Romans 7 and Its Implications

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" colspan=2 height=50 BGCOLOR="#333366" TEXT="#080000"> <div> <B>Romans 7 and Its Implications</B></div> <div> </div> </td> </tr><tr> <td valign="top" width=165 BGCOLOR="#CCCC99" TEXT="#080000"> <div> <B> <TABLE BORDER="0" CELLPADDING="2" CELLSPACING="1" WIDTH="132" BORDERCOLORLIGHT="#C0C0C0" BORDERCOLORDARK="#808080" FRAME="VOID" RULES="NONE" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" > <tR> <tD VALIGN=TOP HEIGHT= 35 ><NOBR><div> <A HREF="id161.htm" TARGET="_top" TITLE="Background of Ezra and Nehemiah"><U><B><IMG SRC="007151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <A HREF="id340.htm" TARGET="_top" TITLE="Head Coverings in 1 Corinthians 11"><U><B><IMG SRC="008151d0.gif" border=0 width="21" height="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></B></U></A></div> </NOBR></tD> <tD VALIGN=TOP WIDTH="20"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="35" ALIGN="bottom" WIDTH="20" HSPACE="0" VSPACE="0"></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="13"></div> </NOBR></tD> <tD VALIGN=TOP><NOBR><div> <IMG BORDER="0" SRC="1x1.gif" HEIGHT="29" ALIGN="BOTTOM" HSPACE="0" VSPACE="0" WIDTH="27"></div> </NOBR></tD> </tR> </TABLE></B></div> <div> Previous/Next Article</div> <bR> <div> <A HREF="index.htm" TARGET="_top" TITLE="www.stanbaker.org"><U><B>Home</B></U></A></div> <bR> <div> <A HREF="id2.htm" TARGET="_top" TITLE="Biblical and Theological Studies"><U>Biblical and Theological Studies</U></A></div> <bR> <div> <A HREF="id3.htm" TARGET="_top" TITLE="Church Ministry"><U><B>Ministry Studies</B></U></A></div> <bR> <div> <A HREF="id15.htm" TARGET="_top" TITLE="Sermon Notes"><U><B>Sermon Notes</B></U></A></div> <bR> <div> <A HREF="id4.htm" TARGET="_top" TITLE="Links"><U><B>Links</B></U></A></div> <bR> <div> <A HREF="id5.htm" TARGET="_top" TITLE="Personal"><U><B>Personal</B></U></A></div> <bR> <div> www.stanbaker.org</div> <div> <A HREF="mailto:stan@stanbaker.org" TARGET="_top" TITLE="mailto:stan@stanbaker.org"><U>stan@stanbaker.org</U></A></div> </td> <td valign="top" height=430 BGCOLOR="#FFFFFF" TEXT="#080000"> <div> <B>The Meaning of Romans 7:7-25 and Its Implications for Sanctification</B></div> <div> Stanley Baker     </div> <bR> <div> The meaning of Romans 7:7-25 and its use in Romans has faced great debate. Can what Paul says here truly represent the life and experience of the great apostle Paul? Is this losing struggle representative of how the Christian life is lived? This paper will include a summary of the context of Romans 7 in light of the whole book. It will discuss two main issues related to the interpretation of Romans 7:7-25, including the identity of the “I” as well as the meaning of the phrase “the law of sin.” It will return to the discussion of the context by looking more closely at Romans 7 in light of Romans 6-8. Finally, a discussion of the implications of the teaching of this passage for sanctification will be included.</div> <bR> <div>  </div> <div> <B>I. Issues in the Meaning of Romans 7:7-25.</B></div> <bR> <div> The main thrust of Romans 7:7-25 suggests that the law of sin, a present force, has a powerful ally in the Law of Moses. But how does Romans 7:7-25 fit in with the rest of the book of Romans? </div> <bR> <div> <B>A. Romans 7 in the Context of the Whole Book.</B></div> <bR> <div> Paul needs to explain what is the relation of the Law to what he has already said. In chapter 5, Paul declared that righteousness comes by faith, and that while law increased sin, grace superabounded over the sin (vss. 20-21). The question is posed in Romans 6:15, can one go ahead and sin because he is under grace and not law? To do so is go the way of death, not righteousness (vss. 21-23). Paul had dealt with the need for justification apart from people’s own works in Romans, where people should not boast at the judgment upon others because they will also be judged by the standard of the Law (2:12). He tells Jews that they do not keep the Law entirely (2:17ff.) and are thus in need of justification like the Gentiles. His conclusion to the need of justification comes in Romans 3.9-20, specifically that no one is justified by relying on the Law. Even father Abraham was declared righteous on the basis of his faith, not on the basis of the works of the Law (4:2-3). Receiving the promise made to Abraham and his children comes through faith (4:13-25). Romans 4.15 says the Law brings wrath, and it shows trangressions. In Romans 5:18, believers are declared righteous through the obedient act of Christ. Romans 5:20 declares that the Law came to increase trespass, but grace increased far more. </div> <bR> <div> So how then does one respond to sin? Since grace is freely available, is it permitted or even preferable to sin? Romans 6 begins the answer to that question. When people were under the law, they were dominated by sin, slaves to sin; but now that they have new life, they are not to allow sin to dominate their lives (Rom 6:15ff.).