Gann's Commentary on the Bible

Or do you know know -- This is an appeal to their own observation respecting the relation between husband and wife. The illustration Romans 7:2-3 is designed simply to show that as when a man dies, and the connection between him and his wife is dissolved, his Law ceases to be binding on her, so also a separation has taken place between Christians and the Law [of Moses], in which they have become dead to it, and they are not now to attempt to draw their life and peace from it, but from that new source with which they are connected by the gospel, Romans 7:4. - BN

brethren -- Paul seems to be speaking especially to Jewish Christians in Rome.

(for I speak to them who know the law) -- Probably the apostle refers here more particularly to the Jewish members of the Roman church, who were qualified particularly to understand the nature of the Law, and to appreciate the argument.

The Law to which he appeals is sufficiently general to make the illustration intelligible to all people.

that the law -- The immediate reference here is probably to the Mosaic Law. But what is here affirmed is equally true of all laws.

has dominion -- Rule, control, or lordship. The Law is here personified, and represented as setting up a lordship over a man, and exacting obedience.

over a man -- Over the man who is under its control.

as long as he lives? -- The sense is, that death releases a man from the laws by which he was bound in life. It is a general principle, relating to the laws of the land, the law of a parent, the law of a contract, etc.

The Greek here may mean either “as he lives,” or” as it [the law] lives". But the current translation has evidently expressed the sense.

For the woman -- This verse is a specific illustration of the general principle in Romans 7:1, that death dissolves the connection and relationship which make the marriage law binding in life.

is bound by the law -- See the same sentiment in 1 Corinthians 7:39.

to her husband -- She is united to him; and is under his authority as the head of the household. To him is particularly committed the headship of the family, and the wife is subject to him in the Lord, Ephesians 5:23, Ephesians 5:33.

She is released [loosed; free; discharged] -- The connection is dissolved. With the husband’s death she is free from his headship or authority over her.

from the law [concerning] of her husband [marriage] -- The law, rule, or principle, that had her in a connection to her husband no longer is valid, for he is dead. Death dissolved that connection or relationship.

DIVORCE -- Matthew 19:8-9 & Matthew 5:31-32; 1 Corinthians 7:10-11, Luke 16:18, Romans 7:1-3, Mark 6:16-18, Ezra 10:1-3.

Romans 7:3

So then if -- An observation made from his point in v. 2. Cf. Matthew 5:32.

while her husband lives, she marries another man --

she shall be called - She will be. The word "called" here χρηματίσει chrēmatisei is often used to denote being called by an oracle or by divine revelation. But it is here employed in the simple sense of being authoritatively and solemnly declared to be, or so regarded.

an adulteress -- One (here feminine) in an unlawful sexual relationship.

This comment is related to the Jewish argument between the rabbinical schools of Shammai and Hillel over Deuteronomy 24:1-4; particularly "some indecency." The Hillel school was the liberal group that would allow divorce for any reason. The Shammai school was the conservative group that would allow divorce only for adultery or some other sexual impropriety (cf. Matthew 5:32; Matthew 19:9). - Utley

but if her husband dies ... Restating and applying the principle given in Romans 7:2.

she is free from the law -- The law of marriage, by which she was before bound to her husband.

so that she is no adulteress -- Nor will any consider her such; she is clear from any such imputation.

though she be married to another man -- Hence second marriages are lawful.

The point Paul is making to these Jewish Christians at Rome is: "As a woman whose husband has died is free to marry another, so also are believers, since they have died to the law, free to belong to Christ." [Note: Mounce, p. 160.]

Therefore -- [Likewise; Wherefore, In the same way] -- In Paul’s conclusion he is now ready to make his application.

my brethren -- He is addressing Roman Christians, especially those with a Jewish background.

you also have become dead to the law -- As in Romans 7:6, the law (the Law of Moses) can have no more power over them than a law can have over dead persons.

They are pictured as having died to sin and the law, Romans 6:2-4, therefore any connection to the law is dissolved.

