1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
The previous chapter likened the salvation experience to Christ’s death and resurrection. We saw His crucifixion compared to the Christian crucifying Self and the World, and His resurrection was made to parallel the Christian’s spiritual rising again unto new life in Christ. Now, using the same principle of death and resurrection, Paul forms another analogy to show how the Christian’s allegiance has changed from following the Mosaic Law to following the new law of Christ. The idea in process is: “The one who has died unto sin is released from that bondage and is free to to be bound unto another, even unto righteousness (Rom 6); the Law’s statute concerning marriage agrees by way of analogy” (Rom 7).
The Mosaic Law provided no condition for a woman to leave her husband and marry another. Any woman who did so was an adulteress. The Law bound the woman unto her husband for life. Only if her husband were to die was she free to marry another. Verse four establishes the correlation: “You Jews (who were under the Law) were freed from the Law by the body of Christ (who Himself lived under the Law and died in fulfillment of the Law). Now that the Law is dead, you are free to be married unto another, to the risen Christ.” The Apostle’s doctrine is quite evident, yet it is ignored by some even down to the present day. Inexplicably, they wish to be bound to selected portions of the OT Law (see note Rom 4:11) even though the New Testament Scriptures teach that the Law is dead, no longer in effect. Man has been loosed from the Law of Moses so that he may be bound to the Law of Christ.
The analogy of Marriage to the relationship of God and Man is an interesting study, especially when considering the two Covenants. While the woman under the Law was never allowed to put away her husband, the husband could give a bill of divorcement to his wife and so be free to marry another, under the condition that he never re-take his first wife. Notice the analogy. If the woman is a symbol of God’s people under the Law, than she was bound unto Him for life, yet Israel forsook God and played the harlot. God was just in giving the adulteress a bill of divorcement and He will never take her back. He has chosen a new wife which has also chosen Him (see Isaiah 54). Furthermore, under Christ’s new Law neither the husband nor the wife is permitted to give a bill of divorcement. They are truly bound for life and that is beautifully true in the case of God and His new covenant people. See Mat 5:32, 19:7-9; 1Cor 7:10-11.
Christ is the end of the Law of Moses and the beginning of the Law of Grace (John 1:17; Rom 10:4).
5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
This frames again the general point of discussion for the material in chapters 6-8 (see Rom 6:20-22; 8:2). Any person that is not in Christ, is in the flesh (Rom 8:9). Whether Jew or Gentile, under the Law or without Law, we all had our conversation in times past in the lusts of the our flesh, fulfilling the desires of the flesh and of the mind (Eph 2:3). Our bodily members worked sinful actions and earned the wages of death. The Law expanded this knowledge in Man, for its many rules gave opportunity to many sins.
But now we are delivered from the Law (v6), being in Christ and living by the Spirit and according to the Law of Grace (Rom 8:4). We have been released from the old Law by death with Christ (Gal 2:19; Rom 6:6-9). While this is especially directed to the Jews, the general principle holds importance for the seeking Gentile too, for both groups have brought forth fruit unto death by disobedience to their respective laws – the law of Moses and the law of Conscience.
The Old Covenant was largely designed to be a physical constitution, for while it touched the inner man and spiritualties like mercy and trust, its first intention was to rule the outside, the flesh, and it did so by imposing many complex and burdensome rites and ceremonies. In contrast, the New Covenant was largely designed to be a spiritual constitution, for while it does have some rules to govern the outer man, its first thought is to touch the soul, and it does so by many beautiful spiritual proofs and promises. The way of the Law was to oblige righteousness of the outer man and so affect the inner man. The way of the Christ is to make anew the inner man and so reform the outer man unto righteousness. This great Covenant shift is to serve in newness of the spirit and not in the oldness of the letter (v6). See the same two representations in 2Cor 3:6.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
The words lust, covet and concupiscence in these verses are translated from the same word (epithumia). “I learned about coveting from the Law, ‘Thou shalt not covet.’ Sin then took this as opportunity to tempt me with all kinds of coveting.” The Law educated Mankind of the manifold intricacies of Sin; for by the Law is the knowledge of sin (Rom 3:20; Gal 3:24). Its many commandments were binding and those who transgressed them were judged guilty. The Law taught personal responsibility and justice by the lex talionis – eye for eye and tooth for tooth. It showed the gravity and consequence of sin by corporal punishment – to knowingly break the Law incurred the penalty of death. And finally, the Law showed that Man would always fall short of perfect obedience, for the work of every man’s members brought forth fruit unto death (v5).
