The following text is a summary of Pastor David Jang’s sermon on the first part of Romans 7. It is hoped that this study and meditation on Romans 7—on themes such as “Law and Gospel,” “Sin and Grace,” and “Inner Conflict and Victory”—will help believers gain deeper insight into the realities of the Christian journey of faith.
1) Our New Relationship with the Law
Romans 7 begins with the Apostle Paul presenting a striking marital analogy concerning the Law. He starts by noting that a married woman is bound by law to her husband as long as he is alive, but when her husband dies, she is released from that law. By using this example of marriage and death, Paul is illustrating how “dominion under the Law” is replaced by “a new union with Christ.” As long as a person remains under the Law—or more precisely, as long as one is bound to it—the power and control of that Law remains in effect. However, when it is declared that the believer has “died with Christ” through the cross, the Law’s former dominion ceases, and a new relationship is established.
The interesting point is that Paul does not say “the husband died,” but rather “I died,” thereby clarifying that the Law itself has not disappeared or been abolished. The Law is not invalidated; instead, the believer—through union with Jesus Christ and death on the cross—has died with respect to the Law. In other words, “since I died, the former relationship no longer holds.” This perspective connects directly with the heart of the Christian faith, namely the message of the gospel. When Jesus died on the cross, accomplishing atonement on our behalf, those who believe in Him were also declared to have died with Him, and thus were freed from the Law’s power to condemn.
Still, many Jewish Christians questioned Paul, asking: “Does that mean we can just get rid of the Law?” On the one hand, these believers lived scattered throughout the Roman Empire but still held the traditions of the Law in high esteem; on the other hand, they had embraced the gospel message that salvation came through Jesus. They continually wondered how the Law and the gospel fit together. In response, Paul emphatically denies being an antinomian. The Law, being God’s holy Word, cannot be abrogated in the slightest. Just as Christ declared, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them,” Paul also refuses to treat the Law as worthless. Rather, he emphasizes that because of Christ’s crucifixion, “I” have been fundamentally changed—hence my relationship to the Law has been newly restructured.
Paul summarizes this point neatly in Romans 7:4: “So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another—to him who was raised from the dead—in order that we might bear fruit for God.” Notice that the key phrase is “that we might bear fruit for God.” By remaining under the Law alone, we could never produce that richer, more abundant fruit that we are now called to bear in Christ. In John 15, the Lord clearly states that He is the vine and we are the branches; we must remain in Him to bear much fruit. Just as a branch cannot bear fruit when separated from the vine—no matter how hard it strives—so is a life that remains solely under the Law: it easily becomes fruitless. The Law can reveal and regulate sin, but it cannot bring about “the ultimate fruit of life,” namely the salvation by grace and the spiritual maturity brought by the power of the Holy Spirit.
Moreover, verse 6 of Romans 7 says, “We serve in the new way of the Spirit and not in the old way of the written code.” This verse calls us out of mere literal adherence to commandments—a legalistic faith—and into a life of obedience to the inward leading of the Holy Spirit. As Jesus taught in His farewell discourse (John 13–17), we gain true freedom by remaining in His love. In that life, we bear more abundant fruit and experience the fullness of joy.
Throughout two millennia of church history, great problems have arisen whenever the balance between grace and Law has been lost. The two extremes of legalism and antinomianism have both weakened the church. Legalism spawns excessive condemnation and judgment, leaving no room for mercy and forgiveness, making faith dry and burdensome. In contrast, when people fall into antinomianism, they treat sin lightly and drift into complacent license. Even while emphasizing grace, we must not forget that God is still the God of justice and righteousness, and that there remains a Law to be heeded. If either side collapses entirely, the faith loses its balance.
Thus, Romans 7 uses the analogy of being “married to Christ” to illustrate a concept that might initially seem difficult, yet the conclusion is quite straightforward. In the past, the Law “ruled and condemned” us like a husband, but since we have now died with Christ, the Law can no longer bind us. Of course, the Law itself has not vanished. It still reveals God’s righteousness and makes us aware of sin. Yet it no longer holds us under its curse. Because Jesus bore our sins on the cross, we are liberated from the power of sin and death. Consequently, we now walk under the “new law of the Spirit,” joyfully obeying God through the Holy Spirit’s leading.
Applied practically to our faith life, this means we no longer obey out of fear—“This is sin; I shouldn’t do it”—but rather out of love: “Because I love the Lord, I will gladly obey if it is His will.” Paul repeatedly emphasizes this journey toward authentic freedom and love in Romans, Galatians, and other letters. Galatians 2:20, in particular, captures this transformation: “I have been crucified with Christ and I no longer live, but Christ lives in me,” describing how the old, legalistic self has died and how Christ lives in us as a new creation.