Christ abolished the Law’s dominion over us, Ephesians 2:15; Colossians 1:22; Colossians 2:14; 1 Peter 2:24. Thus being released from that Law the Jewish Christians were free to enter a new union with him who died for them.

became dead (were slain) -- The apostle here departs from his usual word "died," using the more expressive phrase "were slain," to make it clear that he meant their being "crucified with Christ" (as expressed in Romans 6:3-6, and Galatians 2:20). - JFB

[Instead of νεκρῶν Paul here uses ἐθανατώθητε. (to be put to death by the intervention of others. See WordStudy) - WG]

through the body of Christ -- The Christian putting to death the old man and being buried into a new relationship with Christ is dead the Law which now had no more dominion over him.

It was the slain death of Christ on the cross that accomplished the great feat of fulfilling man’s obligation to the Law and freeing him from it.

that you may be married to another -- This completes the illustration of Romans 7:2-3. As the woman is freed from the law of her husband by his death, when married again she comes under the authority of her new husband, so we who are made free from the Law and are free to belong to Christ and submit to him.

The union of Christ and his people are frequently illustrated by the most tender of all earthly connections, that of a husband and wife, Ephesians 5:23-30; Revelation 21:9.

-- to Him who was raised from the dead -- See the force of this explained, Romans 6:8.

that we should bear fruit to God -- That we should live a holy life. This is the point and scope of all this illustration. The new connection is such as will make us holy.

It is also implied that the tendency of the Law was only to bring forth fruit unto death Romans 7:5, and that the tendency of the gospel is to make man holy and pure; compare Galatians 5:22-23.

For when -- The illustration in Romans 7:5-6 seem designed to show that the Law aroused sinful passions which led to spiritual death instead of providing life.

we were in the flesh -- Unconverted; being controlled by fleshly (earthly, natural) passions. When we were living under the Law before conversion to Christ.

the sinful passions which were aroused by the law -- τα παθήματα ta pathēmata, means simply the passions, the evil affections, corrupt desires of earthly minded men. The expression is a Hebraism meaning sinful passions, and refers to the wicked propensities and inclinations of an unspiritual man.

The design of this illustration is to show the effect of the Law upon men, Romans 7:5-12

While the holy Law did not cause sinful passions, it identified sin, and by forbidding indulgence it inflamed sin.

were at work in our members -- In our body, that is, in us. Those sinful propensities made use of our members as instruments, to secure gratification; Note, Romans 6:12-13; compare Romans 6:23.

to bear fruit to death -- [NIV we bore fruit for death] The results were that the indulgence of those passions would be fatal, and led to death. See Romans 6:21.

But now -- Under the gospel. This verse states the consequences of the gospel, in distinction from the effects of the Law.

we have been [are] -- A contrast of the two ways; what had been, and what now is.

delivered from the law -- Delivered from the law by matter of death.

The Law of Moses is not applicable to the Christians in this new dispensation of grace. Galatians 3:24-25; Ephesians 2:15 The Christian lives under the new covenant of the Gospel. Hebrews 12:24; Hebrews 10:9-10;

having died to what we were held by, -- Paul says that in conversion Christians died to the Law that they had once held them, as if in bondage, Romans 7:1.

Note: There is a variation here in the manuscripts. Some read it if the Law was dead; others, as in the text here, as if we were dead. The majority is in favor of this latter reading. cf. Romans 7:4

so that we should serve in newness of the Spirit -- That we may now serve God in a new spirit, or in a new and spiritual manner.

This is a form of expression implying,

(1) That their service under the gospel was to be of a new kind, differing from that under the former dispensation.

(2) That it was to be of a spiritual nature, as distinguished from that practiced by the Jews; compare 2 Corinthians 3:6; Note, Romans 2:28-29. - BN

The worship required under the gospel is described as that of the spirit and the heart, rather than that of form and ceremony; John 4:23, Philippians 3:3.

and not in the oldness of the letter -- The use of "oldness" indicates that the form of worship under the old dispensation had now passed away.