Is the Law then sinful? Nay. It is holy, and just, and good (v12). Rather, it is Sin that works death within; the Law could have given salvation, but on account of the weakness of man’s flesh it resulted in death (v10). Sin, or the Flesh as it is later called, has deceived and slain every human who has ever lived (v11), even those who had never heard the commandment. They are not guilty of breaking the Law of Moses, but of breaking the Law of conscience (see note Rom 2:14). Those who are guilty of transgressing the Law, however, will face the greater consequence, for they were entrusted with greater knowledge and responsibility. Their transgressions of plainly written rules have shown sin to be exceeding sinful (v13).
For without the Law sin is dead, meaning there can be no transgression of it (see note Rom 4:15). This must be understood in the context of Paul speaking to the Jews concerning their Mosaic Law, for sin in the general sense does exist outside of the Law and it is not dead. All humans, regardless of time or place, have a general sense of right and wrong built into their minds, a moral compass. The era of the Mosaic Law endured for about 1500 years, but it was instituted long after the world began (about 2,500 years according to Bible chronologists). Many godly men lived in the pre-Law era, and they were counted righteous without the Law. Job, Enoch, Melchizedek, Abraham, Noah and many more were mighty men of faith, but to our knowledge, they never held a written moral code in their hands! Clearly a different Covenant was in place at that time, concerning which we can only speculate by inferring from the Scriptures. There is no doubt that ancient Man was by nature more intelligent and innovative than present-day Man, and the scientific 2nd law of thermodynamics agrees. Evolution’s ridiculous, anti-scientific idea that Man is increasing intellectually is demonstrably false. The pyramids of Egypt are just one minor example.
My thought therefore, is that the decline of natural human ability (observe the decline in lifespans) made a written Law more necessary. Before that time, I think Mankind were able (by conscience, superior analytical capacities and nearly faultless memory) to know God’s will on their own. And it seems that God spoke to them audibly and even visibly. Yet the history of ancient Man demonstrates this sad principle: the person with the greatest capacity for Good also possesses the greatest capacity for Evil. Exhibit A is Satan himself. And so we read of the Cainites, the Sodomites and the general population at the time of Noah. In one sense, God’s punishing Adam with natural death for sin was good for Adam. Otherwise, he would have continued forever estranged from God, with no opportunity for new birth. The same is true for Mankind in general. By limiting the lifespans of Man, God was shortening the time of their proving, making it easier for them to pass the test.
I think the same concept is in play when we consider the reasons that God instituted the Law of Moses. He wanted to make plainer, easier, more generally attainable to a greater quantity of people. Abraham attained righteousness without the Law, but there were not many Abrahams (as his own grand-children demonstrate!). After 1500 years however, the Law had been twisted and distorted to serious human detriment. The time was ripe for Christ and the New Covenant. This sad retrogression will be repeated at the end of the present Covenant of Grace! The religious elite will distort its message, deny its real purpose and use it for personal gain. At the end of the Age, the World will see the dead bodies of those two great and famous witnesses, the Word and the Spirit, lying on the streets of the great cities of the world (Rev 11).
9 For I was alive without the law once: but when the commandment came, sin revived, and I died. 10 And the commandment, which was ordained to life, I found to be unto death. 11 For sin, taking occasion by the commandment, deceived me, and by it slew me. 12 Wherefore the law is holy, and the commandment holy, and just, and good.
