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Verse 25b: "Consequently, then, i myself with the mind am serving the law of God, but with the flesh the law of sin."  Here is the quandary of Christian life: filled with the desire to serve god, the Christian finds himself or herself unable. While one may take some comfort in serving God "with the mind true release may not be found in this life, for the law of sin holds sway over human existence on earth. This, i believe, is a fair summary of the traditional emphases which have been read out of and placed onto this passage since the time of Augustine. . The guiding principal behind this view is the conviction that paul is indeed describing his Christian experience and that his words are a model and an explanation of the general experience of all Christians. However, i believe that such a view not only paints a rather bleak, morose picture of Christian life but also does not match the paul we meet elsewhere in the new Testament. . For some reason, the paul who knew himself to be so "wretched" never seemed to be bothered by his awareness of his condition aside from these few verses. . Rather, the paul whom we meet in his letters is a man who, because of Christ, has a great deal of confidence in himself. . While paul is swift to condemn sinful conduct and opposition to his ministry, he never utters a word of condemnation against himself as a christian. .

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Verses 19-20: "For i am not doing the good which I wish, but i am practicing this evil which I do not wish. . But if i am doing this thing which I do not wish, i am no longer doing it but sin which dwells." Here paul restates what he has already pointed out in verses 15 and. Verse 21: "I find then the law, in me who wishes to do good, that essay evil is at hand with." The inclination to do evil, reminiscent of game the rabbinic "evil impulse is seen as a force and presence that is not just as strong. paul's use of nomon, "law to describe this inclination indicates that for the Christian, there will never be a point in one's earthly life at which one may be truly free from sin. Verses 22-23: "For I rejoice with the law of God according to the inner humanity, but I see another law in my members at war with the law of my mind and imprisoning me to the law of sin which is in my members." According. It is therefore proper to consider Christians to be "forgiven sinners.". Verses 24-25a: "I am a wretched man; who will deliver me from the body of this death? . But thanks be to god through Jesus Christ our Lord!" If what paul has said in the preceding verses is true of himself as a christian, then he is quite wretched, living a life that can only be called a living death. . Who will deliver him? . Jesus Christ alone will. . But since paul is describing his Christian experience, he must be speaking of his eventual death and release from his body.

As a conclusion to this first part and as a starting point for the second, and in light of this brief historical survey of the interpretation of Romans 7, i believe that we may sum up the traditional understanding of verses 14-25 in the following. Verse 14: "For we know that the law is spiritual, but i am fleshly, sold under sin." When paul says, "I am fleshly he is contrasting the "spiritual" nature of the law and his own nature as a christian, a "forgiven sinner." As such. Verse 15: "For that which i am doing I do not know; for i am not practicing this thing which I wish, but i am doing this thing which I hate." This statement reflects the helplessness of the human will against sin and our complete. even though paul knows what he wants to do, he ends up doing what he hates and doesn't understand why. Verse 16: "But if i am doing this thing which I do not wish, i agree with the law that it is good." In performing the thing that he hates, paul acknowledges both that it is the evil that he does not wish. Verse 17: "But now no longer am I doing it, but sin which dwells." This statement may be business considered to be one of the most dangerous sentences from the hand of paul; it could be taken to imply that paul is claiming not. However, his continued use of "I" in the following verses to indicate the subject of the behavior in question shows that he considers himself to be quite responsible for what he does. Verse 18: "For i know that good does not dwell in me, that is, in my flesh; for to will is at hand in me, but to work the good is not." The traditional means of interpreting this passage takes "in my flesh". The will to do the good is powerless to carry out the good in view of the absence of good within the person.

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Lloyd-Jones 23 and Käsemann 24 see this text as a description of the "pious" person who knows the spirituality of the law and wishes to do what is good but cannot, a description which can apply to the Christian who tries to live according. Theissen holds to kümmel's view that paul is using essay "I" as a "fictive" term 25, and Achtemeier holds that paul is describing humanity in general, the collective "Adam" apart from Christ. 26, however, one recent commentary by leon Morris falls back to the old view that the person whom paul is describing is himself as a christian 27, bringing us full circle back to the view that Luther and Calvin bequeathed to the Protestant world. The Present Setting and a summary of the Traditional view. In light of the recent (historically speaking) turn from the traditional view among many scholars, one may wonder why it is necessary to raise the issue of how we are to view this passage. . I believe that the most pressing reason for continuing to examine the issue is that while scholars are saying one thing about how this passage is to be read, what may be called popular piety, especially among Christians who seek to apply the message. Numerous pamphlets, talks, tapes and how-to-live-the-Christian-life manuals, in addition to serious commentaries such as Morris' above-mentioned work, explain to sincere believers that the reason why they still find themselves struggling with sin is because they are, as paul says, "fleshly, sold under sin they are. If, as many scholars have suggested during the last century, paul is indeed not discussing his Christian experience, then many sincere people are sincerely wrong about what to make of Romans 7:14-25 in their lives.

a christian, therefore, is a sinner in whom the holy Spirit dwells; the fundamental nature of the Christian is still as it was before faith. . One should note that Barth's personalized approach to interpreting the passage stands in tension against that taken by kümmel. The picture today, the last two decades have seen no end of publication of commentaries and interpretations of Romans 7:14-25. . In spite of Barth's monumental influence in the decades following the publication of his commentary, the view most dominant among scholars today follows Kümmel in saying that paul is not describing his Christian experience or his pre- christian experience, but rather that he is describing. This position is borne out in generally similar ways in works. Lloyd-Jones 19, ernst Käsemann 20, gerd Theissen 21 and paul Achtemeier 22, all of whom reject the traditional view that paul is describing himself. . This does not mean that these four particular commentators stand as a monolithic front of understanding concerning this passage. .

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