yourselves to be dead * indeed unto sin, but alive ' unto God through Christ Jesus our Lord. 12 Let ^ not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
he now lives only to advance the glory of God; as all his mighty power,now that he is raised from the dead, and elevated to his throne in heaven, is exerted to prom.ote his glory; so should their powers, being raised from the death of sin, be exerted to promote the glory of God.
11. Like-ivise. In like manner. This is an exhortation drawn from the argument in the previous verses. It shows the design and tendency of the Christian scheme. ^ Reckon ye yourselves. Judge, or esteem yourselves. t To be dead indeed unto sin. So that sin shall have no influence or control over you, any more than the objects of this world have over the dead in their graves. See Note, ver, 2. 1 But alive iinto God. Bound to live to promote his glory; to make this the great and sole object of your living. 1 Through Jesus Christ. By means of the death, and resurrection, and example of Jesus Christ. The apostle regards all our disposition to live to God as resulting from the work of the Lord Jesus Christ.
12. Let not siii therefore. This is a conclusion drawn from the previous train of reasoning. The result of all these considerations is, that sin should not be suffered to reign in us. ^ Reign. Have dominion; obtain the ascendency, or rule. ^ In your mortal body. In you. The apostle uses the word " mortal" here, perhaps, for these reasons, (1.) To remind them of the tendency of the flesh to sin and corruption, as equivalent to " fleshly," since the Jlesh is often used to denote evil passions and desires (comp. ch. vii. 5. 23; viii. 3. 6); and (2.) To remind them of their iveakness, as the body was
13 Neither yield ye your members " as instruments ^ of unrighteousness unto sin: but yield ^ yourselves unto God, as those that are alive from the dead, and your members as in-
mortal, was soon to decay, and was therefore liable to be overcome by temptation. Perhaps, also, he had his eye on the foUy of suffering the "mortal body" to overcome the immortal mind, and to bring it into subjection to sin and corruption, t That ye should obey it. That sin should get such an ascendency as to rule entirely over you, and make you the slave. 1 In the lusts thereof. In its desires, or propensities.
13. JVeither yield ye yojtr memhers. Do not give up, or devote, or employ your members, &c. The word members here refers to the members of the body — the hands, feet, tongue, &c. It is a specification of what in ver. 12 is included under the general term " body." See ch. vii. 5. 23. 1 Cor. vi. 15; xii. 12. 18. 20. 1 As instruments. This word {ottka) properly signifies arms, or implements of war; but it also denotes an instrument of any kind which we use for defence or aid. Here it means that we should not devote our members — our hands, tongue, &c. as if under the direction of sinful passions and corrupt desires, to accomplish purposes of iniquity. We should not make the members of our bodies the slaves of sin reigning within us. ^ Unto sin. In the service of sin; to work iniquity. ^ But yield yourselves, &c. Give or devote yourselves to God. TI That are alive, ver. 11. ^ And yo7ir members, &c. Christians should devote every member of the body to God and to his service. Their ton:fue should be consecrated to his praise, and to the ollice of truth, and kindness, and benevolence; their hun(b should be employed in useful labour for him and his cause; ihe'iTfi-et should be swift in his service, and should not go in the paths of ini-
14 For sin shall not have* dominion over you: for ye are not under the law, but under grace.
quity; their eyes should contemplate his works to excite thanksgiving and praise; their ears should not be employed to listen to words of deceit, or songs of dangerous and licentious tendency, or to persuasion that would lead astray, but should be open to catch the voice of God as he utters his will in the Book of truth, or as he speaks in the gale, the zephyr, the rolling thunder, the ocean, or in the great events of his providence. He speaks to us every day, and we should hear him; he spreads his glories before us, and we should survey them to praise him; he commands, and our hands, and heart, and feet should obey.
14. For sin, &c. The propensity or inclination to sin. 1i Shall not have dominion. Shall not reign, ch. v. 12; vi. 6. This implies that sin ong-ht not to have this dominion; and it also expresses the conviction of the apostle that it ivould not have this rule over Christians, t For ~ive are not under law. We who are Christians are not subject to that law where sin is excited, and where it rages unsubdued. But it may be asked here, what is meant by this declaration 1 Does it mean that Christians are absolved from all the obligations of the law.' I answer, (1.) The apostle does not aflirm that Christians are not bound to obey the moral law. The whole scope of his reasoning shows that he maintains that they are. The whole structure of (Christianity supposes the same thing. Comp. Matt. v. 17 — 19. (2.) The apostle means to say that Christians are not under the law as leq^alists, or as attempting to be justified by it. They seek a difierent plan of justification altogether; and they do not attempt to be justified by their own obedience. The Jews did;
15 What then? Shall we sm, because we are not 'under the law, but under grace? God forbid.
they do not. (3.) It is implied here that the effect of an attempt to be justified by the law was, not to subdue sins, but to excite them, and to lead to indulgence in them. Justification by works would destroy no sin, would check no evil propensity, but would leave a man to all the ravages and riotings of unsubdued passion. If, therefore, the apostle had maintained that men were justified by ivorks, he could not have consistently exhorted them to abandon their sins. He would have had no powerful motives by which to urge it; for the scheme would not lead to it. But he here says that the Christian was seeking justification on a plan which contemplated and which accomplished the destruction of sin; and he therefore infers that sin should not have dominion over them. \ But iinder grace. Under a scheme of mercy, the design and tendency of which is to subdue sin, and destroy it. In what way the system of grace removes and destroys sin, the apostle states in the following verses.
15. What then? shall ive sin, &c. The apostle proceeds to notice an objection which might be suggested. ' If Christians are not under the law, which forbids all sin, but are under grace, which pardons sin, will it not follow that they will feel themselves released from obligation to be holyl Will they not commit sin freely, since the system of grace is one which contemplates pardon, and which will lead them to believe that they may be forgiven to any extent 1' This consequence has been drawn by many professing Christians; and it was well, therefore, for the apostle to guard against it. ^ God forbid. Note, ch. iii. 4.
whom ye * yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
noticed in ver. 15, the apostle answers by a reference to the known laws of servitude or slavery (ver. 16 — 20), and by showing that Christians, who had been the slaves of sin, have now become the servants of righteousness, and were therefore bound by the proper laws of servitude to obey their new master: as if he had said, ' I assume that you know; you are acquainted with the laws of servitude; you know what is required in such cases.' This would be known to all who had been either masters or slaves, or who had observed the usual laws and obligations of servitude. •[ To xvhom ye yield yourselves. To whom ye give up yourselves for servitude or obedience. The apostle here refers to voluntary servitude; but where this existed, the power of the master over the time and services of the servant was absolute. The argument of the apostle is, that Christians had become the voluntary servants of God, and were therefore bound to obey him entirely. Servitude among the ancients, whether voluntary or involuntary, was rigid, and gave the master an absolute right over his slave. Luke xvii. 9. John viii. 34; xv. 15. | To obey. To be obedient; or for the purpose of obeying his commands. \ To ■whom ye obey. To whom ye come under subjection. That is, you are bound to obey his requirements. 1 Whether of sin. The general law of servitude the apostle now applies to the case before him. If men became the servants of sin, if they gave themselves to its indulgence, they would obey it, let the consequences be what they might. Even with death, and ruin, and condemnation before them, they would obey sin. They give indulgence to their evil passions and desires, and follow them as obedient ser-
17 But God be thanked, that ye were the servants of sin: but ye have obeyed from the heart that form " of * doctrine which
vants, even if they lead them down to hell. Whatever be the consequences of sin, yet he v;ho yields to it must abide by them, even if it leads him down to death and eternal wo. t Or of obedience, &c. The same law exists in regard to holiness or obedience. The man who becomes the servant of holiness will feel himself bound by the law of servitude to obey, and to pursue it to its regular consequences. ^ Unto righteousness. Unto justification; that is, unto eternal life. The expression stands contrasted with " death," and doubtless means that he who thus becomes the voluntary servant of holiness will feel himself bound to obey it, unto complete and eternal justification and life. Comp. ver. 21, 22. The argument is drawn from what the Christian would feel of the nature ot obligation. He ivould obey him to whom he had devoted himself.
17. But God be thanked. The argument in this verse is drawn from a direct appeal to the feelings of the Koman Christians themselves. From their experience Paul was able to draw a demonstration to his purpose, and this was with him a ground of gratitude to (iod. ^ That ye ivere, &c. The se}i.';e of this passage is plain. The ground of the thanksgiving was not that they had been the slaves of sin; but it is, that notwithstanding this, or although they had been thus, yet that they were now obedient. To give thanks to God that men were sinners, would contradict the whole spirit of this argument, and of the Bible. But to give thanks that (dthoucfh men had been sinners, ytt that now they had become obedient; that is, that j:ryeut sinners had become romrrfer/, is in entire accordance with the Hj)irit of the Bible, and with propriety. The word although or whereas, understood here, expresses the sense, ' But thanks unto ( Jod, that was delivered you.
18 Being- then made free * from sin, ye became the servants of righteousness.
•whereas ye were the servants of sin,' &c. Christians should thank God that they themselves, though once great sinners, have become converted; and when others who are great sinners are converted, they should praise him. t I'he servants of sin. This is a strong expression implying that they had been in bondage to sin; that they had been completely its slaves. ^ From the heart. Not in external form only; but as a cordial, sincere, and entire service. No other obedience is genuine. ^ Thatfonn of doctrine. Greek, Type. Sec Note, ch. v. 14. The form or type of doctrine means that shape or model of instruction which was communicated. It does not difl'er materially from tlie doctrine itself, "you have obeyed that doctrine," &c. You have yielded obedience to the instructions, the rules, the tenor of the Christian revelation. The word doctrine does not refer to an abstract dogma, but means instruction, that which is taught. And the meaning of the whole expression is simply, that they had yielded a cheerful and hearty obedience to that which had been communicated to them by the teachers of the Christian religion. Comp. ch. i. 8. ^ Jl'hich was delivered you. Marg. " Whereto yo were delivered." This is a literal translation of the Greek; and the sense is simply in which you have been instructed.
18. Jicing tlien made free from sin. That is, as a master. You are not under its dominion; you are no longer its slaves. They were made free, as a servant is who is set at liberty, and who is, therefore, no longer under obligation to obey. ^ Ye became the servants, &c. You became voluntarily under the dominion of righteousness; you yielded yourselves to it; and are therefore bound to be holy. Comp. Note, John viii. 32.