Many commentators have marveled at Paul’s dexterity in presenting Christ to the self-righteous and vain Jew (Tit 1:10), for he must inevitably show that the Law is not the final authority; it is incomplete, weak and unable to save. Arriving at the most sensitive part of his argument then, he carefully shifts the perspective from “you,” to “we,” to “I,” so that by inclusion he might soften any accusatory tone. Notice the progression:
Ye also are become dead to the Law by the body of Christ that ye should be married to another (v4). For when we were in the flesh, the motions of sins which were by the Law did work in our members to bring forth fruit unto death. But now we are delivered from the Law (v5-6). Is the Law sin? God forbid. Nay, I had not know sin, but by the Law….I was alive without the Law once: but when the commandment came, sin revived, and I died (v7-9).
He continues in first person to the end of the chapter.
Some think that Paul, even using the pronoun “I,” speaks only as a Jew and for the Jews. Certainly the Jews were his primary intended audience, but as this chapter unfolds the scenario expands to all mankind and even to those under the Law of Grace. These particular verses however, concern the Mosaic commandments, which were given so that Mankind might obtain Life but resulted in spiritual death. For while the Law was able to give Life to those who kept the Commandments, it could not regenerate (revive) the one who transgressed it. Christ came for that very purpose (1Cor 15:45) and so fulfilled the Law.
Sin deceived me, and by it slew me, which perhaps alludes to Eve’s testimony in Genesis 3:13 (see LXX and 2Cor 11:3). The broader principle of commandment leading to temptation and then to sin is also true in virtually all human experience. The unchurched person is not so tempted to sin, for he hasn’t full knowledge of sin. A friend once related how he told his young son not to step in the mud-puddles with his new shoes. “Where are they?” the son wanted to know. Mother sighed, “It would have been better if you would not have told him about mud-puddles!” But the cat was out of the bag and the temptations began in earnest. Ever since Adam and Eve it has so been, for it is part of God’s way to develop an honest, sincere relationship with the only being who can comprehend Him and choose/refuse to know Him.
The Law is good (1Tim 1:8). The problem isn’t the Law, the problem is Sin. See previous note.
13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
How can the good commandments of God be a killer? Maybe Paul posed the question to refute the objections of certain Jewish Christians who wished to continue under the old Law (see Gal 5:1). The answer is rather technical, for the commandment did result in the spiritual death of all (v10). However, the real cause of death was not the Law, but Sin…working death in me by that which is good. One cannot blame the Law (or God either) for Man’s failures. Earlier the Apostle addressed a similar objection, “Does the fact that many Israelites failed in Faith mean that God’s plan was in vain?” (Rom 3:3). No! God is good, holy and just, so His Law was good, holy and just. The real killer is Sin, showing itself to be exceedingly sinful by how harshly it opposes the commandment.
The Law is holy and spiritual (v14), but it provided neither the means nor the power for a man to overcome his carnal nature. It’s goodness showed clearly the bounds of sin, it’s holiness called every sinner guilty, and its justice demanded the righteous penalty for each transgression. It could not, however, actually remedy the situation (Col 2:20-23). It was insufficient in that it could not cleanse the sinner from his sin (Rom 3:20; Gal 2:21; Heb 8:7). So then, New Covenant believers have become dead to the Law and married to another (Rom 7:4), under the law to Christ (1Cor 9:21).
14 For we know that the law is spiritual: but I am carnal, sold under sin.
I am carnal (sarkikos), or fleshly (1Pet 2:11). The noun form, sarx, appears in verse 18. The fleshly nature of man consists of selfish desires with constant impulses to self-gratifying actions. The Flesh and the Spirit, these are in constant conflict (Gal 5:17; Rom 8:4-5). The Flesh incites me to do what I would not, for what I hate, that I do. The spirit indeed is willing, Jesus said, but the flesh is weak (Mat 26:41). It has ever been this way, and will always be, for that is the great test of this life. Because of this terrible, latent conflict within every man, God does not demand perfect domination of the flesh nor flawless obedience to the Law of Christ, but rather a heart that is determined to constantly crucify one’s fleshly desires, ever putting to death daily the old man and denying Self with its unhealthy desires in order to please our new Master and Groom, (Rom 7:6). This conflict between Flesh and Spirit is true across all human-kind through all ages, Jew or Gentile, under Law or without Law, it doesn’t matter. Even the Christian must fight daily this inner spiritual battle with Self and Satan.
