For the law of the Spirit of life in Christ Jesus made me free (not hath made me; the aorist refers to the time when the Christian became possessed of the Spirit of life in Christ) from the law of sin and death.
Here is a distinct contrast to the state described in Romans 8:14, Romans 8:23 of Romans 7:1-25., and a realization of what was yearned for in Romans 7:24, "the law of sin and of death" being evidently "the law of sin in the members" previously spoken of.
The ἐγὼ, before in captivity to this law, is now freed from it. And how? Not by its becoming a different ἐγὼ; not by a change of the constituent elements of human nature; but by the introduction of a new law—the law of the Spirit of life—which has emancipated the ἐγὼ from its old unwelcome thraldom.
In virtue of this new law, introduced into my being, I am now free to give my entire allegiance to the law of God. νόμος, be it observed, is here again used in a sense different from its usual one, and we thus have a still further νόμος, in addition to those defined in the note after Romans 7:25.
The designation of this new law is in marked opposition to that in which the ἐγὼ was before said to be held; we have life in opposition to death, and the Spirit in opposition to the flesh, as well as freedom in opposition to captivity.
The Spirit is, in fact, the Divine Spirit, taking possession of what is spiritual (now at length brought into view) in the inward man, making him partaker in the Divine life, and able to serve God freely.
The expressions used bring out strikingly one essential distinction between Law and Gospel, viz. that the principle of the former is to control and discipline conduct by requirements and threats; but of the latter to introduce into man's inner being a new principle of life, whence right conduct may spontaneously flow.
Coercion is the principle of the one; inspiration of the other. An illustration may be found in the treatment of disease—on the one hand by attempted repression of specific ailments, and on the other by imparting a new vitality to the system, which may of itself dispel disease.
It is shown next how this new state of freedom has been brought about. First, by what God in Christ has done for us apart from ourselves; the subjective condition in ourselves being introduced at the end of Romans 7:4, τοῖς μὴ, etc.