Romains 7:5,6

But when we were in the flesh, the motions of sin, which were by the law, did work in our members to bring forth fruit unto death.

The law and sin

We often know that we are ill without knowing precisely what is the matter with us, and this was the case with the large mass of human beings in the pre-Christian world; and, therefore, first of all, God opened the eyes of men to see what their case really was. Nature and conscience did something in this way for the heathen nations. The law of Moses did a great deal more for the Jews. By the law was a knowledge of sin. The law was the lantern burning with a bright moral light, and revealing the dark and unlovely forms which human life had assumed during long centuries, under the impetus and the operation of sin. But the law only discovered to the patient his real condition; it did not, it could not, cure him. It only made his misery the more intense by making it more intelligent. It made the moral demand for a real remedy greater than ever, but it did not supply that for which it made men crave. (Canon Liddon.)

Flesh

The term, denoting the soft parts of the body, which are the usual seat of agreeable or painful sensations, is applied in Biblical language to the whole natural man, in so far as he is yet under the dominion of the love of pleasure or the fear of pain, that is to say, of the tendency to self-satisfaction. The natural complacency of the ego with itself--such is the idea of the word in the moral sense in which it is so often used in Scripture. (Prof. Godet.)

The law the innocent occasion of sin

Though the sun is not only necessary for the light, but for the healthy condition of our globe, yet its bright beams are the occasion of unhealthy effluvia arising from many substances. The fault, however, lies not in the sun, but in the inward corrupt state of the substances in question. So the law, intended to produce beneficial results, became, owing to the depraved condition of man’s heart, the innocent occasion of sin. (C. Neil, M. A.)

The misery of an unregenerate state

Observe here three things in sin which tend to make men miserable.

1. Its reigning power. Wherever sin reigns in the heart, it will prevail in the life; and how miserable must that man be whose heart is in love, in league with sin?

2. Its condemning power. This ariseth from man’s disobedience; the curse must follow the offence (1 Corinthiens 15:26).

3. Its irritating power. And this is what our apostle refers to in our text. By this I understand that evil propensity of heart which takes occasion to sin from everything it meets with: every object which is presented, even the pure and holy law of God, through the evil temper of our hearts, is liable to be so abused as to excite us to sin. Learn hence--

I. That they who are in the flesh cannot please God.

1. Let us inquire into the meaning of this expression.

(1) Some tell us that we are to understand a man’s being under the government of a carnal law, viz., the old dispensation. But surely all who were under that old testament were not unable to please God (Hébreux 11:1).

(2) The term is sometimes taken in a good sense, as in Galates 2:20; Philippiens 1:21.

(3) At other times it is used in a bad sense, as in chap. 8:5, etc., where the apostle fully explains himself.

(4) The term is taken for man, and whatsoever is in him, both good and evil. In this sense our Lord uses the term (Matthieu 16:17; Jean 1:13; Jean 3:5). Our apostle (Galates 5:13; Galates 5:16) uses the term in the same sense as in our text, as if it were synonymous with sin. By these passages it fully appears that flesh is put for the corruption of our nature (Psaume 51:5).

2. If it be asked why they who are in the flesh cannot please God, I answer, because they are in the flesh. To say that men are in the flesh, is to say much more than that flesh is in them. We read of the flesh lusting against the spirit in the same person, and the spirit against the flesh; but how dreadful must be the condition of that man who is all flesh, all sin! yet such is the description which the searcher of hearts gives a man as a fallen creature (Genèse 6:5; Psaume 53:2). How, then, can such an one please God? They have no heart to fear, love, or serve Him. And as they who are in the flesh cannot please God; so neither can God be pleased with them (Psaume 5:4; Psaume 7:11). If God be holy, He must necessarily hate sin and sinners. As they are in a state of sin, they are under the curse; and as their temper is suited to their state, they must be hateful in His sight (Habacuc 1:13; Proverbes 15:8, Proverbes 21:27; Ecclésiaste 7:29; Jérémie 2:21).

II. That the true cause of all sin is in ourselves, as may fully appear by the motions of sin in our members.

1. So long as a man is in a state of sin the motions of sin will powerfully work in all the members of the body, and in all the faculties of the soul. I know that some conclude that sin is only seated in the body, and they have invented a variety of methods in order to eradicate sin out of the body; but when they have done all, still the heart remains as bad as ever. “The works of the flesh” (Galates 5:20) are principally seated in the soul. What the soul conceives, the body executes.

2. Now if these motions of sin work in our members, what can be the reason why they are so little lamented? because men love them; nor can we wonder at it, if we consider that these motions are a part of the old man, which is corrupt with its affections and lusts. These things are unlamented, because they are no more burdensome; for if a man be dead in sin he will have no sensations, and consequently will have no spiritual complaints.