A reference to the Law of Moses and by extension perhaps the entire Old Testament scriptures.

It was a service consisting in external forms and ceremonies; in the offering of sacrifices and of incense, according to the literal requirements of the Law rather than the sincere offering of the heart; 2 Corinthians 3:6, “The letter killeth; the spirit giveth life;” John 6:63; Hebrews 10:1-4; Hebrews 9:9-10. - BN

NIV "the old way of the written code" may cause some to think that a "written code" (even the N.T. scriptures) are all bad and have no authority and we only have to serve God in a "new way of the Spirit" (NIV) and be a "spiritual" people, not tied to any written code.

What shall we say then? -- Paul deals with objections that might be raised.

The Jew would ask, “Are we then to suppose that the holy Law of God is not only insufficient to sanctify us, but that it is the mere occasion of increased sin?

To this objection the apostle replies with great wisdom, by showing that the evil was not in the Law, but in man; that though these effects often followed, yet that the Law itself was good and pure. - BN

Is the law sin? -- Is it sinful? Is it evil? For if, as it is said in Romans 7:5, the sinful passions were “by the law,” it might naturally be asked whether the Law itself was not an evil thing?

Certainly not! [God forbid; by no means;] -- cf. Romans 3:4

Nay [Yet; On the contrary; But; Indeed;] -- The word translated “nay” is the conjunction ἀλλὰ alla, and the context must indicate how the author is using it.

I would not have known sin except through the law -- (Yet, if it had not been for the law, I should not have known sins. - RSV) The Law defined sin. Certain actions are now clarified to be sinful, and not to be practiced.

For I would not have known covetousness unless the law had said -- The desire might have existed, but he would not have known it to be sinful.

Man without law might have the strong feelings of desire; He might covet what others possessed; He might take property, or be disobedient to parents; but he would not know it to be evil.

You shall not covet -- The tenth commandment, Exodus 20:17. This is the beginning of the command, and all the rest is implied. The apostle knew that it would be understood without repeating the whole.

- - - - - - - -

Romans 7:7 through Romans 8:3

Paul’s use of the "I" in this section. Various interpretations:

1) Paul speaking for Adam about Adam’s sin - and moral law.

2) Paul speaking of mankind in general and the Mosaical law in general.

3) Paul speaking of himself personally, before conversion, under the Law.

4) Paul using himself to picture a general man under the Mosaical Law.

(Not necessarily personal, i.e., Paul’s observation about the human nature and the principles of the Law.)

5) Paul speaking of himself personally now as a Christian.

Refutations/strengths of the previous positions.

#1 No - Adam not under the M.L which seems to be the law referred to.

#2 --

#3 --

#4 --

#5 No - This would seem inconsistent with other passages about Paul’s holiness and good conscience, Acts 23:1, etc.

But sin -- Paul illustrates the effect of the Law on the mind, and in this verse he depicts its influence in exciting to evil desires and purposes.

taking opportunity [occasion;] -- The word “occasion” ἀφορμὴν aphormēn properly denotes any preparation for accomplishing anything; then any opportunity, occasion, etc. of doing it.

The word opportunity is a military term for a position seized in enemy territory that becomes a base of operations (see Romans 7:11). - NLTSB

Sin uses the specific requirements of the law as a base of operation from which to launch its evil work. - MSB

Thus, the fruit presented to Eve was the exciting cause of sin; the wedge of gold to Achan excited his covetousness. Had not these objects been presented, the evil principles of the heart might have slumbered, and never have been called forth. - BN

by the commandment -- By all law appointed to restrain and control the mind.

produced in me all manner of devil desire -- Produced or worked in me. The word used here means often to operate in a powerful and efficacious manner. (Doddridge.)

all manner of desire [KJV "concupiscence"; ESV "coveteousness"; NASB "coveting";] -- Greek, "all desire." Every species of unlawful desire. It was not confined to one single desire, but extended to everything which the Law declared to be wrong.