Given the above, I believe that here Paul begins to speak as any one of us and not just those “under the Law.” Consequently, he speaks in the present tense, while the earlier personification under the Law ended in the past tense (v9-10). Notice too the change of meaning for nomos (law), which refers to the Mosaic Law in the first half of the chapter, but in the latter half does not (see v21). The battle is waged in the mind, as the Flesh attempts to bring the whole person into bondage under sin (Rom 7:23). This general truth however, does not mean that sin literally dwells in the Christian (v17), or that he is carnal (v14), or that he is constantly doing the evil that he would not (v19). The Apostle is clear: They that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit (Rom 8:8-9). Christ has delivered the believer from the body of this death (v24). Nevertheless, this passage agrees with the rest of Scripture, that two laws are constantly at work within every believer and unbeliever, the law of God and the law of sin (v25). Indeed, this struggle is far more acute in the believer, for Satan will work more intently to corrupt anybody belonging to Christ. The very fact that the believer better knows the Law makes it harder for him to keep it (see note v11).
Perhaps the Calvinist will use this verse as support for his idea that Man is entirely and totally depraved. I am carnal. It does sound emphatic and comprehensive. Later however, the Apostle clarifies his meaning, For I know that in me (that is, in my flesh,) dwelleth no good thing (v18). The fallen, depraved part of Man is this fleshly, carnal nature we have inherited on account of sin coming into the world by the fall of Adam. However, every man is also born with an untarnished soul, a moral conscience, and the honest abilities to think, comprehend and choose. These two, the fleshly, selfish nature and the Godward nature continue in strong display in these verses. See our notes in chapter five.
Sold under sin. Slavery is the imagery here, as in Rom 6:16-20. By his choices and actions, every man has sold himself unto Satan. The prophet wrote, For your iniquities have ye sold yourselves…ye have sold yourselves for nought; and ye shall be redeemed without money (Isaiah 50:1; 52:3). Anciently, a debtor who could not repay was often sold (Mat 18:23-27), but the Law allowed the slave to be redeemed by another (Lev 25:47-48). That is exactly what Christ did for us. With Paul, each person must say, I am carnal, sold under sin. Our nature is to sin. Jesus bought those slaves with His own blood!
15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16 If then I do that which I would not, I consent unto the law that it is good. 17 Now then it is no more I that do it, but sin that dwelleth in me.
This does not describe the condition of a wanton rebel or uncaring reprobate, but of a sincere seeker of God who is distraught by his failure to do what is good. However, let us not draw a false conclusion before the Apostle has finished his discourse. Thank God through Jesus Christ, the Christian CAN live in victory over sin (v25). He is not doomed to failure and wretchedness. Nevertheless, even the honest, submitted-unto-God believer will struggle at times to do what is good and right. Temptations unto sin and struggles with the Flesh are not in themselves signs of being Lost, but of sonship! (Heb 12:3-7; James 1:2-4). God does not take away our temptations, nor does He keep evil from affecting us (how many martyrs have proved that). He does not fight our battles for us, nor does He remove us from the World. However, He has given those beautiful, faithful promises, I will never leave thee, nor forsake thee (Heb 13:5); and lo, I am with you alway, even unto the end of the world (Mat 28:20). Casting all your care upon Him; for He careth for you (1Pet 5:7). God will make a way of escape from every temptation (1Cor 10:13); He is able to make us stand firm (Rom 14:4). The words of the songwriter come to mind: “Lord, don’t move the mountain, but give me the strength to climb.” So, fear not, little flock; for it is your Father’s good pleasure to give you the Kingdom (Luke 12:32).
