Romans 7:1-25 King James Version (KJV)

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.

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.

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.

Romans 7:1-25 King James Version with Strong's Concordance (STRONG)

¹ ^G2228 Know ye not, ^G50 brethren, ^G80 (for ^G1063 I speak ^G2980 to them that know ^G1097 the law,) ^G3551 how that ^G3754 the law ^G3551 hath dominion over ^G2961 a man ^G444 as long as ^G1909 ^G3745 ^G5550 he liveth? ^G2198

² For ^G1063 the woman ^G1135 which hath an husband ^G5220 is bound ^G1210 by the law ^G3551 to her husband ^G435 so long as he liveth; ^G2198 but ^G1161 if ^G1437 the husband ^G435 be dead, ^G599 she is loosed ^G2673 from ^G575 the law ^G3551 of her husband. ^G435

³ So then ^G686 ^G3767 if, ^G1437 while her husband ^G435 liveth, ^G2198 she be married ^G1096 to another ^G2087 man, ^G435 she shall be called ^G5537 an adulteress: ^G3428 but ^G1161 if ^G1437 her husband ^G435 be dead, ^G599 she is ^G2076 free ^G1658 from ^G575 that law; ^G3551 so that she ^G846 is ^G1511 no ^G3361 adulteress, ^G3428 though she be married ^G1096 to another ^G2087 man. ^G435

⁴ Wherefore, ^G5620 my ^G3450 brethren, ^G80 ye ^G5210 also ^G2532 are become dead ^G2289 to the law ^G3551 by ^G1223 the body ^G4983 of Christ; ^G5547 that ^G1519 ye ^G5209 should be married ^G1096 to another, ^G2087 even to him who is raised ^G1453 from ^G1537 the dead, ^G3498 that ^G2443 we should bring forth fruit ^G2592 unto God. ^G2316

⁵ For ^G1063 when ^G3753 we were ^G2258 in ^G1722 the flesh, ^G4561 the motions ^G3804 of sins, ^G266 which ^G3588 were by ^G1223 the law, ^G3551 did work ^G1754 in ^G1722 our ^G2257 members ^G3196 to bring ^G1519 forth fruit ^G2592 unto death. ^G2288

⁶ But ^G1161 now ^G3570 we are delivered ^G2673 from ^G575 the law, ^G3551 that being dead ^G599 ^G599 wherein ^G1722 ^G3739 we were held; ^G2722 that ^G5620 we ^G2248 should serve ^G1398 in ^G1722 newness ^G2538 of spirit, ^G4151 and ^G2532 not ^G3756 in the oldness ^G3821 of the letter. ^G1121

⁷ What ^G5101 shall we say ^G2046 then? ^G3767 Is the law ^G3551 sin? ^G266 God forbid. ^G3361 ^G1096 Nay, ^G235 I had ^G1097 not ^G3756 known ^G1097 sin, ^G266 but ^G1508 by ^G1223 the law: ^G3551 for ^G1063 ^G5037 I had ^G1492 not ^G3756 known ^G1492 lust, ^G1939 except ^G1508 the law ^G3551 had said, ^G3004 Thou shalt ^G1937 not ^G3756 covet. ^G1937

⁸ But ^G1161 sin, ^G266 taking ^G2983 occasion ^G874 by ^G1223 the commandment, ^G1785 wrought ^G2716 in ^G1722 me ^G1698 all manner of ^G3956 concupiscence. ^G1939 For ^G1063 without ^G5565 the law ^G3551 sin ^G266 was dead. ^G3498

⁹ For ^G1161 I ^G1473 was alive ^G2198 without ^G5565 the law ^G3551 once: ^G4218 but ^G1161 when the commandment ^G1785 came, ^G2064 sin ^G266 revived, ^G326 and ^G1161 I ^G1473 died. ^G599

¹⁰ And ^G2532 the commandment, ^G1785 which ^G3588 was ordained to ^G1519 life, ^G2222 I ^G3427 found ^G2147 ^G3778 to be unto ^G1519 death. ^G2288

¹¹ For ^G1063 sin, ^G266 taking ^G2983 occasion ^G874 by ^G1223 the commandment, ^G1785 deceived ^G1818 me, ^G3165 and ^G2532 by ^G1223 it ^G846 slew ^G615 me.

¹² Wherefore ^G5620 ^G3303 the law ^G3551 is holy, ^G40 and ^G2532 the commandment ^G1785 holy, ^G40 and ^G2532 just, ^G1342 and ^G2532 good. ^G18

¹³ Was then ^G3767 that which is good ^G18 made ^G1096 death ^G2288 unto me? ^G1698 God forbid. ^G3361 ^G1096 But ^G235 sin, ^G266 that ^G2443 it might appear ^G5316 sin, ^G266 working ^G2716 death ^G2288 in me ^G3427 by ^G1223 that which is good; ^G18 that ^G2443 sin ^G266 by ^G1223 the commandment ^G1785 might become ^G1096 exceeding ^G2596 ^G5236 sinful. ^G268

¹⁴ For ^G1063 we know ^G1492 that ^G3754 the law ^G3551 is ^G2076 spiritual: ^G4152 but ^G1161 I ^G1473 am ^G1510 carnal, ^G4559 sold ^G4097 under ^G5259 sin. ^G266

¹⁵ For ^G1063 that which ^G3739 I do ^G2716 I allow ^G1097 not: ^G3756 for ^G1063 what ^G3739 I would, ^G2309 that ^G5124 do I ^G4238 not; ^G3756 but ^G235 what ^G3739 I hate, ^G3404 that ^G5124 do I. ^G4160

¹⁶ If ^G1487 then ^G1161 I do ^G4160 that ^G5124 which ^G3739 I would ^G2309 not, ^G3756 I consent ^G4852 unto the law ^G3551 that ^G3754 it is good. ^G2570

¹⁷ Now ^G3570 then ^G1161 it is no more ^G3765 I ^G1473 that do ^G2716 it, ^G846 but ^G235 sin ^G266 that dwelleth ^G3611 in ^G1722 me. ^G1698