Pastor David Jang, in his expository preaching on Romans 7, likewise stresses that “those who have died to the Law” become the Bride of Christ, producing a completely different kind of fruit—spiritual fruit. Under the Law, we merely attempted to curb sin through prohibitions. But now, in the Holy Spirit, we transcend sin and bear new joy and new fruit. This encourages many believers, because living under the Law often leads to constant confrontation with our own sinful nature and despair at our inability to do better. Yet those who know union with Christ and trust in the Spirit’s inward guidance do not become discouraged. Instead, touched by His love, they progressively fulfill God’s good will—and that is exactly what Paul calls “the fruit that belongs to God.”
In summary, the first topic focuses on “our new relationship with the Law” and how it is redefined. Through death, we are no longer bound to the Law, but united with Christ to bear abundant fruit in “the freedom of faith.” Though the Law is by no means abolished, we now have the possibility of true obedience in a higher dimension, under the reign of grace. That is the heart of this message.
2) The Function of the Law and Human Limitations
Moving to the middle section of Romans 7, Paul addresses the question, “Is the Law itself flawed?” According to Paul, the Law exposes sin for what it is. In other words, without the Law, we would not recognize sin as sin. For example, if the commandment “Do not covet” never existed, we would not realize that desiring what belongs to others is sinful. In this sense, the Law is indeed beneficial. It acts like a mirror, showing us the dirt on our faces. Only by having that mirror can we see ourselves accurately.
The real problem, however, is “the cunning of sin.” The moment we learn through the Law—“This is sin, so do not do it”—our human nature is stirred by curiosity and a forbidden desire. It is like telling a child “Do not touch this toy,” which often makes the child want to touch it even more. Here, sin seizes the opportunity through the commandment and enters our hearts. As Paul confesses in Romans 7:8, “But sin, seizing the opportunity afforded by the commandment, produced in me every kind of coveting.” The Law is holy and good, but sin exploits it to topple us, highlighting our wretchedness.
We can see this in Genesis 3 as well. God said, “You must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.” The serpent (Satan) used that very command to tempt Eve: “Did God really say that? Perhaps He’s hiding this from you, afraid you’ll become like Him if you eat it.” If we think about it, that prohibition was intended for human protection, yet sin manipulated it to seduce Adam and Eve. Trapped by suspicion and desire, they took the forbidden fruit. Paul describes how complicated and treacherous our world is: while the Law reveals sin and is good, fallen humanity’s weakness can be exploited by sin to produce evil.
Nevertheless, Paul does not conclude, “the Law is sin.” On the contrary, he states in Romans 7:12 that “the Law is holy, and the commandment is holy, righteous, and good.” The theological point is clear: the commands God gave are good, but corrupted humanity cannot keep them perfectly. This impossibility leads us to long for grace. In other words, by setting a lofty and holy standard, the Law demonstrates that no one can claim to be righteous on their own. Ultimately, the Law compels us to acknowledge, “I am a hopeless sinner,” thereby directing us to seek salvation from God. In Galatians, Paul similarly describes the Law as “our guardian [or tutor] that leads us to Christ.”
While developing this argument, Paul highlights another crucial truth: “I would not have known what sin was had it not been for the Law.” This reveals that although the Law has a function of unveiling and restraining sin, it cannot fundamentally resolve it. Pastor David Jang, commenting on Romans, also explains, “Humanity’s fundamental sinfulness cannot be uprooted merely by the Law’s teaching. In fact, the more we emphasize the Law, the more human desire tends to find alternative outlets.” What does this mean? The Law’s proper role is to show how grave sin is. Then, having realized the depth of sin, people will conclude, “There is no hope in myself; I need Christ’s grace.” In other words, the Law reveals how serious sin is and drives us to the cross of Jesus Christ for our ultimate redemption.
Why, then, is the Law necessary at all? Paul’s main point can be summarized as follows: The Law is indispensable as a first step in recognizing sin. Someone who believes themselves righteous will, when confronted by the Law’s standard, finally see the extent of their sin. Those who never pass through this reality can never truly confess, “I am a sinner.” So, the Law is like a flashlight, shining into the darkness and exposing sin. When that light reveals the ugliness of sin, believers may lament and repent, saying, “Oh, I never knew I was such a sinner.” But that is not the end. Though the Law can expose or restrain sin, it lacks the power to eradicate it entirely. At this juncture, we must turn to Christ. Only then do we receive atoning grace, and by the Spirit’s power, we experience real victory in our battle against sin.