For that which I do I allow (ginosko) not (v15). This very common Greek word means “to know;” not just head-knowledge, but experiential and relational knowledge. It is nowhere else translated “allow” in the Greek Scriptures. However, the general sense of the verse does not substantially change regardless of which word is used. Paul says, “My members act contrary to my will; they do the evil things that I do not know, that I do not allow. If I admit that what I am doing is not right and that I should not be doing it, then I agree that the Law is true and good. And since I am doing wrong against my will, then it is not really I, but Sin within me that is doing it.”
This is the logical conclusion of verse 13, that Sin (not the Law) worked death within each man. Do not, however, over-extrapolate this statement and ignore the body of Scriptural teaching on the subject. Man is always in control of his actions. He is not OBLIGATED to sin, nor does he HAVE to sin, but being deceived by Satan and the Flesh he chooses to sin (Rom 7:11). God created Man with a mind capable of comprehending himself, his environment and his Maker. Remember chapter three, where Paul refuted those who said God could not condemn Man for they were only acting as God had created them – bent to sin, selfish and wicked. The Calvinist believes that Man is born a wicked beast; no light of knowledge, no ability to discern good and evil, no option to choose to do good. They say that God chooses to give faith and grace to certain of these miscreants, without having shown any particular goodness or tendency towards Him. The rest of Mankind, the unchosen to salvation, are not given faith to be saved.
The Anabaptist position is that Man is born an uncontaminated soul; he has the light of conscience and the ability to reason and understand, and he has the capability to will to do good. The actions of Adam however, have opened a new part in Man which is egocentric and vain. He knows all about the mud-puddles (see note v11). This is the Flesh, the natural man that is bent to follow Self and reject the pattern designed by God. Here the Apostle distinguishes, for our benefit, between the Will of man and the Actions of man. The upright man wills to do good, but finds that his Flesh compels him to do evil. It is Sin, the flesh, the body of death, that has sold his soul unto Satan (see also 2Tim 2:26).
18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19 For the good that I would I do not: but the evil which I would not, that I do. 20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
The flesh is that corrupted, selfish part in each human which tries to rule the whole body. When Adam and Eve sinned, the eyes of their mind were opened to a new world of good and evil, of moral choice and personal responsibility. That very day a part of their spiritual being died and from that moment the whole world was different. The Flesh is a direct result of those first sins (see notes on Rom 5:12-13). The imagination of a man’s heart is evil from his youth (Gen 8:21). Jesus Christ, being fully human, also struggled with the Flesh (Heb 4:15). However, God designed Man with powers of conscience, reason and will, and these were not intrinsically corrupted by the Fall. Inevitably the Will of the believer clashes with the Flesh during life. These verses set the stage for the next chapter, which speaks of the war between the flesh and the spirit even within the Christian.
I have said that I believe Paul speaks for all Mankind here, even the believer who wants to do good and delights in the Law of God, yet still ends up doing wicked acts. Others however, have pointed out that even the pagan writers of old knew of this inner battle between knowing what is good and yet doing what is bad. Euripedes wrote, “We understand and know the good things, but we do not work them out…I know what sort of bad things I am going to do: but passion is stronger than my purposes. And this is to mortals a cause of very great evils.” And Ovid, “I desire one thing: the mind persuades another. I see and approve better things: I follow worse things.” These remarkable statements do not negate the fact that even those who have chosen to follow Christ continue to war against the Flesh, and only add support to the point the Apostle has often made in this epistle: God has given all Mankind a conscience of right and wrong, yet all have failed to follow its voice. All are guilty before God; we have all taken are our own way, there is none that doeth good, no not one (Rom 3:12).
Sin doth so easily beset us, the Apostle said to the Hebrew believers (Heb 12:1) and that’s because the inner conflict stirs up even stronger within the heart that has decided to follow Christ! However, let us troubled souls take heart, for all that will live godly in Christ Jesus shall suffer persecution (2Tim 3:12). If there are no battles then there is no war, and without war there can be no chance of victory. Yes, we have peace with God, but the Christian can never make peace with the Flesh! That dual nature within, the will of the Flesh and the will to do the Law of God, are at enmity until the last breath of life (Rom 8:7).