III. That even the holy law of God, which prohibits sin, and condemns for it, can never help them, but rather provokes them to sin. “The motions of sins which were by the law.” Not effected, but occasioned by the law. Not that the law gives any just occasion to sin (verses 8, 11).

1. The law, as commanding perfect obedience, and not giving any supply of grace, will have this tendency (verse 9).

2. The law, as prohibiting men from evil, hath much the same tendency. It is but like a very weak dam, in the way of a mighty current; it seems to stop its course for a moment till it gain greater strength, by reason of a greater quantity of water, then it rushes forward and bears down all before it.

3. The law, as condemning men for sin, hath sometimes this tendency (Jérémie 2:25). “I shall perish forever, I will therefore say to my soul, Take thy fill of sin. Let us eat and drink, for tomorrow we die.”

IV. That “the wages of sin is death.” (J. Stafford.)

A state of nature and a state of grace

Let us consider the persons described by the apostle in respect of--

I. Their former state.

1. “When we were in the flesh”; i.e.--

(1) Under the carnal ordinances of the Mosaic law (Galates 3:3; Galates 4:1), which could not make him that did the service perfect as to his conscience (see Hébreux 7:18; Hébreux 9:6; Hébreux 10:1).

(2) Under the law as a covenant of works.

(3) Not in Christ (Romains 8:1), and therefore not justified.

(4) Not in the Spirit, and therefore unrenewed and carnal (Romains 8:5; Jean 3:5).

2. While in this state “the motions of sins”--desires after unlawful things, inordinate desires after lawful things, dispositions contrary to the mind of Christ--these which are manifested and irritated “by the law” as well as prohibited and condemned, “did work in our members to bring forth fruit unto death”; such fruit as would have issued in eternal death, if God, in His mercy, had not interposed. The law forbids sin, and condemns to death for it, but does not deliver it.

II. Their new or Christian state.

1. “But now we are delivered from the law,” etc.

(1) From the ceremonial law. This kept the people employed in external things, and so hindered spiritual worship and service.

(2) From the moral law, as a covenant of works or means of justification, but not as a schoolmaster to bring us to Christ, or a rule of life when we are brought to Him.

2. This implies--

(1) Pardon and freedom from guilt, condemnation, and wrath.

(2) Confidence towards God and peace with Him.

(3) Gratitude and love to Him, causing us to desire and to endeavour to obey Him.

(4) Union and communion with Him.

3. The ground of our deliverance, “that being dead wherein we were held.” The law is spoken of figuratively, as a person to whom we were in subjection, as a wife to her husband, during his life; but the abrogation of the covenant, which is, as it were, its death, releases us from its authority, so far as that it cannot condemn us, if we are united to Christ.

III. The end for which they were brought into this state. That we might “serve”; worship (Matthieu 4:10), obey (Romains 6:16), and promote God’s cause (Jean 12:26). To serve “in the oldness of the letter,” is to serve merely in the strength of our natural powers. But we must serve in the strength of grace.

1. The former is to serve in a mere external way, regarding only the exterior of Divine worship and the letter of the law. We must worship God in the spirit (Philippiens 3:3; Jean 4:23), inwardly, and by His Spirit; and must regard chiefly the spiritual meaning of His laws (Romains 2:28).

2. The former is to serve in a legal righteousness, unpardoned, unchanged. We must serve in an evangelical righteousness (Philippiens 3:9).

3. The former is to serve in unbelief, and in a spirit of bondage. This in faith, and in a spirit of adoption (Romains 8:15; Galates 4:5) and a hope of immortality.

4. The former is to serve from fear of God, and from fear of death and hell: this, from love to God as a Father, and in consequence of His love to us.

5. The former is to serve with reluctance, finding His service a drudgery; this, with delight, finding it perfect freedom.

6. The former is to be scanty, inconstant, mercenary, and selfish in our services: this is, to be abundant, unwearied, generous, and disinterested. (Jos. Benson.)

Under the law and under grace: man’s condition

I. Under the law.

1. Enslaved by sinful dispositions.

2. Exposed to death.

3. Serving in the letter.

II. Under grace.

1. Free.

2. Quickened by the Spirit.

3. Serving in newness of life. (J. Lyth, D. D.)

But now we are delivered from the law.--

The glorious deliverance, and new obedience of all true believers

1. The great design of the gospel is to make men holy, in order to their becoming happy.

2. To this end Christ lived and died, “that He might redeem unto Himself a peculiar people.” “If, therefore, the Son make us free, then shall we be free indeed.” Of this freedom my text speaks. The nature and extent of this privilege will appear when viewed in contrast with our state of sin (verse 5), the misery of which consists in the reigning, the condemning, and the irritating power of sin. Now “from all these things we are delivered; from the reigning power by the law of the spirit of life in Jesus Christ; from its condemning power by the obedience and death of Christ; from its irritating power in some good measure already, and we shall ere long obtain a perfect and everlasting deliverance.”

