See how much of this you agree with. What problems do you now see?
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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

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.

Answer

As to a. This argument misinterprets the word for gar as here used. Here, as frequently, this word belongs not merely to a part of verse 13 but to the verse taken as a whole; It has a continuative sense, and by some—e.g., N.I.V.—is not even translated. The apostle is saying that the fact that the law is spiritual but I am carnal is in harmony with the fact that the law is good but I am exceedingly sinful.

As to b. The situation pictured in 7:14–25 is not all dark. The contrast between 7:14–25 and 8:1 f. must not be exaggerated. To be sure, the earlier passage dwells on sin, but it also dwells on the struggle against sin. Victory over sin is even recorded (verses 24, 25). The words, “Thanks be to God through Jesus Christ our Lord” (7:25) harmonize beautifully with, “So then there is now no condemnation for those who are in Christ Jesus,” etc. (8:1).

Similarly, the situation pictured in 8:1 f. is not as bright as some represent it to be. Even chapter 8 recognizes the paradox in the Christian’s life between good and evil. This conflict is implied in verse 10 and clearly expressed in verse 13.

Elsewhere too Paul teaches that a spiritual struggle continues in the life of the believer until the day he enters glory. See I Cor. 9:27; Gal. 5:17; Phil. 3:12–14. The child of God receives the assurance that the One who has begun a good work in him will carry it on to completion until the day of Christ Jesus (Phil. 1:6).

As to c. Though these statements do indeed picture the Christian as walking in newness of life, having been brought from death to life, and in a sense having died to sin, nevertheless, nowhere does chapter 6 or any other Pauline chapter or passage either state or imply that the believer during his present life here on earth has been completely delivered from his struggle against sin. Do not the exhortations of 6:12, 13, 19 imply that this struggle must be continued?

With respect to the claim that many present-day exegetes favor Kümmel’s view, as did also many earlier scholars, this must be granted. As could be expected, the view according to which the unbeliever is able to do whatever is mentioned in 7:14–25, including even the good things, is in favor with Pelagians and to a certain extent with Arminians. However, even some Reformed writers have endorsed the position of Kümmel. But, on the whole, Reformed theologians reject this theory, and so do, and did, many others, as will be shown.

Since the arguments proving that the man pictured in 7:14–25 cannot be an unbeliever are the same as those establishing the fact that this person must be a believer, see below (p. 228) for the defense of the latter theory.

An Immature Believer?

The question can be asked, however, “Though it be granted that the man pictured by Paul in 7:14–25 cannot be an unbeliever, nevertheless, in view of the fact that he makes many unfavorable statements about himself—see 7:14, 15, 18, 19, 21, 23, 24—is it possible that he is a mere ‘babe in Christ’ (cf. I Cor. 3:1; Heb. 3:13)?”

According to this theory three stages of religious position and development are pictured by Paul: (a) that of a person still under the dominion of sin (7:5, 9a); (b) that of the struggling individual, one who hates sin but has not advanced very far on the road of sanctification (7:14–25); and (c) that of the mature and grateful believer, rejoicing in the fact that for him there is now no condemnation (8:1 f.).

But according to Scripture it is exactly the more advanced Christian, the mature believer, who is most deeply concerned about his sin. The more a person has made progress in sanctification, the more also will he abhor his sinfulness.

Thus, Scripture pictures Job as a paradigm of virtue (Job 1:1; Ezek. 14:14; James 5:11). Nevertheless, it was exactly Job who exclaimed, “I abhor myself and repent in dust and ashes” (Job 42:6). All will agree that Daniel, the hero of the book of Daniel, was an example of Godfearing life and conduct. But listen to his humble plea, in which he confesses his own and his people’s sin: “Alas, O Lord, we have sinned and done wrong … We are covered with shame because of our sins against thee” (Dan. 9:4, 5, 8). A king among the prophets, a most Godfearing person, was Isaiah. Yet, it was precisely Isaiah who cried out, “Woe is me, for I am ruined, because I am a man of unclean lips …” (Isa. 6:5).

This should indicate that the person whom the apostle has in mind in Rom. 7:14–25 need not be considered, and was not necessarily, an immature believer.

Paul Himself, and by Extension, Believers Generally, Including Even the Most Mature

In line with the humble and self-incriminating language of eminent believers is the fact that Paul too, in referring to himself elsewhere, uses language not far removed from “Wretched man that I am!” Note the following:

“I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God!” (I Cor. 15:9).

“To me, the very least of all the saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ” (Eph. 3:8).

“Christ Jesus came into the world sinners to save, foremost of whom am I!” (I Tim. 1:15).

The person described in Rom. 7:14–25 hates sin (7:15), wishes to do what is good (verses 19, 21), in his inner being delights in God’s law (verse 22), deeply regrets his sins (verses 15, 18–24), and thanks God for his deliverance (verse 25). Is it at all probable that such a person has not been regenerated by the Spirit of God? Contrast all this with the description of the unregenerate (7:5, 9a; 8:5a). Clearly, in Rom. 7:14–25 the apostle, in the words of John Calvin, “in his own person describes the weakness of believers and how great it is” (Romans, p. 264).

Important also is the change of tense between 7:5, 9a, on the one hand, and 7:14–25, on the other. Surely the most natural explanation is that there has been a radical change; that is, that the “I” of the second passage is no longer the unregenerate of 7:5, 9a but is spiritually reborn.

