Romans 7:7, Romans 7:12

Through the law of God. In Romans 6:1 Paul introduced a new section of his letter by exclaiming: What shall we say then? He does so again in Romans 7:7, introducing this section with the same words. In Romans 6:1 he raised the question whether there might perhaps be an alternative choice than the one between the law on the one hand, and sin on the other. He answered that question by pointing out the alternative third way of the grace of the Risen One. Given that the apostle distances his readers from both law and sin, does this now mean that there is no distinction between the two? Does law and sin perhaps coincide in a sense? Is the reason for the gospel being for both Jews and the Greeks the fact that there really is no difference between the two? The answer to this question will serve to prepare the readers for the discussion on whether Israel still has any special significance (Romans 9:1–11:36).

Paul resolutely rejects equating law and sin, or Jew and Gentile: By no means! The law stands above sin and is like a spotlight that reveals sin: [I]f it had not been for the law, I would not have known sin. In this regard he employs the tenth commandment (You shall not covet) as an example. If the law had not said that it is wrong to set your desire on that which belongs to someone else, Paul would not have known what it is to covet.

There is therefore a great distinction between the law and sin, between the world of Israel and that of the Gentiles. Israel has a law (Romans 9:4) which is characterized as follows: So the law is holy, and the commandment is holy and righteous and good (Romans 7:12).¹