</div> <bR> <div> Romans 7 begins with a statement that believers have died to the Law (which again is said to arouse sinful passions, vs. 5); thus they do not serve God (6:22) under the Law but under the new life the Spirit has produced (vs. 6). The opening question of 7:7-25 is, “is the Law sin?” The answer is no, but sin was shown to be what it is, sin, by the Law.</div> <bR> <div> Paul deals in issues of practice, specifically, what is the believers relation to sinfulness now that he has been declared righteous? Paul does not address being justified by the Law here, but rather living by the Law, and the Law’s inability to overcome the weakness of human sinfulness.</div> <bR> <div> Romans 8 answers (or elaborates on the answer) the question of 7:24, “who will deliver me from this body of death,” that is, one’s own inability to keep the Law, his inherent sinfulness. It is the indwelling God through the Spirit that will make the believer alive (resurrected, vs. 11), but in the meantime through the Spirit we can conduct our lives in accordance to the standard of the Spirit, living in the realm of the Spirit rather than the realm of human sinfulness. Paul continues in chapter 8 to give encouragement through specifically discussing the Spirit’s role in the believer’s present difficulties and future glories (complete redemption).</div> <bR> <div> Romans 9-11 talks about Jews and their relationship to this justification which is by faith; what happened to what God promised Israel? Israel tried to obtain righteousness by working through the Law, but it failed (9.31-32). But God would fulfill his promise to Israel through their faith, while bringing Gentiles into the family, also by faith. </div> <bR> <div> In Romans 12, Paul begins to address various areas of Christian practice, under the main exhortation to be transformed by having a renewed mind (12:1-2). In chapters 14-15, Paul addresses areas of weakness and strength in regard to conscience, particularly that the weak in conscience should be tolerant of the stronger, and the stronger in matters of faith should be patient with the weaker. These are matters that come to the fore when believing Jews and believing Gentiles come together in Christ. Paul alludes to the Law when he mentions various opinions about how to regard matters of eating and respecting particular days (14:5-6). Evidently Paul regarded it as perfectly fine if someone did not regard the Sabbath and Feast Days, or the avoiding of certain meats, as the Law instructs a Jew to do.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#1__douglas_j__moo_the_epistle_to_the" TITLE="Romans 7 and Its Implications"><U>1</U></A></FONT></div> <bR> <div> A more specific look at how Romans 7 fits in with Romans 6-8 will be discussed following the discussion of the issues of meaning in the passage. </div> <bR> <div> <B>B. An Overview of the Romans 7:7-25.</B></div> <bR> <div> The overall point of this passage deals with the power of sin in respect to the Law, not simply the believer and struggles with sin.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#2__paul_j__achtemeier_romans" TITLE="Romans 7 and Its Implications"><U>2</U></A></FONT> The following summaries demonstrate this as the point of this intriguing section of Scripture. </div> <bR> <div> <B>1. Romans 7:7-12.</B></div> <bR> <div> The topic of the whole passage is the Law of Moses,<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#3__moo_428f___thomas_r__schreiner" TITLE="Romans 7 and Its Implications"><U>3</U></A></FONT> and what is asserted about the Law is that it has been used by the power of sin. This first section, in the past tense, answers the question, “is the Law sin?” The answer is no, but the Law showed sin to be what it is, and revealed the impossibility of obtaining life through the Law; instead death was the result. Yet, the law is not faulted as something evil; instead it is holy, just, and good (vs. 12). The meaning of “I was at one time alive apart from the law” (vs. 9) is uncertain. It has been understood as Paul’s reference to his boyhood before he became a “son of the commandment.” But it has been pointed out that even from his childhood, Paul would have been connected with the Law and would have understood its implications of right and wrong.