¹⁸ For ^G1063 I know ^G1492 that ^G3754 in ^G1722 me ^G1698 (that is, ^G5123 in ^G1722 my ^G3450 flesh,) ^G4561 dwelleth ^G3611 no ^G3756 good thing: ^G18 for ^G1063 to will ^G2309 is present ^G3873 with me; ^G3427 but ^G1161 how to perform ^G2716 that which is good ^G2570 I find ^G2147 not. ^G3756

¹⁹ For ^G1063 ^G3739 the good ^G18 that I would ^G2309 I do ^G4160 not: ^G3756 but ^G235 the evil ^G2556 which ^G3739 I would ^G2309 not, ^G3756 that ^G5124 I do. ^G4238

²⁰ Now ^G1161 if ^G1487 ^G3739 I do ^G4160 that ^G5124 I ^G1473 would ^G2309 not, ^G3756 it is no more ^G2089 ^G3765 I ^G1473 that do ^G2716 it, ^G846 but ^G235 sin ^G266 that dwelleth ^G3611 in ^G1722 me. ^G1698

²¹ I find ^G2147 then ^G686 a law, ^G3551 that, ^G3754 when I ^G1698 would ^G2309 do ^G4160 good, ^G2570 evil ^G2556 is present ^G3873 with me. ^G1698

²² For ^G1063 I delight ^G4913 in the law ^G3551 of God ^G2316 after ^G2596 the inward ^G2080 man: ^G444

²³ But ^G1161 I see ^G991 another ^G2087 law ^G3551 in ^G1722 my ^G3450 members, ^G3196 warring against ^G497 the law ^G3551 of my ^G3450 mind, ^G3563 and ^G2532 bringing ^G163 me ^G3165 into captivity ^G163 to the law ^G3551 of sin ^G266 which ^G3588 is ^G5607 in ^G1722 my ^G3450 members. ^G3196

²⁴ O wretched ^G5005 man ^G444 that I am! ^G1473 who ^G5101 shall deliver ^G4506 me ^G3165 from ^G1537 the body ^G4983 of this ^G5127 death? ^G2288

²⁵ I thank ^G2168 God ^G2316 through ^G1223 Jesus ^G2424 Christ ^G5547 our ^G2257 Lord. ^G2962 So then ^G686 ^G3767 with the mind ^G3563 I ^G1473 myself ^G846 serve ^G3303 ^G1398 the law ^G3551 of God; ^G2316 but ^G1161 with the flesh ^G4561 the law ^G3551 of sin. ^G266

Romans 7:1-25 American Standard (ASV)

¹ Or are ye ignorant, brethren (for I speak to men who know the law), that the law hath dominion over a man for so long time as he liveth?

² For the woman that hath a husband is bound by law to the husband while he liveth; but if the husband die, she is discharged from the law of the husband.

³ So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man.

⁴ Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, `even' to him who was raised from the dead, that we might bring forth fruit unto God.

⁵ For when we were in the flesh, the sinful passions, which were through the law, wrought in our members to bring forth fruit unto death.

⁶ But now we have been discharged from the law, having died to that wherein we were held; so that we serve in newness of the spirit, and not in oldness of the letter.

⁷ What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet:

⁸ but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from the law sin `is' dead.

⁹ And I was alive apart from the law once: but when the commandment came, sin revived, and I died;

¹⁰ and the commandment, which `was' unto life, this I found `to be' unto death:

¹¹ for sin, finding occasion, through the commandment beguiled me, and through it slew me.

¹² So that the law is holy, and the commandment holy, and righteous, and good.

¹³ Did then that which is good become death unto me? God forbid. But sin, that it might be shown to be sin, by working death to me through that which is good; --that through the commandment sin might become exceeding sinful.

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

¹⁵ For that which I do I know not: for not what I would, that do I practise; but what I hate, that I do.

¹⁶ But if what I would not, that I do, I consent unto the law that it is good.

¹⁷ So now it is no more I that do it, but sin which 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 to do that which is good `is' not.

¹⁹ For the good which I would I do not: but the evil which I would not, that I practise.

²⁰ But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me.

²¹ I find then the law, that, to me who would do good, evil is present.

²² For I delight in the law of God after the inward man:

²³ but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.

²⁴ Wretched man that I am! who shall deliver me out of the body of this death?

²⁵ I thank God through Jesus Christ our Lord. So then I of myself with the mind, indeed, serve the law of God; but with the flesh the law of sin.

Romans 7:1-25 Young's Literal Translation (YLT)

¹ Are ye ignorant, brethren -- for to those knowing law I speak -- that the law hath lordship over the man as long as he liveth?

² for the married woman to the living husband hath been bound by law, and if the husband may die, she hath been free from the law of the husband;

³ so, then, the husband being alive, an adulteress she shall be called if she may become another man's; and if the husband may die, she is free from the law, so as not to be an adulteress, having become another man's.

⁴ So that, my brethren, ye also were made dead to the law through the body of the Christ, for your becoming another's, who out of the dead was raised up, that we might bear fruit to God;

⁵ for when we were in the flesh, the passions of the sins, that `are' through the law, were working in our members, to bear fruit to the death;

⁶ and now we have ceased from the law, that being dead in which we were held, so that we may serve in newness of spirit, and not in oldness of letter.

⁷ What, then, shall we say? the law `is' sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said:

⁸ `Thou shalt not covet;' and the sin having received an opportunity, through the command, did work in me all covetousness -- for apart from law sin is dead.

⁹ And I was alive apart from law once, and the command having come, the sin revived, and I died;

¹⁰ and the command that `is' for life, this was found by me for death;

¹¹ for the sin, having received an opportunity, through the command, did deceive me, and through it did slay `me';

¹² so that the law, indeed, `is' holy, and the command holy, and righteous, and good.

¹³ That which is good then, to me hath it become death? let it not be! but the sin, that it might appear sin, through the good, working death to me, that the sin might become exceeding sinful through the command,

¹⁴ for we have known that the law is spiritual, and I am fleshly, sold by the sin;

¹⁵ for that which I work, I do not acknowledge; for not what I will, this I practise, but what I hate, this I do.

