OUR RELATIONSHIP TO THE LAW - ROMANS 7

1. The Power Of The Law

Romans 7:1–6 KJV 1900

1 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? 2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 5 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. 6 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.

Something in human nature makes us want to go to extremes, a weakness from which Christians are not wholly free. "Since we are saved by grace," some argue,

are saved by grace," some argue, "we are free to live as we please," which is the extreme of license.

"But we cannot ignore God's law," others argue. "We are saved by grace, to be sure; but we must live under law to please God." This is the extreme expression of legalism.

Paul answered the first group in Romans 6 and the second group in Romans 7. The word law is used twenty-three times in this chapter. In Romans 6, Paul told us how to stop doing bad things; in Romans 7, he tells us how not to do good things. "You were not justified by keeping the law," he argued, "and you cannot be sanctified by keeping the law."

Every growing Christian understands the experience of Romans 6 and 7. Once we learn how to "know, reckon, and yield," we start getting victory over the habits of the flesh, and we feel we are becoming more spiritual. We set high standards and ideals for ourselves and, for a while, seem to attain them.

Then everything collapses! We start to see deeper into our hearts and discover sins we did not know existed. God's holy law takes on a new power, and we wonder if we can ever do anything good.

Without realizing it, we have moved into legalism and have learned the truth about sin, the law, and ourselves.

What really is legalism? It is the belief that I can become holy and please God by obeying laws. It measures spirituality by a list of dos and don'ts. The weakness of legalism is that it sees sins (plural) but not sin (the root of the trouble). It judges by the outward and not the inward.

Furthermore, the legalist fails to understand the real purpose of God's law and the relationship between law and grace.

In my pastoral experience, I have counseled many people who have suffered severe emotional and spiritual damage because they have tried to live holy lives based on a high standard. I have seen the consequences of these attempts: Either the person becomes a pretender, or he suffers a complete collapse and abandons his desires for godly living. I have seen, too, that many legalists are extremely hard on other people, critical, unloving, and unforgiving. Paul wanted to spare his readers this difficult and dangerous experience. In Romans 7, he discussed three topics, which, if understood and applied, will deliver us from legalism.

1. THE AUTHORITY OF THE LAW (7:1-6)

These verses continue the discussion that Paul began in Romans 6:15, answering, "Shall we sin because we are not under the law but under grace?" He used the illustration of a master and servant to explain how the Christian should yield himself to God. In this passage, he used the illustration of a husband and wife to show that the believer has a new relationship with the law because of his union with Jesus Christ.

The illustration is simple, but it has a profound application in terms of physical union ("They shall be one flesh" Gen. 2:24) and can only be broken by a physical cause. One such cause is death. (Matt. 5:31=34; 19:1-12 indicate that unfaithfulness also breaks the marriage bond, but Paul does not bring this up. He is not discussing marriage and divorce; he uses marriage to illustrate a point.)

As long as they live, the husband and wife are under the authority of the law of marriage. If the woman leaves the man and marries another man, she commits adultery. But if the husband dies, she can remarry because she is no longer a wife. It is death that has broken the marriage relationship and ser her free,

Paul's application in Romans 734-6 clinches the argument. He states two marvelous facts that explain the believer's relationship to the law.

(1) We died to the law (w. 4-5),

It appears that Paul needs clarification on his illustration, but he still needs to. When we were unsaved "in the flesh," Rom.

7:5), we were under the authority of God's law. That law condemned us. When we trusted Christ and were united to Him, we died to the Law just as we died to the flesh (Rom. 6:1-10). The law did not die; we died.

However, in Paul's illustration of marriage, the husband dies, and the wife marries again. If the wife represents you and me, and the husband represents the law, then the application does not follow the illustration. If the wife died in the illustration, the only way she could marry again would be to come back from the dead. But that is precisely what Paul wants to teach. When we trusted Christ, we died to the law, but in Christ, we arose from the dead and now are "married" (united) to Christ, so we live a new life.

