The Romans 7 Man and Romans 8.1

Many Christians interpret Romans 7 as Paul admitting to habitual sin giving them an excuse to do the same. In Romans 7 Paul writes writes, “For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.” However, this passage is often misused by Christians to justify ongoing sin. If it were intended to absolve us of responsibility, other Scriptures calling for righteous living and the death (or conquering) of our sinful flesh would be disingenuous. The context of Romans 7 makes it clear that Paul is expressing the struggle of wanting to do what is right but failing to do so. Yet, the modern church may misinterpret this passage.

The early church fathers interpreted Romans 7 as describing an unsaved Paul, while the Reformers and some back as far as Augustine believed it depicted a saved Paul. Thus, debates arise over whether Paul refers to his battle with sin before or after his salvation, with valid arguments on both sides. However the weight of evidence seems to clearly fall on one side. It is essential to note that Paul is saved at the time of writing. Let’s look at Romans 7:13-25. First the passage:

SCRIPTURE Romans 7:13-25 “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. For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. 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. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: 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. O wretched man that I am! Who shall deliver me from the body of this death? 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.”

Now the evidence for each of the perspectives.

Arguments for a Saved Paul:

The verb tenses are primarily in the continuous present tense, suggesting a shift from the past tense used in Romans 7:1-13.
Paul’s experience reflects that of some believers. The struggle he describes goes beyond mere weakness, indicating a deeper conflict.
Only a saved person could possess such insight (Romans 7:22-23). Reformists argue that no one can desire holiness unless they are saved.
The battle described is between the flesh and the spirit.
While it is unclear how often Paul claims to sin, he acknowledges that he does what he does not want to do, viewing himself as a slave to sin. The unsaved Paul also desired righteousness, but relied on his strength.
The final verse of Romans 7 suggests Paul in his flesh continues to serve the law of sin.

Arguments for an Unsaved Paul:

