Chapter 7
Chapter 7 1-3. Or do you not know, brethren?
The other picture is also taken from the ultimate purpose. We have been reconciled for this: that we may now obey God. There are two parts to the comparison. The first teaches what kind of nature is subjected to the Law.
The second part of the comparison speaks about the ultimate purpose, namely, about the new obedience.
The earlier part is this: The Law pertains to the living fleshly nature.
However, you are dead, that is, if you are truly in Christ. Therefore the Law does not accuse, does not condemn you. He proves the major premise with a picture:
A woman is subjected to her husband as long as her husband lives: so the Law dominates the living.
The later comparison is as follows: As a woman, married to another after her husband has died, ought to cling to him, so we, having been set free from an earlier slavery, now belong to the one who set us free; we owe it to cling to him and to obey him. This is a simple, uncomplicated application.
The first part signifies that the liberation is not just an imaginary thing, but that our nature has died to the old, which formerly was under the Law.
Now, since there is a different nature, the power of the Law does not pertain to it as it did to the old, but insofar as we believe, the Law neither accuses nor condemns us. The other part is clearer, namely, the part which speaks about the ultimate purpose: We have become the property of the one who set us free; therefore let us adhere to him and obey him.
4. You are dead to the Law through the body of Christ This is the conclusion, in which Paul applies the above picture in the same sense as he applied it. You are dead to the Law through the body of Christ, that is, you have been set free from the Law, that is, lest the Law condemn and accuse you. And indeed, you have been set free through the body of Christ, that is, through Christ the sacrificial victim, who has satisfied the Law for us, in particular the condemnation and eternal death. Moreover, on account of the death of Christ, our nature is being restored, as I said above
[6:4]: '""We have been buried through Baptism into death...
Romans 7 S83 5. For when we were in the flesh He attaches an antithesis to the conclusion in order to describe in passing that prior servitude under the Law, and on the other hand, to describe that newness which exists when we have been set free from the Law. The servitude, he says, was such that the Law even increased sin. For when it accuses and terrifies, doubt is kindled, and there follows indignation against God and despair. He is really speaking of sins of this kind here when he says: ''The sinful emotions aroused by the Law were working in our members,'" that is, doubt and anger against God turn the heart away from God, and forbid us to call on him, etc.
In the first place, that very great doubting which clings in the minds of all men certainly works+in their members. On account of this doubting, men rush against the will of God with the result that, because they do not trust
God, they do many things in fear and distrust against the will of God, seeking wealth, aid, etc. The Law increases this doubt or mistrust because it always accuses. It turns the hearts away from God so that they flee God, do not call on him, do not trust him, and do not seek help from God. These things happen much more and are seen more in the midst of terrors and struggles of the conscience, as in Saul the terrors aroused by the Law were indeed working in his members, and led to anger and raging against God, despair, and death, and prevented him from calling on God.
This topic must be diligently noted in order that we may learn that this doubting is sin, that we may resist it and raise ourselves up by the Gospel, and that we may know that to fight against doubt and distrust in the midst of these terrors is worship of God. But the greater part of mankind lives in this perpetual doubt and distrust. It neither calls upon God, nor does it seek or expect anything from God. Men do not discern these hidden sins. But Christians should understand them in order that they may learn to resist mistrust and to comfort themselves with the Word of the Gospel, so they may comprehend true faith.
Paul uses very meaningful words when he mentions the emotions and says expressly that they are aroused by the Law. He adds that they are active in the members. These are very clear descriptions. We see in Saul how violent is the anger, how burning are the impulses. In individual persons, doubting turns the hearts away from God and holds them captive. These things are not said in an ordinary judgment by Paul, but Paul looks with spiritual eyes on the captivity of human hearts and at the secret mistrust and doubt which afterward brings forth endless sins.
6b. What he says afterward belongs to the same subject: "'Being dead
Commentary on Romans to the Law by which we were held captive.'' For he points to that captivity by which human hearts, oppressed by doubt, mistrust, and fears, are turned away from God, flee from God, and are not able truly to call on him, neither are they certain that they have been forgiven. But when they have heard the voice of the Gospel, have raised themselves up, and comphrehend true faith, then they begin to acknowledge God and call on him, and they declare that they are forgiven, that they are heard, and they expect good things from God.