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#4__james_d__g__dunn_romans_1_8_word" TITLE="Romans 7 and Its Implications"><U>4</U></A></FONT> Some take these verses as a reference to Adam’s experience. Yet since coveting is mentioned (vs. 7) as a particular law, which was given long after Adam, this is not entirely likely.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#5__schreiner_361_" TITLE="Romans 7 and Its Implications"><U>5</U></A></FONT> In verse 8b, Paul declared that sin is dead apart from the law, so in verse 9 he explains that because sin was dead apart from the law, “I” was alive apart from the law (because sin was dead). If it is sin and not the law that kills, one could be considered “alive” (in personal perception as least) until the law reveals that sin is present. The law, then, reveals sin, and it is sin (not the law) that brings death. Paul here vindicates the law and instead declares that sin is revealed because of the law. He also condemns sin as the cause that brought death (past tense), the present implications of which he will pursue in the next section. </div> <bR> <div> <B>2. Romans 7:13-25. </B></div> <bR> <div> This section, in the present tense, answers the related question, did the good Law bring about death? The answer is that it is not the Law, but sin, using the Law, that brought death. And it is still a present reality (called a “law”), but deliverance comes through life lived in the realm of the Spirit, not the flesh (7:24-8.4). Paul’s point here is found in vs. 13, that sin used the law to bring about death for a person. This he defends in verses 14-25. In verse 14, he declares that he is carnal or fleshly, in contrast to the Law, which is spiritual. Again, he is trying to say that the problem is not with the Law, but with sin. Note also that the Law is unable to solve the “sin” problem, and the Law instead had been used as a tool of sin. Death is a result not of the Law but of sin, which dominates a person.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#6__ibid__373_" TITLE="Romans 7 and Its Implications"><U>6</U></A></FONT> Paul continues to illustrate the fact of the power of sin as he discusses competing desires within himself, with sin seeming to have the victory (vss. 15-20). While Paul defends the Law as being good, he notes that sin has used the Law to bring death, particularly because sin is a force that a human, even with the Law, cannot gain power over. Sin is powerful, and a person is dominated by sin and is thus unable to keep the Law even if he wants to (vss. 21-23). </div> <bR> <div> <B>C. The identity of “I.”</B></div> <bR> <div> There are three major categories under which various interpretations of the reference of “I” fall. The strengths and weaknesses of these categories will be considered. </div> <bR> <div> <B>View 1: “I” equals Paul’s Autobiography.</B></div> <bR> <div> The most obvious reference for the use of “I” throughout Romans 7:7-25 would be of the author, Paul. By using the past tense in verses 7-12, he declares what his experience had been with the Law and the spiritual death that was the result. With the use of the present tense in verses 13-25, he may be declaring frustration in his present struggles because of the power of sin resident in his life. The present tense in verses 13-25 has also been interpreted as the historical present, so that Paul is discussing his pre-conversion state throughout these verses.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#7__achtemeier_119__daniel_b__wallace" TITLE="Romans 7 and Its Implications"><U>7</U></A></FONT> But if Paul speaks in the present tense of before he was converted, his statement that he delights in the Law of God (vs. 22) is unusual, especially compared to Paul’s assertion that those without the Spirit of God in actuality have hostility, not delight, for God and his laws (Rom 8:7).<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#8__james_montgomery_boice_romans" TITLE="Romans 7 and Its Implications"><U>8</U></A></FONT></div> <bR> <div> Against the view that Paul speaks autobiographically here, Paul elsewhere has discussed the fact that he considered himself “blameless” under the Law prior to his conversion to Christ (Phil 3:4-6). He declared that according to human standards, he had every reason for confidence. Paul seems to indicate that he did not struggle with the reality of sin as an unsaved Jew because he faithfully fulfilled the Law’s requirements. Yet here in Romans 7, a complete lack of confidence and success is displayed. He shows a conscious understanding of the death that sin brought by using the Law as its tool to display the reality of sin in his own life, the inability to keep the Law (Rom 7:7-8).