Paul, zealous for the law, exemplifies this desire for righteousness, even if his understanding was flawed.
Paul might employ a Koine literary technique known as the historical present, bringing past experiences into the present for emphasis. This technique elevates the narrative and highlights ongoing struggles in his previous life.
Understanding Romans 7 within the broader context of Romans is crucial. The law brings death, whereas the Spirit enables us to follow God by working on our hearts. The absence of the Spirit in Romans 7 raises questions about whether Paul is describing a saved Christian. For instance, in verse 18, Paul states he does not know how to perform good, which a saved person would know through the Spirit’s guidance. Living in the Spirit is central to the Christian experience, yet the Holy Spirit is conspicuously absent from this passage.
Paul argues, “For the good that I would, I do not: but the evil which I would not, that I do,” indicating that he struggles to do the good he desires while succumbing to the evil he wishes to avoid. This suggests he is under sin’s control, something not true for believers. 1 John 3:7 states, “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.” We are called to put sin to death, not to be mastered by it. Colossians 3:5-10 instructs, “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: For which things’ sake the wrath of God cometh on the children of disobedience: In the which ye also walked some time, when ye lived in them. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds; And have put on the new man, which is renewed in knowledge after the image of him that created him.”
In verse 14, Paul appears to claim he is a slave to sin, yet Scripture clearly teaches that sin’s hold on our lives has been broken (Romans 6:2, 6-8, 8:1-2, 5-10, 12-14, 22; John 8:31-36; Galatians 5:16-17). If verse 14 refers to a saved Paul, it implies he regularly sins and is a slave to sin, unable to follow the Holy Spirit’s guidance—something inconsistent with Scripture. How can Paul be a slave to sin when he has been redeemed? (John 8:34). Furthermore, in Romans 7:14, the term “sold” (Greek piprásk) indicates being entirely under the control of sin, while “dominion” (Greek kyrieú) in Romans 6:14 refers to exercising influence. We may struggle with sin, but Romans 7:13-25 speaks of total defeat. In verse 14, when Paul says, “I am of the flesh, sold under sin,” he seems to describe complete captivity to sin.
The lead-in to verse 14 is a question posed in verse 13a, with 13b beginning the answer: “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.” The “good” refers to the law, raising the question: Did the good law cause my death? The answer follows in Romans 7:13b–25. This argument suggests a pre-Christian experience, illustrating how sin used the law to bring about death, while Christians have been delivered from that death. Does the good law bring death to a Christian? No, unless they seek justification by it; refusing to follow the Spirit does. This is a subtle yet important distinction. We must look to the Spirit, not the written law.
If the behavior of the saved indicates they are slaves to sin, how do we differentiate between the saved and the unsaved?
An important question arises at the end of this passage: Who will rescue us from this body of death? If Paul were saved, he would already have been rescued by Christ from this body of death. However, Christ’s rescue does not leave us as slaves to sin; He saves us from our sin, not in our sin (Matthew 1:21). Moreover, in Romans 8:1, the Holy Spirit is introduced, and Paul recognizes only two types of people: those led by the flesh and those led by the Spirit. Being a slave to sin disqualifies one from being of the Spirit; it is not a characteristic of a person guided by the Spirit. “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Titus 2:11-12). This idea is reinforced in Galatians 5:24.
Romans 7 flows directly from Romans 6, continuing and expanding on the themes introduced there and affirming that the saved have died to sin. Romans 8 follows logically from the end of Romans 7, where Christ is introduced and then incorporated throughout Romans 8, alongside the Holy Spirit.
Consider Paul’s confrontation with the Corinthians in 2 Corinthians 13:2: “I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all others, that, if I come again, I will not spare.” This would make Paul a hypocrite if he were “sinning all the time.” At the very least, we would expect him to show more compassion toward the sinning Corinthians if he himself were constantly a slave to sin and doing what he did not want to do. Paul holds the Corinthians accountable, which suggests he does not view the interpretation of Romans 7 we consider accurate; otherwise, he would be hypocritical. A similar situation occurs in 1 Corinthians 5.
A godly response to sin is described in 2 Corinthians 7, which contradicts the notion of regular sinning. “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.” (2 Corinthians 7:10-11). This stands in stark contrast to the responses of many Christians who are accused of and regularly participate in sin.
Paul does not acknowledge his own current sin (post-conversion) elsewhere in Scripture. When he refers to himself as a sinner and “chief among sinners,” he speaks of past indiscretions, not present ones. Thus, while Paul recognized his past sin, it does not imply he was a slave to sin in the present for if he was, he would not have a “good” conscience. In Acts 23:1, Paul states that he “have lived in all good conscience before God until this day.” Conscience is Greek syneidēsis and means “a conscience reconciled to God, free from guilt, consciousness of rectitude, of right conduct.” This clearly establishes that Paul was not a slave to sin but rather lived with a good conscience before God. Notice “right conduct” is stated in the definition. Even when Paul was a Pharisee, he was doing what he believed was right, even though he was sinning.
Specific passages that refute the notion of being a slave to sin (as stated in Romans 7:14) include:

SCRIPTURE Galatians 5:24 “And they that are Christ’s have crucified the flesh with the affections and lusts.” COMMENTARY Here, “crucified” (Greek stauroō) in the aorist tense means “to destroy its power utterly,” implying intense pain in the destruction. The active voice indicates it is something we do, relying on the Holy Spirit. Here the aorist reflects a statement of fact; the activity viewed as a whole.

SCRIPTURE Titus 2:11-12 “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” COMMENTARY This illustrates the true purpose of God’s grace: it teaches us to deny ungodliness and live righteously. Grace is not intended to enable or trivialize sin.

SCRIPTURE Romans 6:6-7, 16, 22 “Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin,” “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness,” and “But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.” COMMENTARY This passage clearly indicates that if we have truly come to Christ, the old man (prior to our faith) should have been crucified with Him so that the body of sin might be destroyed (not guaranteed, since we can still choose sin).

Other passages that also reject the idea of habitual sin include John 8:11, 1 John 3:6-7, Ephesians 2:1-3, and Hebrews 12:4, 14-17.

