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APPENDIX Õ STRUCTURE OF ACTS143
`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' (Rom. 7:4).
This reference to `fruit unto God' reminds the apostle of the former state:
`For when we were in the flesh, the passions of sins WHICH WERE BY THE LAW, did work in our members that we
should bring forth fruit unto death' (Rom. 7:5 Author's translation).
We have, therefore, in relation to the dominion of, and freedom from, sin, `fruit of which we are now ashamed',
and `fruit unto holiness' (Romans 6:21,22). In connection with the dominion of, and freedom from, the law we have
`fruit unto God' and `fruit unto death' (Rom. 7:4,5). The two classes - those under sin and death, and those under sin
and death and law, are ever before us, and a clear recognition of this is essential to a true understanding of the
epistle. The conclusion is given in Romans 7:6 :
`But now we are delivered from the law, having died to that wherein we were held; that we should serve in
NEWNESS of spirit, and not in OLDNESS of letter' (Author's translation).
Here we are brought to a parallel with Romans 6:4, but with this essential difference: the walk in newness of life
was something entirely new; none had ever entered such a state before. The service in newness of spirit is a change
certainly, but a change from the service of the letter of the law to that of the gospel. One of the features of Israel's
privilege was that the `service' (Rom. 9:4) pertained to them. The saved Israelite had already served God in
connection with the law; here he comes under the new covenant, and is introduced to a new manner of service.
We now face a deeper question than ever. The law is placed upon the same level as sin. Freedom from the
bondage and dominion of each is only obtained by death. The fruit of each is shame and death. This leads the
apostle to deal with the question that might arise, `Is the law sin?' In answer to the question, the apostle tells of the
office of the law in revealing the nature of sin and of the character of the law itself. Already he had excluded the
law as a means of justification.
`For by the law is a knowledge of sin' (Rom. 3:20 Author's translation).
`... for I had not known lust, except the law had said, Thou shalt not lust (covet)' (Rom. 7:7).
The intensely evil nature of the heart of man, and the way in which the supervening of the law only stirred up
disobedience and wickedness, are next revealed. From all complicity with sin the law stands perfectly clear; it
condemns sin entirely. The law itself is `holy, and just, and good' (Rom. 7:12). This brings us to the final question:
`Was then that which is good made death unto me?' (Rom. 7:13).
In other words the statement is, What then, do you teach that the holy and just and good law of God is the cause
of sin? The apostle again repudiates the thought. Rather, says he, the abuse of the law is the cause of sin. To prove
this he divides his answer so as to speak, first, of the exceeding sinfulness of sin; secondly, of the great and essential
contrast between the law and the sinner; and thirdly, of the acknowledged fact that conscience is always on the side
of the law and against the law breaker. In spite of this monitor the power of the flesh prevails. First of all the
apostle shows that the law manifests the essential character of sin:
`... that it might appear sin ... that sin by the commandment might become exceeding sinful' (Rom. 7:13).
Secondly, the apostle reveals the utter impossibility of attempting to keep the law while in the flesh.
`For we know that the law is
SPIRITUAL:
but I am
CARNAL,
having been sold unto sin' (Rom. 7:14 Author's
translation).
Here we are introduced to the two spheres which dominate the teaching of Romans 8, viz., flesh and spirit. And
here is revealed the secret of man's failure, `The first man was of the earth, earthy'. The outer portion of Romans
reveals the failure of Jew and Gentile. The inner portion reveals the failure of the creature. Look at the wretched
state of the man under the law:
`For that which I work out (same word as "work", verse 13) I do not own, for not what I will, I do; but what I
hate, I practice' (Rom. 7:15 Author's translation).