<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#9__achtemeier_120_" TITLE="Romans 7 and Its Implications"><U>9</U></A></FONT> It is possible that because Paul is making two different points in Romans 7 and in Philippians 3, that he puts two different spins on the same era of his life, the time when he lived under the Law. In Philippians 3, he points out his perception prior to his conversion, and here in Romans 7 he points out the reality of his life under the Law, that is, condemned to death and fully aware of is sinfulness.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#10__dunn_382_" TITLE="Romans 7 and Its Implications"><U>10</U></A></FONT> Further, against the view that this is Paul’s autobiographical sketch of himself is that idea that no Jew under the Law would say, “I was once alive apart from the Law.”<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#11__cranfield_343_" TITLE="Romans 7 and Its Implications"><U>11</U></A></FONT></div> <bR> <div> Considering what Paul says in Romans 6 and 8 regarding sin and the Spirit, it would seem strange if the words of struggle with sin resonated with Paul’s human experience as a believer. In Romans 6:12-14, he challenges the reader to refuse to let sin dominate him any longer, suggesting that such victory over the previous domination of sin is at least possible. In Romans 8:1-11, he challenges the reader to live life in the realm of the Holy Spirit, not in the realm of sinful humanity, which is dominated by the propensity to sin. Great confidence is expressed in both of these passages that a believer can live his life in accordance with the new life the believer has in Christ. But the outlook in Romans 7 seems very frustrating, without confidence or hope. In fact Paul says he is “carnal, sold under sin” (vs. 14); he also says nothing good dwells in his flesh (vs. 18), seemingly contrary to the indwelling Spirit (Rom 8:9-11). While chapter 8 may be regarded as the answer to the frustrations of chapter 7, it would no doubt still seem strange that the note of victory in chapter 6 leads to the losing struggle with sin in chapter 7 as though it were a present reality in Paul’s redeemed life.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#12__achtemeier_120f_" TITLE="Romans 7 and Its Implications"><U>12</U></A></FONT></div> <bR> <div> <B>Category of Views 2: “I” equals Adam or Israel.</B></div> <bR> <div> Another category of views regarding the “I,” especially in verses 7-12, is to take it as a reference to Adam and related to Israel and their similar experience when confronted with law. Cranfield in particular suggests that Paul at least has the narratives of Genesis 2-3 in mind as he writes.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#13__c__e__b__cranfield_a_critical_and" TITLE="Romans 7 and Its Implications"><U>13</U></A></FONT> No doubt it can be said literally of only Adam that “I was once alive apart from the law.” The singular “commandment” that promised life but instead brought death could be taken to refer to the command of Gen 2:17, to avoid eating of the tree of knowledge of good and evil. Paul has already declared in Romans 5:16-17 that sin entered the world through the trangression of Adam. Byrne suggests that the reference is to both Adam and Israel, specifically of their similar experiences prior to the commandments they were given (in a state of innocence, in a sense) and their failure to obey the commands, resulting in death for both.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#14__brendan_byrne_romans_sacra" TITLE="Romans 7 and Its Implications"><U>14</U></A></FONT></div> <bR> <div> However, particularly in regard to Adam as the primary referent, Paul mentions that the Law was given through Moses (Rom 5:13-14; cf. Gal 3:17), long after Adam. This is particularly true if the topic of the passage is assumed to be the Law of Moses (based on the context).