The law did not die because God's law still rules over people. We died to the law, and it no longer has dominion over us, But we are not "lawless”:

We are united to Christ, sharing his life, and thus walking “in newness of life.

The law might be fulfilled in us, who walk not after the flesh but after the Spirit." In the old life of sin, we brought forth fruit "unto death," but in the new life of grace, we "bring forth fruit unto God." To be "dead to the law" does not mean that we lead lawless lives. It simply means that the motivation and dynamic of our lives do not come from the law; They come from God's grace through our union with Christ.

(2) We are delivered from law (v. 6).

This is the logical conclusion: The law cannot exercise authority over a dead person. The Authorized Version reads as though the law died, but Paul wrote, "We having died to that wherein we were held." Death means deliverance (note Rom. 6:9-10).

But we were delivered that we might serve. The Christian life is not one of independence and rebellion. We died to the law that we might be "married to Christ." We were delivered from the law that we might serve Christ.

This truth refutes the false accusation that Paul taught lawlessness.

What is different about Christian service than our old life of sin? To begin with, the Holy Spirit of God energizes us as we seek to obey and serve the Lord. (The word spirit ought to be capitalized in Romans 7:6-"newness of Spirit.") Under the law, no enablement was given. God's commandments were written on stones and read to the people. But under grace, God's Word is written in our hearts (2 Cor. 3:1-3). We "walk in newness of life (Rom. 6:4) and serve "in newness of Spirit." The believer, then, is no longer under the authority of the law.

2. The Purpose Of The Law

Paul's objectors were ready: "What good is the law if we don't need it anymore? Why, a teaching such as yours turns the law into sin!" In answering that objection, Paul explained the ministries of the law, ministries that function even today.

Romans 7:7–13 KJV 1900

7 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. 8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9 For I was alive without the law once: but when the commandment came, sin revived, and I died. 10 And the commandment, which was ordained to life, I found to be unto death. 11 For sin, taking occasion by the commandment, deceived me, and by it slew me. 12 Wherefore the law is holy, and the commandment holy, and just, and good. 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.

The law reveals sin (v. 7).

"By the law is the knowledge of sin" (Rom. 3:20). "Where no law is, there is no transgression" (Rom, 4:15). The law is a mirror that reveals the inner man and shows us how dirty we are james 1:22-25). Note that Paul did not use murder, stealing, or adultery in his discussion; he used coveting. This is the last of the Ten Commandments, and it differs from the other nine in that it is an inward attitude. not an outward action. Covcrousness leads to the breaking of the other commandments. It is an insidious sin that most people never recognize in their own lives, but God's law reveals it.

The rich ruler in Mark 10:17-27 is an excellent example of using the law to reveal sin and show a man his need for a Savior. The young man was very moral outwardly, but he had never faced the sins within. Jesus did not tell him about the law because the law would save him; He told him about the Ww because the young man did not realize his own sinfulness. Truc. be had never committed adultery, robbed anyone, given false witness, or dishonored his parents, but what about covetousness? When Jesus told him to sell his goods and give to the poor, the man went away in great sorrow.

The commandment "Thou shalt not cover" revealed to him what a sinner he was! Instead of admitting his sin, he rejected Christ and went away unconverted.

The law arouses sin (w. 8-9).

Since Paul was a devout Pharisee, socking to obey the law before his conversion, it is easier to understand these venues. (Read Phil. 3:1-11 and Gal. 1 for other autobiographical data on Past's relationship to the Law in his unconverted days.) Keep in mind, too, that "the strength of sin is the law" (1 Cor. 15:56). Since we have a sinful nature, the law is bound to arouse that nature the way a magnet draws steel.

Something in human nature wants to rebel whenever a law is given.

I was standing in Lincoln Park in Chicago, looking at the newly painted benches, and I noticed a sign on each bench: Do Not Touch.

I saw a number of people deliberately reach out and touch the wet paint!

Why? Because the sign told them not to! Instruct a child not to go near the water, and that is the very thing he will do. Why? "Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Rom. 8:7).