The word is the same which in Romans 7:7 is rendered “lust"’ "covet".

[See BN for extended discussion of several points how "Law" excited sin.]

For apart from the law sin was [is; ESV lies;] dead. -- That is, before Law was give, or where it did not exist, sin was dormant. "Sin" didn’t exist, or was inactive, unexcited .People’s passions would exist; but without law they would not be known to be evil. Romans 4:15.

There is no verb in this phrase; one must be supplied. If one supplies a present tense, it implies that this is a universal principle. If one supplies an aorist tense, it would seem to referred specifically to Paul’s life. [Utley]

For I -- The “I” is emphatic. Is the apostles here referring to his own past experience? Or is he speaking the sentiment of all who are unconverted, and who are depending on their own righteousness?

was alive once -- When he with confidence thought himself righteous, and doing-right.

Paul describes a figurative existence in which a person is unaware of sin and undisturbed by condemnation from the law. This might refer to Paul’s own experience before becoming a Christian - FSB

Subjectively he was “alive;” unconscious of resistance to God, and alienation from Him, and condemnation. - CBSC

without the law -- Was Paul ever really without the Law of Moses? Or is he referring to a time before he came of age and the Law applied to him in its spiritual meaning and with understanding.

but when the commandment came -- When, Paul or the generic person he is speaking of, intelligently understood the Law and its application to his heart and conscience. It is not referring to the time before Sinai where the Law was given.

sin revived -- Lived again. This means that it was before dormant Romans 7:8, but was now quickened into new life. The word is usually applied to a renewal of life, Romans 14:19; Luke 15:24, Luke 15:32, but here it means substantially the same as the expression in Romans 7:8,

and I died -- That is, I was by it involved in additional guilt and misery. It stands opposed to “I was alive,” and must mean the opposite of that; and evidently denotes that the effect of the commandment was to bring him under what he calls death, (compare Romans 5:12, Romans 5:14-15;) that is, sin reigned, and raged, and produced its withering and condemning effects; it led to aggravated guilt and misery. - BN

The essential idea here is, that the Law did not answer the purpose which the Jew would claim for it, to sanctify the soul and to give comfort, but that all its influence on the heart was to produce aggravated, unpardoned guilt and woe. - BN

He realized his deadness, spiritually; that all his religious credentials and accomplishments were rubbish (Philippians 3:7-8). - MSB

And the commandment -- The Law to which he had referred before.

which was to bring life -- Which was intended to produce life, or happiness. Life here stands opposed to death, and means felicity, peace, eternal bliss.

I found to bring death. -- Its effect upon me was to produce aggravated guilt and condemnation, Romans 7:9.

For sin -- This verse is a repetition, with a little variation of the sentiment in Romans 7:8.

Deceived me -- The word used here properly means to lead or seduce from the right way; and then to deceive, solicit to sin, cause to err from the way of virtue, Romans 16:18; 1 Corinthians 3:18; 2 Corinthians 11:3,

and by it killed me. -- By the Law, Romans 7:8; "I died" meaning the same as in Romans 7:8.

Therefore [Wherefore; so then;] -- The conclusion to which we come is, that the Law is not to be blamed, though these are its effects under existing circumstances.

the law is holy -- Is good, not sin; pure in its nature. Rom. 7.7.

And the commandment -- The word “commandment” is here synonymous with the Law.

holy -- pure, and good.

and just -- Righteous, fair.

and good. -- In itself good; and in its own nature tending to produce happiness. The sin and condemnation of the guilty is not the fault of the Law. If obeyed, it would produce happiness everywhere.

See a most beautiful description of the law of God in Psalms 19:7-11.

We see a shift from the past tense, "I was" to the present tense, "I am".

Has then what is good become death to me? -- This is another objection which the apostle proceeds to answer. The objection is this, “Can it be possible that what is admitted to be good and pure, should be changed into evil? Can what tends to life, be made death to a man?” In answer to this, the apostle repeats that the fault was not in the Law, but was in himself, and in his sinful propensities. - BN

Certainly not! -- Sin is the cause of spiritual death, not the good law!