<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#15__moo_428f__this_issue_will_be" TITLE="Romans 7 and Its Implications"><U>15</U></A></FONT> If the commandment of verses 9-10 is specifically referring to the Law of Moses, it would be impossible for the “I” to be Adam, since he came long before the Law was given through Moses to Israel. Further, the reference to “coveting” in verse 7-8 suggests that the tenth commandment given to Moses is in mind (Ex 20:17, “you shall not covet;”<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#16__schreiner_360_" TITLE="Romans 7 and Its Implications"><U>16</U></A></FONT> Adam and Eve alone had everything, but there is a sense in which they “coveted” that which they could not have, the fruit of the tree). There is not much else to warrant taking this as a reference to the nation of Israel apart from any linkage with Adam. </div> <bR> <div> <B>Category of Views 3: “I” Equals Everyone in General.</B></div> <bR> <div> The third category of possible interpretations of the “I” of Romans 7 is that it refers universally, to everyone in general. Paul rhetorically uses himself as the typical human being to speak for all human beings. In this view, the present tense is gnomic.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#17__wallace_532_" TITLE="Romans 7 and Its Implications"><U>17</U></A></FONT> It is suggested that it could thus apply to believers and unbelievers alike. In verses 7-12, in the past tense, the reference of “I” would be most appropriate to any human who can have the reality of sin in his life made manifest by the Law. However, verses 14-25 would be more appropriate for believers, since there are indications of a desire to do the law of God (vs. 22) and a cry for deliverance (vs. 24) which would only come from a regenerate person. And even after the declaration of thanksgiving to God for deliverance (vs. 25), the “I” again declares the distinction between the mind and the flesh, the will and the action (also vs. 25).</div> <bR> <div> This view incorporates aspects of Paul’s life autobiographically. He himself partakes in these experiences along with everyone else. Yet it goes beyond him to include human experience in general. The rhetorical effect of Paul’s words is to describe the reality of trying to be sanctified by keeping the Law - because of the power of sin, it does not and can not work. </div> <bR> <div> Dunn links the “I” of these verses to mankind under the epoch of Adam. Paul has previously dealt with issues of epochs (Rom 5), that is, life for humans under Adam (condemnation) and life for humans under Christ (justification).<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#18__387f_" TITLE="Romans 7 and Its Implications"><U>18</U></A></FONT> So here Paul describes the struggles of life under the epoch of Adam, under the rule of sin and death, using “I” rhetorically to describe human experience in general. Believers in some measure live life under the two epochs, and there is a great struggle that results. This is how it could be said of the believer, “I am carnal, sold under sin” (vs. 14). He still belongs in part to the epoch of Adam. </div> <bR> <div> Wallace contends that the universal “I” is the only one that deals with the “I” consistently throughout these verses.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#19__392_" TITLE="Romans 7 and Its Implications"><U>19</U></A></FONT> This is because he regards such a divergence between the “I” being alive in verse 9 and being “carnal, sold under sin” in verse 14. Verse 9, while past tense, does not seem to describe the pre-conversion state, and verse 14, in the present tense, does not seem to describe Paul’s conversion state. But this divergence is eliminated if Paul is regarded as speaking universally of humans trying to please God under law. The main problem with this interpretation is that a universal use of “I” is quite rare. </div> <bR> <div> The view of Moo is related to the universal view, except that Moo limits it to include only Jews living under the Law of Moses.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#20__428_" TITLE="Romans 7 and Its Implications"><U>20</U></A></FONT> This is based on Moo’s assumption that the topic of the whole passage is the Mosaic Law, which not everyone has been given. This assumption seems to be correct, because the general use of law (nomoj) in the context very clearly is referring to the Law of Moses. This is the use in Romans 7:1-6, where Paul declares that believers have been freed from obligation to the Law. Moo allows for the application to be more universal that the specific reference. While the specific reference may be to Jews trying to live under the Law which is used by sin, it has application for anyone trying to please God by use of law in general. </div> <bR> <div> Deciding which of the above three categories of views is correct is very difficult. But viewing “I” in a more universal sense is the best option. This view handles most consistently the change in tenses between verses 7-12 and verses 13-25. And it is the view that best leads to the rhetorical effect of the whole passage to state theologically that no one can use the Law to obtain sanctification, because the power of sin has hijacked the Law and is able to use it for its own purposes. </div> <bR> <div> <B>D. The Meaning of the “Law of Sin.”