What Paul calls “wretchedness” in this chapter refers to the anguish of knowing how righteous God’s will is, yet being unable to fulfill it ourselves. We recognize how lofty and beautiful His standard is, yet we cannot reach it, and thus we despair. But this condition is not unique to Paul. All earnest believers confess similarly. “I understand God’s will is good and right, but why am I like this?” That bitter awareness can be devastating if we do not humble ourselves before the gospel.
However, Paul does not leave it there. Near the end of Romans 7, he triumphantly offers the solution in a statement of praise: “What a wretched man I am! Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord!” The Law exposes our sin and brings us to despair, but when we look to the cross in the midst of that despair, we find hope. This is precisely the core message of the second theme: “The Function of the Law and Human Limitations.” No matter how precise or perfect the Law may be, sinful humans cannot fully keep it. Inevitably, we cry out, “What a wretched person I am!” but that lament leads us to place our hope in Christ. In doing so, we discover how absolutely necessary His grace is. The Law thus acts as our doorkeeper, unveiling our helplessness and making plain our desperate need for Christ’s redemptive love.
3) The Believer’s Inner Conflict and the Victory of Grace
In the latter half of Romans 7, Paul makes his famous confession: “I do not do the good I want to do, but the evil I do not want to do—this I keep on doing.” Anyone who has taken the Christian faith seriously can deeply relate to this statement. Even believers who have been justified in Christ continue to struggle with sinful habits and fleshly desires. Sometimes we stumble into sin again. We identify with Paul’s cry: “Although I want to do good, evil is right there with me.”
We could ask whether a believer who sins again is condemned all over, but Paul probes a deeper existential conflict. On one hand, he says, “In my inner being I delight in God’s law.” This is the “regenerated inner self,” the “new creature.” On the other hand, “I see another law at work in me, waging war against the law of my mind,” referring to the fleshly nature—the Adamic sin that has not been completely eradicated. These two laws conflict within the believer, setting off a spiritual battle that leads to the cry, “What a wretched man I am!”
Here’s the key: by confessing this struggle, Paul is not yielding to a defeated mindset. He was one of the most passionate apostles, dedicating his entire life to the gospel. Even so, he humbly admits, “I’m lacking, I can’t fully do the good I desire, and my inner sin overthrows me.” This is a marvelous paradox in Christian spirituality: “Only those who recognize their weakness can cling to grace, while those who consider themselves strong do not sense their need for grace.” As Paul frequently quoted, God’s power is made perfect in our weakness.
Nevertheless, as Paul strongly insists in Romans 6 and 8, “For sin shall no longer be your master, because you are not under the Law, but under grace.” Believers are no longer under the dominion of sin and death. Although we sometimes slip into sin due to temptation or old habits, sin can no longer be our “lord.” The reason is simple: we have already been “redeemed” by Christ’s blood, adopted as children of God, and the Holy Spirit now dwells in us, enabling us to cry out “Abba, Father.” While the flesh remains and conflicts persist, the mastery of sin is broken.
Hence, Romans 7:24 states, “What a wretched man I am! Who will rescue me from this body that is subject to death?” but verse 25 promptly exclaims, “Thanks be to God, who delivers me through Jesus Christ our Lord!” Jesus Christ is the one who grants victory in this battle, and it is His grace that is the believer’s hope. Despite Paul’s weaknesses, failures, and sorrow over sin, he finds gratitude and praise when he fixes his eyes on Christ. It is a confident proclamation that “the One who rescues from death” deserves all thanksgiving, highlighting again the profound truth that our salvation is grounded in grace, not in any human righteousness.
Regarding this dynamic of inner conflict and victory through grace, Pastor David Jang often shares insights in his counseling and preaching. Even after receiving forgiveness of sins, it is not always the case that all of one’s vices or tendencies vanish overnight. In fact, once a person genuinely encounters Christ, they may become more keenly aware of sins that previously went unnoticed, causing greater struggle. Yet that very awareness can be a catalyst for deeper repentance and the pursuit of genuine holiness. When, in such moments, we seek the Holy Spirit’s help, devote ourselves to Scripture, and pray, we gradually experience true triumph over sin. Though complete sinlessness remains out of reach in this life, the Holy Spirit keeps sin from ruling over us, and we live in assurance of His sustaining power.
Arriving at Romans 8, Paul declares: “Therefore, there is now no condemnation for those who are in Christ Jesus.” To grasp this, we must first acknowledge the penetrating self-portrait of Romans 7—Paul’s confession of inner turmoil and helplessness, along with his final victory through Christ. The paradox is clear: “I am the chief of sinners, yet Jesus has saved me, so I am never condemned.” This is the core message of Paul’s writings on grace.
