Introduction

\\INTRODUCTION TO ROMANS 7\\

The Apostle, in this chapter, discourses concerning the freedom of
justified and regenerated persons from the law, and concerning the
nature, use, and excellency of it; in which he removes several
objections to it, and gives an account from his own experience of the
struggle and combat there is between flesh and spirit in a regenerate
person; and which shows, that though believers are justified from sin,
yet still sin remains in them, and is the complaint of their souls.
Whereas he had in \\#Ro 6:14\\, of the preceding chapter, asserted that
believers are not under the law, but under grace: he knew that this
would be matter of offence to the believing Jews, who still retained an
high opinion of the law; wherefore he takes it up in the beginning of
this chapter, and explains his meaning, and shows in what sense
justified ones are delivered from it; and first observes a known maxim,
which everyone, especially such as know anything of the nature of
laws, must allow of; that the law has power over a man as long as he
lives, and no longer, \\#Ro 7:1\\, and then particularly instances in
the law of marriage, \\#Ro 7:2\\, which is in force as long as both
parties live and no longer: during the husband's life the wife is
bound, but when dead she is loosed, and which is further explained,
\\#Ro 7:3\\, that should she marry another while her husband is alive,
she would be an adulteress; but he being dead, should she marry, she is
liable to no such imputation: this the apostle accommodates, \\#Ro 7:4\\,
to the case of the law, and the saints' deliverance from it, in which
he asserts that they are dead to the law, and that to them, as in
\\#Ro 7:6\\, by the body of Christ; and therefore the law could have no
dominion over them, as is the case of all laws when men are dead; and
so they might be lawfully married to another, to bring forth fruit to
God, according to the particular law of marriage. This is illustrated
by the different state and condition of God's elect, before and after
conversion; whilst in an unconverted state the law irritates
indwelling sin, and the lusts of it, and by the members of the body
operates to the bringing forth the deadly fruit of sin, \\#Ro 7:5\\,
but when delivered from the irritating power of the law, that being
dead in consequence of the sufferings and death of Christ, they are
both in a capacity, and under an obligation to serve the Lord, in a new
and spiritual manner, \\#Ro 7:6\\, and whereas he had said that the
motions of sin are stirred up by the law, \\#Ro 7:5\\, he saw that an
objection might be raised against the law, as if that was sinful; this
he removes by expressing his abhorrence of such a thought, by pointing
out the law as that which makes known sin, and by the experience he
himself had of it, making known indwelling sin to him, \\#Ro 7:7\\,
when he goes on to give an account of the workings of corrupt nature in
him, under the prohibition of the law; how it was with him before it
entered into his conscience, and how it was with him afterwards; that
before he thought himself alive, and in a fair way to eternal life; but
afterwards, as sin appeared to him more vigorous than ever, he found
himself a dead man, and dead to all hope of life by the law, being
killed by it, or rather by sin which worked by it, \\#Ro 7:8-11\\, and
therefore he vindicates the law as holy, just, and good, \\#Ro 7:12\\,
and answers an objection that might be formed from what he had said
concerning the effect the law had upon him, as if it was made death
unto him; whereas the office it did was to show him the exceeding
sinfulness of sin, which, and not the law, was the cause of death,
\\#Ro 7:13\\, for to it with other saints he bears this testimony, that
it is spiritual, though in comparison of it he was carnal and sold
under sin, \\#Ro 7:14\\, and from henceforward to the end of the
chapter, he gives an account of the force and power of indwelling sin
in him, and the conflict there was in him between grace and
corruption: he had knowledge of that which is good, approved of it, and
yet did it not, hated sin and yet committed it, \\#Ro 7:15\\, but
however, his desire after that which was good, and his approbation of
it, showed that he agreed to this, that the law was good, \\#Ro 7:16\\,
nor was his commission of sin to be imputed to his renewed self, but to
indwelling corruption, \\#Ro 7:17\\, the fleshly part in him, in which
was no good thing, \\#Ro 7:18\\, he found he had a will to that which
is good, but not power to perform it; which was abundantly evident by
his practice, seeing what he would he did not, and what he would not he
did. \\#Ro 7:19\\, from whence he concludes again, \\#Ro 7:20\\, as in
\\#Ro 7:17\\, that the evil he did was to be reckoned not to his
spiritual, or renewed self, but to his corrupt nature; which he found,
as a law that had power to command and to cause to obey, always at
hand, close by him when he was desirous of doing good, \\#Ro 7:21\\,
and yet amidst all these workings of sin in him, he found a real
delight and pleasure in the holy law of God, as he was renewed in the
spirit of his mind, \\#Ro 7:22\\, upon the whole he perceived there
were two contrary principles in him, which militated one against the
other, and sometimes so it was, that through the strength of corrupt
nature in him, he was made a captive to the law of sin and death,
\\#Ro 7:23\\, which fetched from him a doleful lamentation and complaint,
as if his case was desperate, and there was no deliverance for him,
\\#Ro 7:24\\, and yet upon a view of his great Redeemer and Saviour,
Jesus Christ, he takes heart, and thanks God that there was, and would
be a deliverance for him through Christ, \\#Ro 7:25\\, and then closes
the account which stood thus in his experience, and does in the
experience of every regenerate man; that with his renewed mind he
served the holy law of God from a principle of grace, and with his
fleshly and carnal part the law of sin.