The Belgic Confession

The Scripture citations in this confession are provided only when a Scripture passage is directly quoted or is clearly alluded to—so there is only one direct reference to our passage. It is highly significant, however.

Article 15: The Doctrine of Original Sin

This article confesses the orthodox doctrine of original sin and inherited depravity, attributed to the disobedience of Adam. It is “the root which produces in man every sort of sin,” and “is not abolished or wholly uprooted even by baptism, seeing that sin constantly boils forth as though from a contaminated spring” (Belgic Confession [BC] 15). The Reformed faith acknowledges that not all the baptized are necessarily regenerated, so what about genuine Christians?

The article continues, “Nevertheless, it is not imputed to God’s children for their condemnation but is forgiven by his grace and mercy.” Notice, the contaminated spring of sin-producing corruption remains. The confession continues, “. . . not to put them to sleep but so that the awareness of this corruption might often make believers groan as they long to be set free from the ‘body of this death,’” directly citing Romans 7:24 (BC 15). Article 15 concludes by rejecting the Pelagian error.

To reject the Reformed exegesis of this verse would subvert the Belgic Confession’s confession of the orthodox and biblical doctrine of original sin.

The Heidelberg Catechism

The catechism provides multiple citations from our passage. The entire context of the catechism is addressed to the believer as their personal confession of Christian faith and practice. After the beautiful introduction of Heidelberg Catechism (HC) 1, the catechism is outlined in HC 2. It follows the structure of Romans: first, our sin and misery (guilt); second, our deliverance from sin and misery (grace); and third, our thankfulness to God for His deliverance (gratitude).

HC 3 addresses how we come to know our misery, namely, through the Law of God. Romans 7:7–25 is cited. This is a brief but foundational Q/A, founded on the Reformational exegesis of our passage.

HC 5 reminds us that the Christian cannot perfectly keep the previously cited great commandment of Matthew 22:37–40, since “I am inclined by nature to hate God and my neighbor.” Romans 7:23–24 is cited to remind us that we are still captive to the law of sin in our members, which honestly conveys the wretched condition of our remaining sin.

HC 56 concerns our belief in “the forgiveness of sins” as confessed in the Apostles’ Creed. The answer states in whole: “I believe that God, because of Christ’s satisfaction, will longer remember any of my sins or my sinful nature which I need to struggle against all my life. Rather, by his grace God grants me the righteousness of Christ that I may never come into judgment” (emphasis added). The comfort of the forgiveness of sins Christ has won for us relates directly to the reality of our remaining sinful nature. In our struggle against the flesh, we are comforted by the certainty of Christ’s all-sufficient satisfaction. The italicized phrase is supported by the sole citation of Romans 7:21–25. Alternative expositions would compromise the comfort of knowing that as Christians, we are not only forgiven of our actual sins, but also of our remaining sinfulness.

HC 60 makes a beautiful personal confession of justification by faith alone. It includes a reminder of our remaining corruption as believers: “Even though my conscience accuses me of having grievously sinned against all God’s commandments, of never having kept any of them, and of still being inclined to all evil . . .” (emphasis added). This last phrase is once again supported by Romans 7:23. As a believer, justification matters every single day of my Christian life, because of my remaining propensity to sin. I cannot render perfect obedience to God’s law. But thanks be to God, because of Christ’s “perfect satisfaction, righteousness, and holiness,” God treats me “as if I had never sinned nor been a sinner, and as if I had been as perfectly obedient as Christ was obedient for me.” This glorious truth is undermined by any alternative exegesis of Romans 7.

HC 114 follows a thorough exposition of the Ten Commandments as the guide for our Christian life of gratitude. It reminds us once again that even those graciously converted to God cannot keep these commandments perfectly. The fact is, “in this life even the holiest have only a small beginning of this obedience”—citing Romans 7:14–15. This is no excuse for laziness, however, as genuine believers will seriously pursue living according to all of God’s commandments (citing Rom 7:22–25), and will genuinely delight in the law of God in the inner man, while struggling still against the principle of sin that remains in the flesh.

HC 115 asks the question that would naturally be raised. If no one can keep the Ten Commandments perfectly in this life, “why does God want them preached so pointedly?” Two reasons follow in the answer—in summary, first, to show us our need for Christ, and second, to show us our need for the Holy Spirit. The first part of the answer more specifically states, “So that all our life long we may more and more come to know our sinful nature and thus more eagerly seek the forgiveness of sins and righteousness in Christ”—citing the immutably accusing nature of the law from Romans 7:7 and, no surprise, Romans 7:24–25 yet again. Here again is the key: our remaining sinfulness is continually exposed by the pointed preaching of the Ten Commandments, and that in turn drives us to Christ’s cross and righteousness as all-sufficient for us, over and over again. This is the pastoral wisdom of Heidelberg, which is grounded on the Reformational reading of our passage. For a Reformed minister to resort to another reading of Romans 7 puts him out of step with his confession, and likely mutes genuine pastoral comfort for struggling sinners who have to sit under his preaching.

