7:14-25 is not just a struggle with sin but defeat by sin. This is a more negative view of the Christian life than can be accommodated within Paul’s theology.

6. The “I” in these verses struggles with the need to obey the Mosaic law; yet Paul has already proclaimed the release of the believer from the dictates of the law (6:14; 7:4-6)

7. The connection between 7-12 and 13-25, both grammatically and thematically, points to 14-25 being an illustration/explanation of 7-13.

Arguments for a regenerate:

1. The “I” must refer to Paul himself, and the shift from past tenses of v7-13 to the present tenses of v14-25 can be explained only if Paul is describing in these latter verses his present experience as a Christian.

2. Only the regenerate truly “delight in God’s law” (v22), seek to obey it (v15-20), and serve it (v25); the unregenerate do not “seek after God” (3:11) and cannot submit to the law of God (8:7).

3. Whereas the “mind” of people outside of Christ is universally presented by Paul as opposed to God and his will (Rom 1:28; Eph 4:17; Col 2:18; 1 Tim 6:5; 2 Tim 3:8; Tit 2:15), the “mind” of the “I” in this text is a positive medium, by which the “I” “serves the law of God” (v22,v25).

4. The “I” must be a Christian because only a Christian possesses the “inner person;” Paul’s only other uses of the phrase are in 2 Cor 4:16 and Eph 3:16.

5. The passage concludes after Paul’s mention of the deliverance wrought by God in Christ, with a reiteration of the divided state of the “I” (vv24-25). This shows that the division and struggle of the “I” that Paul depicts in these verses is that of the person already saved by God in Christ.

Summarized from Moo, D. J. (1996). The Epistle to the Romans. Eerdmans.

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