In this way he speaks about freedom in 2 Cor. 3 [:17]. And here he says that liberation from that captivity comes about in this way: once hearts are set free from mistrust, they truly acknowledge God. Therefore he says: **That we may serve in newness of spirit."'
6a. Now we have been set free from the Law He has described the servitude under the Law in a few words in the latest conclusion, namely, that the Law holds hearts captive and increases mistrust and doubting, which lead to despair and blasphemy, and turn the hearts away from God, and rush them into various sins.
Then he adds a description of freedom and says first that we are dead to the Law, that is, freed from that captivity, because the Gospel brings forgiveness of sins. One cannot call on God or obey God unless one has first received remission of sins. As long as we are prisoners of the Law and have not yet heard about the remission of sins, and the goodness of God is not yet known to us and hearts do not feel that we are heard, we flee from the wrath of God and are turned away from God. But after the remission of sins has been received through the Gospel and the knowledge of Christ, then obedience begins because now we know the will of God—that he wants to hear us, wants to take pity on us; then we call on him. This is why he says here that obedience is begun when we are set free from the Law through faith, that is, when in Christ we now acknowledge the will and the goodness of God. This statement teaches clearly that without faith and outside of faith in Christ, no works please God, nor are they righteousness or obedience in the sight of God, or worship of God, as he says above [5:2]: *'Through whom we have access to God."'
He distinguishes the new obedience from the fleshly. He calls the new spiritual, the other he calls the oldness of the letter. It was said above that the letter signifies all thoughts, attempts, good intentions, and works which reason does without true fear of God, without true trust in Christ, and without the Holy Spirit. Thus Saul has good intentions—good purposes—because he wants to serve God. Likewise, he sacrifices, and meanwhile he has neither fear nor true faith. Contrition, when there is no true grief but artificial sadness, is the letter. It is called the letter because it is not a true and living movement
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of the mind, but is an idle imitation either within or without. Neither can there be true invocation if the heart does not lay hold of the remission of sins.
The Spirit, on the other hand, signifies true spiritual impulses, namely, true fear of God and true trust, which are conceived in true comfort when hearts raise themselves up in the midst of terrors by the promise of the Gospel and lay hold of the mercy promised because of Christ. When they acknowledge the mercy, they begin truly to call on God, and truly to expect help from him, truly to love, etc. These impulses are true acts of worship, and are the new obedience of which he speaks here. These are aroused by the Holy Spirit, who is received in that consolation when we are raised up by faith. As Paul says in Gal. 3 [:14]: *'That we may receive the promise of the Spirit through faith.'* Spirit and letter are distinguished. The Spirit signifies the impulses excited by the Holy Spirit, while the letter signifies the thoughts, intentions, purposes, and imitations without true movement of the heart; nevertheless, the letter pertains to discipline.
He uses the phrase "'Let us serve'' not because the new obedience ts a servitude like the righteousness of the Law, but in order to teach that the new creature is subjected to God and ordered to obedience, although that obedience is voluntary. As he says to the Ephesians [2:10]: "'We are his workmanship, created in Christ Jesus for good works which God ordained, that we should walk in them.'' And Is. 61 [:3]: '"They shall be called righteous trees and little plants for glorifying,' that is, that they may glorify God, not that they should bring shame on God through offenses.
7-13. What shall we say therefore?
Having completed his digression, he returns to the comparison which he began above between the Law and grace. And most of all he speaks here about the use of the Law, in order that he may correct two opinions which persist not only in Jews, but universally in the minds of all. For all imagine that the righteousness of the Law which man is able to offer satisfies the Law and is righteousness in the sight of God. People do not see sin and the corruption of nature, nor do they see that the discipline which they offer as best they can through the Law, does not satisfy the Law, nor is it righteousness in the sight of God. Although it was the Jews who most of all defended these opinions about the Law, they are nevertheless common to all. But they are refuted by the Gospel, which teaches that the Law is not only an external discipline, and that people are not righteous by means of the Law. Therefore it is necessary that the apostles speak about this matter. Neither is Paul here quarreling only about ceremonies, but he is speaking about the whole Law, and chiefly about the Decalogue, since he cites an example from the Decalogue
Commentary on Romans and argues that no one satisfies the Law, and that all are accused by the Law, and that for this reason the Law is a ministry of wrath and of death.