How, then, do we address the “struggle” of Romans 7 in real life? First, we must honestly acknowledge our sin. Second, we must earnestly long to be set free from it. Third, we must remember that only Christ’s grace and the Spirit’s cooperation can fulfill that longing. When we cry out, “I am wretched,” God’s response comes: “My grace is sufficient for you.” Clinging to this grace, we do not remain crushed under the guilt of the Law or ensnared by the fear of death. Instead, though we wrestle with sin, stumble, and fall, we look again to the Redeemer and rise with renewed hope, ultimately giving thanks and praise. This is precisely Paul’s attitude at the end of Romans 7.
Hence, Romans 7 showcases the real-life intersection of justification and sanctification. It directly addresses the question, “If I have already been justified, why do I still struggle so much with sin?” Salvation is already a reality, but life on this earth remains a battleground for spiritual conflict. Therefore, believers must examine themselves daily at the foot of the cross and train themselves to walk according to the Spirit. In this process, the Law does not merely weigh us down; it illuminates the sin that still lurks in us and points us to God’s righteousness. When we realize our own efforts cannot save us, Christ’s grace shines all the more brightly.
Finally, Paul, aware that both Jewish and Gentile Christians were listening, sought to remove misunderstandings about the Law. Israel received the Law but failed to keep it perfectly, resulting in sin being exposed and death entering through that process. But this was not because the Law was evil or worthless; rather, sin took advantage of the commandment to invade human hearts. When the gospel of grace is boldly proclaimed, it does not nullify the Law; it fulfills it at a deeper level. The conclusion is: “I am wretched, yet I am set free in Jesus Christ.”
Anyone who has practiced the faith for some time knows: though we begin with joy and gratitude, eventually we discover that a dark corner remains in us, and it rears its head because of our sinful nature. Then we might despair: “How can a sinner like me possibly be worthy?” But Paul, in that very moment, declares thanks to God. This may seem contradictory, but that is the paradox of the gospel. The more our sin is laid bare, the more the cross shines. Ultimately, faith is unleashed. Romans 7 teaches us that our internal conflicts and struggles are not meaningless agony but rather a pathway to experiencing the triumph of grace.
To sum up, the third theme focuses on “the believer’s inner conflict and the victory of grace.” True believers inevitably face existential distress between the Law and sin; however, at the end of that battle, they find Jesus Christ, who rescues them. We profess, “I am wretched. Yet because of Jesus Christ, who delivers me from this body of death, I can give thanks.” This is the profound resonance of Romans 7 and the turning point that leads directly into the great anthem of freedom and victory in Romans 8. The chapter’s message applies as powerfully today as ever, encouraging believers struggling with sin to stand firm in the assurance that they are “under grace,” offering real comfort and hope.
In conclusion, this text has been organized under three themes only:
- “Our New Relationship with the Law”: Using metaphors of marriage and death, Paul explains that the Law can no longer hold us captive. We are united with Christ and enjoy spiritual freedom, bearing fruit for God. Though the Law is not abolished, it no longer condemns us; rather, we can now offer true obedience under the reign of grace.
- “The Function of the Law and Human Limitations”: While the Law is holy and righteous, it exposes our sinfulness, and our sinful nature exploits it to bring us under condemnation. Yet the Law thereby reveals that we cannot save ourselves, compelling us to seek the grace of Christ. Thus, the Law serves as a guardian leading us to the gospel.
- “The Believer’s Inner Conflict and the Victory of Grace”: Even after salvation, we continue to grapple with our fleshly tendencies and sinful habits. Yet when we look to Christ, we discover victory. Paul’s lament, “What a wretched man I am!” is transformed into praise: “Thanks be to God, who delivers me through Jesus Christ!” Ultimately, our struggle does not end in despair but in gratitude and praise, as we rely on the Holy Spirit’s help and grow in genuine freedom.
In this way, Romans 7 teaches that even after being declared righteous, we still must fight against sin. That fight reflects the ongoing process of restoring our true identity in God’s image, all the while acknowledging that we cannot cease wrestling with our old sinful nature. From the vantage point of grace, however, that fight itself is meaningful and bears fruit. The Law is by no means discarded; instead, its role shifts from condemning us in death to revealing sin’s presence and guiding us to the Savior. Recognizing our limitations, we can sing with Paul: “Thanks be to God, who delivers me through Jesus Christ!” This is the central truth running through Romans 7, a point Pastor David Jang has repeatedly emphasized. Ultimately, our conflict with sin never ends in hopelessness but in the victory of Christ’s grace. Through the Holy Spirit, we experience real growth and inner freedom. To all who walk the path of faith, Romans 7 vividly portrays the “inevitable battle in the process of sanctification” and assures us that “this battle will ultimately conclude in the triumph of grace,” making it a profoundly valuable chapter.