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What Paul Really Said in Romans 7:14-25

Apostle Paul had the experience of living under both covenants. In Romans 7:14-25, he speaks concerning the common challenge of the old nature during these periods. Referencing the time of the law, he says in 7:14 “. . . the law is spiritual, but I am carnal [fleshly], sold under sin.” This was the condition of his human nature (the flesh) under the law as a result of the fall, but continues to be a strong influence in his soul after he is born-again. Therefore, he proceeds in verses 15-22 to describe his struggle with the sins of the flesh, leaving Christ completely out of the picture at this point. In doing so, he demonstrates his inability to conquer the flesh by his efforts alone.

He talks about his fight in verses 15 through 23, with himself the only person involved in battling the old nature. Paul refers to himself in these verses as “I” twenty-three times, “me” six times, and “my” four times. The Apostle's aim is to show that there is no difference between one's challenge to overcome the flesh under the law and one with the same experience under grace who does not access the power of Christ. The Apostle desires the nature of his regenerated spirit (the inward man) for his soul, but the flesh craves the natural way of life, bringing opposition and defeat (Galatians 5:17). In verse 24, he begins to transition away from handling this matter single-handedly. He calls this state of self-reliance exactly what it is when Christ is excluded, “wretchedness.”

As a Jew under the law, Paul had no help with freedom from this state, but to raise the fact that there is liberation under grace, he sets the stage for bringing Christ into the scenario. He does this by asking the question, “Who shall deliver me from the body of this death?” Now in full transition, Paul declares in verse 25 that deliverance from the control of his old nature comes only by surrendering to the power of God through Christ (Romans 6:6).

Through Christ he has power to renew his mind to obeying God's word, which is to live after the Spirit. Contrarily, if he submits to the passions of his old nature, he would be following after the flesh or the natural course of life, becoming a servant of sin (Romans 6:16).

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Chapter One

Living above Sin

As fallible beings, Christians mostly reject the notion that we can live above sin. Human intellect takes issue with the thought of imperfect beings attaining to such a godly way of living. Sometimes it may seem to us that the Bible agrees with this way of thinking, and at other times disagrees. Certainly any confusion on this subject has everything to do with the reader's understanding of the intended meaning of the author of the Bible. To understand what Scripture says about sin in any context, a good place to begin is a study on at least four Greek words used for sin in the New Testament.

DEFINITIONS: (Strongs Concordance Greek Lexical Aids*)

(1)*Hamartano means “to sin; . . . one who keeps missing the mark in his relationship to God.”

This is a person whose affections are on the things in the world (e.g., Judas, Matthew 26:15; 27:4). In

the parable of the sower, Jesus describes one in this condition as unfruitful (Matthew 3:22; John 15:2).

This is indicative of a Christian with a secular world view. The unfruitfulness of God’s people makes

them unprofitable (not useful) and are set aside by Him (e.g., Israel, Matthew 21:18-19; Romans

11:21; 1 Timothy 1:20). The eternal consequence of this sin is separation from God’s presence

(Matthew 8:11-12; 25:30).

(2)*Hamartema is “sin as an individual act.”

This is a person that does not practice sin, but regulates his or her relationship with God through

repentance (Mark 3:28; 4:12; 1 Corinthians 6:18). By means of repentance, he or she is not a habitual

sinner, but becomes one that habitually practices righteousness (1 John 3:7), resulting in God’s

power (the Holy Spirit) working in him or her (1 John 3:9).

Repentance, *metanola [means] a change or alteration of mind.

Repent, *metanoeo [means] to repent with regret accompanied by a true change of heart toward God.

One with a “true” change of heart toward God does not continue in sin, for his or her sin is blotted out

through the repenting process, and the sinner is restored and rendered guiltless under God's plan. In

this case, it is as if no sin was committed. Hence, one so regulating his or her life with God is rendered

blameless or "without sin” (1 John 1:9; 1 John 3:5-6).

(3)

*Hamartia is “sin of missing the true goal and scope of life. It is an offense in relation to God

with emphasis on the resulting guilt.”

This is one who practices or willfully sins (Numbers 15:30-31; Hebrews 10:26). These verses teach that

the guilt of this sin is transferred back to believers who continue a sinful lifestyle . . . “There remains no

more sacrifice for sin.” This is also called the sin unto death in 1 John 5:16, because the wages of

"unrepentant" sin is death which may manifest in physical death. One who practices sin is of the devil

(e.g., Jewish leaders, John 8:44; and Christians (1 John 3:8) and are in jeopardy of the same fate as the

devil and the lost (Revelation 3:5; 20:10, 15). The penalty of sin paid by Christ is transferred back

to the believer with this sin present in his or her life, and it will be actuated in eternity. Therefore,

salvation cannot be lost during earthly life.