It is necessary that this be taught in the church in order that the benefit of Christ may become clear, and that the need of the Gospel, and the need of grace and righteousness other than the righteousness of the Law, may be understood. Because we are not justified by the Law, God gave his Son for us. God reveals the Gospel—that he wants to forgive us gratis on account of his Son, pronounce us righteous, and renew us.
I have said these things by way of preface to this topic in order that students may consider more diligently why these things are being discussed by Paul, to what they pertain, and how necessary they are. For they explain what kind of sin inheres in our nature, and what corruption of nature. Likewise, they explain that the Law requires not only outward civil duties, but perfect obedience, they explain how much the Law accomplishes, and that there is need of another Word and the benefit of Christ. Likewise, they are useful so that the distinction of Law and Gospel may be correctly and truly understood.
It is essential that the knowledge of these topics be found in the church.
This part of the Pauline epistle must be pondered in a particularly careful manner, because the ancients also sweated greatly in explaining these things, and few of them treated them skillfully and correctly. They did not see that Paul was speaking about a struggle of the conscience, but thought that he was speaking about the civil use of the Law, so they invented many foolish interpretations which did not pertain to the matter. It is of great importance to the church that the true meaning of this passage be retained. If this is overthrown, it cannot be satisfactorily understood what and how great original sin is, what the difference between Law and Gospel is, what grace is, and what the righteousness of faith is.
Now I come to the text. This, in sum, is the meaning: We are not righteous by the Law, because the corruption of our nature is such that no one can satisfy the Law. Therefore, the Law always accuses. And when hearts feel this judgment and wrath of God, they become terrified and are driven to despair and eternal death. Thus the Law is a ministry of wrath and death, and it increases it not outwardly but inwardly, that is, it arms sin so that it terrifies and kills us. As he says to the Corinthians [1 Cor. 15:56]: ''The sting of death is sin; however, the power of sin is the Law.'' And Paul, as a diligent teacher, adds an example from his own experience.
To begin with, he sets forth a correction: The Law is not a ministry of death because of a defect in the Law, but because of our sin, since our corrupt nature is not able to satisfy the Law. Therefore, the Law accuses us. He gives an example from the commandment [Ex. 20:17; Deut. 5:21]: 'You shall not covet,'' in order to remind us that the Law does not rebuke only external civil
Romans 7 Wsy7/ transgressions, but also the corruption of our nature. He uses these words:
"Sin, taking occasion,"' that is, sin recognized through the Law, ''riled up lust," that is, it made me afraid, and in the midst of these terrors it arouses doubting, mistrust, and anger against God, so that the heart flees from God and is angry at the judgment of God.
'*Without Law, sin is dead,'' that is, if the Law did not accuse us, there would not be those terrors and the confusion of the conscience. ''At one time
I lived without Law,"' that is, when I was a carnally secure Pharisee, I thought that I was satisfying the Law, that I was righteous. He calls this living without Law, not hearing the Law which shows sin and rebukes it, not being influenced by that rebuke, not feeling grief.
Therefore, people fall in three categories. One is the carnal who live secure, either as the Epicureans or as the Pharisees, and who do not have true fears of conscience. This is to live without Law, namely, the Law judging and accusing, etc. The Law does not have its chief effect in them: to show and rebuke sin. For the Law is truly Law when it judges and accuses, not when it is written on the walls.
The second category is those who are oppressed by fears and torments of conscience, such as Judas or Saul. Because these do not hear the voice of the Gospel, they succumb to these terrors and think they are damned. Therefore, he says here: "'When the Law came, sin revived,'' that is, it began to work and to frighten, "'and I died.'' If Paul had not heard the voice of the Gospel, he also would have perished in such terrors.
