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7. Struggling With Sin

¹ Do you not know, brothers and sisters—for I am speaking to those who know the law—that the law has authority over someone only as long as that person lives? ² For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law that binds her to him. ³ So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man.

⁴ So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God. ⁵ For when we were in the realm of the flesh, In contexts like this, the Greek word for flesh ( sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit. the sinful passions aroused by the law were at work in us, so that we bore fruit for death. ⁶ But now, 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.

The Law and Sin

⁷ What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said, “You shall not covet.” Exodus 20:17; Deut. 5:21 ⁸ But sin, seizing the opportunity afforded by the commandment, produced in me every kind of coveting. For apart from the law, sin was dead. ⁹ Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died. ¹⁰ I found that the very commandment that was intended to bring life actually brought death. ¹¹ For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death. ¹² So then, the law is holy, and the commandment is holy, righteous and good.

¹³ Did that which is good, then, become death to me? By no means! Nevertheless, in order that sin might be recognized as sin, it used what is good to bring about my death, so that through the commandment sin might become utterly sinful.

¹⁴ We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. ¹⁵ I do not understand what I do. For what I want to do I do not do, but what I hate I do. ¹⁶ And if I do what I do not want to do, I agree that the law is good. ¹⁷ As it is, it is no longer I myself who do it, but it is sin living in me. ¹⁸ For I know that good itself does not dwell in me, that is, in my sinful nature. Or my flesh For I have the desire to do what is good, but I cannot carry it out. ¹⁹ For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. ²⁰ Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.

²¹ So I find this law at work: Although I want to do good, evil is right there with me. ²² For in my inner being I delight in God’s law; ²³ but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. ²⁴ What a wretched man I am! Who will rescue me from this body that is subject to death? ²⁵ Thanks be to God, who delivers me through Jesus Christ our Lord!

So then, I myself in my mind am a slave to God’s law, but in my sinful nature Or in the flesh a slave to the law of sin.

Though he had, in a brief manner, sufficiently explained the question respecting the abrogation of the law; yet as it was a difficult one, and might have given rise to many other questions, he now shows more at large how the law, with regard to us, is become abrogated; and then he sets forth what good is thereby done to us: for while it holds us separated from Christ and bound to itself, it can do nothing but condemn us. And lest any one should on this account blame the law itself, he takes up and confutes the objections of the flesh, and handles, in a striking manner, the great question respecting the use of the law. ²⁰¹²⁰¹     The connection of the beginning of this chapter with Romans 6:14 deserves to be noticed. He says there, that sin shall not rule over us, because we are not under law, but under grace. Then he asks, in Romans 6:15,
   “Shall we sin, because we are not under law, but under grace?”
   This last subject, according to his usual mode, he takes up first, and discusses it till the end of the chapter: and then in this chapter he reassumes the first subject — freedom from the law. This is a striking instance of the Apostle’s manner of writing, quite different from what is usual with us in the present day. He mentions two things; he proceeds with the last, and then goes back to the first. — Ed.

1. Know ye not, etc. Let the general proposition be that the law was given to men for no other end but to regulate the present life, and that it belongs not to those who are dead: to this he afterwards subjoins this truth — that we are dead to it through the body of Christ. Some understand, that the dominion of the law continues so long to bind us as it remains in force. But as this view is rather obscure, and does not harmonize so well with the proposition which immediately follows, I prefer to follow those who regard what is said as referring to the life of man, and not to the law. The question has indeed a peculiar force, as it affirms the certainty of what is spoken; for it shows that it was not a thing new or unknown to any of them, but acknowledged equally by them all.