¹⁶ And if what I do not will, this I do, I consent to the law that `it is' good,

¹⁷ and now it is no longer I that work it, but the sin dwelling in me,

¹⁸ for I have known that there doth not dwell in me, that is, in my flesh, good: for to will is present with me, and to work that which is right I do not find,

¹⁹ for the good that I will, I do not; but the evil that I do not will, this I practise.

²⁰ And if what I do not will, this I do, it is no longer I that work it, but the sin that is dwelling in me.

²¹ I find, then, the law, that when I desire to do what is right, with me the evil is present,

²² for I delight in the law of God according to the inward man,

²³ and I behold another law in my members, warring against the law of my mind, and bringing me into captivity to the law of the sin that `is' in my members.

²⁴ A wretched man I `am'! who shall deliver me out of the body of this death?

²⁵ I thank God -- through Jesus Christ our Lord; so then, I myself indeed with the mind do serve the law of God, and with the flesh, the law of sin.

Romans 7:1-25 Darby English Bible (DARBY)

¹ Are ye ignorant, brethren, (for I speak to those knowing law,) that law rules over a man as long as he lives?

² For the married woman is bound by law to her husband so long as he is alive; but if the husband should die, she is clear from the law of the husband:

³ so then, the husband being alive, she shall be called an adulteress if she be to another man; but if the husband should die, she is free from the law, so as not to be an adulteress, though she be to another man.

⁴ So that, my brethren, *ye* also have been made dead to the law by the body of the Christ, to be to another, who has been raised up from among [the] dead, in order that we might bear fruit to God.

⁵ For when we were in the flesh the passions of sins, which [were] by the law, wrought in our members to bring forth fruit to death;

⁶ but now we are clear from the law, having died in that in which we were held, so that we should serve in newness of spirit, and not in oldness of letter.

⁷ 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;

⁸ but sin, getting a point of attack by the commandment, wrought in me every lust; for without law sin [was] dead.

⁹ But *I* was alive without law once; but the commandment having come, sin revived, but *I* died.

¹⁰ And the commandment, which [was] for life, was found, [as] to me, itself [to be] unto death:

¹¹ for sin, getting a point of attack by the commandment, deceived me, and by it slew [me].

¹² So that the law indeed [is] holy, and the commandment holy, and just, and good.

¹³ 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.

¹⁴ For we know that the law is spiritual: but *I* am fleshly, sold under sin.

¹⁵ For that which I do, I do not own: for not what I will, this I do; but what I hate, this I practise.

¹⁶ But if what I do not will, this I practise, I consent to the law that [it is] right.

¹⁷ Now then [it is] no longer *I* [that] do it, but the sin that dwells in me.

¹⁸ 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.

¹⁹ For I do not practise the good that I will; but the evil I do not will, that I do.

²⁰ 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.

²¹ I find then the law upon *me* who will to practise what is right, that with *me* evil is there.

²² For I delight in the law of God according to the inward man:

²³ 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.

²⁴ O wretched man that I [am]! who shall deliver me out of this body of death?

²⁵ 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.

Romans 7:1-25 World English Bible (WEB)

¹ Or don't you know, brothers{The word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."} (for I speak to men who know the law), that the law has dominion over a man for as long as he lives?

² For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband.

³ So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man.

⁴ Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God.

⁵ For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death.

⁶ But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter.

⁷ What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet."

⁸ But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead.

⁹ I was alive apart from the law once, but when the commandment came, sin revived, and I died.

¹⁰ The commandment, which was for life, this I found to be for death;

¹¹ for sin, finding occasion through the commandment, deceived me, and through it killed me.

¹² Therefore the law indeed is holy, and the commandment holy, and righteous, and good.

¹³ Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful.

¹⁴ For we know that the law is spiritual, but I am fleshly, sold under sin.

¹⁵ For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do.

¹⁶ But if what I don't desire, that I do, I consent to the law that it is good.

¹⁷ So now it is no more I that do it, but sin which dwells in me.

¹⁸ For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good.

¹⁹ For the good which I desire, I don't do; but the evil which I don't desire, that I practice.

²⁰ But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me.

²¹ I find then the law, that, to me, while I desire to do good, evil is present.

²² For I delight in God's law after the inward man,

²³ but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.

²⁴ What a wretched man I am! Who will deliver me out of the body of this death?

²⁵ I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law.

Romans 7:1-25 Bible in Basic English (BBE)

¹ Is it not clear, my brothers (I am using an argument to those who have knowledge of the law), that the law has power over a man as long as he is living?

² For the woman who has a husband is placed by the law under the power of her husband as long as he is living; but if her husband is dead, she is free from the law of the husband.

³ So if, while the husband is living, she is joined to another man, she will get the name of one who is untrue to her husband: but if the husband is dead, she is free from the law, so that she is not untrue, even if she takes another man.

⁴ In the same way, my brothers, you were made dead to the law through the body of Christ, so that you might be joined to another, even to him who came again from the dead, so that we might give fruit to God.

⁵ For when we were in the flesh, the evil passions which came into being through the law were working in our bodies to give the fruit of death.

⁶ But now we are free from the law, having been made dead to that which had power over us; so that we are servants in the new way of the spirit, not in the old way of the letter.

⁷ What then is to be said? is the law sin? in no way. But I would not have had knowledge of sin but for the law: for I would not have been conscious of desire if the law had not said, You may not have a desire for what is another's.

⁸ But sin, taking its chance through that which was ordered by the law, was working in me every form of desire: because without the law sin is dead.

⁹ And there was a time when I was living without the law: but when the law gave its orders, sin came to life and put me to death;

¹⁰ And I made the discovery that the law whose purpose was to give life had become a cause of death:

¹¹ For I was tricked and put to death by sin, which took its chance through the law.

¹² But the law is holy, and its orders are holy, upright, and good.

¹³ Was then that which is good, death to me? In no way. But the purpose was that sin might be seen to be sin by working death to me through that which is good; so that through the orders of the law sin might seem much more evil.