But this regenerated individual is still experiencing a struggle. He has not yet reached heaven. Those who reject the existence of a kind of dualism within the rescued person Paul and, in general, within believers, find it very difficult to explain 7:24, 25:

“Wretched man that I am! Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself with my mind serve the law of God, but with my flesh the law of sin.”

The reasons for believing that in 7:14–25 the regenerated individual, Paul, is describing his own condition and that of believers generally, have been given. It has been shown that it cannot be the unbeliever who is here being pictured. Something should now be said about the claim that the opposite view was held by many in the early church and is cherished by most present-day exegetes.

It has already been admitted that there was a time when Augustine, along with many others, supported the view according to which the person described in Rom. 7:14–25 is the unregenerate. Calvin points out what happened next, and, in doing so, also again reveals his own interpretation of the disputed passage:

“Augustine was for a time involved in the common error, but having more thoroughly examined the passage, not only retracted what he had falsely thought, but in his first book to Boniface proves, by many forceful arguments, that what is said cannot be applied to any but the regenerate” (Calvin on Romans, p. 264).

It has also been admitted that throughout the centuries by many exegetes, especially but by no means exclusively Pelagians, have endorsed the theory according to which Rom. 7:14–25 is a description of the unregenerate, and that today that view is being propagated, at times even by those confessing the Reformed faith.

However, it certainly merits serious reflection that in one way or another, and with varying opinions on details, the belief according to which Paul is here referring to himself and, in general, to believers, is endorsed by the following, among many others:

Batey, R. A., The Letter of Paul to the Romans, Austin, 1969, pp. 98–104.
Bavinck, H., Gereformeerde Dogmatiek, third edition, Vol. III, p. 65f.; IV, pp. 282, 283.
Berkhof, L., Systematic Theology, Grand Rapids, 1949, p. 540.
Berkouwer, G. C., Dogmatische Studiën, Geloof En Heiliging, Kampen, 1949, p. 61, tr. Faith and Sanctification, pp. 59, 60.
Bruce, F. F., The Epistle of Paul to the Romans, (Tyndale Bible Commentaries), Grand Rapids, 1963, pp. 150–156.
Calvin, J., as has been shown.
Cranfield, C. E. B., op. cit., Vol. I, pp. 344, 355–370.
Fraser, J., A Treatise on Sanctification, London, 1898, pp. 254–356.
Greijdanus, S., op. cit., Vol. I, pp. 337–339.
Haldane, R., The Epistle to the Romans, London, 1966, p. 299.
Hamilton, F. E., The Epistle to the Romans, Grand Rapids, 1958, pp. 111–121.
Hodge, C., op. cit., pp. 357, 386.
Knox, J., op. cit., pp. 498–500.
Kuyper, A., Het Werk van den Heiligen Geest, Kampen, 1927, pp. 583, 612. Engl. tr., The Work of the Holy Spirit, Grand Rapids, 1941, pp. 636–640.
Lenski, R. C. H., op. cit., pp. 473–492.
Luther, M., Lectures on Romans, p. 203.
Murray, J., op. cit., Vol. I, pp. 256–273.
Nygren, A., Commentary on Romans, Philadelphia, 1949, pp. 284–296.
Pronk, C., “Who is the man of Romans 7:14–25?,” article in The Outlook (Journal of Reformed Fellowship, published in Grand Rapids, Mich.), Nov. 1978, pp. 9–13.
Steele, D. N., and Thomas, C. C., Romans, An Interpretive Outline, Philadelphia, 1963. pp. 126–130.
Van Andel, J., Paulus’ Brief Aan De Romeinen, Kampen, 1904, pp. 143–151.
Van Leeuwen and Jacobs, op. cit., Vol. I, pp. 124–137.
Wilson, G. B., op. cit., pp. 117–126.

This is also the stand taken by Evangelical Creeds:

The Westminster Confession of Faith, 1647, speaking about the believers’ “best works” (Chapter XVI, par. VI), states, “they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God’s judgment.” The annexed scriptural passages include Rom. 7:15, 18. See Creeds of Christendom, edited by Philip Schaff, Vol. III, p. 635.

The Belgic Confession, 1561, referring to those who have received Jesus Christ as their only Savior (Article XXIX), states, “But this is not to be understood as if there did not remain in them great infirmities; but they fight against them through the Spirit all the days of their life …” To the French text of the quoted words are appended the following references: Rom. 7:6, 17, etc.; Gal. 5:17. Creeds of Christendom, Vol. III, p. 420.

The Heidelberg Catechism, 1563, in Lord’s Day XLIV, Q. & A. 114, asks, “But can those who are converted to God keep these commandments perfectly?” and answers, “No, but even the holiest men, while in this life, have only a small beginning of this obedience; yet so that with earnest purpose they begin to live not only according to some but according to all the commandments of God.” The appended references include Rom. 7:22. See also Lord’s Day LII, Q. & A. 127.

Hendriksen, William, and Simon J. Kistemaker. Vol. 12-13, New Testament Commentary : Exposition of Paul's Epistle to the Romans. Accompanying biblical text is author's translation. New Testament Commentary, Page 225. Grand Rapids: Baker Book House, 1953-2001.

Reformed and Always Reforming,