Dr. Daniel Steele wrote, “The best scholarship discredits this chapter as the photograph of a regenerated man. The Greek Fathers, during the first three hundred years of church history, unanimously interpreted this Scripture as describing a thoughtful moralist endeavoring, without the grace of God, to realize his highestideal of moral purity. Augustine, to rob his opponent Pelagius of the two proof-texts, originated the theory that the seventh of Romans delineated a regenerate man.” These arguments, stemming from the debates between Augustine and Pelagius regarding human sinfulness, illustrate Augustine’s claim that while man may choose between good and evil, he is incapable of doing good—a notion that directly conflicts with Scripture. This is a critical concept.

Adam Clarke remarked, “It is hard to understand how the opinion arose in the church that the apostle refers to his regenerate state in this passage, and that what applies to him in that state must also apply to all others in similar circumstances. This belief has, tragically and shamefully, not only diminished the standard of Christianity but has also undermined its influence and tarnished its reputation. No one can doubt that everything mentioned in this chapter about the carnal man, sold under sin, applies to Saul of Tarsus. But who could believe that what is stated here could rightly apply to Paul the Apostle? For Saul, everything is natural; for Paul, the assertions made here would be monstrous, absurd, if not blasphemous.”

As intriguing as this discussion may be, an even more pressing issue lies ahead: Romans 8:1. Allow me to make a bold statement: a misunderstanding of Romans 7, coupled with a truncated version of Romans 8:1, may lead to more Christians to be separated from God than any other parts of Scripture. Let me reiterate: a misunderstanding of Romans 7, alongside a shortened version of Romans 8:1, may result in more Christians distanced from God than any other parts of Scripture. That’s quite a claim. Why would I assert such a thing?

First, Romans 8:1 appears differently across various Bible translations. The differences between these versions are significant. Most of you are likely aware of these distinctions.

Version 1: “Therefore there is now no condemnation at all for those who are in Christ Jesus.”

Version 2: “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.”

There is also a third version found in some manuscripts.

Version 3: “Therefore now nothing of condemnation is to them that be in Christ Jesus, which wander not after the flesh.”

Most earlier translations feature the longer version, while many modern translations use the shorter one. However, this difference is critical. One presents a statement with a condition, while the other lacks a clearly stated condition (in fact, two of the three versions do include conditions). I would argue that even God’s promises without explicit conditions often reveal implicit requirements throughout Scripture.

Most manuscripts support the longer version, but some earlier manuscripts reflect the shorter one. Tyndale, Wycliffe, and the KJV (based on the Textus Receptus) all utilize the longer version. The Greek phrase me kata sarka peripatousin alla kata penuma (who walk not after the flesh but after the Spirit) is supported by the vast majority of Greek manuscripts, including Codex K (ninth century), Codex P (ninth century), and several others dating from the eleventh to the fifteenth century. This reading is also present in multiple Greek lectionaries and early versions such as some Old Latin manuscripts and the Syriac Harclean version. Another variant that includes part of the phrase is found in Codex A and Codex D06, among others, and is also the reading of the Latin Vulgate and the Old Syriac Peshitta. The longer reading, in whole or in part, boasts extensive and ancient textual support.[1]

We might wonder why most modern interpreters opt for the shorter version. There are various reasons for this choice, but ultimately, I believe it often stems from flawed decision-making and doctrinal bias, as we will explore further. The shortened verse conflicts with the rest of Scripture, including Romans chapter 8 itself. A similar concept is expressed in Romans 8:4, yet few pastors quote this verse as frequently as they do Romans 8:1. Additionally, Romans 8:12-13 reflects the same idea as the extended version of Romans 8:1. The existence of three different interpretations between Romans 8:1 and Romans 8:4—where the former is often cited and the latter rarely mentioned—should raise concerns. Those who choose and interpret various manuscripts frequently bring their own theological biases into the process (an extreme example being The Message Bible). This highlights the significant impact that differences in Bible versions can have (and as noted earlier, we do not advocate for a single version of the Bible).