19 I speak after the manner of men, because of the mfirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity, unto iniquity; even so now yield
19. I speak after the manner of men. I speak as men usually speak; or I draw an illustration from common life, in order to make myself better understood. 1 Because of the infirmity of your flesh. The word infirmity means weakness, feebleness; and is opposed to vigour and strength. The word flesh is used often to denote the corrupt passions of men; but it may refer here to their intellect, or understanding; 'Because of your imperfection of spiritual knowledge; or incapacity to discern arguments and illustrations that would be more strictly spiritxial in their character,' This dimness or feebleness had been caused by long indulgence in sinful passions, and by the blinding influence which such passions have on the mind. The sense here is, * I use an illustration drawn from common ali'airs, from the well-known relations of master and slave, because you will better see the force of such an illustration with which you have been familiar, than you would one that would be more abstract, and more strictly spiritual.' It is a kind of apology for drawing an illustration from the relation of master and slave. ^ For as ye have yielded. Note, ver. 13. ^ Servants to uncleanness. Have been in bondage to impurity. The word u}iclea7iness here refers to impurity of life in any form; to the degraded passions that were common among the heathen. See ch. i. ^ ji7id to iniquity. Transgression of law. ^ Unto iniquity. For the purpose of committing iniquity. It implies that they had done it in an excessive degree. It is well for Christians to be reminded of their former lives, to awaken repentance, to excite gratitude, to produce humility and a firmer purpose to live to the honour o'i God. This is the use which the
20 For when ye were the servants * of sin, ye were free ^ from righteousness. 21 What fruit * had ye then
apostle here makes of it. ^ Unto holiness. In order to practise holiness. Let the surrender of your members to holiness be as sincere and as unqualified as the surrender was to sin. This is all that is required of Christians. Before conversion they were ivholly given to sin; after conversion they should be ivholly given to God. If all Christians would employ the same energies in advancing the kingdom of God that they have in promoting the kingdom of Satan, the church would rise with dignity and grandeur, and every continent and island would soon feel the movement. No requirement is more reasonable than this; and it should be a source of lamentation and mourning with Christians that it is not so; that they have employed so mighty energies in the cause of Satan, and do so little in the service of God. This argument for energy in the divine hfe, the apostle proceeds further to illustrate by comparing the re-wards obtained in the two kinds of servitude, that of the world, and of God.
20. Ye -were free from righteousness. That is, in your former state, you were not at all under the influence of righteousness. You were entirely devoted to sin; a strong expression of total depravity. It settles the question; and proves that they had no native goodness. The argument which is mplied here rather than expressed is, that now they ought to be equally free from sin, since they had become released from their former bondage, and had become the servants of another master.
21. JHiat fruit then, &c. What reward, or what advantage. This is an argument drawn from the experience of Christians respecting the indulgence in those things whereof ye are now ashamed? for the end " of those things is death.
22 But now being made free from sin, and become servants to God, ye have your fruit unto
of sinful passions. The question discussed throughout this chapter is, whether the gospel plan of justification by faith leads to indulgence in sin 1 The argument here is drawn from the past experience which Christians have had in the ways of transgression. They have tried it; they know its eflects; they have tasted its bitterness; they have reaped its fruits. It is' implied here that having once experienced these effects, and knoicing the tendency of sin, they will not indulge in it now. Comp. ch. vii. 5. 1 tf'hereof ye are noiv ashamed. Having seen their nature and tendency, you are now ashamed of them. Comp. ch. i. Eph, V. 12, " For it is a shame to speak of those things which are done of them in secret." 2 Cor. iv. 2..Tude 13. Phil, iii. 19. f For the end. The tendency; the result. Those things lead to death. 1 Is death. Note, ver. 22.
22. lint noiv. Under the Christian plan of justification. 1 Being made free from sin. Being delivered from its dominion, and from bondage; in the same manner as before conversion they were free from righteousness, ver. 20. ^ Ye have yonr fruit unto holiness. The fruit or result is holiness. 'J'his service jiroduccs holiness, as the other did sin. It is implied here, though no' expressly afTirmed, that in this service which lead to holiness, they received important benefits, as in the service of sin they had experienced many evils. "l And the end. The final result — the ultimate consequence will be. Jlt present this service produces holiness; hereafter it will tcriniiiate in everlasting life. By this consideration the;il)Ostle states; the t(!ndcncy of the jilan of justification, and urges on them the duty of striving after holiness. T Ever-
23 For '' the wages of sin is death; but the gift ' of God is eternal life, "^ through Jesus Christ our Lord.
lasting life. Note, John iii. 36. This stands in contrast with the word death in ver. 21, and shows its meaning. One is just as long in duration as the other; and if the one is limited, the other is. If those who obey shall be blessed with life for ever, those who disobey will be cursed with death for ever. Never was there an antithesis more manifest and more clear. And there could not be a stronger proof that the word death in ver. 21, refers not to temporal death, but to eternal punishment. For what force would there be in the argument on the supposition that temporal death only is meant? The argument would stand thus. ' The end of those sins is to produce temporal death; the end of holiness is to produce eternal life /' Will not temporal death be inflicted, it would be immediately asked, at any rate 1 Are Christians exempt from it 1 And do not men sufler this, whether they become Christians or not? How then could this be an argument bearing on the tenor of the apostle's reasoning 1 But admit the fair and obvious construction of the passage to be the true one, and it becomes plain, 'i'hey were pursuing a course tending to everlasting ruin; they are now in a path that shall terminate in eternal life. By this weighty consideration, therefore, they are urged to be holy.
23. For the wages of sin. The word here translated ^vages (o;^wv/*) properly denotes what is purchased to be eaten with bread, as fish, flesh, vegetables, &c. (Schleusner); and thence it means the pay of the Roman soldier, because formerly it was the custom to pay the soldier in these tilings. It means hence that whiih a man earns or deserves; ihat which is his jjrojicr pay, or what
I speak to them that know he merits. As applied to sin, it means that death is what sin deserves; that which will be its proper reward. Death is thus called the wages of sin, not because it is an arbitrary, undesei-ved appointment, but, (1.) Because it is its proper desert. Not a pain will be inflicted on the sinner v/hich he does not deserve. Not a sinner will die who ought not to die. Sinnei's even in hell iL'ill be treated jnst as they deserve to be treated; and there is not to man a more fearful and terrible consideration than this. No man can conceive a more dreadful doom than for himself to be treated for ever just as he deserves to be. But, (2.) This is the wages of sin, because, like the pay of the soldier, it is just what was threatened. Ezek. xviii. 4, " The soul that sinneth, it shall die." God will not inflict any thing more than was threatened, and therefore it is just. 1 Is death. This stands opposed here to eternal life, and proves that one is just as enduring as the other, t But the gift of Gud. Not the wages of man; not that which is due to him; but the mere gift and mercy of God. The apostle is careful to distinguish, and to specify that this is not what man deserves, but that which is gratuitously conferred on him. Note, ver. 15. ^ Eternal life. The sarne words which in ver. 22 are rendered " everlasting life." The phrase is opposed to death; and proves incontestably that that means eternal death. We may remark, therefore, (1.) That the one will be as long as the other. (2.) As there is no doubt about the duration of life, so there can be none about the duration of death. The one will be rich, blessed, everlasting; the other sad, gloomy, lingering, awful, eternal. (3.) If the sinner is lost, he will deserve to die. He will have his reward. He will suffer only what shall be the j^tst due of sin. He will not be a martyr in the cause of injured inno-
the law,) how that the law hath dominion over a man as long as he liveth?
cence. He will not have the compassion of the universe in his favour. He will have no one to take his part against God. He will suffer just as much, and just as long, as he ought to suffer. He will suffer as the culprit pines in the dungeon, or as the murderer dies on the gibbet, because this is the proper re~cvard of sin. (4.) They who are saved will be raised to heaven, not because they merit it, but by the rich and sovereign grace of God. All their salvation will be ascribed to him; and they will celebrate his mercy and grace for ever. (5.) It becomes us, therefore, to flee from the wrath to come. No man is so foolish and so wicked as he who is willing to reap the proper wages of sin. None so blessed as he who has part in the mercy of God, and who lays hold on eternal life. CHAPTER Vir. Few chapters in the Bible have been the subject of more decidedly different interpretations than this. And after all that has been written on it by the learned, it is still made a matter of discussion, whether the apostle has reference in the main scope of the chapter to his own experience before he became a Christian; or to the conflicts in the mind of a man who is renewed. Which of these opinions is the correct one I shall endeavour to state in the Notes on the particular verses in the chapter. The main design of the chapter is not very difficult to understand. It is, evidently, to show the insufficiency of the law to produce peace of mind to a troubled sinner. In the previous chapters he had shown that it was incapable of producing justification, ch. i — iii. He had shown the way in which men were justified by faith, ch. iii. 21 — 31; iv. He had shown how that plan produced peace, and met the evils introduced by the fall of Adam. ch. v. He had showed that Christians were freed from the law as a matter of obU-
2 For" the woman which hath an husband is bound by the law
to her husband, so long as he liveth; but if the husband be
gation, and yet that this freedom did not lead to a licentious life. ch. vi. And he now proceeds still further to illustrate the tendency of the law on a man both in a state of nature and of grace; to show that its itnifortn effect in the present condition of man, whether impenitent and under conviction, or in a state of grace under the gospel, so far from promoting peace, as the Jew maintained, was to excite the mind to conflict, and anxiety, and distress. Nearly all the peculiar opinions of the Jews the apostle had overthrown in the previous argument. He here gives the fmishing stroke, and shows that the tendency of the lavA^, as a practical matter, was every where the same. It was not iti fact to produce peace, but agitation, conflict, distress. Yet this was not the fault of the law, which was in itself good, but of sin. ver. 7 — 24. I regard this chapter as not referring excltisiTL'/i/ to Paul in a stcte ci" nature, or of grace. The discussion is conducted without particular reference to that point. It is rather designed to group together the actions of a man's life, whether in a state of conviction for sin or in a state of grace, and to show that the efllect of the law is every where substantially the same. It equally fails every -vhere in producing' peace and ftanctijicaiion. The argument of the Jew respecting the efficacy of the law, and its sufiiciency for the condition of man, is thus overthrown by a succession of proofs relating to justification, to pardon, to peace, to the evils of sin, and to the agitated and conflicting moral elements in man's bosom. The oflect is every where the same. The deficiency is apparent in regard to all the great interests of man. And having shown this, the apostle and the reader are prepared for the language of triumph and gratitude, tliat deliverance from all these evils is to be traced to the gospel of Jesus Christ the Lord, ch. vii. 25; viii.