(4)*Hamartolos means “a sinner.” Frequently denotes a heinous and habitual sinner . . . or those

who were in bad repute among the Jews and Greeks” (Matthew 9:10).

This word is used in Scripture to describe persons who had not received Christ as Savior, or anyone

practicing wickedness or the worse kinds of sin (Matthew 9:11-13; 1 Timothy 1:15).It is the sin that

carries the greatest judgment of God.

However, all of the above categories of sin are forgivable through repentance evidenced by

the fruit of a changed heart toward the things of God. This is His design for living above sin.

The Gospel of the Old Testament

God designed one plan of salvation for His people of the Old and New Testaments. Both covenants were established on the same foundation for salvation, the gospel. Although it was alluded to in Genesis 3:15, Paul writes in Galatians 3:8 that God preached the gospel to Abraham (Genesis 12:3) by revealing to him future knowledge pertaining to His plan of salvation inclusive of both Jews and Gentiles. This was the initiation of the message of the "good news" that progressively unfolded throughout Old Testament history. Though presented in an obscure form, it was no less the gospel.

God impacted the lives of His people with the gospel through using such elements as their life experiences, individual and family roles, secular and religious customs, and so forth to represent the various aspects of the gospel. Thus, He used Abraham and his descendents to illustrate the gospel in some of the following ways:

Abraham

God changed Abram's name to the covenant name of Abraham which means "a father of many nations" (Genesis 17:4-5). This came to pass through his only son of the promise, Isaac (Romans 4:11-12,16). This typified God who would become the Father of many adopted sons by His only begotten Son, Jesus Christ (Hebrews 2:9-10).

Abraham offered his only beloved son to God as a sacrifice (Genesis 22: 12; Hebrews 11:17), portraying God's sacrificial offering of His beloved Son, Jesus the Christ, on the cross at Calvary.

Abraham had two sons, Isaac, of the free woman (Sarah) and Ishmeal of the bond (Hagar). This is like God who begot two son from two peoples, the free (Jews) and the bond (Gentiles) [(Galatians 4:22-23; Ephesians 2:15)].

Isaac

The gospel message developed in more light when Isaac became the father of two sons by one woman, his wife, Rebekah (Jacob of the promise and Esau of the flesh) . This signified one woman (the church) that would give birth to two types of sons by the same heavenly Father, those walking after the spirit (the obedient) and those walking after the flesh (the disobedient) [(John 8:39; Romans 8:1, 4; 9:6-8)].

Jacob

Likewise with Jacob, the father who sent his righteous and beloved son Joseph to his brothers who plotted to kill him out of hatred for the message of his dreams, and envy of the favoritism of their father toward him. Also, Jesus would be sent by His Father to His brothers (the Jewish leaders) who hated Him for His message and jealous of His relationship, position and authority with His Father.

Joseph

The preaching of the gospel was also evident through a series of events occurring in Joseph’s life. The final act committed against him by his brothers resulted in them selling him into slavery. This is similar Jesus who would be betrayed by Judas, and sold for the price of a slave.

The act of Joseph's brothers served to thrust him into God’s plan to save and deliverer His father's house (Genesis 45:4-7; 50:15-20). Likewise, Judas' act served to further God's plan for Christ as Savior

of the world and the true Deliverer.

Moses

About four centuries after the patriarchal period, God delivered the descendents of Jacob out of Egypt and formed the nation of Israel. While in bondage, the gospel preached to their fathers (Abraham, Isaac, and Jacob) was passed to each generation through oral interpretation. The calling of Moses marked the beginning of a new dispensation of the gospel through the written Law.

The giving of the law greatly expanded in the ways by which the gospel was preached, beginning with Moses and the many positions he served in as prototype of Christ. His roles as deliverer, lawgiver, prophet, mediator, shepherd, and intercessor all herald the gospel message. Some other ways the gospel advanced under that covenant included the Levitical priesthood, sacrificial system, tabernacle, sabbaths, feasts and festivals, and the conquest of Canaan all pointed to Christ and His church, respectively.

These and other elements of Old Testament law are parallel to the work of salvation under the New Testament. God’s plan necessitated that the gospel be preached to all of His people during their lifetime, from Adam up to the return of Christ, even though in obscurity at first, but in full light after the Cross (1 Peter 4:6). The reason is because we will all be judged according to how we have obeyed the gospel during our time on earth (Romans 2:16; 2 Corinthians 5:10) for after this life, there will be no more opportunity for working out one's salvation (Hebrews 9:27; Revelation 22:11-12).