Even the assertion that earlier manuscripts are more accurate is an assumption. For instance, it’s possible that in the earliest manuscripts, a copyist mistakenly omitted part of the verse. This type of error has occurred with the Torah, which was meticulously copied by hand. If a mistake was made and discovered, the scroll would be destroyed and a new one created. If the error was recognized shortly after, the scroll would again be remade, with the earlier version destroyed.

Second, as previously mentioned—and perhaps more importantly—the shorter verse is out of context with the rest of Scripture. We’ve already noted that the unconditioned statement (the shorter version of Romans 8:1) is inconsistent even with Romans 8:4 and Romans 8:12-13, both occurring just a few verses later. However, it also conflicts with many other verses, which makes it particularly dangerous.

Why do we make this claim? The Bible clearly states that if we follow the Spirit, we will not face condemnation, as the Spirit guides us in doing God’s will. But, as previously illustrated using the bandleader analogy, we can choose whether to follow the Holy Spirit. If we intentionally oppose the Spirit and choose to follow the flesh instead, we remain condemned, even if we call Christ our Lord. Let that sink in. We have already addressed the fallacy that all past, present, and future sins are forgiven at the moment of faith. We have also discussed the notion that we cannot out-sin God’s grace. Both ideas falter under the weight of Scripture.

Numerous pieces of evidence demonstrate the inconsistency of the shorter version of Romans 8:1 with the entirety of Scripture. These include direct warnings and the fact that every instance where a person’s eternal destiny is determined in Scripture is based on their actions. What a person does after coming to Christ is critically important. The belief that a person’s actions after coming to Christ have no bearing on their salvation is precisely what the adversary hopes people will accept. Consider the following passages.

SCRIPTURE: Galatians 5:24-25 “And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” COMMENTARY Addressed to Christians, this verse clearly states that those who belong to Christ rely on the Holy Spirit to crucify (Greek stauroō, meaning to utterly destroy the power of the flesh, with the implication of intense pain) it. Crucifying the flesh is not easy. I know this, and so do you. Yet, we have the power (the Holy Spirit) granted by God to do so if we choose to follow His lead. The active voice of the verb crucify means it is something we are to do.

SCRIPTURE: Galatians 6:7-9 “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not.” COMMENTARY Written to Christians, the term corruption (Greek phthora) implies a loss of salvation, supported by the context which contrasts it with eternal life. Furthermore, if we are declared permanently righteous regardless of our actions, how can we experience corruption? In short, the idea of instantaneous, permanent justification regardless of behavior is scripturally flawed. While I recognize that God can foresee the future, we have established that although this is true, God interacts with us according to our limitations. Therefore, any doctrinal development claiming that all God’s statements are based on His foreknowledge is erroneous, as previously demonstrated (and there are many other places in Scripture where this is shown as well).

SCRIPTURE: James 4:4 “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.” COMMENTARY Addressed to Christians, this verse establishes the basis for being an enemy of God. Do people genuinely believe they will remain saved while reverting to friendship with the world (e.g., Demas) and thus become God’s enemy? A Christian who befriends the world is an enemy of God. Do we truly believe there is no condemnation associated with being an enemy of God?

SCRIPTURE Romans 8:4 “That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” COMMENTARY This passage is often overlooked, but we must remember that Jesus Christ became the perfect sacrifice by fulfilling the law. This verse discusses how the righteousness of the law is fulfilled in us. When we fulfill the righteousness of the law, we provide evidence of our faith, which will be required of us when we stand before God.

SCRIPTURE Romans 8:13-14 “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God.” COMMENTARY Addressed to Christians, this passage warns that living according to the flesh leads to spiritual death. The term “die” (Greek apothnḗskō) refers to eternal death, which begins even in this life. Everyone experiences physical death (except perhaps those alive during the rapture), so this cannot refer solely to physical death. What defines the sons of God here? Those who are led by the Spirit of God. Remember, to be led means to follow; one cannot be led while going in a different direction.

SCRIPTURE 1 John 2:15-17 “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth forever.” COMMENTARY In John 15:6, Jesus teaches about abiding: “If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.” Here, abiding is directly linked to doing the will of God. It seems that those who abide are the ones who fulfill God’s will. Will there be condemnation for those who do not abide?