The third category consists of those who are raised up in the midst of their terrors by the voice of the Gospel, as he says above [5:1]: ''Having been justified by faith we have peace,..."'
When these three categories have been considered, Paul's text can be understood more easily. What he says: ''Without Law sin is dead. At one time I lived without Law,'' belongs in the first category because in carnally secure and idle Epicureans or Pharisees there are no terrors; there is no knowledge of sin. In such persons sin is dead, that is, it does not terrify, it does not oppress them with terrors and with the sense that they are damned, because they do not feel that they are being accused by the Law.
Those who are in true terrors belong in the second category, such as those frequently described in the Psalms, as in Ps. 38 [:3]: '"There is no health in my flesh in the face of my sins.'' And Isaiah [38:13] says: '*Like a lion he has broken all my bones."' In this sense he says [Rom. 7:9]: 'When the Law came, sin revived,'' that is, it was working and inflicting terrors and a feeling of damnation.
Those who are raised up in the midst of their terrors belong in the third category. This struggle remains in the godly: faith fights against fears. Paul
Commentary on Romans sets forth his own example so he may teach the entire church about this struggle.
Some imagine that Paul is not speaking about himself but about some ungodly person. This imagination can be openly refuted through examples in the Psalms. For if we grant that David speaks in the same way about himself, why may we not grant the same about Paul? And the example of both has been set forth in order to testify that things happen and are done in this way in other pious persons. In the end Paul repeats the correction when he says the Law itself is not bad, but our sin, which the Law attacks and accuses, is the cause of the terrors and of damnation [cf. v. 12].
This short phrase must be diligently noted [v. 13]: "'In order that sin may become exceedingly sinful.' This is the meaning: The greatness of sin is not discerned by the idle and the carnally secure, so that while David's mind was idle he did not see what a dreadful thing sin is. Because a secure mind does not think that God is truly angry at sin, and since it does not feel the wrath of God, it does not see the most important thing about sin, namely, guilt, that is, that God is truly angry at sin. But when hearts are terrified, they truly declare that God is angry, and they see the real and chief thing about sin, namely, guilt and the wrath of God. Then it is truly seen to be sin, and it becomes exceedingly harmful, vicious, or guilty, and brings on damnation.
14. The Law is spiritual He does away with an unspoken objection. It could have been objected:
''What about those who are obeying the Law, such as hypocrites, whose life is full of guilt, and also saints, like Isaiah, John the Baptizer, etc?'' The question is whether they are righteous by the Law. Does not the Law give them the benefit of life, that is, the remission of sins and vivification? Here
Paul responds: "'Rather'' he says, "'the Law is spiritual, but I am carnal,' as if he said: ''Neither I nor anyone else satisfies the Law, because the Law is spiritual and requires spiritual and perfect obedience which carnal nature cannot render."'
What he calls spiritual must be diligently noted. He opposes it to civil or external discipline, which is called carnal discipline and righteousness, as if he said ''the Law is not a mere civil doctrine, that is, one which outward discipline could satisfy. It demands spiritual obedience, that is, spiritual impulses, clear knowledge of God, fear, trust, love of God, and other ardent pious impulses without concupiscence. However, because the heart of man is not like that, the Law is a ministry that condemns sin and truly terrifies hearts."'
The interpretation of Origen is foreign to the statement of Paul, as is the
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interpretation of similar people who think that spiritual means the same thing as allegorical. They understand the whole Law to be only a doctrine about external morals, and think that it is possible to satisfy the Law. But let us hold to the opposite, that spiritual is the opposite of outward discipline, which is carnal righteousness—not spiritual—because spiritual denotes impulses that deal with God. Therefore, this antithesis adds much light when we interpret
"The Law is spiritual,'" that is, the Law is not only civil, but demanding spiritual and perfect obedience. And its ministry is not just external, but one by which God judges and condemns sins and terrifies hearts. Furthermore, although human reason understands the Law only of civil morals, the Gospel, by preaching repentance, takes away the veil of Moses from human hearts, that is, the false opinion about the Law, and argues that the righteousness of the Law, that is, outward righteousness, does not satisfy the Law. And it testifies that the Law demands perfect obedience, etc.