3. Now the end of our being thus delivered is that our obedience should bear some good proportion to our new state, principles, and privileges. “As ye have received a new spirit out of Christ’s fulness, let it be your daily labour and pursuit not only to observe the outward letter requiring external obedience to God, but in a spiritual manner” (Romains 2:29). Learn, hence--

I. That deliverance out of the state of nature, from under the power of sin, and the rigour of the law, is an unspeakable blessing.

1. Herein is freedom from the law of death. It is a law of death, as it commands obedience, but gives no strength for obedience; as it curseth for disobedience, yet, through the corruption of our nature, becomes the occasion of sin, and so brings upon the sinner condemnation.

2. When does this commence? Although the purpose was from everlasting, and takes its rise from the free love of the Father, yet the actual bestowment of this privilege is upon believing: when by the Spirit of grace they become dead to the law by the body of Christ.

II. That deliverance from the law is a powerful motive, and a special means of gospel obedience, in all them that believe.

1. It is a powerful motive.

(1) In general, all our deliverances, whether from sin, from dangers, or from death, are to be viewed as fresh obligations to serve the Lord. This is the grand argument constantly used in the Divine word. The goodness of God should lead to repentance. Distinguishing mercies are special claims of God for new obedience (Exode 20:2; Jean 8:14; Esdras 9:13; Psaume 103:1; Psaume 116:1).

(2) But what shall we say of that great special mercy, which is the glory of the gospel (Romains 8:32; Jean 3:16; Romains 12:1). Our obedience unto God is never more pleasing to Him than when it flows from this noble principle.

2. It is a special means of gospel obedience.

(1) As it removes all hindrances. How can the soul act for God, that is dead in trespasses and sin? It must first live before it can act; but this deliverance includes in it spiritual life. The soul, in its natural state, is not only dead in its moral powers, but also in law, being under the curse; how then can it do anything truly pleasing, or acceptable unto God? Can such an one love God? rather is his heart full of enmity against Him.

(2) As it qualifies the soul for spiritual services. It may be said of every natural man, that he has no heart suited to the duties of religion (Deutéronome 29:4). But in order to prepare them for His service the Lord promises a new heart and a new spirit, etc. (Ézéchiel 36:25).

(3) As it animates to all evangelical obedience. It is not only the life, but also the spring of action (2 Corinthiens 5:14).

III. That to serve God, in newness of spirit, and not in the oldness of the letter, is the distinguishing privilege of those who are delivered from the law.

1. They serve God. They not only profess themselves to be His servants, but they do serve Him. It is their delight so to do, and they are grieved when they are taken off from His service. They serve Him in the duties of public and social worship, in their secret devotions, in their daily callings; they serve Him always and at all times; in their afflictions, by a cheerful submission; in their enjoyments, by improving them to His glory (1 Corinthiens 10:3).

2. They serve God, not in the oldness of the letter. What the letter of the law is may be learnt by consulting the doctrine of the Scribes and Pharisees of old (Matthieu 5:1.), together with the antidote given us by Christ Himself. We may also find much the same doctrine maintained by the Church of Rome. But why blame the Pharisees and Papists? Alas! how often have we condemned their sin, and yet have been guilty of the same folly!

3. They serve Him in newness of spirit, or with a new spirit. They cannot satisfy themselves merely with external service, lip labour, or a lifeless profession. They well know that God is a spirit, and they that worship Him must do it in spirit and in truth; that their worship must not only be real, in opposition to hypocrisy, but spiritual, in opposition to all that is carnal and corrupt. In a word, it must be suited to their new state (Philippiens 3:3).

IV. That new obedience, or true holiness, is the work of God’s free spirit. “I will put My Spirit within you.” (J. Stafford.)

The believer’s freedom

I. Its nature. Discharge from the law (R.V.).

1. The law “holds”--

(1) As a master does his slaves--taking every precaution against their escape.

(2) As justice does condemned criminals in the stone walls of a prison.

(3) As death does its victims in the security of the grave.

2. The believer’s freedom from the law, therefore, is--

(1) Liberty from bondage.

(2). Immunity from punishment.

(3) Life from the dead.

II. Its means. The death of one party or the other.

1. The A.V. represents the law as dead, which expresses an important truth. The law as a covenant is abrogated for one thing, and all its demands are exhausted for another. As a venomous reptile is sometimes killed by leaving its sting in the victim it has stung to death, so the law, in executing its vengeance on Jesus our substitute, died. Christ rendered it all the obedience it could demand by His life, and expiated all the offences it condemned by His death. Consequently, being dead, it has no hold on the believer.

(1) The dead master has no hold on his slave. “If, therefore, the Son shall make you free,” etc.