1. Knoiu ye not. This is an appeal to their own observation respecting the relation between husband and wife. The illustration (ver. 2, 3) is designed simply to show that as when a man dies, and the connexion between him and his wife is dissolved his law ceases to be binding on her, so also a separation has taken place between Christians and the law, in which they have become dead to it, and they are not now to attempt to draw their life and peace from it, but from that new source with which they are connected by the gospel, ver. 4. ^ For I speak to them, <kc. Probably the apostle refers here more particularly to the Jewish members of the Roman church, who were qualified particularly to understand the nature of the law, and to appreciate the argument. That there were many Jews in the church at Rome has been shown (see Introduction); but the illustration has no exclusive reference to them. The law to which he appeals is sufliciently general to make the illustration intelligible to all men. *! That the law. The immediate reference here is probably to the Mosaic law. But what is here aflirmed is equally true of all laws, 'i JIath donujiion. Greek. Rules; exercises lordship. The law is here personified, and represented as setting up a lordship over a man, a. d exacting obedience. ^ Over a man. Over the man who is under it. ^ As lonif as he liveth. The CJreek here may mean either "as hk liveth," or "as it liveth," i. e. the law. But our translation has evidently expressed the sense. The sense is, that death releases a man from the laws by which he was bound in life. It is a general principle, relating to the laws of the land, the law of a parent, the law of a contract, &c. This general principle the apostle proceeds to apply in regard to the law of
dead, she is loosed from the law of her husband.
3 So then, if, while " her husband liveth, she be married to another man, she shall be called i\\ adulteress: but if her husband be dead, she is free from
ciple in ver. 1, that death dissolves those connexions and relations which make law binding in life. It is a simple illustration; and if this had been kept in mind, it would have saved much of the perplexity which has been felt by many commentators, and much of their wild vagaries in endeavouring to show that " men are the wife, the former law the husband, and Christ the new one;" or that " the old man is the wife, sinful desires the husband, sins the children." Beza. (See Stuart.) Such expositions are sufficient to humble us, and to make us mourn over the puerile and fanciful interpretations which even wise and good men often give to the Bible. ^ Is bound by the law, &c. Sec the same sentiment in 1 Cor. vii. 39. ^ To her husband. She is united to him; and is under his authority as the head of the household. To him is particularly committed the headship of the family, and the wife is subject to his law, in the Lord. Eph. V. 23. 33. \ She is loosed, &c. The husband has no more authority. The connexion from which obligation resulted is dissolved.
3. So then if, «&c. Comp. Matt. v. 33. % She shall be called. She will be. The word used here (;^^;)^:tT/3-e;) is often used to denote being called by an oracle, or by divine revelation. But it is here employed in the simple sense of being commonly called, or of being 60 regarded.
4. Jl'herefore. This verse contains an application of the illustration in the two preceding. The idea there is, that death dissolves a connexion from which obligation resulted. This is the single point of the illustration, and consequently there is no need of inquiring
that law; so that she is no adulteress, though she be married to another man.
4 Wherefore, my brethren, ye also are become dead to the law * by the body of Christ; that ye should be married to another.
whether by the wife the apostle meant to denote the old man, or the Christian, &c. The meaning is, as death dissolves the connexion between a wife and her husband, and of course the obligation of the law resulting from that connexion, so the death of the Christian to the law dissolves that connexion, so far as the scope of the argument here is concerned, and prepares the way for another union, a union with Christ, from which a new and more efficient obligation results. The design is to show that the new connexion would accomplish more important effects than the old. "f Ye also are become dead to the law. Notes, ch. vi. 3, 4. 8. The connexion between us and the law is dissolved, so far as the scope of the apostle's argument is concerned. He does not say that we are dead to it, or released from it as a rule of duty, or as a matter of obligation to obey it; for there neither is, nor can be, any such release, but we are dead to it as a way of justification and sanctitication. In the great matter of acceptance with God, we have ceased to rely on the law, having become dead to it, and having embraced another plan. \ By the body of Christ. That is, by his body crucified; or in other words, by his death. Comp. Eph. ii. 1 5, '• Having abolished in his fesk the enmity," «fec. i. e. by his death. Col. i. 22, " In the body of his flesh through death," &c. ii. 14. 1 Pet. ii. 24, " Who bare our sins in his own body on the tree." The sense is, therefore, that by the death of Christ as an atoning sacrifice; by his suffering for us that which would be sufficient to meet the demands of the law; by his taking our place, he has released us
another, ef en to him who is raised from the dead, that we should bring forth fruit " unto God. 5 For when we were in * the
llesh, the motions * of sins, whicli were by tlie law, did work in our members, to bring forth fruit " unto death.
from the law as a way of justification; freed us from its penalty; and saved us from its curse. Thus released, we are at liberty to be united to the law of him who has thus bought us with his blood. \ That ye should be marritd to another. That you might be united to another, and come under^is law. This is the completion of thfr illustration in ver. 2, 3. As the woman that is freed from the law of her husband by his death, when married again comes under the authority of another, so we who are made free from the law and its curse by the death of Christ, ra-e brought under the new law of fidelity and obedience to him with whom we are thus united. The union of Christ and his people is not unfrequcntly illustrated by the most tender of all earthly connexions, that of a husband and wife. Eph. v. 23—30. Rev. xxi. 9, "I will show thcc the bride, the Lamb's wife." xix. 7. \ Even to him ■who is raised, &c. See the force of this explained, ch. vi. 8. H That u^e nhould bring forth fruit unto God. That we should live a holy life. This is the point and scope of all this illustration. The new connexion is such as will make us holy. It is also implied that the tendency of the law was only to bring forth fruit unto death (ver. 5), and that the tendency of the gospel is to make man holy and pure. Comp. Gal. V. 22, 23.
5. For -when, <Scc. The illustration in this verse and the following is designed to show more at length the effect of the law, whenever and wherever applied; whether in a sUtc of nature or of grace. It was (ilwtit/s tlie same. It was the occa^sion of agitation and conllict in a man's own mind. This was true when a sinner was under conviction; and it was true when a man was a Christian. In all circumstaacus where the law was applied to the corrupt mind of man, it produced this agitation and conflict. Even in the Christian's mind it produced this agitation (ver. 11 — 24), as it had done and would do in the mind of a sinner under conviction (ver. 7 — 12), and consequently there was 7io hope of release but in the delivering and sanctifying power of the gospel (ver. 25. ch. viii. 1 — 3). ^ In the Jlesh. Unconverted; subject to the controlling passions and propensities of a corrupt nature. Comp. ch. viii. 8, 9. The connexion shows that this must be the meaning here, and the design of this illustration is to show the effect of the law before a man is converted (ver. 5 — 12). This is the obvious meaning, and all the laws of interpretation require us so to understand it. ^ The motions of sins (r.i?rx<3-r,/jt.u.^'jL). This translation is unhappy. The expression " motions of sins" conveys no idea. The original means simply the passions, the evil affections, the corrupt desires. See the margin. The expression, passions of sins, is a Hebraism meaning sinful pasr sions, and refers here to the corrupt propensities and inclinations of the unrenewed heart. ^ Which were by the Una. Not that they were originated or created by the law; for a law does not originate evil propensities, and a holy law would not cause sinful passions; but they were excited, called up, inflamed by the law, which forbids their indulgence. ^ JJid -work in our mcmbci s. In our body; that is, in us. Those sinful propensities made use of our members as instruments, to secure gratification. Note, ch. vi. 12, 13. Ct)mp. ver. 23. ^ To bring forth fruit uiiiu death. To produce crime, agitation, conflict, distress, and to lead to death. We were brought under the donunion of dcatlx; and the consc-
6 But now we are delivered from the law, ^ that being dead wherein we were held; that we should serve in newness of spi-
quence of the indulgence of those passions would be fatal. Comp. Note, ch. vi. 21.
6. But now. Under the gospel. This verse states the consequences of the gospel, in distinction from the effects of the law. The way in which this is accomplished, the apostle illustrates more at length in ch. viii. with which this verse is properly connected. The remainder of ch. vii. is occupied in illustrating the statement in ver. 5 of the effects of the la-a>,- and after having shown that its effects ahvays were to increase crime and distress, he is prepared in ch. viii. to take up the proposition in this verse, and to show the superiority of the gospel in producing peace. ^ We are delivered. We who are Christians. Delivered from it as a means of justification, as a source of sanctification, as a bondage to which we were subjected, and which tended to produce pain and death. It does not mean that Christians are freed from it as a rule of duty, t That being' dead. Margin, "Being dead to that." There is a variation here in the MSS. Some read it, as in the text, as if the laxv was dead; others, as in the margin, as if we were dead. The majority is in favour of the reading as in the margin; and the connexion requires us to understand it in this sense. So the Syriac, the Arabic, the Vulgate, ^thiopic. The sentiment here, that we are dead to the law, is that which is expressed in ver. 4. ^ Wherein lue -were held. That is, as captives, or as slaves. We were held in bondage to it. ver. 1. ^ That ive should serve. That we m.ay now serve or obey God. ^ In newness of spirit. In a new spirit; or in a new and spiritual manner. This is a form of expression implying, (1.) That their service under the gospel was to be of a new kind, difl'ering from that
7 What shall we say then? Is the law sin? God forbid.
under the former dispensation. (2.) That it was to be of a spiritual nature, as distinguished from that practised by the Jews. Comp. 2 Cor. iii. 6. Note, Rom. ii. 28, 29. The worship required under the gospel is uniformly described as that of the spirit and the heart, rather than that of form and ceremony. John iv. 23, " The true worshippers shall worship the Father in spirit and in truth." Phil. iii. 3. f And not in the oldness of the letter. Not in the old letter. It is implied here in this, (1.) That the form of worship here described pertained to an old dispensation that had now passed away; and (2.) That that was a worship that was in the letter. To understand this, it is necessary to remember that the law which prescribed the forms of worship among the Jews, was regarded by the apostle as destitute of that efncacy and power in renewing the heart which he attributed to the gospel. It was a service consisting in external forms and ceremonies; in the offering of sacrifices and of incense, according to the literal requirement of the law rather than the sincere offering of the heart. 2 Cor. iii. 6, " The letter killeth; the spirit giveth life." John vi. 63. Heb. x. 1 — 4; ix. 9, 10. It is not to be denied tliat there were many holy persons under the law, and that there were many spiritual offerings presented, but it is at the same time true that the great mass of the people rested in the mere form; and that the service offered was the mere service of the letter, and not of the heart. The main idea is, that the services under the gospel are purely and entirely spiritual, the offering of the heart, and not the service rendered by external forms and rites.
