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In connection with Rom. 7:14–25 the question that must be answered is:
Who is the person described here?
Is he:
   a. An unconverted person, whether Paul himself before his conversion, or any other unregenerate individual, perhaps a Jew who has not embraced Christ?
   b. An immature believer?
   c. Paul himself, the believer, and by extension, the believer generally


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How many are alive without the law! In their gross darkness they view themselves with complacency; but let the law of God be revealed to their consciences, as it was to Paul, and they would see that they are sold under sin and must die to the carnal mind. Self must be slain. {3T 475.1}

Many Christians are serving sin, however loathe they may be to admit it. They rationalize that, in reality, they are undergoing the normal experience of sanctification and that they simply still have a long way to go. Thus, instead of taking known sins to Christ and asking Him for victory over them, they hide behind Romans 7, which tells them, they think, that it is impossible to do right. In reality, this chapter is saying that it is impossible to do right when a person is enslaved to sin, but victory is possible in Jesus Christ.

Victory in Jesus alone because faith in men will fail and God is the only One who can recover us from sins to salvation.  Victory in Jesus.  

Bro Jason!

I think we agree that there can be no cherished sins in the person that makes it to heaven.  We rely on the merits of Christ and we will make it.  If we don't and suffer from a stubborn will we will not make it to heaven.  But all can even the worst sinners can make it to heaven through the blood of Jesus Christ.

By context it is obviously Paul, the use of "I..."

An Unconverted Person?
From the days of the early church, throughout the middle ages, and also today, there have been and are many who claim that what Paul says in 7:14–25 cannot refer to the believer but must have reference to the unbeliever. The older Greek fathers endorsed this view. For a while even the great Augustine was of this opinion.
The one who in the twentieth century has perhaps done most to perpetuate this theory was W. G. Kümmel. See his book, in which there is much that is valuable, Römer 7 und die Bekehrung des Paulus, Leipzig, 1929. H. R. Ridderbos, whose fine commentary on Romans (Commentaar Op Het Nieuwe Testament, Kampen, 1959) deserves diligent study, also defends the view that Rom. 7:14–25 portrays a man apart from Christ, a person engaged in a desperate struggle under the law (op. cit., p. 165). Ridderbos presents a series of arguments in defense of his view, and claims that his position was not only favored in the early church but is also shared by most present-day exegetes (p. 162). Those who are able to read Dutch should by all means make a careful study of pp. 153 f.; 162–170. Not only is such a study fair to the author but it is also advisable because in my commentary there is no room to enter into all the details of the Dutch scholar’s lengthy reasonings. In part he argues as follows:
a. In verse 14 Paul says “For (γάρ) we know that the law is spiritual but I am carnal …” How can the fact that “I am carnal,” if that “I” indicates a person redeemed by Christ and led by the Holy Spirit, prove the superior power of sin mentioned in verse 13?.
b. Between 8:1 and 7:14–25 there is a sharp contrast. The “now” of Rom. 8:1 (“Therefore, there is now no condemnation”) does not represent the deplorable situation pictured in Rom. 7:14–25 but a situation which arises afterward; that is, the reign of the Spirit cannot be identified with but follows the reign of sin.
c. The view according to which 7:14–25 pictures the discord that remains in the life of the believer conflicts with the statements of Paul in chapter 6 and elsewhere regarding this new life. Thus, according to 6:2, 6, 7, 11, 12, 13, 17, 18, 22, for the Christian sin is the dethroned lord, the lord who has lost his ruling power. In fact, all of chapter 6 is a continuous refutation of the position according to which the “I” of Rom. 7:14–25 could represent the new man, redeemed by Christ.
Romans 6: 
Certainly not! How shall we who died to sin live any longer in it?
knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. 
For he who has died has been freed from sin.
11 Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.
12 Therefore do not let sin reign in your mortal body, that you should obey it in its lusts. 
13 And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. 
17 But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. 18 And having been set free from sin, you became slaves of righteousness. 
22 But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. 
Hendriksen, William ; Kistemaker, Simon J.: New Testament Commentary : Exposition of Paul's Epistle to the Romans. Grand Rapids : Baker Book House, 1953-2001 (New Testament Commentary 12-13), S. 225

If we never sin after baptism prove it to me in someone besides Jesus Christ.

The person described here is someone who delights in the law of God (hardly sounds like a nonbeliever) yet who seems to be enslaved to sin (which makes no sense because Christians are promised power over sin). The SDA Bible Commentary, after looking at the arguments from both sides, says: Paul's main purpose in the passage seems to be to show the relationship that exists between the law, the gospel, and the person who has been awakened to earnest struggles against sin in preparation for salvation. Paul's message is that, although the law may serve to precipitate and intensify the struggle, only the gospel of Jesus Christ can bring victory and relief.-The SDA Bible Commentary, vol. 6, p. 554.


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