¹⁴ For we are conscious that the law is of the spirit; but I am of the flesh, given into the power of sin.

¹⁵ And I have no clear knowledge of what I am doing, for that which I have a mind to do, I do not, but what I have hate for, that I do.

¹⁶ But, if I do that which I have no mind to do, I am in agreement with the law that the law is good.

¹⁷ So it is no longer I who do it, but the sin living in me.

¹⁸ For I am conscious that in me, that is, in my flesh, there is nothing good: I have the mind but not the power to do what is right.

¹⁹ For the good which I have a mind to do, I do not: but the evil which I have no mind to do, that I do.

²⁰ But if I do what I have no mind to do, it is no longer I who do it, but the sin living in me.

²¹ So I see a law that, though I have a mind to do good, evil is present in me.

²² In my heart I take pleasure in the law of God,

²³ But I see another law in my body, working against the law of my mind, and making me the servant of the law of sin which is in my flesh.

²⁴ How unhappy am I! who will make me free from the body of this death?

²⁵ I give praise to God through Jesus Christ our Lord. So with my mind I am a servant to the law of God, but with my flesh to the law of sin.

Commentary on Romans 7 Matthew Henry Commentary

John Gill Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible

Chapter 7

We may observe in this chapter,

I. Our freedom from the law further urged as an argument to press upon us sanctification (v. 1-6).
II. The excellency and usefulness of the law asserted and proved from the apostle's own experience, notwithstanding (v. 7-14).
III. A description of the conflict between grace and corruption in the heart (v. 14-25).

Rom 7:1-6

Among other arguments used in the foregoing chapter to persuade us against sin, and to holiness, this was one (v. 14), that we are not under the law; and this argument is here further insisted upon and explained (v. 6): We are delivered from the law. What is meant by this? And how is it an argument why sin should not reign over us, and why we should walk in newness of life?

1. We are delivered from the power of the law which curses and condemns us for the sin committed by us. The sentence of the law against us is vacated and reversed, by the death of Christ, to all true believers. The law saith, The soul that sins shall die; but we are delivered from the law. The Lord has taken away thy sin, thou shalt not die. We are redeemed from the curse of the law, Gal. 3:13.
2. We are delivered from that power of the law which irritates and provokes the sin that dwelleth in us. This the apostle seems especially to refer to (v. 5): The motions of sins which were by the law. The law, by commanding, forbidding, threatening, corrupt and fallen man, but offering no grace to cure and strengthen, did but stir up the corruption, and, like the sun shining upon a dunghill, excite and draw up the filthy steams. We being lamed by the fall, the law comes and directs us, but provides nothing to heal and help our lameness, and so makes us halt and stumble the more. Understand this of the law not as a rule, but as a covenant of works. Now each of these is an argument why we should be holy; for here is encouragement to endeavours, though in many things we come short. We are under grace, which promises strength to do what it commands, and pardon upon repentance when we do amiss. This is the scope of these verses in general, that, in point of profession and privilege, we are under a covenant of grace, and not under a covenant of works-under the gospel of Christ, and not under the law of Moses. The difference between a law-state and a gospel-state he had before illustrated by the similitude of rising to a new life, and serving a new master; now here he speaks of is under the similitude of being married to a new husband.
- I. Our first marriage was to the law, which, according to the law of marriage, was to continue only during the life of the law. The law of marriage is binding till the death of one of the parties, no matter which, and no longer. The death of either discharges both. For this he appeals to themselves, as persons knowing the law (v. 1): I speak to those that know the law. It is a great advantage to discourse with those that have knowledge, for such can more readily understand and apprehend a truth. Many of the Christians at Rome were such as had been Jews, and so were well acquainted with the law. One has some hold of knowing people. The law hath power over a man as long as he liveth; in particular, the law of marriage hath power; or, in general, every law is so limited-the laws of nations, of relations, of families, etc.
  - 1. The obligation of laws extends no further; by death the servant who, while he lived, was under the yoke, is freed from his master, Job 3:19.
  - 2. The condemnation of laws extends no further; death is the finishing of the law. Actio moritur cum personâ-The action expires with the person. The severest laws could but kill the body, and after that there is no more that they can do. Thus while we were alive to the law we were under the power of it-while we were in our Old-Testament state, before the gospel came into the world, and before it came with power into our hearts. Such is the law of marriage (v. 2), the woman is bound to her husband during life, so bound to him that she cannot marry another; if she do, she shall be reckoned an adulteress, v. 3. It will make her an adulteress, not only to be defiled by, but to be married to, another man; for that is so much the worse, upon this account, that it abuses an ordinance of God, by making it to patronise the uncleanness. Thus were we married to the law (v. 5): When we were in the flesh, that is, in a carnal state, under the reigning power of sin and corruption-in the flesh as in our element-then the motions of sins which were by the law did work in our members, we were carried down the stream of sin, and the law was but as an imperfect dam, which made the stream to swell the higher, and rage the more. Our desire was towards sin, as that of the wife towards her husband, and sin ruled over us. We embraced it, loved it, devoted all to it, conversed daily with it, made it our care to please it. We were under a law of sin and death, as the wife under the law of marriage; and the product of this marriage was fruit brought forth unto death, that is, actual transgressions were produced by the original corruption, such as deserve death. Lust, having conceived by the law (which is the strength of sin, 1 Co. 15:56), bringeth forth sin, and sin, when it is finished, bringeth forth death, Jam. 1:15. This is the posterity that springs from this marriage to sin and the law. This comes of the motions of sin working in our members. And this continues during life, while the law is alive to us, and we are alive to the law.
- II. Our second marriage is to Christ: and how comes this about? Why,
  - 1. We are freed, by death, from our obligation to the law as a covenant, as the wife is from her obligation to her husband, v. 3. This resemblance is not very close, nor needed it to be. You are become dead to the law, v. 4. He does not say, "The law is dead' (some think because he would avoid giving offence to those who were yet zealous for the law), but, which comes all to one, You are dead to the law. As the crucifying of the world to us, and of us to the world, amounts to one and the same thing, so doth the law dying, and our dying to it. We are delivered from the law (v. 6), kateµrgeµtheµmen-we are nulled as to the law; our obligation to it as a husband is cassated and made void. And then he speaks of the law being dead as far as it was a law of bondage to us: That being dead wherein we were held; not the law itself, but its obligation to punishment and its provocation to sin. It is dead, it has lost its power; and this (v. 4) by the body of Christ, that is, by the sufferings of Christ in his body, by his crucified body, which abrogated the law, answered the demands of it, made satisfaction for our violation of it, purchased for us a covenant of grace, in which righteousness and strength are laid up for us, such as were not, nor could be, by the law. We are dead to the law by our union with the mystical body of Christ. By being incorporated into Christ in our baptism professedly, in our believing powerfully and effectually, we are dead to the law, have no more to do with it than the dead servant, that is free from his master, hath to do with his master's yoke.
  - 2. We are married to Christ. The day of our believing is the day of our espousals to the Lord Jesus. We enter upon a life of dependence on him and duty to him: Married to another, even to him who is raised from the dead, a periphrasis of Christ and very pertinent here; for as our dying to sin and the law is in conformity to the death of Christ, and the crucifying of his body, so our devotedness to Christ in newness of life is in conformity to the resurrection of Christ. We are married to the raised exalted Jesus, a very honourable marriage. Compare 2 Co. 11:2; Eph. 5:29. Now we are thus married to Christ,
    - (1.) That we should bring forth fruit unto God, v. 4. One end of marriage is fruitfulness: God instituted the ordinance that he might seek a godly seed, Mal. 2:15. The wife is compared to the fruitful vine, and children are called the fruit of the womb. Now the great end of our marriage to Christ is our fruitfulness in love, and grace, and every good work. This is fruit unto God, pleasing to God, according to his will, aiming at his glory. As our old marriage to sin produced fruit unto death, so our second marriage to Christ produces fruit unto God, fruits of righteousness. Good works are the children of the new nature, the products of our union with Christ, as the fruitfulness of the vine is the product of its union with the root. Whatever our professions and pretensions may be, there is no fruit brought forth to God till we are married to Christ; it is in Christ Jesus that we are created unto good works, Eph. 2:10. The only fruit which turns to a good account is that which is brought forth in Christ. This distinguishes the good works of believers from the good works of hypocrites and self-justifiers that they are brought forth in marriage, done in union with Christ, in the name of the Lord Jesus, Col. 3:17. This is, without controversy, one of the great mysteries of godliness.
    - (2.) That we should serve in newness of spirit, and not in the oldness of the letter, v. 6. Being married to a new husband, we must change our way. Still we must serve, but it is a service that is perfect freedom, whereas the service of sin was a perfect drudgery: we must now serve in newness of spirit, by new spiritual rules, from new spiritual principles, in spirit and in truth, Jn. 4:24. There must be a renovation of our spirits wrought by the spirit of God, and in that we must serve. Not in the oldness of the letter; that is, we must not rest in mere external services, as the carnal Jews did, who gloried in their adherence to the letter of the law, and minded not the spiritual part of worship. The letter is said to kill with its bondage and terror, but we are delivered from that yoke that we may serve God without fear, in holiness and righteousness, Lu. 1:74, 75. We are under the dispensation of the Spirit, and therefore must be spiritual, and serve in the spirit. Compare with this 2 Co. 3:3, 6, etc. It becomes us to worship within the veil, and no longer in the outward court.

