Bible Study Romans 7
Released From the Law, Bound to Christ
Introduction: the Problem of Dominion (verse 1). In the previous chapter (see the last two lessons) Paul has dealt with the question of sin’s dominion. That dominion over the sinner was broken by Calvary and the believer’s identification therewith (see 6:14a). Now Paul turns to the question of the law’s dominion over a sinner. There is a close relationship between sin and law: 1 Corinthians 15:56 actually says “The strength of sin is the law.” When sin has dominion, so does the law. If Paul has described the broken dominion of sin, he will now describe the broken dominion of the law.
“by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code” (v. 6).
The Law and Sin
Believers are no longer under the law, but under grace (Rom 6:15; 7:4–6). Their relationship with God depends on his grace, not on their fulfillment of the law. In practice, however, some of the law became obsolete for Jewish believers. The fact that Paul never mentions the temple and its ritual suggests that it has no significant role for him. Once Paul has argued that spiritual circumcision is what matters, the outward ritual becomes unimportant (Rom 2:25–29). And the coexistence of Jews and Gentiles in the same congregations must have led to some indifference regarding food laws (Rom 14–15).
1. The question to be answered is suggested in verse 7a: “Is the law sin?” This question has been suggested by the previous discussion, which indicated that sin flourished under law and holy fruit was not produced in men’s lives by the law. The question naturally arises then whether the very purpose of the law was one that really aided sin and hurt man. This is what Paul means.
2. The answer is given immediately after the question. “God forbid” is an emphatic “no.” The law did not actually have a purpose on sin’s side.
As a consequence, the system that was revealed by God to bring Israel life manifested death instead (Rom. 7:8–10; 2 Cor. 3:6–7).
The explanation follows in verses 7b, 8. While the law was not for sin, the law did serve to make sin known, to provide occasion for sin, and to show that sin was alive. All three of these expressions mean, at root, the same thing; but we will do well to examine each individually.
First, the law made sin known. Verse 7b means this. Refer back to Romans 3:19, 20: “By the law is the knowledge of sin.” This is the reason Paul says, “I had not known sin, but by the law.” Sin exists without written law, but such law makes aware of sin, especially of its variety and extent. This is the Bible’s most basic statement about the purpose of the law. In addition to Romans 3:19, 20 compare also Galatians 3:19, 22.
Paul gives the tenth commandment as a specific example. He could have used any other, but perhaps the tenth is most appropriate because it is the broadest in force. Covetousness—lust—is any inordinate desire. The commandment against that sin exposes much sin in us when properly understood.
Second, the law provided “occasion” for sin. Verse 8a indicates this. Probably “the commandment” referred to here is still the tenth one just mentioned. Once awareness of the meaning of “thou shalt not covet” was obtained, sin was provided a base from which it could work in every sort of situation. Not that sin actually began to exist only after law came but that the variety of possibilities for sin was only fully understood by the law. This is more a matter of awareness than existence of sin, even though we must admit that prohibitions tend to produce a desire for the forbidden in the minds of depraved men. “Concupiscence” means strong desire and is a synonym of covetousness or lust. Under the tenth commandment a man finds himself guilty of all manner of wrong desires.
Third, the law shows sin alive. The last part of verse 8 indicates this. Again, awareness is the main thing. Sin “lived” before the Mosaic system was given, but men were not so aware that sin lived. The effect of the law is to show that sin is very much alive and thriving. So in all three of these expressions we find that the law is an instructor of conscience. Man knows himself to be a sinner by the law.
Although Paul uses “I” here, he is referring to people generally and not just to himself. The present tense (Rom 7:14–25; contrast Rom 7:7–13) could refer to the life of believers, whether to the “normal” Christian life or to sin making believers abnormally captive. Certainly believers do experience such occasions in their life. Is the description also true of unbelievers?
The Law in the Members (verse 23). The “members” here mean the same thing as “flesh” (verse 18) or “dead body” (verse 24). Paul finds in these unredeemed bodily parts another law, “the law of sin.” “Law” is used here in the sense of principle. Another principle, another powerful force is at work in Paul as in all believers. That principle is the flesh which unchangingly pulls the believer toward evil (Galatians 5:17 again). This conflict, between Paul’s “mind” and his “members,” is the same as that which has already been described above.