SCRIPTURE Matthew 7:13-14 “Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” COMMENTARY We note that the narrow way follows the gate, which is Jesus (John 10:9). If we stray from the narrow path, we risk condemnation.

SCRIPTURE Titus 2:11-14 “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.” COMMENTARY This clearly states that we should be zealous for good works, emphasizing that God’s grace does not permit unlimited sin, as some may claim.

These passages illustrate that our actions after coming to Christ have eternal consequences. The notion that once a person is in Christ, their actions no longer matter, contradicts the broader message of Scripture. Using the abbreviated version of Romans 8:1 leads to trivialization of the choices we make in this life. Scripture clearly indicates that Christians can face condemnation based on their actions and refusal to follow the Spirit’s guidance.

I can attest, and many can see for themselves online, that the shortened verse gives people the impression they can live however they want after coming to Christ. Pastors worldwide repeat this verse regularly without any other context, inadvertently teaching that belief in Christ allows for any lifestyle without consequences for salvation. Many self-proclaimed Christians embody this mindset, pursuing their desires instead of the life they are called to live.

Furthermore, the misunderstanding of Romans 8:1, coupled with a misinterpretation of Romans 7, worsens the situation. This leads to the false belief that sin is normal and acceptable, contributing to a perception of hypocrisy within the church among unbelievers. Such misunderstandings, along with the promotion of these misinterpreted verses, have severely compromised the modern church’s character.

In fact, those striving to live righteously are often criticized and labeled as self-righteous or naïve rather than being recognized for their genuine commitment to avoiding sin. This stands in stark contrast to God’s teachings. While no Christian claims to be sinless, there is a significant difference between someone actively working to avoid sin and someone who dismisses it, claiming they sin all the time. Let me clarify: Scripture does not endorse the notion of habitual sin, as it grieves and quenches the Holy Spirit. Numerous warnings exist for those who continue in sin, with eternal implications.

God understands our hearts and knows whether our attempts to avoid sin are heartfelt and sincere. Consider His words to Jeremiah about the people in Jerusalem: “Thou hast forsaken me, saith the Lord; thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting” (Jeremiah 15:6). God discerns our sincerity in repentance.

Let us be clear: those who claim to “sin all the time” are not being led by the Holy Spirit; rather, they are grieving Him. It is shocking for anyone who claims to belong to Christ to make such a claim. Are they not hearing the Holy Spirit’s conviction through their consciences, or have their consciences become seared (1 Timothy 4:2)? While we all sin and should maintain humility about it, the belief that we “sin all the time” suggests we are not attuned to the Holy Spirit, who detests sin just as God the Father does.

Moreover, those who may not engage in sinful practices but support those who do are also at risk. Christians approving of abortion, homosexuality, fornication, adultery, drunkenness, and worldliness share this danger. It is not only the practitioners of sin but also those who condone such behaviors who are at risk.

Embracing the idea that we “sin all the time” may reflect a lack of appreciation for the sacrifice our Savior made for us. Our innocent Savior paid the price for our sins. Paul writes, “Let love be without dissimulation. Abhor that which is evil; cleave to that which is good” (Romans 12:9). Note: “The fear of the Lord is to hate evil: pride, arrogancy, the evil way, and the froward mouth do I hate” (Proverbs 8:13). Sin is evil; lawlessness is evil. God hates both, and we are called to hate and avoid sin. If we fail to do so, we are not being led by the Holy Spirit, even if we are still indwelt by Him. All these commands and admonitions are directed at us as Christians, not at unbelievers.

Yet many “Christians” flippantly claim they sin all the time, as if it is inconsequential. Some have directly told me they can sin as much as they wish. Some have told me they sin 100s of times a day. This means that either a) people do not actually know what constitutes sin, or b) they have no problem giving into sin as a normal part of their life; in effect practicing it. This teaching comes from the modern church and its false teachers, not from God. It is a serious matter and a salvific issue. Remember that God knows our hearts and how far each of us is willing to go to avoid sin. Also, recall how far Jesus taught we should go to escape sin (if your eye causes you to sin…).