But sin, that it might appear sin, -- Again sin is personified as in Rom 7.8.

was producing death in me -- Sin was no longer dormant but he was made to see how deep and evil it was.

so that sin through the commandment might become exceedingly sinful. -- The commandmand (or Law) exposed sin as rebellion against God. "Utterly sinful" (Utley)

exceedingly sinful -- In the original this is a very strong expression, and is one of those used by Paul to express strong emphasis, or intensity καθ ̓ ὑπερβολὴν kath huperbolēn by hyperboles. In an excessive degree; to the utmost possible extent, 1 Corinthians 12:31; 2 Corinthians 1:8; 2 Corinthians 4:7; 2 Corinthians 12:7; Galatians 1:13.

An awareness of the true nature of sin and its deadly character, brings the sinner to see his need of salvation— the very purpose God intended the law to serve (Galatians 3:19-22). (MSB)

The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul before his conversion, or afterward.

The Importance of Genre in Romans 7:14-15

Many commentators have thought that Romans 7:14-25 describes Paul’s struggle with sin at the time he was writing the passage, because he uses present-tense verbs. But diatribe style, which Paul uses in much of Romans, was graphic in its images, and Paul in the context has been describing his past life under law (Romans 7:7-13). Thus it is more likely that Paul contrasts the spiritual worthlessness of religious introspection and self-centeredness (count the “I’s” and “me’s”) in Romans 7 with the life of the Spirit by grace in Romans 6 and 8.

Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Romans 7:14-25). Downers Grove, IL: InterVarsity Press.

For we know -- We admit. It is a conceded, well understood point.

that the law is spiritual -- That was not sensual, corrupt, earthly, carnal; but was pure and spiritual. The effect it had on man was not the fault of the Law, but of the man, who was sold under sin.

but I am -- The present tense shows that he is describing himself as he was at the time of writing. This is the natural and obvious construction, and if this be not the meaning, it is impossible to account for his having changed the past tense Romans 7:7 to the present. - BN

but I am carnal -- Fleshly; sensual; opposed to spiritual. This word is used because in the Scriptures the flesh is spoken of as the source of sensual passions and propensities, Galatians 5:19-21.

sold under sin. -- A man living to his carnal side is doomed by sin and its ultimate fate.

The expression used here, “sold under sin,” is “borrowed from the practice of selling captives taken in war, as slaves.” (Stuart.) The emphasis is not "sold" or the act of selling, but on the one who now had control and master-ship. The verses which follow this are an explanation of the sense, and of the manner in which he was “sold under sin.”

This expression is used to affirm Paul is not speaking about believers, because (the argument goes) it cannot be affirmed that a Christian is sold under sin.

For what I am doing, I do not understand. -- [RSV "I do not understand my own actions."]

For what I am doing -- That is, the evil which I do, the sin of which I am conscious, and which troubles me.

I do no allow [understand] -- I do not approve; I do not wish it; the prevailing bent of my inclinations and purposes is against it

For what I will to do, that I do not practice; -- I do not practice that of which I approve, which is the desired course of action.

but what I hate, that I do. -- I find myself doing the course of action of which I do no approve. Under the influence of carnal desires I find myself hating what I do.

If then, I do -- In struggling with evil one finds himself agreeing the law that evil is sinful.

The very struggle with evil shows that it is not loved, or approved, but that the Law which condemns it is really loved. - BN

...the perfectly righteous law is not responsible for his sin. - MSB

Paul is not absolving himself of personal responsibility but emphasizing the power of sin. - ESBSB

This inward state of our hearts [desire to obey] demonstrates that we really do accept the fact that God’s law is good in every way (Romans 7:12-13)

Morris suggests that καλός (“good”) here means “morally beautiful” (292).

But now, it is no longer I who do it -- This is evidently figurative language, for it is really the man that sins when evil is committed.