Rom 7:7-14

To what he had said in the former paragraph, the apostle here raises an objection, which he answers very fully: What shall we say then? Is the law sin? When he had been speaking of the dominion of sin, he had said so much of the influence of the law as a covenant upon that dominion that it might easily be misinterpreted as a reflection upon the law, to prevent which he shows from his own experience the great excellency and usefulness of the law, not as a covenant, but as a guide; and further discovers how sin took occasion by the commandment. Observe in particular,

I. The great excellency of the law in itself. Far be it from Paul to reflect upon the law; no, he speaks honourably of it.
- 1. It is holy, just, and good, v. 12. The law in general is so, and every particular commandment is so. Laws are as the law-makers are. God, the great lawgiver, is holy, just, and good, therefore his law must needs be so. The matter of it is holy: it commands holiness, encourages holiness; it is holy, for it is agreeable to the holy will of God, the original of holiness. It is just, for it is consonant to the rules of equity and right reason: the ways of the Lord are right. It is good in the design of it; it was given for the good of mankind, for the conservation of peace and order in the world. It makes the observers of it good; the intention of it was to better and reform mankind. Wherever there is true grace there is an assent to this-that the law is holy, just, and good.
- 2. The law is spiritual (v. 14), not only in regard to the effect of it, as it is a means of making us spiritual, but in regard to the extent of it; it reaches our spirits, it lays a restraint upon, and gives a direction to, the motions of the inward man; it is a discerner of the thoughts and intents of the heart, Heb. 4:12. It forbids spiritual wickedness, heart-murder, and heart-adultery. It commands spiritual service, requires the heart, obliges us to worship God in the spirit. It is a spiritual law, for it is given by God, who is a Spirit and the Father of spirits; it is given to man, whose principal part is spiritual; the soul is the best part, and the leading part of the man, and therefore the law to the man must needs be a law to the soul. Herein the law of God is above all other laws, that it is a spiritual law. Other laws may forbid compassing and imagining, etc., which are treason in the heart, but cannot take cognizance thereof, unless there be some overt act; but the law of God takes notice of the iniquity regarded in the heart, though it go no further. Wash thy heart from wickedness, Jer. 4:14. We know this: Wherever there is true grace there is an experimental knowledge of the spirituality of the law of God.
II. The great advantage that he had found by the law.
- 1. It was discovering: I had not known sin but by the law, v. 7. As that which is straight discovers that which is crooked, as the looking-glass shows us our natural face with all its spots and deformities, so there is no way of coming to that knowledge of sin which is necessary to repentance, and consequently to peace and pardon, but by comparing our hearts and lives with the law. Particularly he came to the knowledge of the sinfulness of lust by the law of the tenth commandment. By lust he means sin dwelling in us, sin in its first motions and workings, the corrupt principle. This he came to know when the law said, Thou shalt not covet. The law spoke in other language than the scribes and Pharisees made it to speak in; it spoke in the spiritual sense and meaning of it. By this he knew that lust was sin and a very sinful sin, that those motions and desires of the heart towards sin which never came into act were sinful, exceedingly sinful. Paul had a very quick and piercing judgment, all the advantages and improvements of education, and yet never attained the right knowledge of indwelling sin till the Spirit by the law made it known to him. There is nothing about which the natural man is more blind than about original corruption, concerning which the understanding is altogether in the dark till the Spirit by the law reveal it, and make it known. Thus the law is a schoolmaster, to bring us to Christ, opens and searches the wound, and so prepares it for healing. Thus sin by the commandment does appear sin (v. 13); it appears in its own colours, appears to be what it is, and you cannot call it by a worse name than its own. Thus by the commandment it becomes exceedingly sinful; that is, it appears to be so. We never see the desperate venom or malignity there is in sin, till we come to compare it with the law, and the spiritual nature of the law, and then we see it to be an evil and a bitter thing.
- 2. It was humbling (v. 9): I was alive. He thought himself in a very good condition; he was alive in his own opinion and apprehension, very secure and confident of the goodness of his state. Thus he was once, pote-in times past, when he was a Pharisee; for it was the common temper of that generation of men that they had a very good conceit of themselves; and Paul was then like the rest of them, and the reason was he was then without the law. Though brought up at the feet of Gamaliel, a doctor of the law, though himself a great student in the law, a strict observer of it, and a zealous stickler for it, yet without the law. He had the letter of the law, but he had not the spiritual meaning of it-the shell, but not the kernel. He had the law in his hand and in his head, but he had it not in his heart; the notion of it, but not the power of it. There are a great many who are spiritually dead in sin, that yet are alive in their own opinion of themselves, and it is their strangeness to the law that is the cause of the mistake. But when the commandment came, came in the power of it (not to his eyes only, but to his heart), sin revived, as the dust in a room rises (that is, appears) when the sun-shine is let into it. Paul then saw that in sin which he had never seen before; he then saw sin in its causes, the bitter root, the corrupt bias, the bent to backslide,-sin in its colours, deforming, defiling, breaking a righteous law, affronting an awful Majesty, profaning a sovereign crown by casting it to the ground,-sin in its consequences, sin with death at the heels of it, sin and the curse entailed upon it. "Thus sin revived, and then I died; I lost that good opinion which I had had of myself, and came to be of another mind. Sin revived, and I died; that is, the Spirit, but the commandment, convinced me that I was in a state of sin, and in a state of death because of sin.' Of this excellent use is the law; it is a lamp and a light; it converts the soul, opens the eyes, prepares the way of the Lord in the desert, rends the rocks, levels the mountains, makes ready a people prepared for the Lord.
III. The ill use that his corrupt nature made of the law notwithstanding.
- 1. Sin, taking occasion by the commandment, wrought in me all manner of concupiscence, v. 8. Observe, Paul had in him all manner of concupiscence, though one of the best unregenerate men that ever was; as touching the righteousness of the law, blameless, and yet sensible of all manner of concupiscence. And it was sin that wrought it, indwelling sin, his corrupt nature (he speaks of a sin that did work sin), and it took occasion by the commandment. The corrupt nature would not have swelled and raged so much if it had not been for the restraints of the law; as the peccant humours in the body are raised, and more inflamed, by a purge that is not strong enough to carry them off. It is incident to corrupt nature, in vetitum niti-to lean towards what is forbidden. Ever since Adam ate forbidden fruit, we have all been fond of forbidden paths; the diseased appetite is carried out most strongly towards that which is hurtful and prohibited. Without the law sin was dead, as a snake in winter, which the sunbeams of the law quicken and irritate.
- 2. It deceived men. Sin puts a cheat upon the sinner, and it is a fatal cheat, v. 11. By it (by the commandment) slew me. There being in the law no such express threatening against sinful lustings, sin, that is, his won corrupt nature, took occasion thence to promise him impunity, and to say, as the serpent to our first parents, You shall not surely die. Thus it deceived and slew him.
- 3. It wrought death in me by that which is good, v. 13. That which works concupiscence works death, for sin bringeth forth death. Nothing so good but a corrupt and vicious nature will pervert it, and make it an occasion of ins; no flower so sweet by sin will such poison out of it. Now in this sin appears sin. The worst thing that sin does, and most like itself, is the perverting of the law, and taking occasion from it to be so much the more malignant. Thus the commandment, which was ordained to life, was intended as a guide in the way to comfort and happiness, proved unto death, through the corruption of nature, v. 10. Many a precious soul splits upon the rock of salvation; and the same word which to some is an occasion of life unto life is to others an occasion of death unto death. The same sun that makes the garden of flowers more fragrant makes the dunghill more noisome; the same heat that softens wax hardens clay; and the same child was set for the fall and rising again of many in Israel. The way to prevent this mischief is to bow our souls to the commanding authority of the word and law of God, not striving against, but submitting to it.