7. What shall we say then? The objection which is here urged is one that would very naturally rise, and
Nay, I had not " known sin, but by the law: for I had not known
which we may suppose would be urged with no slight indignation. The Jew would ask, ' Are we then to suppose that the holy law of God is not only insufficient to sanctify us, but that it is the mere occasion of increased sin? Is its tendency to produce sinful passions, and to make men worse than they were before 1' To this objection the apostle replies with great wisdom, by showing that the evil was not in the law, but in man; that though these effects often followed, yet that the law itself was good and pure. ^ Is the law sin? Is it sinful? Is it evil ] For if, as it is said in vcr. 5, tlie sinful passions were " by the law," it might naturally be asked whether the law itself was not an evil thing ] ^ God forbid. Note, ch. iii. 4. ^.Vay, / had not k^iovm sin. The word translated nay {ukko) means more properly but; and this would have more correctly expressed the sense, ' I deny that the law is sin. My doctrine docs not lead to that; nor do I affirm that it is evil. I strongly repel the charge; hut, notwithstanding this, I still maintain that it had an effect in exciting sins, yet so as that / perceived that the law itself was good.' ver. 8 — 12. At the same time, therefore, that the law must be admitted to be the occasion of exciting sinful feelings, by crossing the inclinations of the mind, yet the fault was not to be traced to the law. The apostle in these verses refers, doubtless, to the state of his mind before he found that peace wliich the gospel furnishes by the pardon of sin. ^ But by the law. ch. iii. 20. By the law liore, the apostle has evidently in his eye every law of God, however made known. He means to say that the effect which he describes attends «//law, and this effect he illustrates by:\ single instance drawn from the tenth commaiulinent. When he says that he should not have i known sin, he evidently means to |
lust, * except the law had said, * Thou shalt not covet.
affirm, that he had not understood that certain things were sinful unless they had been forbidden; and having stated this, he proceeds to another thing, to show the effect of their being thus forbidden on his mind. He was not merely acquainted abstractly with the nature and existence of sin, with what constituted crime because it was forbidden, but he was conscious of a certain effect on his mind resulting from this knowledge, and from the effect of strong, raging desires when thus restrained, ver. 8, 9. T[ Fur I had not known lust. I should not have been acquainted with the nature of the sin of covetojisness. The desire might have existed, but he would not have known it to be sinful, and he would not have experienced that raging, impetuous, and ungovcrned propensity which he did when he found it to be forbidden. Man without law might have the strong feelings of desire. He might covet that which others possessed. He might take property, or be disobedient to parents; but he would not know it to be evil. The law fixes bounds to his desires, and teaches him what is right and what is wrong. It teaches him where lawful indulgence ends, and where sin begins. The word " lust" here is not limited as it is with us. It refers to all covetous desires; to all wishes for that which is forbidden us. \ Except the law had said. In the tenth commandment. Ex. XX. 17. ^ 'J'hoii shall not covet. This is the beginning of the command, and all the rest is implied. 'IMie apostle knew that it would he understood without repeating the whole. This particular commandment he selected because it was more pertinent than the others to his purpose. The others referred particularly to external actions. But his oliject was to show the effect of sin on the mind and conscience. He tho-rcfore chose one that referred particularly to the desires of the heart.
8 But sin, taking occasion by the commandment, wrought in
8. But sin. To illustrate the effect of the law on the mind, the apostle in this verse depicts its influence in exciting to evil desires and purposes. Perhaps nowhere has he evinced more consummate knowledge of the human heart than here. He brings an illustration that might have escaped most persons, but which goes directly to establish his position that the law is insufficient to promote the salvation of man. Si;i here is personified. It means not a real entity; not a physical subsistence; not something independent of the mind, having a separate existence, and lodged in the soul, but it means the corrupt passions, inclinations, and desires of the mind itself. Thus we say that lust burns, and ambition rages, and envy corrodes the mind, without meaning that lust, ambition, or envy are any independent physical subsistences, but meaning that the mind that is ambitious, or envious, is thus excited, t Taking occasion. The word occasion (dipj^^-w) properly denotes any material, or preparation for accomplishing any thing; then any opportunity, occasion, &c. of doing it. Here it means that tJie laiu was the exciting cause of sin; or was that which called the sinful principle of the heart into exercise. But for this, the effect here described would not have existed. Thus we say that a tempting object of desire presented is the exciting cause of covetousness. Thus an object of ambition is the exciting cause of the principle of ambition. Thus the presentation of wealth, or of advantages possessed by others which we have not, may excite covetousness, or envy. Thus the fruit presented to Eve was the exciting cause of sin; the wedge of gold to Achan excited his covetousness. Had not these objects been presented, the evil principles of the heart might have slumbered, and never have been called forth. And hence no men understand the full force of their native pros 2 pensities until some object is presented that calls them forth into decided action. The occasion which called these forth in the mind of Paul was the law crossvng his path, and irritating and exditing the native strong inclinations of the mind. ^ By the co7nmandment. By all law appointed to restrain and control the mind. 1 Wroiight in me. Produced or worked in me. The word used here means often to operate in a powerful and efficacious manner. {Doddridge.) \ Jill manner of. Greek, " All desire." Every species of unlawful desire. It vras not confined to one single desire, but extended to every thing which the law declared to be wrong. ^ Concupiscence. Unlawful or irregular desire. Inclination for unlawful enjoyments. The word is the same which in ver. 7 is rendered lust. If it be asked in what way the law led to this, we may reply, that the main idea here is, that opposition by law to the desires and passions of wicked men only tends to inflame and e:;: asperate them. This is the case with regard to sin in every form. An attempt to restrain it by force; to denounce it by laws and penalties; to cross the path of wickedness; only tends to irritate, and to excite into living energy, that which otherwise would be dormant in the bosom. This it does, because, (1.) It crosses the path of the sinner, and opposes his intention, and the current of his feelings and his life. (2.) The law acts the part of a detector, and lays open to view that which was in the bosom, but was concealed. (3.) Such is the depth and obstinacy of sin in man, that the very attempt to restrain often only serve to exasperate, and to urge to greater deeds of wickedness. Restraint by law rouses the mad passions; urges to greater deeds of depravity; makes the sinner stubborn, obstinate, and more desperate. The very attempt to set up authority over him throws him into a
9 For I was alive without the laAv once: but when the com-
posture of res^iotance, and makes him a party, and excites all the feelings of party rage. Any one may have wit- sages are quoted from Thoiuck.) See also Prov. ix. 17, "Stolen waters are sweet, and bread eaten in secret is plea- nessed this effect often on the mind of j sant." If such be the effect of the law, a wicked and obstinate child. (4.) This ' then the inference of the apostle is uuis particularly true in regard to a sin-! avoidable, that it is not adapted to save ner. He is calm often, and apparently 1 and sanctify man. *| For -without the tranquil. But let the law of God be i law. Before it was given; or where brought home to his conscience, and I it was not applied to the mind. *|| Sin he becomes maddened and enraged, j "ivas dead. It was inoperative, inac- He spurns its authority, yet his con- tive, unexcited. This is evidently in a science tells him it is right; he attempts ' comparative sense. The connexion reto throw it off, yet trembles at its pow-; quires us to understand it only so far er; and to show his independence, or! as it was excited by the law. Men's his purpose to sin, he plunges into passions would exist; but without law iniquity, and becomes a more dread- i they would not be known to be evil, ful and obstinate sinner. It becomes and they would not be excited into a struggle for victory; and in the con- wild and tumultuous raging, troversy v.'ith God he resolves not to be I 9. For I. There seems to be no overcome. It accordingly happens that | doubt that the apostle here refers to his many a man is more profane, blasphe- 1 own past experience. Yet in this he mouR, and desperate when under convic- speaks the sentiment of all who are untion for sin than at other times. In revi- converted, and who are depending on valsofreligion it often happens that men | their own righteousness. \ Was alive. evince violence, and rage, and cursing, | This is opposed to what he immediwhich they do not in a state of spirit- j ately adds respecting another state, in ual death in the church; and it is often ' which he was when he died. It must a very certain indication that a man is i mean, therefore, that he had a certain under conviction for sin when he be- kind of peace; he deemed himself Becomes particularly violent, and abusive, cure; he was free from the convictions and outrageous in his opposition to of conscience and the agitations of God. (5.) The effect here noticed by; alarm. The state to which he refers the apostle is one that has been observ- j here must be doubtless that to which ed at all times, and by all classes of j he himself elsewhere alludes, when he writers. 'J'hus (Jato says (Livy, xxxiv. | deemed himself to be righteous, depend- 4), " Do not think, Romans, that it will ' ing on his own works, and esteeming be hereafter as it was before the law himself to l>e blameless. Phil. iii. 4 — 6. was enacted. It is more safe that a i Acts xxiii. 1; xxvi. 4, 5. It means bad man should not be accused, than ' that he was then free from those agitathat he should be absolved; and luxury \ tions and ahuriis which he afterwards not excited would be more tolerable | experienced when he was brought under than it will be now, by the very chains \ conviction fur sin. At that time, though irritated and excited as a wild beast." | he had the law, and was attempting to Thus Seneca says (de Clcmentia, i, 23), I obey it, yet he was unacquainted with " Parricides began with the law." Thus i its.spiritual and holy nature. He ann- Horace (Odes, i. 3), " The human race, ' ed at external conformity. Its claims bold to endure all things, rushes through ' on the heart were unfelf. This is the forbidden crime." 'i'hwsOvid (Amor, j condition of every self-confident siniii. 4), "We always endeavour to ob- 1 ner, and of every one who is unawaktain that which is f( rltidden, and desire j ened. ^ Without the laiu. Not that that which is denied." (These pas-! Paul was ever really without the law,
10 And the
that is, without the law of Moses; but he means before the law was applied to his heart in its spiritual meaning, and with power. ^ But ivhen the coinmandment came. When it was apphed to the heart and conscience. This is the only intelligible sense of the expression; for it cannot refer to the time when the law was given. When this was, the apostle does not say. But the expression denotes ivJienever it was so applied; when it was urged with power and efficacy on his conscience, to control, restrain, and threaten him, it produced this effect. We are unacquainted with the early operations of his mind, and with his struggles against conscience and dut^^ We know enough of him before conversion, however, to be assured that he was proud, impetuous, and unwilling to be restrained. See Acts viii. ix. In the state of his self-confident righteousness and impetuosity of feeling, we may easily suppose that the holy law of God, which is designed to restrain the passions, to humble the heart, and to rebuke pride, would produce only irritation, and impatience of restraint, and revolt, f 5/n revived. Lived again. This means that it was before dormant (ver. 8), but was now quickened into new life. The word is usually applied to a renewal of life (Rom. xiv. 19. Luke xv. 24. 32), but here it means substantially the same as the expression in ver. 8, " Sin.... wrought in me all manner of concupiscence." The power of sin, which was before dormant, became quickened and active. «[ / died. That is, I was by it involved in additional guilt and misery. It stands opposed to " I was alive," and must mean the opposite of that; and evidently denotes that the effect of the commandment was to bring him under what he calls death (comp. eh. v. 12. 14, 15); that is, sin reigned, and raged, and produced its withering and condemning effects; it led to aggravated guilt and misery. It may also include this idea, — that before, he was
which icas ordained to life, found to be unto death.
self-confident and secure, but that by the commandment he was stricken down and humbled, his self-confidence was blasted, and his hopes were prostrated in the dust. Perhaps no words would better express the humble, subdued, melancholy, and helpless state of a converted sinner than the expressive phrase "/ died." The essential idea here is, that the law did not answer the purpose which the Jew would claim for it, to sanctify the soul and to give comfort, but that all its influence on the heart was to produce aggravated, unpardoned guilt and wo.