...the apostle makes a distinction between sin and what he intends by the pronoun “I”. - BN

but sin that dwells in me -- Figuratively speaking. See Ephesians 3:17 for notes on the Jewish metaphor of indwelling.

Dwelling in me as its home. This is a strong expression, denoting that sin had taken up its habitation in the mind, and abode there.

This expression stands in contrast with another that occurs, where it is said that “the Spirit of God dwells” in the Christian, Romans 8:9; 1 Corinthians 3:16. - BN

Many have misconstrued Paul’s comments as abdicating personal responsibility for his sin by embracing a form of Greek dualism (which would later spawn Gnosticism;...). Dualism taught that the body is evil and the spirit is good, so its adherents sinned with impunity by claiming they were not responsible; their sin was entirely the product of their physical bodies, while their spirits remained untouched and unsullied. But the apostle has already acknowledged personal guilt for his sin (Romans 7:14; cf. 1 John 1:10). - MSB

For I know -- This is to illustrate what he has just said that sin dwells in him.

that in me (that is, in my flesh) -- In the carnal body, which has lusts and passions of its own.

[Even small innocent children will sometimes be jealous and/or resort to hitting, biting, etc.]

nothing good dwells; -- The passions to do evil within us overwhelms (surpasses) any desire to do good. "Nothing" here is a hyperbole. [Sometimes even children will be see sharing and loving, even after a brief spat between two.]

for to will is present with me, . .To purpose or intend to do good.

The expression may also imply that it was near to him παράκειται parakeitai, that is, it was constantly before him; it was now his habitual inclination and purpose of mind. - BN

but how to perform what is good I do not find [do it] -- I find strong obstacles so that I fail of doing it. Such obstacles arise from the long indulgence in sin, and carnal passions toward evil.

For I do not do the good I want -- This is substantially a repetition of what is said in Romans 7:15.

The repetition shows how full the mind of the apostle was of the subject; It is not uncommon for Paul to express his intense interest in a subject, and repeat various aspects. [BN]

but the evil I do not want is what I do -- cf Romans 7:15. See also Galatians 5:17.

19, 20.] These verses almost repeat vv. 15, 17; - CBSC

7:19–20 These verses restate the idea of verses 15 and 17 respectively. Paul evidently repeated the ideas to heighten our appreciation for the sense of frustration that he felt. - Constable

See Ephesians 3:17 note on "Indwelling"

Now if I do -- This verse is also a repetition of what was said in Romans 7:16-17.

So I find it to be a law that when I want to do right -- There have been various opinions about the meaning of the word “law” in this place. It is evident that it is used here in a sense somewhat unusual.

The term "law" here seems to be used in the sense of a pattern or routine occurrence that one learns from experience. [Ex. the "law of gravity."]

evil lies close at hand -- When wanting to do good or what is right a conflicting alternative rears its head. The path to doing evil is always near at hand.

We would say that the temptations of the Satan are trying to overwhelm our desire to do good.

For I delight -- The word used here Συνήδομαι Sunēdomai, occurs no where else in the New Testament. It properly means to rejoice with anyone; and expresses not only approbation of the understanding, as the expression, “I consent unto the law,” in Romans 7:16, but more than that it denotes sensible pleasure in the heart.

It indicates not only intellectual assent, but emotion, an emotion of pleasure in the contemplation of the Law.

in the law of God -- The word “law” here is used in a large sense, to denote all the communications which God has given mankind.

according to the inward man [in my inmost self] -- The mind, and the spirit of man. Romans 7:23

The expression “the inward man” is used sometimes to denote the rational part of man as opposed to the sensual; sometimes the mind as opposed to the body (compare 2 Corinthians 4:16; 1 Peter 3:4). It is thus used by the Greek classic writers. Here it is used evidently in opposition to a carnal side of man. [BN]

But I see in my members -- fleshly or carnal body.