Rom 7:14-25

Here is a description of the conflict between grace and corruption in the heart, between the law of God and the law of sin. And it is applicable two ways:-

1. To the struggles that are in a convinced soul, but yet unregenerate, in the person of whom it is supposed, by some, that Paul speaks.
2. To the struggles that are in a renewed sanctified soul, but yet in a state of imperfection; as other apprehend. And a great controversy there is of which of these we are to understand the apostle here. So far does the evil prevail here, when he speaks of one sold under sin, doing it, not performing that which is good, that it seems difficult to apply it to the regenerate, who are described to walk not after the flesh, but after the Spirit; and yet so far does the good prevail in hating sin, consenting to the law, delighting in it, serving the law of God with the mind, that it is more difficult to apply it to the unregenerate that are dead in trespasses and sins.
- I. Apply it to the struggles that are felt in a convinced soul, that is yet in a state of sin, knows his Lord's will, but does it not, approves the things that are more excellent, being instructed out of the law, and yet lives in the constant breach of it, ch. 2:17-23. Though he has that within him that witnesses against the sin he commits, and it is not without a great deal of reluctancy that he does commit it, the superior faculties striving against it, natural conscience warning against it before it is committed and smiting for it afterwards, yet the man continues a slave to his reigning lusts. It is not thus with every unregenerate man, but with those only that are convinced by the law, but not changed by the gospel. The apostle had said (ch. 6:14), Sin shall not have dominion, because you are not under the law, but under grace, for the proof of which he here shows that a man under the law, and not under grace, may be, and is, under the dominion of sin. The law may discover sin, and convince of sin, but it cannot conquer and subdue sin, witness the predominancy of sin in many that are under very strong legal convictions. It discovers the defilement, but will not wash it off. It makes a man weary and heavy laden (Mt. 11:28), burdens him with his sin; and yet, if rested in, it yields no help towards the shaking off of that burden; this is to be had only in Christ. The law may make a man cry out, O wretched man that I am! who shall deliver me? and yet leave him thus fettered and captivated, as being too weak to deliver him (ch. 8:3), give him a spirit of bondage to fear, ch. 8:15. Now a soul advanced thus far by the law is in a fair way towards a state of liberty by Christ, though many rest here and go no further. Felix trembled, but never came to Christ. It is possible for a man to go to hell with his eyes open (Num. 24:3, 4), illuminated with common convictions, and to carry about with him a self-accusing conscience, even in the service of the devil. He may consent to the law that it is good, delight to know God's ways (as they, Isa. 58:2), may have that within him that witnesses against sin and for holiness; and yet all this overpowered by the reigning love of sin. Drunkards and unclean persons have some faint desires to leave off their sins, and yet persist in them notwithstanding, such is the impotency and such the insufficiency of their convictions. Of such as these there are many that will needs have all this understood, and contend earnestly for it: though it is very hard to imagine why, if the apostle intended this, he should speak all along in his own person; and not only so, but in the present tense. Of his own state under conviction he had spoken at large, as of a thing past (v. 7, etc.): I died; the commandment I found to be unto death; and if here he speaks of the same state as his present state, and the condition he was now in, surely he did not intend to be so understood: and therefore,
- II. It seems rather to be understood of the struggles that are maintained between grace and corruption in sanctified souls. That there are remainders of indwelling corruption, even where there is a living principle of grace, is past dispute; that this corruption is daily breaking forth in sins of infirmity (such as are consistent with a state of grace) is no less certain. If we say that we have no sin, we deceive ourselves, 1 Jn. 1:8, 10. That true grace strives against these sins and corruptions, does not allow of them, hates them, mourns over them, groans under them as a burden, is likewise certain (Gal. 5:17): The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other, so that you cannot do the things that you would. These are the truths which, I think, are contained in this discourse of the apostle. And his design is further to open the nature of sanctification, that it does not attain to a sinless perfection in this life; and therefore to quicken us to, and encourage us in, our conflicts with remaining corruptions. Our case is not singular, that which we do sincerely strive against, shall not be laid to our charge, and through grace the victory is sure at last. The struggle here is like that between Jacob and Esau in the womb, between the Canaanites and Israelites in the land, between the house of Saul and the house of David; but great is the truth and will prevail. Understanding it thus, we may observe here,
  - 1. What he complains of-the remainder of indwelling corruptions, which he here speaks of, to show that the law is insufficient to justify even a regenerate man, that the best man in the world hath enough in him to condemn him, if God should deal with him according to the law, which is not the fault of the law, but of our own corrupt nature, which cannot fulfil the law. The repetition of the same things over and over again in this discourse shows how much Paul's heart was affected with what he wrote, and how deep his sentiments were. Observe the particulars of this complaint.
    - (1.) I am carnal, sold under sin, v. 14. He speaks of the Corinthians as carnal, 1 Co. 3:1. Even where there is spiritual life there are remainders of carnal affections, and so far a man may be sold under sin; he does not sell himself to work wickedness, as Ahab did (1 Ki. 21:25), but he was sold by Adam when he sinned and fell-sold, as a poor slave that does his master's will against his own will-sold under sin, because conceived in iniquity and born in sin.