Believers who try to live by rules and regulations discover that their legalistic system only arouses more sin and creates more problems. The churches in Galatia were very legalistic, and they experienced all kinds of trouble. "But if ye bite and devour one another, take heed that ye be not consumed one of another" (Gal. 5:15). Their legalism did not make them more spiritual; it made them more sinful. Why? Because the law arouses sin in our nature.

As the new Christian grows, he comes into contact with various philosophies of the Christian life. He can read books, attend seminars, listen to tapes, and get a great deal of information. If he is not careful, he will start following a human leader and accept his teachings as law. This practice is a very subtle form of legalism, and it kills spiritual growth. No human teacher can take the place of Christ; no book can take the place of the Bible. Men can give us information, but only the Spirit can give us illumination and help us understand spiritual truths. The Spirit enlightens us and enables us; no human leaders can do that.

The law shows the sinfulness of sin (vi. 12-13). Unsaved people know that there is such a thing as sin, but they do nor realize the sinfulness of sin. Many Christians do not realize the true nature of sin. We excuse our sins with WORDS like 'mistakes.”

our sins and tries to get us to see that they are "exceedingly sinful." Until we realize how wicked sin is, we will never want to oppose it and live in victory.

Paul's argument here is tremendous:

(1) the law is not sinful — it is HOLY, and good

(2) but the law reveals sin, arouses sin, and then uses sin to say us, if something as good as the law accomplishes these results, then something is radically wrong somewhere:

(3) conclusion: see how sinful sin is when it can use something good like the law to produce such tragic results. Sin is indeed "exceedingly sinful." The problem is not with the laws. The problem is with my sinful nature. This prepares the way for the third topic in this chapter.

3. The Problem With The Law

Romans 7:14–25 KJV 1900

14 For we know that the law is spiritual: but I am carnal, sold under sin. 15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16 If then I do that which I would not, I consent unto the law that it is good. 17 Now then it is no more I that do it, but sin that dwelleth in me. 18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19 For the good that I would I do not: but the evil which I would not, that I do. 20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man: 23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Having explained what the law is supposed to do, Paul now explains what the law cannot do.

The law cannot change you (v. 14).

The law’s character is described in four words: holy, just, good, and spiritual. Nobody can deny that the law is holy and just because it came from the holy God who is ideally just in all that He says and does. The law is good. It reveals God's holiness to us and helps us see our need for a Savior.

What does it mean that the law is spiritual"? It means that the law deals with the inner man, the spiritual part of man, and the outer actions. In the original giving of the law in Exodus, the emphasis was on This spiritual emphasis is stated clearly in Deuteronomy 10:12-13. The repetition of the word love in Deuteronomy also shows that the more profound interpretation of the law relates to the inner man (Deut. 4:37: 6:4-6; 10:12; 11:1: 30:6, 16, 20).

Our nature is carnal (fleshly), but the law's nature is spiritual. This explains why the old nature responds as it does to the law. It has well been said, "The old nature knows no law; the new nature needs no law." The law cannot transform the old nature; it can only reveal how sinful that old nature is. The believer who tries to live under the law will only activate the old nature; he will not eradicate it.

The law cannot enable you to do good (w. 15-21).

In this passage, Paul states three times that sin dwells in us (Rom. 7:17, 18, 20). He was referring, of course, to the old nature. It is also true that the Holy Spirit dwells in us; in Romans 8, Paul explained how the Spirit of God enables us to live in victory, something the law cannot help us do.

The many pronouns in this section indicate the writer has a problem with self. This is not to say that the Christian is a split personality because he is not. Salvation makes a man whole. But it indicates that the believer's mind, will, and body can be controlled either by the old or new nature, the flesh or the Spirit.

The statements here indicate that the believer has two serious problems (0) he cannot do the good he wants to do,

and (2) he does the evil he does not want to do.

