How does Romans 7:5 explain the relationship between the law and sin? Full Text “For when we lived according to the flesh, the sinful passions aroused by the law were at work in our bodies, bearing fruit for death.” — Romans 7:5 Immediate Context in Romans Romans 7:1-6 forms the bridge between Paul’s discussion of justification (chs. 3-5) and sanctification (chs. 6-8). He has just illustrated, by means of marriage law, that death ends legal obligation; so also the believer’s co-crucifixion with Christ ends the condemning jurisdiction of the Mosaic Law (7:4,6). Verse 5 describes the pre-conversion state to contrast sharply with the Spirit-indwelt freedom detailed in 7:6. The Law’s Twofold Function 1. Revelatory: “Through the law comes knowledge of sin” (Romans 3:20). Like a mirror, it exposes grime. 2. Provocative (because of human depravity): “The power of sin is the law” (1 Colossians 15:56). The prohibition awakens rebellion (Romans 7:8-11). Paul never impugns the law’s holiness (7:12); rather he underscores that fallen humanity responds to command with transgression. Fourth-century Latin manuscripts preserve Augustine’s marginal gloss on Romans 7:7-8, tying human concupiscence to his famous pear-theft episode (Conf. 2.4-6) —living illustration of desire inflamed by the mere existence of a rule. Modern behavioral science labels the same dynamic “psychological reactance”: when an authority forbids, the flesh asserts autonomy. Historical-Redemptive Placement From Sinai (c. 1446 BC per conservative chronology) until Calvary, the Mosaic covenant fenced Israel, scripted priestly symbolism, and — by multiplying trespass (Romans 5:20) — tutored them toward Christ (Galatians 3:24). Romans 7:5 captures that pedagogical tension: law plus flesh equals death, driving sinners to the resurrected Savior who fulfils and supersedes the law (Matthew 5:17; Romans 10:4). Parallel Witnesses • Old Testament: The golden calf incident (Exodus 32) unfolds immediately after Sinai’s commands, illustrating law provoking sin. • Qumran: The Damascus Document laments Israel’s violation of Torah, confirming Second-Temple recognition of the law’s condemning function. • Early Church: Chrysostom (Hom. 12 on Romans) stresses that the law, though good, “made us more culpable, not by its own doing, but by ours.” Illustrative Analogy A posted 40 mph limit cannot empower a car’s engine to obey; but it can certify a driver’s violation as soon as he reaches 55. Likewise the law states God’s standards but supplies no regenerative horsepower, so the engine of “flesh” races toward “death.” Only the Spirit installs new internal governance (7:6; 8:2-4). Practical Counsel • Evangelism: Use the law to awaken conscience (cf. 3:19) but immediately present the cross and empty tomb as remedy (4:25). • Discipleship: Teach converts to differentiate between legalism (self-effort under command) and Spirit-enabled obedience. • Counseling: When a believer struggles with besetting sin, trace the trigger to “living in the flesh” mindset; redirect to identity in Christ and empowerment by the Spirit (6:11; 8:9). Relation to Romans 7:6 Verse 5 depicts the old realm (“in the flesh”), verse 6 the new (“in the Spirit”). The aorist “we were held” in v. 6 signals a decisive emancipation: the same law that once stimulated sin now, through union with the crucified-risen Christ, is fulfilled in us by the Spirit’s life (8:4). Summary Romans 7:5 explains that the Mosaic Law, though holy, becomes an unwitting ally of indwelling sin. By exposing and even exacerbating rebellious passions in unregenerate flesh, it yields the bitter fruit of death. This tragic synergy highlights humanity’s need for the life-giving resurrection power of Jesus Christ, who alone delivers from sin’s penalty, power, and ultimately its presence. |
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