    - (2.) What I would, that I do not; but what I hate, that do I, v. 15. And to the same purport, v. 19, 21, When I would do good, evil is present with me. Such was the strength of corruptions, that he could not attain that perfection in holiness which he desired and breathed after. Thus, while he was pressing forward towards perfection, yet he acknowledges that he had not already attained, neither was already perfect, Phil. 3:12. Fain he would be free from all sin, and perfectly do the will of God, such was his settled judgment; but his corrupt nature drew him another way: it was like a clog, that checked and kept him down when he would have soared upward, like the bias in a bowl, which, when it is thrown straight, yet draws it aside.
    - (3.) In me, that is in my flesh, dwelleth no good, v. 18. Here he explains himself concerning the corrupt nature, which he calls flesh; and as far as that goes there is no good to be expected, any more than one would expect good corn growing upon a rock, or on the sand which is by the sea-side. As the new nature, as far as that goes, cannot commit sin (1 Jn. 3:9), so the flesh, the old nature, as far as that goes, cannot perform a good duty. How should it? For the flesh serveth the law of sin (v. 25), it is under the conduct and government of that law; and, while it is so, it is not likely to do any good. The corrupt nature is elsewhere called flesh (Gen. 6:3, Jn. 3:6); and, though there may be good things dwelling in those that have this flesh, yet, as far as the flesh goes, there is no good, the flesh is not a subject capable of any good.
    - (4.) I see another law in my members warring against the law of my mind, v. 23. The corrupt and sinful inclination is here compared to a law, because it controlled and checked him in his good motions. It is said to be seated in his members, because, Christ having set up his throne in his heart, it was only the rebellious members of the body that were the instruments of sin-in the sensitive appetite; or we may take it more generally for all that corrupt nature which is the seat not only of sensual but of more refined lusts. This wars against the law of the mind, the new nature; it draws the contrary way, drives on a contrary interest, which corrupt disposition and inclination are as great a burden and grief to the soul as the worst drudgery and captivity could be. It brings me into captivity. To the same purport (v. 25), With the flesh I serve the law of sin; that is, the corrupt nature, the unregenerate part, is continually working towards sin.
    - (5.) His general complaint we have in v. 24, O wretched man that I am! who shall deliver me from the body of this death? The thing he complains of is a body of death; either the body of flesh, which is a mortal dying body (while we carry this body about with us, we shall be troubled with corruption; when we are dead, we shall be freed from sin, and not before), or the body of sin, the old man, the corrupt nature, which tends to death, that is, to the ruin of the soul. Or, comparing it to a dead body, the touch of which was by the ceremonial law defiling, if actual transgressions be dead works (Heb. 9:14), original corruption is a dead body. It was as troublesome to Paul as if he had had a dead body tied to him, which he must have carried about with him. This made him cry out, O wretched man that I am! A man that had learned in every state to be content yet complains thus of his corrupt nature. Had I been required to speak of Paul, I should have said, "O blessed man that thou art, an ambassador of Christ, a favourite of heaven, a spiritual father of thousands!' But in his own account he was a wretched man, because of the corruption of nature, because he was not so good as he fain would be, had not yet attained, neither was already perfect. Thus miserably does he complain. Who shall deliver me? He speaks like one that was sick of it, that would give any thing to be rid of it, looks to the right hand and to the left for some friend that would part between him and his corruptions. The remainders of indwelling sin are a very grievous burden to a gracious soul.
  - 2. What he comforts himself with. The case was sad, but there were some allays. Three things comforted him:-
    - (1.) That his conscience witnessed for him that he had a good principle ruling and prevailing in him, notwithstanding. It is well when all does not go one way in the soul. The rule of this good principle which he had was the law of God, to which he here speaks of having a threefold regard, which is certainly to be found in all that are sanctified, and no others.
      - [1.] I consent unto the law that it is good, v. 16, sympheµmi-I give my vote to the law; here is the approbation of the judgment. Wherever there is grace there is not only a dread of the severity of the law, but a consent to the goodness of the law. "It is a good in itself, it is good for me.' This is a sign that the law is written in the heart, that the soul is delivered into the mould of it. To consent to the law is so far to approve of it as not to wish it otherwise constituted than it is. The sanctified judgment not only concurs to the equity of the law, but to the excellency of it, as convinced that a conformity to the law is the highest perfection of human nature, and the greatest honour and happiness we are capable of.
      - [2.] I delight in the law of God after the inward man, v. 22. His conscience bore witness to a complacency in the law. He delighted not only in the promises of the word, but in the precepts and prohibitions of the word; syneµdomai expresses a becoming delight. He did herein concur in affection with all the saints. All that are savingly regenerate or born again do truly delight in the law of God, delight to know it, to do it-cheerfully submit to the authority of it, and take a complacency in that submission, never better pleased than when heart and life are in the strictest conformity to the law and will of God. After the inward man; that is,
        