Note, Romans 6:13; compare 1 Corinthians 6:15; Colossians 3:5. The body is composed of many members; and as the flesh is regarded as the source of sin Romans 7:18, the law of sin is said to be in the members, that is, in the body itself.

another law -- principle, or seemingly a rule, learned from experience. Note, Romans 7:21

at war with the law of my mind -- Fighting against, or resisting the inner man. The mind under the influence of the Gospel is to control our lives. see Romans 7:25 also.

making me captive to the law of sin -- Making me a prison, or a captive. This is the completion of the figure respecting the warfare.

which dwells in my members -- A captive taken in war was at the disposal of the victor. So the apostle represents himself as engaged in a warfare; and as being overcome, and made an unwilling captive to the evil inclinations of the carnal side of his nature.

O wretched man that I am! -- The feeling implied by this lamentation is the result of this painful conflict within between the desire to do right and the passions, emotions, desires, of the body pulling in the other direction.

It is often an agonizing struggle between good and evil; a struggle which annoys the peace, and renders life wretched.

"Wretched", is talaipôros, originally "wretched through the exhaustion of hard labor" (Vincent).

Who shall deliver me -- Who shall rescue me; the condition of a mind in deep distress, and conscious of its own weakness, and looking for aid.

from this body of death -- The answer of course is Christ! Who in the resurrection will give us an immortal body that never dies! NCV "this body that brings me death."

There is the illustration that the Romans executed criminals according to their crime. (ex: Nero put Christians to a burning stake for comming the crime of arson, or so they were accused.) And that a man who drowned his enemy was tied to his dead body and he was cast into the river to be pulled down and drowned by the dead body of his victim.)

I thank God -- for the deliverance from slavery to sin, as I myself was incompetent to do so.

through Jesus Christ our Lord! -- The rescue is traced back to the mercy and grace of the Lord Jesus Christ.

What conscience could not do, what the Law could not do, what unaided human strength could not do, has been accomplished by the plan of the gospel; and deliverance can be expected there, and there alone.

This is the point to which all his reasoning had been headed; and so having shown that the Law was insufficient to effect this deliverance, he now expresses his thankfulness for what the gospel can do.

The superiority of the gospel to the Law in overcoming all the evils under which man labors, is thus triumphantly established; compare 1 Corinthians 15:57.

So then -- We have come to the conclusion of the whole inquiry.

With the mind -- The inner man. The mind (heart) under the influence of the Gospel is to control our lives.

I myself serve the law of God -- Do honor to it as a just and holy law Romans 7:12, Romans 7:16, and am inclined to obey it, Romans 7:22, Romans 7:24.

but with the flesh the law of sin. -- Realizing that inclinations of the carnal nature leads to sin; Giving in to the lusts and passions of our carnal being is the law of sin.

But in this world sin can find its remedy in the mercy of the Lord that leads one to repentance and to forgiveness.

[Christ] gave people an alternative to the ineffective law, empowered people to overcome sin (as He did), and provided them with a relationship with God that sin previously prevented. - FSB

* See note at the end about the NIV "sinful nature."

Alternative View: The expression "I myself" stands in contrast with "Jesus Christ". Christ give the deliverance from slavery to sin; But "I myself" had tried under the Law of Moses to serve God, but the flesh was slave to sin. And this last verse, a summary of the struggle under tha Law, prepares the reader for the grand deliverance that Paul expounds in the next chapter. [Constable]

So then with the mind I myself -- I myself, that is, by myself and without Christ. In that state of mind delights in the law of God (Romans 7:22), but the flesh is devoted to the service of sin. Hence the struggle, the captivity, the bondage, the cry for deliverance. Hence the failure of the law to deliver, and the need of Christ. - PNT

- - - - - -

* “the sinful nature” [NIV] is literally “the flesh” ( σάρξ, sarx). I believe that faithful exegesis leads us to reject the prevalent understanding of sarx as “sinful nature” (contra the NIV), and see it as referring to the unredeemed physical body. Thus, what the NIV calls “the desires of the sinful nature” here are the same as the lusts or “evil desires” of the “mortal body” in Romans 6:12 (see JC, 1:401–402). - CPNIV [underline is WG]