(2) Justice, dead in a sense by the satisfaction of all its claims, has no hold on its once condemned criminal.

(3) Death, being now abolished by the death of Christ, and swallowed up in victory, its victims are free.

2. The R.V. represents the believer as dead--another important truth.

(1) The master has no hold on a dead slave.

(2) Justice has no hold on a dead criminal. And so the believer, by dying with Christ, enters into freedom from both bondage and condemnation. But--

(3) Christ’s death was followed, and inevitably, by resurrection, and therefore by union with Him the believer is dead to death.

III. Its effects. “That we should serve.” Liberty is not licence. We are discharged from the law as a covenant, but not as a rule of life. Our liberty is transference to another Master, whose service is perfect freedom and whose law is the “perfect law of liberty.” So, then, the believer serves--

1. Not in the oldness of the letter. There is a way of literal conformity to all the precepts of the law which is consistent with breaking every one of them. We may have no idols of wood and stone, and yet worship self, wealth, etc. We may not actually take a man’s life, but we may murder his interests and reputation. We may commit adultery in thought as well as in deed, etc.

2. But in the newness of the spirit.

(1) By the help of the Spirit who makes all things new.

(2) By new motives.

(3) In a new way. (J. W. Burn.)

That we should serve in newness of spirit, and not in the oldness of the letter.--

The old service and the new

I. Newness of spirit implies such principles, dispositions, and views, as the Spirit of God implants in hearts which He renews. Serving in the spirit is a service of filial obedience to Him who gave Himself for us, as constrained by His love, and in the enjoyment of all the privileges of the grace of the new covenant. Believers have thus, under the influence of the Holy Spirit, become capable of serving God with that new and Divine nature of which they partake, according to the spiritual meaning of the law, as His children, with cordial affection and gratitude. It is the service not of the hireling but of the son; not of the slave but of the friend; not with the view of being saved by the keeping of the law, but of rendering grateful obedience to their almighty Deliverer.

II. The oldness of the letter respects such service as the law, by its light, authority, and terror, can procure from one who is under it, and seeking life by it, without the Spirit of God and His sanctifying grace and influence. Much outward conformity to the law may in this way be attained from the pride of self-righteousness, without any principle better than that of a selfish, slavish, mercenary, carnal disposition, influenced only by fear of punishment and hope of reward. Serving, then, in the oldness of the letter, is serving in a cold, constrained, and wholly external manner. Such service is essentially defective, proceeding from a carnal, unrenewed heart, destitute of holiness. In this way Paul describes himself (Philippiens 3:1) as having formerly served, when he had confidence in the “flesh,” as he there designates such outward service. Serving in newness of spirit and in oldness of the letter are here contrasted, as not only different, but as incompatible the one with the other. (R. Haldane.)

Believers serve in newness of spirit as they serve

1. According to the spirit of the law which is love.

2. With their spirit, instead of an outward formal service.

3. From a new and spiritual nature created in them.

4. By the grace of the Holy Spirit who dwells within (Romains 8:1; Romains 8:9; Romains 8:11).

5. With new means and in new ways. (T. Robinson, D. D.)

The true spirit of service

In the heroic days when Xerxes led his army in Greece, there was a remarkable contrast between the way in which the Persian soldiers and the Grecian warriors were urged to combat. The unwilling hosts of Persia were driven to the conflict by blows and stripes from their officers; they were either mercenaries or cowards, and they feared close contact with their opponents. They were driven to their duty as beasts are, with rods and goads. On the other side the armies of Greece were small, but each man was a patriot and a hero, and hence when they marched to the conflict it was with quick and joyous step, with a martial song upon their lips, and when they neared the foe they rushed upon his ranks with an enthusiasm and a fury which nothing could withstand. No whips were needed for the Spartan men at arms--like high-mettled chargers they would have resented the touch thereof; they were drawn to battle by the cords of a man, and by the bands of patriotic love they were bound to hold their posts at all hazards. “Spartans,” would their leaders say, “your fathers disdained to number the Persians with the dogs of their flock, and will you be their slaves? Say ye, is it not better to die as free men than to live as slaves? What if your foes be many, yet one lion can tear in pieces a far-reaching flock of sheep. Use well your weapons this day! Avenge your slaughtered sires, and till the courts of Shushan with confusion and lamentation!” Such were the many arguments which drew the Lacedaemonians and Athenians to the fight--not the whips so fit for beasts, nor the cords so suitable for cattle. This illustration may set forth the difference between the world’s service of bondage, and the Christian’s religion of love: the worldling is flogged to his duty under fear, and terror, and dread, but the Christian man is touched by motives which appeal to his highest nature; he is affected by motives so dignified as to be worthy of the sons of God; he is not driven as a beast, he is moved as a man. (C. H. Spurgeon.)