10...^nd the commandment. The law to which he had referred before. t Which was ordained to life. Which was intended to produce life, or happiness. Life here stands opposed to death, and means felicity, peace, eternal bliss. Note, John iii. 36. When the apostle says that it was ordained to life, he probably has reference to the numerous passages in the Old Testament which speak of the law in this manner. Lev. xviii. 5, " Ye shall keep my statutes and my judgments; which if a man do, he shall live in them." Ezek. XX. 11. 13.21; xviii. 9.21. The meaning of these passages, in connexion with this declaration of Paul, may be thus expressed: (1.) The law is good; it has no evil, and is itself fitted to produce no evil. (2.) If man was pure, and it was obeyed perfectly, it would produce life and happiness only. On those who have obeyed it in heaven, it has produced only happiness. (3.) For this it was ordained; it is adapted to it; and when perfectly obeyed, it produces no other effect. But, (4.) Man is a sinner; he has not obeyed it; and in such a case the law threatens wo. It crosses the inclination of man, and instead of producing peace and life, as it would on a being perfectly holy, it produces only wo and crime. The law of a parent may be good, and may be appointed to promote the happiness of his children; it
11 For sin, taking occasion by the commandment, deceived me, and by it slew me.
12 Wherefore the law * is
holy; and the commandment holy, and just, and good.
13 Was then that which is good made death unto me? God
may be admirably fitted to it if all were obedient; yet m the family there may be one obstinate, self-willed, and stubborn child, resolved to indulge his evil passions, and the results to him would be wo and despair. The commandment, which was ordained for the good of the family, and which would be adapted to promote their welfare, he alone, of all the number, would find to be unto death. If I found. It was to me. It produced this effect, t Unto death. Producing aggravated guilt and condemnation, ver. 9.
11. For sin. This verse is a repetition, with a little variation, of the sentiment in ver. 8. '^ Deceived me. The word here used properly means to lead or seduce from the right way; and then to deceive, solicit to sin, cause to err from the wav of virtue. Rom. xvi, 18. 1 Cor. iii. 18. 2 Cor. xi. 3, "The serpent beguiled Eve through his subtilty." 2 Thess. ii. 3. The meaning here seems to be, that his corrupt and rebellious propensities, excited by the law, led him astray; caused him more and more to sin; practised a species of deception on him by urging him on headlong, and without deliberation, into aggravated transgression. In this sense, all sinners are dcceivrd. Their passions urge them on, deluding them, and leading them farther a-.id farther from happiness, and involving them, before they are aware, in crime and death. No being in the universe is more deluded than a sinner in the indulgence of evil passions. The description of Solomon in a particular case will apply to all. Prov. vii. 21—23.
Or as a fool to the correction of the
stocks; Till a dart strike through his liver, As a bird hasteth to the snare."
12. Wherefore. So that. The conclusion to which we come is, that the law is not to be blamed, though these are its effects under existing circumstances. The source of all this is not the law, but the corrupt nature of man. The law is good; and yet the position of the apostle is true, that it is not adapted to purify the heart of fallen man. Its tendency is to excite increased guilt, conflict, alarm, and despair. This verse contains an answer to the question in ver. 7, "Is the law sinl" 1 Is holy. Is not sin. Comp. ver. 7. It is pure in its nature. 1 And the commandment. The word commandment is here synonymous with the law. It properly means that which is enjoined. *i Holy. Pure. \.hist. Righteous in its claims and penalties. It is not unequal in its exactions. ^ Good. In itself good; and in its own nature tending to produce happiness. The sin and condemnation of the guilty is not the fault of the law. If obeyed, it would produce happiness every where. See a most beautiful description of the law of God in Ps. xix. 7—11.
13. ii'as then that -.vhich is good, &c. This is another objection, which the apostle proceeds to answer. The objection is this, ' Can it be possible that that which is admitted to Ije good and pure, should be changed into evil ] Can that which tends to life, be made death to a man!' In answer to this, the apostle re[)eats that the fault was not in the /rtvf, but was in himself, and in his sinful
forbid. But sin, that it might appear sin, working death in me by that which is good; that
shi. This is a personification of sin as in ver. 8. ^ Thai it might appear sin. That it might develope its true nature, and no longer be dormant in the mind. The law of God is often appUed to a man's conscience, that he may see how deep and desperate is his depravity. No man knows his own heart until the law thus crosses his path, and shows him what he is. 1 By the co7nmandme?it. Note, ver. 8. f JMight become exceeding sinful. In the original this is a very strong expression, and is one of those used by Paul to express strong emphasis, or intensity (xtfd- vTns^fi-.Kiiy). By hyperboles. In an excessive degree; to the utmost possible extent, 1 Cor. xii. 31. 2 Cor. i. 8; iv. 7; xii. 7. Gal. i. 13. The phrase occurs in each of these places. The sense here is, that by the giving of the command, and its applicaticn to the mind, sin was completely developed; it was excited, inflamed, aggravated, and showed to be excessively malignant and deadly. It was not a dormant, slumbering principle; but it was awfully opposed to God and his law. Calvin has well expressed the sense: " It was proper that the enormity of sin should be revealed by the law; because unless sin should break forth by some dreadful and euormous excess (as they say), it would not be known lo be sin. This excess exhibits itself the more violently, while it turns life into death." The sentiment of the whole is, that the tendency of the law is to excite the dormant sin of the bosom into active existence, and to reveal its true nature. It is desirable that that should be done, and as that is all that the law accomplishes, it is not adapted to sanctify the soul. To show that this was the design of the apostle, it is desirable that sin should be thus seen in its true nature, because, (1.) Man should be acquainted with his true character. He sliould not deceive
sin by the commandment might become exceeding sinful.
14 For we know that the law
himself (2.) Because it is one part of God's plan to develope the secret feelings of the heart, and to show to all creatures what they are. (3.) Because only by knowing this, will the sinner be induced to take a remedy, and strive to be saved. God often thus suffers men to plunge into sin; to act out their nature, that they may see themselves, and be alarmed at the consequences of their own crimes.
14. The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul before his conversion, or afterwards. It is not the purpose of these Notes to enter into controversy, or into extended discussion. But after all the attention which I have been able to give to this passage, I regard it as describing the state of a man under the gospel, as descriptive of the operations of the mind of Paul subsequent to his conversion. This interpretation is adopted for the following reasons: (1.) Because it seems to me to be the most obvious. It is that which will strike plain men as being the natural meaning; men who have not a theory to support, and who understand language in its usual sense. (2.) Because it agrees with the design of the apostle, which is to show that the law is not adapted to produce sanctification and peace. This he had done in regard to a man before he was converted. If this relates to the same period, then it is a useless discussion of a point already discussed. If it relates to that period also, then there is a large field of action, including the whole period after a man's conversion to Christianity, in which the question might still be unsettled, whether the law there might not be adapted to sanctify. The apostle therefore makes thorough work with the argument, and Bhows that the operation of the law is every where the same. (3.) Because the expressions which occur are such as cannot be understood of an impenitent sinner. Sec Notes on ver. 15. 22. (4.) Because it accords with parallel expressions in regard to the state of the conflict in a Christian's mind. (.5.) Because there is a change made here from the past tense to the present. In ver. 7, A:c. he had used the past tense, evidently describing some former state. In ver. 14 there is a change to the present, a change inexplicable, except on the supposition that he meant to describe some state different from that before described. That could be no other than to carry his illustration forward in showing the inefFicacy of the law on a man in his renewed state; or to show^ that such was the remaining depravity of the man, that it produced substantially the same effects as in the former condition. (6.) Because it accords with the experience of Christians, and not with sinners. It is just such language as plain Christians, who are acquainted with their own hearts, use to express their feelings. I admit that this last consideration is not by itself conclusive; but if the language did not accord with the experience of the Christian world, it would be a strong circumstance against any proposed interpretation. The view which is here expressed of this chapter, as supposing that the previous part (ver. 7 — 13) refers to a man in his unregenerate state, and that the remainder describes the effect of the law on the mind of a renewed man, was adopted by studying the chapter itself, without aid from any writer. I am happy, however, to find that the views thus expressed arc in accordance with those of the late Rev. Dr..1. P. Wilson, than whom, perhaps, no man was ever better qualified to interpret the Scriptures. He says, " In the fourth verse, ho (Paul) changes to the first person [)lural, because he intended to sjieak of the former experience of Christians, who had been Jews. In the seventh verse, he uses the first person singular, but speaks in the past tense, because he describes his own experience when he was an unconverted Pharisee. In the fourteenth verse, and unto the end of the chapter, he uses the first person singular, and the present tense, because he exhibits his own experience since he became a Christian and an apostle." ^ JVf know. We admit. It is aeonceded, well understood point. \ That the laio is spiritual. This does not mean that the law is designed to control the spirit, in contradistinction from the body, but it is a declaration showing that the evils of which he was speaking were not the fault of the law. That was not, in its nature, sensual, corrupt, earthly, carnal; but was pure and spiritual. The effect described was not the fluilt of the law, but of the man, who was sold under sin. The word spiritual is often thus used to denote that which is pure and holy, in opposition to that which is fleshly or carnal, eh. viii. 5, fi. (ial. v. Ifi— 23. The J! esh is described as the source of evil passions and desires: the spirit as the source of purity; or as that which is agreeable to the proper influences of the Holy Spirit. % But I am. The present tense shows that he is describing himself as he was at the time of writing. This is the natural and obvious construction, and if this be not the meaning, it is imposcible to account for his having changed the past tense (ver. 7) to the present, t Carnal. Fleshly; sensual; opposed to spiritual. This word is used because in the Scriptures the fesh is spoken of as the source of sensual passions and propensities. Gal. V. 19 — 21. The sense is, that thase corrupt passions still retained a strong and withering and distressing influence over the mind. The renewed man is exposed to temptations from his strong native appetites; and the power of these passions, strengthened by long habit before he was converted, has travelled over into religion, and they continue still to influence and distress him. It docs not mean tbal he is -uholhj under their influence; but that the tendency of his natural inclinations is to indulgence. ^ Sold under sin. This expression is often adduced to show that it cannot be of a renewed man that the apostle is speaking. The argument is, that it cannot he affirmed of a Christian that he is sold under sin. A sufficient answer to this might be, that, in fact, this is the very language which Christians often now adopt to express the strength of that native depravity against which they struggle, and that no language would better express it. It does not mean that they choose or prefer sins. It strongly implies that the prevailingbent of their mind is against it, but that such is its strength that it brings them into slavery to it. The expression here used, " sold under sin," is " borrowed from the practice of selling captives taken in war, as slaves." (Stuart.) It hence means to deliver into the power of any one, so that he shall be dependent on his will and control. (Schleiisiier.) The emphasis is not on the word sold, as if any act of selling had taken place, but the effect was as if he had been sold; i. e. he was subject to it, and under its control, and it means that sin, contrary to the prevailing incUnation of his mind (ver. 15 — 17), had such an influence over him as to lead him to commit it, and thus to produce a state of conflict and grief, ver. 19 — 24. The verses which follow this are an explanation of the sense, and of the manner in which he was " sold under sin."