HC 127 gives us our final citation, this time Romans 7:23, in the exposition of the sixth petition of the Lord’s Prayer, “And lead us not into temptation, but deliver us from evil.” We are reminded of our weakness and the strength of “our sworn enemies—the devil, the world, and the flesh” because “they never stop attacking us”—thus our need to petition our heavenly Father’s aid. The idea of the continual attack of the flesh is supported by Romans 7:23, this contrary law that is waging war against our renewed minds, making us captive to the law of sin that still dwells in our members.

The Reformational exegesis of Romans 7:13–25 in the Heidelberg Catechism is clearly indispensable to the doctrine and piety it confesses.

The Canons of Dort, like the Belgic Confession, only cites Scriptures that are directly quoted or alluded to. Romans 7:13–25 is not cited in the Canons (unless I missed it!). Next, we will survey the Westminster Standards, with a specific focus on the Confession and the Larger Catechism.

The Westminster Confession of Faith

Chapter IX – Of Free Will

IV. When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin (Col 1:13; John 8:34, 36); and, by his grace alone, enables him freely to will and to do that which is spiritually good (Phil 2:13; Rom 6:18, 22); yet so, as that by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil (Gal 5:17; Rom 7:15, 18–19, 21, 23).

Notice, while our wills are freed to choose the things of God, our passage is cited to confirm that corruption yet remains so that our wills are not yet perfected. Thus, the hope we have for perfected wills in our glorification is addressed in a following section.

Chapter XIII – Of Sanctification

II. This sanctification is throughout, in the whole man (1 Thess 5:23); yet imperfect in this life, there abiding still some remnants of corruption in every part (1 John 1:10; Rom 7:18, 23; Phil 3:12); whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh (Gal 5:17; 1 Peter 2:11).

Here, part of our passage is cited to affirm that our sanctification in this life is imperfect because of remaining corruption. This is an essential doctrine of the Reformed view of our sanctification. We are not quasi-Nazarenes who believe perfect sanctification can be attained in this life.

III. In which war, although the remaining corruption, for a time, may much prevail (Rom 7:23); yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome (Rom 6:14; 1 John 5:4; Eph 4:15–16); and so, the saints grow in grace (2 Peter 3:18; 2 Cor 3:18), perfecting holiness in the fear of God (2 Cor 7:1).

Romans 7:23 is cited to confirm both our remaining corruption and the fact that it seems to prevail at times; but we are also assured that the regenerate part of us—the new man in Christ—does overcome so that we continue to grow in conformity to Christ.

Chapter XVI – Of Good Works

V. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins (Rom 3:20; 4:2, 4, 6; Eph 2:8–9; Titus 3:5–7; Rom 8:18; Ps 16:2; Job 22:2–3; 35:7–8), but when we have done all we can, we have done but our duty, and are unprofitable servants (Luke 17:10): and because, as they are good, they proceed from His Spirit (Gal 5:22–23); and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of God’s judgment (Isa 64:6; Gal 5:17; Rom 7:15, 18; Ps 143:2; 130:3).

Romans 7:15 and 18 are cited to prove why even the best of our good works “cannot endure the severity of God’s judgment.” This is why we confess God’s grace is needed not only in our performing of good works, but also for his rewarding of them on the Last Day.

Chapter XIX – Of the Law of God

VI. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned (Rom 6:14; Gal 2:16; 3:13; 4:4–5; Acts 13:39; Rom 8:1); yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly (Rom 7:12, 22, 25; Ps 119:4–6; 1 Cor 7:19; Gal 5:14, 16, 18–23); discovering also the sinful pollutions of their nature, hearts, and lives (Rom 7:7; 3:20); so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin (James 1:23–25; Rom 7:9, 14, 24), together with a clearer sight of the need they have of Christ, and the perfection of His obedience (Gal 3:24; Rom 7:24–25; 8:3–4). . . .

This very important section on the believer’s relation to God’s moral law cites no less than seven verses from this passage—affirming that we are bound to walk in accordance with it, because we delight in it. It convicts and humbles us to hate our remaining sinfulness; and showing us our continual need for Christ and His perfect obedience to the law on our behalf.

The Westminster Larger Catechism

Q. 78.Whence ariseth the imperfection of sanctification in believers?
A. The imperfection of sanctification in believers ariseth from the remnants of sin abiding in every part of them, and the perpetual lustings of the flesh against the spirit; whereby they are often foiled with temptations, and fall into many sins (Rom 7:18, 25; Mark 14:66–72; Gal 2:11–12), are hindered in all their spiritual services (Heb 12:1), and their best works are imperfect and defiled in the sight of God (Isa 64:6; Ex 28:38).

Once again, the reality check of Romans 7:18ff is cited to support the Reformed view that sanctification in this life is imperfect.

