June 1927
361
T h e
K i n g ’ s
B u s i n e s s
Is th e Man of Rom ans 7 a Christian? I N one of our valued exchanges there recently appeared a discussion of the 7th chap ter of Romans, called forth by a subscriber’s question: “Is this the experience of a real Christian?” In answering the question, the writer quoted Dr. C. I. Scofield, and made an attempt to show that there was a time after Paul’s conversion when he did not have com plete victory in Christ and was in the wretched state described in Romans 7. “He had the new life in Christ,” said the author, “but he did not know all that this meant. In misery he said, ‘The good that I would, I do no t: but the evil which I would not, that I do.’ Then came the agonizing groan of this 24th verse.” As to when it was that Paul lived in this state of defeat, a note from the Scofield Bible is quoted: “Per haps during the days of physical blindness at Damascus (Acts 9 :9 ); perhaps in Arabia (Gal. 1 :17).” We are aware that this has been a very ,common view, but after careful study of the chapter, the writer is con vinced that in the strict sense of the word, no born-again person can live in the 7th chapter of Romans, Believers often have an experience something akin to that here described. We know that we have struggles against the inclinations of the old nature which end when we learn complete deliverance in Christ, buf);this chapter is not -an account of the'struggle between the Holy Spirit and the old nature; and furthermore, without having better proof, we would hesitate to say that. Paul lived in such a state of bondage after his marvelous conversion. Accord ing to the record, Christ was revealed in him from the first, and everything tends to show that he lived a clean- cut life. T he M an D escribed The chapter describes one who is putting forth all his strength against sin to no purpose whatever (v. 15). He is completely under sin’s dominion, unable to yield to God because of another law which overmasters him. It is twice stated “sin dkvelleth in me.” No child of God is the habitual dwelling place of sin, nor is he compelled against his inclination to practice sin. The man of chapter 7 has no liberty whatever. He is “ carnal, sold under sin” (v. 14). A slave needs a Re deemer. The cry, “Who shall deliver me from this death- burdened body?” is surely not the cry of one who has found salvation in Christ. It should be carefully noted that the struggle here described is between the flesh and the mind —not the new •nature and the old. He refers to the latter conflict in Gal. 5 :16, 17, but Rom. 7 :23 definitely tells us that the strug gle here described was the flesh “warring against the law o f the mind.” These are the two forces which are at work in the unrenewed person. The matter will be perfectly clear if we give heed to the subject which is clearly stated in the first verse: “I speak to them that know the law.” Paul addresses two different classes in this epistle. When he speaks to the Gentiles, he makes it very clear. When he addresses the Jew under the law, he is likewise clear. The law was not given to the Gentiles. Furthermore, in the first verse
he addresses his “brethren” (see also v. 4). His use of this term in this epistle is very definite. In chapter 9, verses 3 and 4, he speaks of his brethren as his kinsmen according to the flesh; who are Israelites, and to whom pertaineth the law. A J ew I nstructed I n T he L aw - Paul is undoubtedly describing an experience which he himself had, but the question is—When did he have this experience? We need not search far to discover what Saul of Tarsus passed through as a conscientious Jew instructed in the law, yet without any heart peace or assurance of salvation whatever. In Philippians 3 he tells us of his religious zeal, while at the same time he was persecuting the Christians, and how he had to count it all loss for the excellency of the knowledge of Christ. Touching the righteousness of the law he was blameless, yet he came to a place where he counted even this but dung in order to be found in Christ, not having his own righteousness, but that which is through the faith of Christ. The chapter shows his wretched thralldom under the law. In spite of his consent to the law, the sinful nature within him was continually expressing itself, causing him to do what he knew he ought not to do, and preventing him from doing the things which he knew he should do. Some have tried to apply the chapter to the experience of unsaved sinners in general in their vain efforts to re form. The man here described, however, is a man who can say, “I delight in the law o f God after the inner man.” He was a Jew fully instructed in the ways of God. It is rarely that the unsaved man has such a hatred of sin as is here witnessed. Our conclusion, therefore, would be that the chapter does not refer either, to the regenerate or to the entire class of the unregenerate, but to one particular class of the unsaved— the Jew under the law. No one could say what is here said except a Jew seeking by the works of the law to find peace. Paul is illustrating the proposition which he stated in Rom. 3 :20 : “By the deeds of the law there shall no flesh be justified in his sight: for by the law, is the knowledge o f sin” When at Brussels, Lord Chesterfield was invited by Voltaire to sup with him and a prominent lady. The con versation turned upon the affairs of England. “I think, Lord Chesterfield,” said the lady, “that the Parliament consists of five or six hundred of the best informed men of the kingdom.” “True, madame, they are supposed to be.” “Why then do they tolerate so great absurdity as the Christian religion?” “I suppose,” replied Chester field, “it is becâuse they have not been able to substitute anything better in its stead. When they can, I do not doubt but in their wisdom they will readily adopt it.” It was a wise answer and where today is the nation that has found a better foundation than have the nations that have largely embraced Christianity? gto gto S tab ility o f a Nation
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