</B></div> <bR> <div> One important discussion regarding sanctification and this passage is, what is the meaning of “the law of sin” in verses 23 and 25? Paul sets forth a contrast in verses 21-25 between the law of God and the law of sin. On the one hand, the “I” wants to serve the law of God, and on the other hand the “law of sin” captivates him and prevents him from serving the law of God. </div> <bR> <div> Many recent commentators understand “law of sin” in verse 23 to be a reference to the Law of Moses (Dunn, Schreiner). This view understands the accusative “the law” (to.n no,mon) in verse 21 to be accusative of reference rather than direct object of the verb “I find” (Eu`ri,skw).<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#21__schreiner_376_" TITLE="Romans 7 and Its Implications"><U>21</U></A></FONT> Thus it would translate, “I find with reference to the Law (of Moses) that when I want to do good, evil lies nearby.” This view also understands “law of sin” in verse 23 to be a reference to sin’s use of the Law of Moses, which the context has been discussing. What “another law” (e[teron no,mon) means is not a totally different law from the Law of Moses, but a different use of the Law, that is, by sin. So even though Paul has declared that the Law of Moses is holy (vs. 12), this verse is not a contradiction. Instead, it simply says that sin has the power to use the Law even though the Law is good.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#22__ibid_" TITLE="Romans 7 and Its Implications"><U>22</U></A></FONT></div> <bR> <div> The interpretation of “law of sin” as a reference to the Law of Moses as used by sin is no doubt within the realm of reasonableness. But the standard interpretation that “law of sin” refers to a principle or rule (Cranfield, Moo) still has great merit. To take “law of sin” as the principle or rule of sin (like the law of gravity) seems to be the most basic and natural interpretation. It is also most natural to view “law” in verse 21 as the direct object of “I find,” rather than an accusative of reference.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#23__ibid__f_" TITLE="Romans 7 and Its Implications"><U>23</U></A></FONT> It also seems most natural to regard “another law” in verse 23 as another law that is different from the Law of God (vs. 22), not the same law being used differently by sin.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#24__moo_463__cranfield_364_" TITLE="Romans 7 and Its Implications"><U>24</U></A></FONT> The rhetorical effect of Paul’s words are not lost with this interpretation. Throughout the passage Paul has been declaring that sin has taken over and used the Law which is regarded as good and holy. Sin brought about death by using the Law (vss. 7-12) and it brings about frustration and an inability to please God by using the Law (vss. 13-20). The fact that Paul could regard sin as a force or principle or rule in verses 21-25 is very much in line with sin’s ability to use the Law as Paul has described. Sin as a principle or rule is also nicely aligned with sin being regarded as something that has the possibility to reign over a believer, which Paul warns his readers not to allow in Romans 6:12-14. While the arguments to take “law of sin” as a reference to the Law of Moses being used by sin are possible, it seems better to regard “law of sin” referring to the principle of sin itself which has used the Law for its own evil purposes. </div> <bR> <div> <B>II. A Closer Look at Romans 7 in Relation to Romans 6-8.</B></div> <bR> <div> Paul answers questions in chapters 6-8 of how justification/salvation is related to the Law and sin. He seems to anticipate questions about what difference the free gift of justification makes in one who believes. Is sin now a preferable option (6:1, 15)? Is the Law still valid (7:1)? What hope is there for life for those who still struggle with sin, since sin seems to be so powerful (8.1-17)? What about suffering and human weakness in the present time, while we wait for the life that is to come (8.18-39)?