        First, The mind or rational faculties, in opposition to the sensitive appetites and wills of the flesh. The soul is the inward man, and that is the seat of gracious delights, which are therefore sincere and serious, but secret; it is the renewing of the inward man, 2 Co. 4:16.
        
        Secondly, The new nature. The new man is called the inner man (Eph. 3:16), the hidden man of the heart, 1 Pt. 3:4. Paul, as far as he was sanctified, had a delight in the law of God.
      - [3.] With the mind I myself serve the law of God, v. 25. It is not enough to consent to the law, and to delight in the law, but we must serve the law; our souls must be entirely delivered up into the obedience of it. Thus it was with Paul's mind; thus it is with every sanctified renewed mind; this is the ordinary course and way; thitherward goes the bent of the soul. I myself-autos egoµ, plainly intimating that he speaks in his own person, and not in the person of another.
    - (2.) That the fault lay in that corruption of his nature which he did really bewail and strive against: It is no more I that do it, but sin that dwelleth in me. This he mentions twice (v. 17, 20), not as an excuse for the guilt of his sin (it is enough to condemn us, if we were under the law, that the sin which does the evil dwelleth in us), but as a salvo for his evidences, that he might not sink in despair, but take comfort from the covenant of grace, which accepts the willingness of the spirit, and has provided pardon for the weakness of the flesh. He likewise herein enters a protestation against all that which this indwelling sin produced. Having professed his consent to the law of God, he here professes his dissent from the law of sin. "It is not I; I disown the fact; it is against my mind that it is done.' As when in the senate the major part are bad, and carry every thing the wrong way, it is indeed the act of the senate, but the honest party strive against it, bewail what is done, and enter their protestation against it; so that it is no more they that do it.-Dwelleth in me, as the Canaanites among the Israelites, though they were put under tribute: dwelleth in me, and is likely to dwell there, while I live.
    - (3.) His great comfort lay in Jesus Christ (v. 25): I thank God, through Jesus Christ our Lord. In the midst of his complaints he breaks out into praises. It is a special remedy against fears and sorrows to be much in praise: many a poor drooping soul hath found it so. And, in all our praises, this should be the burden of the son, "Blessed be God for Jesus Christ.' Who shall deliver me? says he (v. 24), as one at a loss for help. At length he finds an all-sufficient friend, even Jesus Christ. When we are under the sense of the remaining power of sin and corruption, we shall see reason to bless God through Christ (for, as he is the mediator of all our prayers, so he is of all our praises)-to bless God for Christ; it is he that stands between us and the wrath due to us for this sin. If it were not for Christ, this iniquity that dwells in us would certainly be our ruin. He is our advocate with the Father, and through him God pities, and spares, and pardons, and lays not our iniquities to our charge. It is Christ that has purchased deliverance for us in due time. Through Christ death will put an end to all these complaints, and waft us to an eternity which we shall spend without sin or sigh. Blessed be God that giveth us this victory through our Lord Jesus Christ!

Worthy.Bible » Parallel » Romans » Chapter 7