Semper Reformanda

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. Romans 7:5 (KJV)

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The word for ‘motion’ is derived from pathēma πάθημα; it could mean affliction maybe out of misfortune, calamity, evil, et cetera. But it could also mean a continuous state; something one ‘goes through.’[1] The ‘motion of sins,’ refers to “sinful passions, affections and lusts that arise from natural appetites that have become disordered and controlling due to the Fall.” (Lloyd-Jones, 1959)[2] This verse is part of ‘perplexing passages.’ There is a three-part study of Romans 7:5 on the Gospel Coalition, by Schreiner[3], Piper, and Llyod-Jones (Bailie).

Schreiner argues that the verse does not describe ‘Christian experience;’ the ‘motion of sins’ refers to pre-Christian experience. Four reasons:

1. v5-6 outlines a clear structure of chapter 7. It speaks of pre-and-post rebirth. Chapter 7:7-15 unpacks v5 and Chapter 8:1-17 unpacks v6. The distinction is agreed by virtually all commentators.
2. There is no mention of the Holy Spirit in v7-25 as opposed to 8:1-17. A Christian experience is marked by the indwelling of the Spirit. (Rom 8:9)
3. The reference of the law in v7 corresponds to the nature of sin, wherein death is produced. Reason, ‘the law work in our members to bring forth fruit unto death.’ This reference to law and death and its corresponding reaction of sin seems to state that v5 refers to pre-Christian experience.
4. The reference to sin as part of our mortal life is true, but what separates the pre and post Christian experience is the sort of hold it has over us. For the reborn, sin has no hold. Christ has already redeemed him.

Schreiner flags two objections:

1. A reference to the zeal of God in v23 does not seem to fit unbelievers. Schreiner objects that the scripture has proof of unbelievers expressing great zeal for God’s law. (Rom 10:2) Zeal does not necessarily translate a state of regeneration.
2. The shift of past tense to present tense in v7-11 to v14-25 seems to refer to Christians (in general). Schreiner disagrees. Present tense does not necessarily designate present time. For instance, the context of these verses does not refer to time, but the state of captivity one is in.      

Piper[4] proposes five-point clarification as to why Rom 7:5 describes the Christian experience:

1. Stating Romans 7:5 refers to the pre-Christian experience does not hold true for v7-25. The v13-25 answers to v13: “Was then that which is good made death unto me?” These verses demonstrate that it is not the law but sin that kills. The argument is supported by drawing upon experiences of v5. Therefore, v13-25 not only unpacks v5 but also v6; making both meaningful Christian experiences.
2. Paul genuinely means it when he says he delights in the law (v22). Piper agrees that even unregenerated Jews may also say so. But specific to context, Paul’s expression does not stand similar to those of the unregenerated ones. The Greek, “esō anthrōpon” speaks of a delight in the inner-being. The unregenerated state of Paul was not same as those of the others.
3. The reference to moral failings in these verses do not refer to a total loss but an occasion in life. (v16-17) The captivity Pauls speaks of in v23 is not a steady-state captivity, Piper claims, Paul states that such captivity happens to him. The claim that these verses speak of a Christian experience, Piper claims, not in the ideal sense but in the normal steady-state sense.
4. The reference to triumphant victory of v25 seems to be equally derived from these verses. The term ‘therefore’ suggests that the conflict in v5 (is an ongoing conflict) as part of the Christian experience. It is not a reference to a state of total despair.
5. Christian victory is therefore not an end of conflict but a beginning to a new one.    

Llyod-Jones[5] argues that the discussion of believer/unbeliever is not an important distinction. The only thing worth emphasising is that these verses vividly illustrate the futility of pursuing holiness through the law instead of the Spirit. He interprets the ‘dramatic presence’ of 7:14-25 as a rhetoric device to emphasis on the grace of God (Romans 8).

Comments: People tend to romanticise suffering, or at least overthink it. It is true, the Christian life involves a great deal of suffering. It is also true that non-believers suffer, although not for the same cause or reason. But attributing undue amount of significance to ‘suffering’ does not seem to be necessarily central to the Christian life; Christ is central to Christians and Christianity. Maybe for the sake of academic analysis, the distinction is interesting. But from the perspective of lived-experiences, the distinction is hardly noticed. For instance, Job suffered, cold and alone because his friends were occupied with categorising his suffering. In some ways, Llyod-Jones’ conclusion is rather normal, old, wise and grounded in experience. Piper and Schreiner may not disagree.

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[1] https://www.blueletterbible.org/lexicon/g3804/kjv/tr/0-1/

[2] https://www.mljtrust.org/sermons/book-of-romans/the-nature-of-sin/#:~:text=Those%20who%20are%20in%20the,lead%20to%20sin%20and%20death.

[3] https://www.thegospelcoalition.org/article/romans-7-does-not-describe-your-christian-experience/

[4] https://www.thegospelcoalition.org/article/romans-7-does-describe-your-christian-experience/

[5] https://www.thegospelcoalition.org/article/lloyd-jones-believer-or-unbeliever-is-not-point-of-romans-7/

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Image: The Conversion of Saint Paul by Jacopo Tintoretto (1544)