</div> <bR> <div> In Romans 6, Paul declares that the one is justified is now free from slavery to the power of sin. In Romans 7, Paul declares that the one who is justified is now free from slavery to the Law. In Romans 8, Paul declares that the one who is justified has the Spirit and is thus guaranteed the hope of eternal life.</div> <bR> <div> The position of Romans 7:7-25 is that of the relationship between sin and the Law. In declaring that the believer is free the Law in Romans 7:1-6, he points out in the following verses that the Law itself is not evil, that it was the unwilling accomplice of the power of sin, with death being the result. But Romans 8 declares that death is not a final result, that because the believer has life in the Spirit of God, he is also guaranteed of physical resurrection and eternal life (Rom 8.11). </div> <bR> <div> In Romans 7:7-25, Paul declares that the Law, because it is used by sin, is unable to work together with the justification and salvation which Paul had been discussing. Paul has said that believers are not to willingly live in the abundance of sin (ch. 6). But at the same time, believers are free from bondage to the Law (Rom 7:1-6). The answer to how a believer should live (not allowing sin to rule) is not found in the Law. This is the point Paul makes in Romans 7:7-25. Trying to get sanctification because a believer has been set free from sin (Rom 6:22) does not happen through keeping the Law of Moses, because sin has hijacked the Law of Moses, rendering the Law unable to sanctify a person and allow him to please God.<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#25__david_peterson_possessed_by_god_a" TITLE="Romans 7 and Its Implications"><U>25</U></A></FONT> Instead, the believer can have sanctification and eternal life (Rom 6:22) by recognizing that life is now lived in the realm of the Holy Spirit (Rom 8:1-11). It is in this realm that a believer has the ability to live righteously in victory over sin (Rom 6:16-18). </div> <bR> <div> <B>III. Implications for the Believer’s Sanctification.</B></div> <bR> <div> Why is a correct interpretation of Romans 7:7-25 important? Unbelievers need to know that they are unable to please God by means of keeping the Law. The power of sin is too great and will not allow anyone to satisfy God’s requirements in their own strength on the basis of using the Law alone. Thus this text has a message for unbelievers:<FONT SIZE="1" COLOR="#000000" FACE="Arial" ><A HREF="#26__moo_443__by_application_this_text" TITLE="Romans 7 and Its Implications"><U>26</U></A></FONT> Do not rely on your ability to keep the Law to please God, because the force of sin has guaranteed that you do not have the ability to keep the Law and the Law does not have the ability to sanctify you and cause you to be pleasing to God. </div> <bR> <div> The significance of this text for believers lies in the fact that believers are expected to allow righteousness to characterize their lives rather than sin (Rom 6). But this expectation does not equal keeping the Law of Moses alone. Believers have been released from bondage to the Law of Moses (Rom 7:1-6), and thus the Law is not the expected means by which a person no longer allows sin to reign in their bodies (Rom 6:12). The struggle of Romans 7:14-25 is to be regarded as the standard struggle of every believer as he tries to do the right thing. It is the struggle of one is trying to do the right thing in the wrong way, using the wrong means, that is, law of any kind. As long as a believer understands what the requirements are and thinks that by understanding the requirements he therefore has the power to keep the requirements (Rom 7:23), he will struggle in failure, because the power is not in the requirements, but in life lived under the realm of the Spirit of God (Rom 8:1-11). </div> <bR> <div> <B>Conclusion</B></div> <bR> <div> This paper has investigated issues in the meaning of Romans 7:7-25, looking at the passage in the context of the whole book, as well as in the context of Romans 6-8. It has discussed the reference of the “I” as well as the meaning of “the law of sin.” Finally it has concluded with the significance of the teaching of Romans 7 for the ongoing sanctification of the believer, one who has been justified by being in Christ. The bottom line of the passage is that while the Law of Moses, and all the commands of God, are good and right, the Law and commands are unable to sanctify a person, even a believer. Only when a person appropriates the truth that as a believer he lives in the realm of and under the control of the Holy Spirit can he experience God’s ongoing work of sanctification.