This study argues that the contrast between ‘γράμμα’ and ‘πνεῦμα’ regarding the understanding of the Greek term ‘καταργέω’ in 2 Cor 3:6-7 implies how their relationship in Rom 7:6 influences the interaction of the idolatrous subject, the ‘I,’ with ‘Sin’ in Rom 7:7-25. Paul reintroduces ‘γράμμα’ from 2 Cor 3, where scholars debate Paul’s interpretation of Moses’ covenant from various perspectives. These include the traditional Reformed view, which emphasises the contrast between law and gospel, the Apocalyptic Paul, and the Paul within Judaism. I will introduce and examine Scott Hafemann’s eschatological understanding of the new covenant by analysing various interpretations of Paul’s contrast between ‘γράμμα’ and ‘πνεῦμα.’ Next, I will explore the similarities and differences in the passages from 2 Cor 3 and Rom 7 concerning Paul’s use of ‘γράμμα.’ Recognising that ‘γράμμα’ in Rom 7 represents ‘the ministry of condemnation,’ akin to 2 Cor 3, I will consider whether the ‘γράμμα’ in Rom 7:6 intentionally evokes traditions concerning idols, and I will examine how the ‘I’ misappropriates the Torah by reducing it to the creaturely realm and converting it into an engraved image. I will discuss how the evocation of idolatrous imagery in Rom 7 aligns with the absence of ‘πνεῦμα’ in Rom 7:7-25 and its relationship to Rom 8, where Paul provides the antidote. This discovery deepens our comprehension of Paul’s anthropology concerning participation in evil through the image of the created entity, with ‘γράμμα’ leading the subject, the ‘I,’ to enslavement by passions. This observation supports the distinctive function of Platonic conceptuality within Paul’s eclectic philosophical account, reconciling the apocalyptic interpretation of this passage, which underscores the external impact of ‘Sin’ with the perspective that restricts the depiction of the ‘I’ to an internal conflict, as Emma Wasserman compares it to Platonic moral psychology.