15. For that which I Jo. That is, the evil which I do, the sin of which I am conscious, and which troubles me. ^ / allow not. I do not approve; I do not wish it; the prevailing bent of my inclinations and purposes is against it. Greek, " I know not." See the margin. The word kiiow, however, is sometimes used in the sense of approving. Prov. ii. 24, " Which have not known [approved] the depths of Satan." Comp. Ps. ci. 4, " I will not know a wicked person." Jer. i. 5.
allow * not: for what I would, that do I not; but what I hate, that do I.
t For what I would. That which I approve; and which is my prevailing and established desire. What I would v/ish always to do. ^ But what I hate. What I disapprove of: what is contrary to my judgment; my prevailing inclination; my established principles of conduct. ^ That do I. Under the influence of sinful propensities, and carnal inclinations and desires. This represents the strong native propensity to sin; and even the power of corrupt propensity under the restraining influence of the gospel. On this remarkable and important passage we may observe, (1.) That the prevailing propensity; the habitual fixed inclination of the mind of the Christian, is to do right. The evil course is hated; the right course is loved. This is the characteristic of a pious mind. It distinguishes a holy man from a sinner. (2.) The evil which is done is disapproved; is a source of grief; and the habitual desire of the mind is to aiJ^id it, and be pure. This also distinguishes the Christian from the sinner. (2.) There is no need of being embarrassed here with any metaphysical difficulties or inquiries how this can be; for (a) it is in fact the experience of all Christians. The habitual, fixed inclination and desire of their minds is to serve God, They have a fixed abhorrence of sin; and yet they are conscious of imperfection, and error, and sin, that is the source of uneasiness and trouble. The strength of natural passion may in an unguarded moment overcome them. The power of long habits of previous thoughts may annoy them. A man who was an infidel before his conversion, and whose mind was filled with skepticism, and cavils, and blasphemy, will find the effect of his former habits of thinking lingering in his mind, and annoying his peace for years. These thoughts will start up with the rapidity
16 If then I do tliat which 1 1 17 Now then it is no more I would not, I consent unto the that do it, but sin that dwelleth law, that it is good. in me.
of the lightning. Thus it is with every vice and every opinion. It is one of the effects of habit. " The very passage of an impure thought through the mind leaves pollution behind it," and where sin has been long indulged, it leaves its withering, desolating effect on the soul long after conversion, and produces that state of conflict with
16. / consent unto the law. The very struggle with evil shows that it is not loved, or approved, but that the law which condemns it is really loved. Christians may here find a test of their piety. The fact of struggling against evil, — the desire to be free from it, and to overcome it, the anxiety and grief which it causes, — is an evidence that we which every Christian is familiar. (6) do not love it, and that therefore we An effect some~,vhat similar is felt by I are the friends of God. Perhaps nothing all men. All are conscious of doing can be a more decisive test of piety that, under the excitement of passion than a long-continued and painful and prejudice, which their conscience; struggle against evil passions and deand better judgment disapprove. A sires in every form, and a panting of conflict thus exists, which is attended with as much metaphysical difficulty as the struggle in the Christian's mind referred to here, (c) The same thing was observed and described in the writings of the heathen. Thus Xenophon (C3yrop. vi. 1), Arasro?, the Persian, 6ay^^, li. crd"r to excuse his treasonable designs, "Certainly I must have two souls; for plainly it is not one and the same which is both evil and good; and at the same time wishes to do a thing and not to do it. Plainly then, there arc two souls; and when the good one j)rovails, then it does good; and when the evil one predominates, then it does evil." So also Epictetus (Enchixid. ii. 20) says, " He that sins does not do what he would, but what he would not, that he does." With this passage it would almost seem that Paul was familiar, and had his eye on it when he wrote. So also the well-known passage from Ovid, Meta. vii. 9.
Aliudque Cupido, Mens aliud suadet. Video meliora, pro-
boque, Deteriora setjuor.
♦ Desire prompts to one thing, but the mind persuades to another. I see the good, and approve it, and yet pursue the wrong.' — Sec otlier passages of similar import quoted in Crutius and Tholuck.
17. Jt is no more I that do it. This is evidently figurative language, for it is really the man that sins when evil is committed. But the apostle makes a distinction between sin and that which he intends by the pronoun /. By th-;; fjrnier he evidently means his corrupt nature. By the latter he refers to his renewed nature, his Christian principles. He means to say that he does not approve or love it in his present state, but that it is the result of his native propensities and passions. In his heart, and conscience, and habitual feeling, he did not choose to commit sin, but abhorred it. Thus every Christian can say that he does not choose to do evil, but would wish to be perfect; that he hates sin, and yet that his corrupt passions lead him astray. ^ But sin. My corrupt passions and native propensities. TJ That dwelleth in me. Dwelling in me as its home. This is a strong expression, denoting that sin had taken up its habitation in the mind, and abode there. It had not been yet wholly dislodged. This expression stands in contrast with another that occurs, where it is said that " the Spirit of Cud dwells" in the Christian. lioin. viii. 9. I Cor. iii. 16. The sense is, that he is strongly influenced by sin
18 For I know that in me (that is, in my flesh) dwelleth no " good thing: for to Avill is present with me; but how to perform that which is good I find not.
19 For Hhe good that I would,
on the one hand, and by the Spirit on the other. From this expression has arisen the phrase so common among Christians, m-divellirig sin.
18. For I knoxu. This is designed as an illustration of what he had just said, that sin dwelt in him. \ That is, in my Jiesh. In my unrenewed nature; in my propensities and inclinations before conversion. Does not this qualifying expression show that in this discussion he was speaking of himself as a renewed man 1 Hence he is careful to imply that there was at that time in him something that was right or acceptable with God, but that that did not pertain to him by nature. \ JJivelleth. His soul was wholly occupied by that which was evil. It had taken entire possession, f J\'o good thing. There could not be possibly a stronger expression of belief of the doctrine of total depravity. It is Paul's own representation of himself. It proves that his heart was wholly evil. And if this was true of him, it is true of all others. It is a good way to examine ourselves, to inquire whether ive have such a view of our own native character as to say that we knoxu that in our flesh there dwelleth no good thing. The sense here is, that so far as the flesh was concerned, that is, in regard to his natural inclinations and desires, there was nothing good; all was evil. This was true in his entire conduct before conversion, where the desires of the flesh reigned and rioted without control; and it was true after conversion, so far as the natural inclinations and propensities of the flesh were concerned. All those operations in every state were evil, and not the less evil because they are experienced under the light O
I do not: but the evil which I would not, that I do.
20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
21 I find then a law, that when I would do good, evil is
and amidst the influences of the gospel. ^ To -will. To purpose or intend to do good. ^ Is present -with me. 1 can do that. It is possible; it is in my power. The expression may also imply that it was near to him {TAg^aKwrxi), that is, it was constantly before him; it was now his habitual inclination and purpose of mind. It is the uniform, regular, habitual purpose of the Christian's mind to do right. ^ But hoiv. The sense would have been better retained here if the translators had not introduced the word hoiv. The difficulty was not in the mode of performing it, but to do the tiling itself, f I find not. I do not find it in my power; or I find strong, constant obstacles, so that I fail of doing it. The obstacles are not natural, but such as arise from long indulgence in sin; the strong native propensity to evil.
19. For the good, &c. This is substantially a repetition of what is said in ver. 15. The repetition shows how full the mind of the apostle was of the subject; and how much inclined he was to dwell upon it, and to place it in every variety of form. It is not uncommon for Paul thus to express his intense interest in a subject, by placing it in a great variety of aspects, even at the hazard of much repetition.