Thereafier Paul explains what he has set forth: 'The Law is spiritual, but I am carnal,"' since he recalls that he does not satisfy the Law, but has in his flesh impulses that fight against the Law of God. He also adds a clarification about what he means by the words ''I am carnal''—because he adds these words: **Sold under sin.'* By these words he indicates that nature does not have spiritual obedience, but is evil and a slave or captive of sin, that is, it is corrupted. This entire topic explains what this corruption of nature is like, and that original sin is not merely imputation, but in reality a corruption in nature. It is necessary that this be taught in the church in order that we may acknowledge our sin, and that the greatness of the benefit of Christ may be known. These words, "'I am sold under sin,'' must be diligently weighed in order that the greatness of the sin and the slavery may be understood, namely, that our nature has truly been corrupted and made evil.
Some mock these things and imagine that Paul is here speaking not about his own person, not about the converted and holy, but about the ungodly.
This sophistry must be rejected. David is speaking about himself and about all saints when he says [Ps. 143:2]: "'In your sight no man living shall be justified,'' and when he says [Ps. 51:5]: "'Behold, I was conceived in iniquity.'' Thus Paul is speaking about himself, and he includes all saints by his example. Since this interpretation of Paul has firm and clear testimonies in the Psalms, it is certain that foreign interpretations should not be invented.
Carnal nature signifies the nature of man which does not itself understand or seek spiritual things. It has doubts about God, is devoid of the fear of God, is carnally secure, and either despises or is angry at the judgment of God. It seeks the things of the flesh, pleasures, wealth, and glory, not trusting in the help of God which it does not know but in present things, such as the powers of wisdom or righteousness. Such is human nature without the Holy Spirit.
Commentary on Romans But when a person is renewed by faith through the Holy Spirit, spiritual newness begins to fight against the fleshly corruption which still remains while we live in this mortal body.
15a. I do not approve of what I do Paul then describes this strife: ''What I do, I do not know,' that is, | do not approve of it. It is as if he said: "'I feel that my nature is fighting against the Law of God, that I do not have ardent emotions of fear, faith, and love of God. Likewise, in afflictions my nature fights against the will of God, desires to cast off afflictions, and seeks physical aids.'' Doubts about God often rush into the mind. Paul refers to such inner motions when he says:
''I do not approve what I do,"' that is, the spiritual newness in me fights against these evil impulses and disapproves of that kind of life.
15b—23. I do not do the good which I want He then describes this battle with many words: "'I do not do the good which I want,"' that is, ''although I have a beginning of fear, it is hindered by natural security so that it is not as great as it ought to be. Although I have a beginning of faith, it is hindered by natural doubting so that it is not sufficiently firm. Although I have a beginning of love, it is hindered by concupiscence so that it does not burn sufficiently brightly."
He is not speaking about small affections and temptations but about very severe impulses. He uses powerful words—war service and captivity—to indicate that the impulses are vehement, like those we experience in calamities or in death. How difficult it is to obey! Our whole nature rages, is angry, and resists. Likewise, natural doubting and the sight of sin terrify in such a way that even the godly are oppressed and about to despair as David frequently complains. This captivity is clearly seen in impatience and fears. But the carnally secure and ungodly do not discern these inner sins, so they minimize original sin and concupiscence.
Let us hold fast to this topic and oppose it to false opinions about the Law and sin. From this we learn that fulfillment of the Law is not mere outward discipline. Original sin is in fact a certain corruption in the nature of man which is condemned by the Law of God. Also concupiscence in the saints is sin by its very nature but it is forgiven to the godly. Likewise, not even the saints satisfy the Law of God. The saints always need the forgiveness of sins. Our fulfillment of the Law, our love, and our works are not good enough for us to be righteous because of them, that is, accepted; neither are they worthy of eternal life. But we receive remission of sins by faith because of Christ, the mediator, and life eternal by imputation of righteousness.
This chapter contains rich teaching about sin, the Law, and the remnants
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of sin in the saints. Let us remind ourselves diligently how this chapter should be used, because it refutes many false and carnal opinions about sin and the Law.