(For to those who know the law I speak.) This parenthesis is to be taken in the same sense with the question, as though he had said — that he knew that they were not so unskilful in the law as to entertain any doubt on the subject. And though both sentences might be understood of all laws, it is yet better to take them as referring to the law of God, which is the subject that is discussed. There are some who think that he ascribes knowledge of the law to the Romans, because the largest part of the world was under their power and government; but this is puerile: for he addressed in part the Jews or other strangers, and in part common and obscure individuals; nay, he mainly regarded the Jews, with whom he had to do respecting the abrogation of the law: and lest they should think that he was dealing captiously with them, he declares that he took up a common principle, known to them all, of which they could by no means be ignorant, who had from their childhood been brought up in the teaching of the law.

2. For a woman subject to a man, etc. He brings a similitude, by which he proves, that we are so loosed from the law, that it does not any longer, properly and by its own right, retain over us any authority: and though he could have proved this by other reasons, yet as the example of marriage was very suitable to illustrate the subject, he introduced this comparison instead of evidence to prove his point. But that no one may be puzzled, because the different parts of the comparison do not altogether correspond, we are to be reminded, that the Apostle designedly intended, by a little change, to avoid the invidiousness of a stronger expression. He might have said, in order to make the comparison complete, “A woman after the death of her husband is loosed from the bond of marriage: the law, which is in the place of a husband to us, is to us dead; then we are freed from its power.” But that he might not offend the Jews by the asperity of his expressions, had he said that the law was dead, he adopted a digression, and said, that we are dead to the law ²⁰²²⁰² This is a plausible reason, derived from Theodoret and Chrysostom; but hardly necessary. Commentators have felt much embarrassed in applying the illustration given here. The woman is freed by the death of the husband; but the believer is represented as freed by dying himself. This does not correspond: and if we attend to what the Apostle says, we shall see that he did not contemplate such a correspondence. Let us notice how he introduces the illustration; “the law,” he says in the first verse, “rules, or exercises authority, over a man while he lives;” and then let us observe the application in Romans 7:4, where he speaks of our dying to the law The main design of the illustration then was, to show that there is no freedom from a law but by death; so that there is no necessity of a correspondence in the other parts, As in the case of man and wife, death destroys the bond of marriage; so in the case of man and the law, that is, the law as the condition of life, there must be a death; else there is no freedom. But there is one thing more in the illustration, which the Apostle adopts, the liberty to marry another, when death has given a release: The bond of connection being broken, a union with another is legitimate. So far only is the example adduced to be applied — death puts an end to the right and authority of law; and then the party released may justly form another connection. It is the attempt to make all parts of the comparison to correspond that has occasioned all the difficulty. — Ed. To some indeed he appears to reason from the less to the greater: however, as I fear that this is too strained, I approve more of the first meaning, which is simpler. The whole argument then is formed in this manner “The woman is bound to her living husband by the law, so that she cannot be the wife of another; but after the death of her husband she is loosed from the bond of his law so, that she is free to marry whom she pleases.”

Then follows the application, —
The law was, as it were our husband,
under whose yoke we were kept until it became dead to us:
After the death of the law Christ received us, that is, he joined us,
when loosed from the law, to himself:
Then being united to Christ risen from the dead,
we ought to cleave to him alone:
And as the life of Christ after the resurrection is eternal,
so hereafter there shall be no divorce.

But further, the word law is not mentioned here in every part in the same sense: for in one place it means the bond of marriage; in another, the authority of a husband over his wife; and in another, the law of Moses: but we must remember, that Paul refers here only to that office of the law which was peculiar to the dispensation of Moses; for as far as God has in the ten commandments taught what is just and right, and given directions for guiding our life, no abrogation of the law is to be dreamt of; for the will of God must stand the same forever. We ought carefully to remember that this is not a release from the righteousness which is taught in the law, but from its rigid requirements, and from the curse which thence follows. The law, then, as a rule of life, is not abrogated; but what belongs to it as opposed to the liberty obtained through Christ, that is, as it requires absolute perfection: for as we render not this perfection, it binds us under the sentence of eternal death. But as it was not his purpose to decide here the character of the bond of marriage, he was not anxious to mention the causes which releases a woman from her husband. It is therefore unreasonable that anything decisive on this point should be sought here.