20. JVoiu if I do, (fee. This verse is also a repetition of what was said in ver. 16, 17.
21. I find then a law. There is a law whose operation I experience whenever I attempt to do good. There have been various opinions about the meaning of the word law in this place. It is evident that is used here in a sense somewhat unusual. But it retains the notion which commonly attaches to ii
22 For I delight * in the law
of that which Ifiiuls, or controls. And though this to which he refers differs from a law, inasmuch as it is not imposed by a superi.ir, which is the usual idea of a law, yet i - has so far the sense of law that it binds, conirols, influences, or is that to which he was subject. There can be no doubt that he refers here to his carnal and corrupt nature; to the evil propensities and dispositions which were leading him astray. His representing this as a law is in accordance with all that he says of it, that it is sei-vitude, that he is in bondage to it, and that it impe<Vs h's elTorts to be holy and pure. The meaning is this, ' I find a habit, a propensity, an influence of corrupt passions and desires, wliioh, when I would do right, impedes my progress, and prevents my accomplishing what I would.' Comp. Gal. v. 17. Every Christian is as much acquainted with this as was the apostle Paul. ^ J)o good. Do right. Be perfect. 5 Evil. Some corrupt desire, or improper feeling, or evil propensity. 1 Is present with me. Is near; is at hand. It starts up unbidden, and undesired. It is in the path, and never leaves us, but is always ready to impede our going, and to turn us fr in our good designs. Comp. Fs. Ixv.?, " Inicjc. tics prevail against mc.' The sense is, that to do evil is agreeable to our strong natural inclinations and pissions,
22. For I delight. I'he word used here (ii/vwifc^ou), occurs novi'here else in the New Testament. It properly means to rejoice with any one; and expresses not only ajiprobation of the understanding, as tlic expression, "I consent unto the law," in ver. IG, but more than that it denotes sensible pleasure in the heart. It indicates not only intellectual assent, but emotion^ an emotion of j Icasure in the contcmplati>n of the law. And this shows that the apostle is not fij)eakirig of an unrenewed man. Of such a man il might be said that his conscience a]»proved the law; that his understanding was convinced that the law was good; but never yet did it occur that an impenitent sinner found emotions of pleasure in the contemplation of the pure and spiritual law of God. If this expression can be applied to an unrenewed man, there is, perhaps, not a single mark of a pious mind which may not with equal propriety be so applied. It is the natural, obvious, and usual mode of denoting the feelings of piety, an assent to the divine law followed with emotions of sensible delight in the contemplation. Comp. Ps. cxix. 97, "0 hovr love I thy law; it is my meditation all the day." Ps. i. 2, "But his delight is in the law of the Loud." Ps. xix. 7 — 11. Job xxiii. 12. 1! In the law of God. The word law here is u.sed in a large sense to denote all the communications which God had made to control man. The sen.se is, that the apostle was pleased with the whole. One mark of genuine piety is to be pleased with the whole of the divine requirements. ^ Jfler the inward man. In respect to the inward man. The expression " the inward man" is used sometimes to denote the rational part of man as oppo>-.d to the sensual; sometimes the mii.d as opposed to the body (comp. 2 Cor. iv. 16. 1 Pet. iii. 4). It is thus used by the Greek classic writers. Here it is used evidently in opposition to a carnal and corrupt nature; to the evil passions and desires of the soul in an unrenewed state; to what is called elsewhere " the old man which is corrupt according to the deceitful lusts." Eph. iv. 22. The "inward man" is elsewhere called "the new man" (Eph. iv. 24); and denotes not the mere intellect, or conscience, but is a personification of the principles of action l)y which a Christian is governed; the new nature; the holy dispo.-^ilion; the incUnati')n of the heart that is renewed.
my members, warring against the law of my mind, and bringing me into captivity " to the body; in my flesh; in my corrupt and einful propensities. Note, ch. vi. 13. Comp. 1 Cor. vi. 15. Col. iii. 5. The body is composed of many members; and as the flesh is regarded as the source of sin (ver. 18), the law of sin is said to be in the members, i. e. in the body itself, t IVarving agairist. Fighting against; or resisting. ^ Tlie lai0 of my mind. This stands opposed to the prevailing inclinations of a corrupt nature. It means the same as vpas expressed by the phrase " the inward man," and denotes the desires and purposes of a renewed heart. 1j And bringing me i?ito captivity. Making me a prisoner, or a captive. This is the completion of the figure respecting the warfare. A captive taken in war was at the disposal of the victor. So the apostle represents himself as engaged in a warfare; and as being overcome, and made an unwilling captive to the evil inclinations of the heart. The expression is strong; and denotes strong corrupt propensities. But though strong, it is believed it is language which all sincere Christians can adopt of themselves, as expressive of that paniful and often disastrous conflict in their bosoms when they contend against the native propensities of their hearts.
24. O leretched man that I am! The feeling implied by this lamentation is the result of this painful conflict; and this frequent subjection to sinful propensities. The effect of this conflict is, (1.) To produce pain and distress. It is often an agonizing struggle between good and evil; a struggle which annoys the peace, and renders life wretched. (2.) It tends to produce humility. It is humbling to man to be thus under the influence of evil passions. It is degrading to his nature; a stain on his glory; and it tends to bring him into the dust, that he is under the control f such propensities, and so often gives
law of sin which is in my members.
indulgence to them. In such circumstances, the mind is overwhelmed with wretchedness, and instinctively sighs for rehef. Can the law aid 1 Can man aid? Can any native strength of conscience or of reason aid 1 In vain aU these are tried, and the Christian then calmly and thankfully acquiesces in the consolations of the apostle, that aid can be obtained only through Jesus Christ. ^ Who shall deliver me. Who shall rescue me; the condition of a mind in deep distress, and conscious of its own weakness, and looking for aid. ^ The body of thi» death. Marg. This body of death. The word body here is probably used as equivalent to flesh, denoting the corrupt and evil propensities of the soul. Note, ver. 18. It is thus used to denote the law of sin in the members, as being that with which the apostle was struggling, and from which he desired to be delivered. The expression " body of this death" is a Hebraism, denoting a body deadly in its tendency; and the whole expression may mean the corrupt principles of man; the carnal, evil affections that lead to death or to condemnation. The expression is one of vast strength, and strongly characteristic of the apostle Paul. It indicates, (1.) That it was near him, attending him, and was distressing in its nature. (2.) An earnest wish to be delivered from it. Some have supposed that he refers to a custom practised by ancient tyrants, of binding a dead body to a captive as a punishment, and compelling him to drag the cumbersome and offensive burden with him wherever he went. I do not see any evidence that the apostle had this in view. But such a fact may be used as a striking and perhaps not improper illustration of the meaning of the apostle here. No strength of words could express deeper feeling; none more feelingly indicate the necessity of the grace of God to accom-
am! who shall deliver me from * the body of this death? •
25 1 * thank God, through Jesus Christ our Lord. So then, with the mind I myself serve the
25. I thank God. That is, I thank God for ellecling a deUverance to which I am myself incompetent. There is a way of rescue, and I trace it altogether to his mercy in the Lord Jesus Christ. What conscience could not do, what the law could not do, what unaided human strength could not do, has been accomplished by the plan of the gospel; and complete deliverance can be expected there, and there alone. This is the point to which all his reasoning had tended; and having thus shown that the law was insufficient to effect this deliverance, he is now prepared to utter the language of Christian thankfulness that it can be effected by the gospel. The superiority of the gospel to the law in overcoming all the evils under which man labours, is thus triumphantly established. Comp. 1 Cor. XV. 57. % So then. As the result of the whole inquiry we have come to this conclusion. 1 With the mind. With the understanding, the conscience, the purposes, or intentions of the soul. Tliis is a characteristic of the renewed nature. Of no impenitent sinner could it be ever affirmed that with his mind he served the law of God. ^ / myself. It is still the same person, though acting in this apparently contradictory manner. ^ Serve the law of God. Do honour to it as a just and holy law (ver. 12. 16), and am inclined to obey it. ver. 22. 24. ^ Jiut ■with the Jlesh. The corrupt propensities and lusts, ver. 18. ^ 'JVic law of sin. 'I'hat is, in the members. The flesh throughout, in all its native propensities and passions, leads to sin; it lias no tendency to holiness; and its corruptions can be overcome only by the grace of God. We have thus,
law of God, but with the flesh the law of sin.
(1.) A view of the sad and painful conflict between sin and God. They are opposed in all things. (2.) We see the raging, withering effect of sin on the soul. In all circumstances it tends to death and wo. (3.) We see the feebleness of the law and of conscience to overcome this. The tendency of both is to produce conflict and wo. And, (4.) We see that the gospel only can overcome sin. To us it should be a subject of ever-increasing thankfulness, that what could not be accomplished by the law, can be thus effected by the gospel; and that God has devised a plan that thus effects complete deliverance, and which gives to the captive in sin an everlasting triumph. CHAPTER VIIL Thts chapter is one of the most in teresting and precious portions of the sacred Scriptures. Some parts of it are attended with great difficulties; but its main scope and design is apparent to all. It is a continuation of the subject discussed in the previous chapter, and is intended mainly to show that the gospel could effect what the law was incapable of doing. In that chapter the apostle had shown that the law was incapable of producing sanctification or peace of mind. He had traced its influence on the mind in different conditions, and shown that equally before regeneration and afterwards, it was incapable of producing peace and holiness. Such was man, such were hi.s propensities, that the application of law only tended to excite, to irritate, to produce conflict. The conscience, indeed, testified to the law that it was good; but still it had shown that it was not adapted to produce holiness of heart and peace, but agitation, conflict, and a state of excited sin. In opposition to this, he proceeds to show in this chap- ter the power of the gospel to produce that which the law could not. In doing this, he illustrates the subject by several considerations. (1.) The gospel does what the law could not do in giving life, and delivering from condemnation, ver. 1 — 13. (2.) It produces a spirit of adoption, and all the blessings which result from the filial confidence with which we can address God as our Father, in opposition to the law which produced only terror and alarm, ver. 14 — 17. (3.) It sustains the soul amidst its captivity to sin, and its trials, with the hope of a future deliverance — a complete and final redemption of the body from all the evils of this life. ver. 18 — 25. (4.) It furnishes the aid of the Holy Spirit to sustain us in our trials and infirmities, ver. 26, 27. (5.) It gives the assurance that all things shall work together for good, since all things are connected with the purpose of God, and all that can occur to a Christian comes in as a part of \he plmi of him who has resolved to save him. ver. 28 — 30. (6.) It ministers consolation from the fact that every thing that can affect the happiness of man is on the side of the Christian, and will co-operate in his favour; as, e. g. (a) God, in giving his Son, and in justifying the believer, ver. 31 — 33. {h) Christ, in dying, and rising, and interceding for Christians, ver. 34. (c) The love of a Christian to the Saviour is in itself so strong that nothing can separate him from it. ver. 3.5 — 39. By all these considerations the superiority of the gospel to the law is shown, and assurance is given to the believer of his final salvation. By this interesting and conclusive train of reasoning, the apostle is prepared for the triumphant language of exultation with which he closes this most precious portion of the word of
walk " not after the flesh, but after the Spirit.