Furthermore, we must refute the false imagination of those who say that Paul is assuming the artificial guise of an ungodly person here. They deny that the struggle which is described here fits the person who is converted and sanctified, as though in the sanctified there were no remnants of sin, or that nature had been wholly renewed and there are no evil impulses.
This imagination can easily be refuted by the consensus of the Scriptures.
For also in Galatians this struggle in the saints is described in a similar manner when he says [Gal. 5:17]: '*The spirit lusts against the flesh, the flesh against the spirit."* Frequently-in the Psalms, David, who was converted and sanctified, complains about his present sin, as in the Psalm [130:1]: ''Out of the depths.
>' and Ps. 19[:12]: **Who understands his transgressions? Cleanse me from my secret ones."' Also Ps. 143[:2]: ''Enter not into judgment with your servant, for in your sight no man living will be justified.'' And Ps.
33[32:6]: **For this will every saint pray to you, .
'' These testimonies of the Psalms agree completely with this passage of Paul, and teach the same thing which Paul discusses here: no one satisfies the Law, remnants of sin remain in the saints, but the saints are righteous, that is, accepted through mercy, believing that their sins are remitted for Christ's sake. In the Psalms, by the example of David, all the converted and saints in the church are described. So also here Paul is speaking of himself as a converted, sanctified person, and by means of his example he describes all the saints in the church.
The very words show this when he says [7:22]: "I delight in the Law of God.'' Likewise: ''With my mind I serve the Law of God'' [8:25]. Likewise: ''To will is present with me"' [7:18]. For although there is some knowledge of the Law in the ungodly, that is not the same as to will or to delight in the Law of God, of which he is speaking here. For these words must not be coldly understood: *'I delight in the Law of God; to will is present with me,'' etc. Paul testifies here that he has a beginning obedience, to acknowledge God, to trust God, not to remain in doubt, but to be raised up by faith.
Likewise, to obey God willingly in afflictions. This is what the words *'I delight in the Law of God'' signify; these things are certainly not found in the ungodly.
The reader should also be reminded of the distinction between the inner and the outer man, about the mind and about the flesh. The inner man signifies a person insofar as he has been renewed by the Holy Spirit, that is, insofar as he has true fear and true trust. Here the mind does not signify only the part which knows, but both parts: knowing and laying hold of, as far as it
Commentary on Romans has been renewed by the Holy Spirit, as he says: *'With my mind I serve the Wawrot God! i253 By contrast, the outer man or the flesh signifies the entire man insofar as he has not been renewed by the Holy Spirit. They signify not only the appetites of the senses or the external members, but also the higher powers, reason and will, insofar as they have not been renewed, as will have to be said again below.
When he says [7:24]: 'Miserable man that | am, who will deliver me from the body of this death?'' these are not the words of a godless or carnally secure person, but of one who is converted, who is engaged in this struggle which goes with repentance. Therefore, let us place this passage among the examples of repentance, and let us learn that such is the never-ending repentance of the godly, namely, to acknowledge our wretched state with immense grief, that is, to be shocked, as we see in some measure the sickness of our nature, because pious impulses are not ardent in us. Fear, faith, and love are cold. Meanwhile, fleshly cares and affections show up strongly, and a great part of life is directed to fleshly plans. The glory of God is not being sought with a total attack. The godly ought to see these faults. They should repent in order that we may exclaim with Paul: ""Who will deliver us from the body of this death?"
24-25. Who! will deliver me?
The form of the speech should be noted. He does not say: **Who will deliver me from this death,'' but ''from the body."' For he is not speaking only of the punishment, but of the sin. And he testifies that the body itself, that is, this carnal nature, is immersed in sin and death. For when he calls it a body of death, he understands nature immersed in sin and subjected to death because of sin, that is, subjected to the wrath of God, to punishments, to terrors, to eternal death, etc. As is said in Ps. 28[:3]: "'On account of his iniquity you have carried a man away."
; ' The text of CR has Quia liberabit me. The entire context suggests that guia is a misprint for Quis. Our 1540 edition has Quia liberavit me.