Does this mean that Paul could not stop himself from breaking God's law that he was a liar, thief, and murderer? Of course not! Paul was saying that he could not obey God's law and that evil was still present with him even when he did. No matter what he did, his deeds were"an unprofitable servant" (Lake 17110); so I find this law at work when I want to do good, evil is right there with me" (Rom, 721 m). This, of course, is a different problem from that in Romans 6; the problem was, "How can I stop doing bad things?" while the problem here is, "How can I ever do anything good!"

The legalist says, "Obey the law, and you will do good and live a good life." But the law only reveals and arouses sin, showing how sinful it is! I can’t obey the law because I have a sinful nature that rebels against it. Even if I think I have done good, I know evil exists. The law is good, but by nature, I am bad! So, the legalist is wrong: The law cannot enable us to do good.

The law cannot set you free (vv. 21-25),

The believer has an old nature that wants to keep him in bondage. "I will get free from this old sin,” the Christian says to himself. "I determine here and now that I will not do this any longer." What happens? He exerts all his willpower and charge and succeeds for a time, but when he least expects it, he falls again. Why? He tried to overcome his old nature with the help of the law, and the law cannot deliver us from the old nature. When you move under the law, you are only making the old nature stronger because "the strength of sin is the law" (1 Cor. 15:56). Instead of being a dynamo that gives us the power to overcome, the law is a magnet that draws out of us all kinds of sin and corruption. The inward man may delight in the law of God (Ps. 119:35). But the old nature delights in breaking the law of God. No wonder the believer under law becomes tired and discouraged and eventually gives up!

He is a captive, and his condition is "wretched." (The Greek word indicates A person exhausted after a battle.) What could be more wretched than crying all your energy to try to live a good life, only to discover that the most you do are still not good enough!

Is there any deliverance? Of course! I thank God that SOMEONE shall deliver me—Jesus Christ our Lord! Because the believer is united to Christ, he is dead to the law and no longer under its authority. But he is alive to God and able to draw on the power of the Holy Spirit. Romans 8 explains this victory.

The final sentence in the chapter does not teach that the believer lives a divided life. Sinning with his flesh but serving God with his mind. This would mean that his body was being used in two different ways simultaneously, which is impossible. The believer realizes there is a struggle within him between the flesh and the Spirit (Gal. 5:16-18), but he knows that one or the other must be in control.

By "the mind,” Paul meant "the inward man" (Rom. 7:22) as opposed to "the flesh" (Rom. 7:18). He amplified this thought in Romans 8:5-8.

The old nature cannot do anything good. Everything the Bible says about the old nature is negative: "no good thing" (Rom. 7:18); "the flesh profiteth nothing" (John 6:63); "no confidence in the flesh" (Phil. 3:3). If we depend on the energy of the flesh, we cannot serve God, please God, or do any good thing. But if we yield to the Holy Spirit, we have the power to obey His will. The flesh will never serve the law of God because the flesh is at war with God. But the Spirit can only obey the law of God!

Therefore, the secret of doing good is to yield to the Holy Spirit.

Paul hinted at this in the early verses of this chapter when he wrote, “That we should bring forth fruit unto God" (Rom. 7:4). Just as we are dead to the old nature, so we are dead to the law. But we are united to Christ and alive in Christ and therefore can bring forth fruit unto God.

It is our union with Christ that enables us to serve God acceptably. "For it is God who worketh in you, both to will and to do of his good pleasure" (Phil. 2:13). That solved Paul's problem in Romans 7:18: "For to will is present with me; but how to perform that which is good I find not."

The old nature knows no law and the new nature needs no law. Legalism makes a believer wretched because it grieves the new nature and aggravates the old nature. The legalist becomes a Pharisee whose outward actions are acceptable but whose inward attitudes are despicable. No wonder Jesus called them "whited sepulchers, which indeed appear beautiful outward, but ze within full of dead men's bones, and of all uncleanness" (Matt. 23:27).

How wretched can you get!

The best is yet to come! Romans 8 explains the Holy Spirit’s work in overcoming the bad and producing the good.