21 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man: 23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
The context here indicates that nomos (law) does not refer to the Mosaic Law, but to a general law or principle applicable to all Mankind. We noted (see v14) that the Apostle speaks to all men and not just the Jews in the latter half of this chapter. Paul says, “This principle works within me: ‘I wish to do good, but am ever tempted to do evil.’ For while I inwardly delight in the Law of God, the members of my body want to follow the law of sin, which tries to make me its captive by warring against God’s law in my mind.”
The Jews should have quickly identified with this fact and even the Christian knows it to be true, for while he delight(s) in the Law of God after the inward man, the Flesh is alive and warring in his mind, trying to deceive him and make him a captive of Sin by the actions of his bodily members. The imagery is of a city under siege, in danger of falling captive to the enemy. See this motif in various New Testament passages (ie Eph 6:11-18; Rev 20:7-10). We are constantly at war in the body, struggling with Satan, Sin, and the World. The war begins in the mind and extends to our bodily members.
The two laws at play here, the Law of God and the law of sin, are central to the topic and continue into the next chapter. Neither term refers exclusively to the Law of Moses, for consistently in this passage the Law of God means the New Covenant (see also Rom 7:25; 8:7), and the law of sin refers to the desires of the Flesh (which is part of the body). The Mosaic Law made this general law of sin more powerful (v13), but to say that this law of sin refers solely to the holy and just Mosaic Law would contradict the teaching of this chapter. Although the Law was incomplete, we know by the writings of the Old Testament that peace of mind and joy in the Lord were attainable under the Old Law. The two laws are named again in verse 25.
24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
To this point in the Apostle’s description of Man’s dismal condition, the name of Christ has been conspicuously absent. Knowing what is good and determining to do it, yet doing the bad; affirming the goodness of the Law but transgressing it anyway – both Gentile and Jew have shown themselves unfaithful. O wretch that I am, what can I do? Who can deliver me from the body of this death? Only Jesus Christ can, and that is the wonderful news for the troubled soul which Paul has personified in this passage. Paul could not deliver himself from this condemnation, nor could the Law deliver him (Rom 8:3), but Jesus Christ is able!
The power of Christ at work in the believer results in a double blessing. First it brings soul-healing forgiveness and second it brings powerful new weapons to overcome Flesh and Sin. The mature Christian will not live in constant failure (Rom 6:1). He will not constantly do the evil that he would not (Rom 7:19) for Christ has come to deliver and empower. The next chapter will show this even more certainly. Yes there is a most severe battle ahead, but victory is attainable through Jesus Christ our Lord.
This is beautifully portrayed by John’s vision of a great heavenly multitude arrayed in white robes praising the Lamb and casting their crowns at His feet. “Who are these?” John wondered. The angel answered, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb (Rev 7:14). All Christians must pass through this life-test of tribulation, trial, struggle and persecution! The Devil knows he has only a short time and he furious with us for having chosen Christ (Rev 12:12). Do not be lulled into complacency.
The body of this death. The meaning of this imagery is that our nature of Flesh is contrary to our desire to serve God. The term depicts the scene of verse 23, where the members of the body are warring against the inner Man and attempting to make him captive to the law of sin. Crucify this body of sin (Rom 6:6), consider it dead (Rom 8:10; 6:11), mortify its deeds (Rom 8:13), walk not after its desires (Rom 8:4). In the Scriptures, the Flesh is everywhere shown to be truly a body of death (Rom 7:18; 6:23; 8:8). How truly it is said, In my flesh dwelleth no good thing (Rom 7:25). How clearly it is seen that this is the part of Man that is fallen, this part which Adam did not know before he sinned. Eating from the tree of knowledge of good and evil made it a part of Mankind.
The Law of God and the law of sin. With the Spirit of God in our minds, the will of the earnest Christian is to serve the Law of God, but the Flesh is ever present, attempting to get us to serve instead the law of sin. That fact is true of the Jew who is trusting in the Law instead of Christ and also of the Gentile who is trying to follow the Law of his conscience. Walk in the Spirit, and ye shall not fulfil the lust of the flesh (Gal 5:16), which is the subject of the next chapter.