Q. 97. What special use is there of the moral law to the regenerate?
A. Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works (Rom 6:14; 7:4, 6; Gal 4:4–5), so as thereby they are neither justified (Rom 3:20) nor condemned (Gal 5:23; Rom 8:1); yet, besides the general uses thereof common to them with all men, it is of special use, to show them how much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good (Rom 7:24–25; Gal 3:13–14; Rom 8:3–4); and thereby to provoke them to more thankfulness (Luke 1:68–69, 74–75; Col 1:12–14), and to express the same in their greater care to conform themselves thereunto as the rule of their obedience (Rom 7:22; 12:2; Titus 2:11–14).

The continued use of the moral law for the believer includes once again the emphasis on how our remaining sinful corruption confirms our need for Christ’s obedience and cross-work for us, while at the same time affirming our genuine delight in God’s law as the abiding rule for our Christian lives.

In the eight rules provided for a right understanding of the Ten Commandments in Westminster Larger Catechism (WLC) 99, the second rule affirms the spirituality of the law as defined in Romans 7:14: “That it is spiritual, and so reacheth the understanding, will, affections, and all other powers of the soul; as well as words, works, and gestures (Rom 7:14; Deut 6:5; Matt 22:37–39; 5:21–22, 27–28, 33–34, 37–39, 43–44).”

Q. 149. Is any man able perfectly to keep the commandments of God?
A. No man is able, either of himself (James 3:2; John 15:5; Rom 8:3), or by any grace received in this life, perfectly to keep the commandments of God (Eccl 7:20; 1 John 1:8, 10; Gal 5:17; Rom 7:18–19); but doth daily break them in thought (Gen 6:5; 8:21), word and deed (Rom 3:9–19; James 3:2–13).

Much like HC 115, after expositing the Ten Commandments as the guide for our Christian lives, the WLC reminds us of our inability to perfectly keep them, citing our passage.

Q. 192. What do we pray for in the third petition?
A. In the third petition, (which is, Thy will be done in earth, as it is in heaven, [Matt 6:10]) acknowledging, that by nature we and all men are not only utterly unable and unwilling to know and do the will of God (Rom 7:18; Job 21:14; 1 Cor. 2:14). . .

Again, the reality of our remaining sinful corruption as Christians (7:18) is the very reason why our Lord taught us to pray “Thy will be done.”

Likewise, WLC 195’s exposition of the sixth petition of the Lord’s Prayer, “And lead us not into temptation, but deliver us from evil,” cites Romans 7:23–24, as it reminds us that we are unable and unwilling in ourselves to resist temptation, to recover ourselves out of temptation, and “to improve” temptations.

Conclusion

The Reformers and our Reformed confessions exposit the inspired text of Romans 7:14–25 as Paul’s experience as a Christian, written to pastorally encourage his readers in their on-going struggle with sin. This holy apostle of Jesus Christ did not advocate Christian perfectionism. He shared his own struggle with remaining sin to encourage believers to look to Christ’s all-sufficiency as their Redeemer, and to the Holy Spirit’s almighty power to apply Christ’s death and resurrection continually to them, that they would by the Spirit mortify the misdeeds of the body (Rom 8:13) and grow in conformity to Christ. This reality of remaining sin also strengthens our hope in Christ, that he will indeed deliver us in glory “from this body of death.” In my view, it is unpastoral and anti-confessional to adopt any exegesis that suggests otherwise. After all, Paul did not write, “wretched man that I was,” but “wretched man that I am”—that we would look to Christ alone for the complete forgiveness of all our sins and our remaining sinfulness, and for our perfect righteousness before God; to the Spirit of Christ for his on-going and gracious work of sanctification; and that we would hope all the more in Christ alone for our final deliverance from this sinful flesh.

©Tony Phelps. All Rights Reserved.

---

RESOURCES

• Subscribe To The Heidelblog!
• Download the HeidelApp on Apple App Store or Google Play
• The Heidelblog Resource Page
• Heidelmedia Resources
• The Ecumenical Creeds
• The Reformed Confessions
• The Heidelberg Catechism
• Recovering the Reformed Confession (Phillipsburg: P&R Publishing, 2008)
• Why I Am A Christian
• What Must A Christian Believe?
• Heidelblog Contributors
• Support Heidelmedia: use the donate button or send a check to

Heidelberg Reformation Association
1637 E. Valley Parkway #391
Escondido CA 92027
USA
The HRA is a 501(c)(3) non-profit organization

---

Post authored by:

• Tony Phelps

  

  Tony grew up in Rhode Island. He was educated at BA (University of Rhode Island) and Gordon-Conwell Theological Seminary. He worked in the insurance industry for ten years. He planted a PCA church in Wakefield, RI where he served for eleven years. In 2015–18 he pastored Covenant Reformed Church (URCNA) in Colorado Springs. He is currently pastor of Living Hope (OPC). Tony is married to Donna and together they have three children.

  More by Tony Phelps ›