</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> Copyright, 2000, Stan Baker</div> <div> www.stanbaker.org<FONT SIZE="2" COLOR="#000000" FACE="Arial" > </FONT></div> <bR> <bR> <bR> <div>  <A NAME="1__douglas_j__moo_the_epistle_to_the"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>1. Douglas J. Moo, The Epistle to the Romans, New International Commentary on the New Testament, ed. Gordon D. Fee, (Grand Rapids, Eerdmans, 1996) 829. He contends that these are the main issues here, out of Jewish Christian’s loyalty to the Law.</div> <div>  <A NAME="2__paul_j__achtemeier_romans"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>2. Paul J. Achtemeier, Romans, Interpretation, ed. James Luther Mays (Atlanta: John Knox Press, 1985) 121. </div> <div>  <A NAME="3__moo_428f___thomas_r__schreiner"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>3. Moo, 428f.; Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker, 1998) 358.</div> <div>  <A NAME="4__james_d__g__dunn_romans_1_8_word"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>4. James D. G. Dunn, Romans 1-8, Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, vol. 38A, (Dallas: Word Books, 1988) 382. </div> <div>  <A NAME="5__schreiner_361_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>5. Schreiner, 361.</div> <div>  <A NAME="6__ibid__373_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>6. Ibid., 373. </div> <div>  <A NAME="7__achtemeier_119__daniel_b__wallace"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>7. Achtemeier, 119; Daniel B. Wallace (Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament, (Grand Rapids: Zondervan, 1996) 531) says that the historical present here is very unlikely because it is not used elsewhere in Paul in the first person. </div> <div>  <A NAME="8__james_montgomery_boice_romans"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>8. James Montgomery Boice, Romans, Volume 2: The Reign of Grace, Romans 5:1-8:39, (Grand Rapids: Baker Book House, 1992) 757.</div> <div>  <A NAME="9__achtemeier_120_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>9. Achtemeier, 120.</div> <div>  <A NAME="10__dunn_382_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>10. Dunn, 382. </div> <div>  <A NAME="11__cranfield_343_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>11. Cranfield, 343.</div> <div>  <A NAME="12__achtemeier_120f_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>12. Achtemeier, 120f.</div> <div>  <A NAME="13__c__e__b__cranfield_a_critical_and"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>13. C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans, Vol. 1, (T&T Clark, Edinburgh, 1975) 343. </div> <div>  <A NAME="14__brendan_byrne_romans_sacra"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>14. Brendan Byrne, Romans, Sacra Pagina, vol. 6, ed. Daniel J. Harrington, (Collegeville, MN: The Liturgical Press, 1996) 218.</div> <div>  <A NAME="15__moo_428f__this_issue_will_be"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>15. Moo, 428f. This issue will be discussed in more detail later. </div> <div>  <A NAME="16__schreiner_360_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>16. Schreiner, 360. </div> <div>  <A NAME="17__wallace_532_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>17. Wallace, 532.</div> <div>  <A NAME="18__387f_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>18. 387f. </div> <div>  <A NAME="19__392_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>19. 392. </div> <div>  <A NAME="20__428_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>20. 428.</div> <div>  <A NAME="21__schreiner_376_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>21. Schreiner, 376. </div> <div>  <A NAME="22__ibid_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>22. Ibid. </div> <div>  <A NAME="23__ibid__f_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>23. Ibid., f. </div> <div>  <A NAME="24__moo_463__cranfield_364_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>24. Moo, 463; Cranfield, 364.</div> <div>  <A NAME="25__david_peterson_possessed_by_god_a"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>25. David Peterson, Possessed By God: A New Testament Theology of Sanctification and Holiness, (Grand Rapids: Eerdmans Publishing Co, 1995) 106f.</div> <div>  <A NAME="26__moo_443__by_application_this_text"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>26. Moo, 443. By application this text gives a theological message to both believers and unbelievers regardless of the identity of the “I” as either believer or unbeliever.</div> <bR> </td> </tr></table></body>