that the law could not effect deliverance from sin, but that such deliverance was to be traced to the gospel alone, ch. vii. 23 — 25. It is implied here that there was condemnation under the law, and would be still, but for the intervention of the gospel. ^ JVb condemn atio7i. This does not mean that sin in believers is not to be condemned as much as any where, for the contrary is every where taught in the Scriptures; but it means, (1.) That the gospel does not pronounce condemnation like the law. Its office is to pardon; the ofiice of the law, to condemn. The one never affords deliverance, but always condemns; the object of the other is to free from condemnation; and to set the soul at liberty. (2.) There is no Jinal condemnation under the gospel. The office, design, and tendency of the gospel is to free from the condemning sentence of law. This is its first and its glorious announcement, that it frees lost and ruined men from a most fearful and terrible condemnation. ^ Jl'hich are m Christ.:esiis. Who are united to Christ. To be in him is an expression not seldom used in the New Testament, denoting close and intimate union. Phil. i. 1; iii. 9. 2 Cor. v. 17. Rom. xvi. 7—11. The union between Christ and his people is compared to that between the vine and its branches (John xv. 1 — 6), and hence believers are said to be in him in a similar sen^e, as deriving their support from him, and as united in feeling, in purpose, and destiny. 1 Who lualk. Who conduct, or live. Note, ch. iv. 12. «f J\'ot after the fie sh. Who do not live to gratify the corrupt desires and passions of the flesh. Note, ch. vii. 18. This is a characteristic of a Christian. What it is to walk after the flesh may be seen in Gal. v. 19 — 21. It follows that a man whose purpose of life is to gratify his corrupt deires, cannot be a Christian. Unless ch. vii. The apostle had there shown I he Uves not to gratify his flesh, he can 0 2
2 For the law of the Spirit of life * in Christ Jesus hath made me free ' from the law of sin and death.
3 For what the law could not
' do, in that it was Aveak through the flesh, God, sending his own Son "^ in the likeness of sinful flesh, and ^ for sin, condemned sin in the flesh:
have no evidence of piety. This is a test which is easily appUed; and if every professor of religion were honest, there could be no danger of mistake, and there need be no doubts about his true character. ^ But after the Spirit. As the Holy Spirit would lead or prompt. What the Spirit produces may be seen in Gal. v. 22, 23. If a man has these fruits of the Spirit, he is a Christian; if not, he is a stranger to religiort, whatever else he may possess. AnHi'this test also is easily applied.
2. For the law. The word laxv here means that rule, command, or injluence which "the Spirit of life" produces. That exerts a control which is here called a laro, for a law often means any thing by which we are ruled or governed. See Notes, ch. vii. 21. 23. 1 Of the Spirit. I see no reason to douijt here that this refers to the Holy Spirit. Evidently, at the close of ver. 1, the word has this reference. The phrase " the Spirit of life" then means the Holy Spirit producing or giving life; i. e. giving peace, joy, activity, salvation; in opposition to the law spoken of in ch. vii. that produced death and condemnation. TI III Christ Jesns. Under the Christian religion; or sent by Christ to apply his work to men. John xvi. 7 — 14. The Spirit is sent by Christ; his influence is a part of the Christian scheme; and his power accomplishes that which the law could not do. ^ J/ath made me free. That is, has delivered me from tlje predominating influence and control of sin. He cannot mean that he was perfect, for the whole tenor of his reasoning is opposed to that. But the design, the tendency, and the spirit of the gofpri was to produce thi.s freedom from what the law Could not deliver; and he was now brought under the general power of this scheme. In the former state he was under a most bitter and galling bondage, ch. vii. 7 — 11. Now, he was brought under the influence of a scheme which contemplated freedom, and which produced it. % The laiv of sin arid death. The controlling influence of sin, leading to death and condemnation, ch. vii. 5 — 1 1.
3. For -what (he laxv could not do. The law of God, the moral law. It could not free from sin and condemnation. This the apostle had fully shown in ch. vii. 1 In that. Because. t It was iveak. It was feeble and inefficacious. It could not accomplish it. f Through the flesh. In consequence of the strength of sin, and of the evil and corrupt desires of the unrenewed heart. The fault was not in the law, which was good (ch. vii. 12), but it was owing to the strength of the natural passions and the sinfulness of the unrenewed heart. See ch. vii. 7 — 11, where this influence is fully explained. t God, sending- his oxv7i So7i. That is, God did or accomplished that, by sending his Son, which the law could not do. The word did, or accomplished, it is necessary to understand here, in order to complete the sense. ^ Jn the lihoicss of sinful fcsh. That is, he so far resembled sinful flesh that he partook of flesh, or the nature of man, but without any of its sinful propensities or desires. It was not human nature; not, as the Docetffi taught, human nature in appearance only; but it was human nature without any of its corruption.s. ^ And for sin. Margin, " By a sacrifice for sin." The expression evidently means, by an olVering for sin, or that he was given as a sacrifice on account of sin. His being given
4 That the righteousness of the law might be fulfilled in us, who walk " not after the flesh, but after the Spirit.
5 For they that are after the flesh, ^ do mind the things of
had respect to sin. % Condemned sin in the fesh. The fesh is regarded as the source of sin. Note, ch. vii. 18. The flesh being the seat and origin of transgression, the atoning sacrifice was made in the likeness of sinful flesh, that thus he might meet sin, as it were, on its own ground, and destroy it. He may be said to have condemned sin in this manner, (1.) Because the fact that he was given for it, and died on its account, was a condemnation of it. If sin had been approved by God, he would not have made an atonement to secure its destruction. The depth and intensity of the woes of Christ on its account show the degree of abhorrence with which it is regarded by God. (2.) The word condemn may be used in the sense of destroying, overcoming, or snbduing. 2 Pet. ii. G, " And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow." In this sense the sacrifice of Christ has not only condemned sin as being evil, but has weakened its power and destroyed its influence, and will finally annihilate its existence in all who are saved by that death.
4. That the righteousness of the latu. That we might be conformed to the law, or be obedient to its requirements, and no longer under the influence of the flesh and its corrupt desires. %, Might be fulfilled. That we might l)e obedient, or comply with its demands. *{ Who -walk. Note, ver. 1.
5. For they that are after the fesh. They that are under the influence of the corrupt and sinful desires of the flesh. Gal. v. 19—21. Those who are unrenewed. ^ Do mind the things of the fesh. They are supremely devoted to the gratification of their corrupt de-
the flesh; but they that are after the Spirit, the things *= of the Spirit.
6 For ^ to be carnally minded is death; ^ but ^ to be spiritually minded is life and peace:
clCor.2.14. i the minding of the flesh. d Gal 6.8. a the minding of the Spirit.
sires. ^ But they that are after the Spirit. Who are under its influence; who are led by the Spirit. ^ The things of the Spirit. Those things which tile Spirit produces, or which he effects in the mind. Gal. v. 21 — 23. This verse is for the purpose of illustration, and is designed to show that the tendency of religion is to produce as entire a devotedness to the service of God as men had before rendered to sin; that is, that they would be fully engaged in that to which they had devoted themselves. As the Christian, therefore, had devoted himself to the service of the Spirit, and had been brought under his influence, it was to be expected that he would m.ake it his great and only object to cherish and cultivate the graces which that Spirit would produce.
6. For to be carnally minded. Margin, "The minding of the flesh." The sense is, that to follow the inclinations of the flesh, or the corrupt propensities of our nature, leads to condemnation and death. The expression is one of great energy, and shows that it not only leads to death, or leads to misery, but that it is death itself; there is wo and condemnation in the very act and purpose of being supremely devoted to the corrupt passions. Its only tendency is condemnation and despair. ^ Is death. The penalty of transgression; condemnation and eternal ruin. Note, ch. V. 12. 1 But to be spiritually minded. Margin, "The minding of the Spirit." That is, making it the object of the mind, the end and aim of the actions, to cultivate the graces of the Spirit, and to submit to his influence. To be spiritually minded is to seek those feelings and views which
7 Because the carnal mind is enmity against God; for it is
not subject to the law of God, neither indeed can be.
the Holy Spirit produces, and to follow his leadings. ^ Is life. This is opposed to death in ver. 5. It tends to life, and is in fact real life. For to possess and cultivate the graces of the Spirit, to be led where he would guide us, is the design of our existence, and is the only path of happiness. ^ Andpeace. Note, ch. vi.
7. Because. This is given as a reason for what is said in ver. 6. In that verse the apostle had affirmed that to be carnally minded was death, but he had not stated why it was. He now explains it by saying that it is enmity against God, and thus involves a sinner in conflict with him, and exposes to his condemnation. | The canial mbid. This is the same expression as occurs in ver. 6 (to p^^ivny.^ tm? o-u^ko/;). It docs not mean the mind itself, the intellect, or the will; it does not suppose that the mind or soul is physically depraved, or opposed to God; but it means that the minding of the things of the fesh, giving to them supreme attention, is hostility against God; and involves the sinner in a controversy with him, and hence leads to death and wo. This passage should not be alleged in proof that the soid is physically depraved, but merely that where there is a supreme regard to the flesh there is hostility to God. It does not directly prove the doctrine of universal depravity; but it proves only that where such attention exists to the corrupt desires of the soul, there is hostility to God. It is indeed implied that that supreme regard to the flosh exists every where by nature, but this is not expressly afl'irmed. For the object of the apostle here is not to teach the doctrine of depravity, but to show that where such de})ravity in fact exists, it involves the sinner in a fearful controversy with God. 1 /.y enmity. Hostility; hatred. It means that such a regard to the flesh is in fact hostility to and to his plan for purifying the soul, Comp. James iv. 4. 1 John ii. 15. The minding of the things of the flesh also leads to the hatred of God himself, because he is opposed to it, and has expressed his abhorrence of it. ^ Against God. Towards God; or in regard to him. It supposes hostility to him. t For it. The word " it" here refers to the minding of the things of the flesh. It does not mean that the soul itself is not subject to his law, but that the minding of those things is hostile to his law. The apostle does not express any opinion about the metaphysical ability of man, or discuss that question at all. The amount of his affirmation is simply, that the minding of the flesh, the supreme attention to its dictates and desires, is not and cannot be subject to the law of God. They are wholly contradictory and irreconcilable, just as much as the lovo of falsehood is inconsistent with the laws of truth; as intemperance is inconsistent with the law of temperance; and as adultery is a violation of the seventh commandment. But whether the man lu^nself might mt obey the law, — whether /if has, or has not, ability to do it, — is a question which the apostle does not touch, and on which this passage should not be adduced. For whether the law of a particular sin is utterly irreconcilable with an opposite virtue, and whether the sinner is ai'le to abandon that sin and pursue a diflerent path, are very dill'erent inquiries. ^ la not subject. It is not in siihjection to the command of God. 'i'he minding of the flesh is opposed to that law, and thus shows that it is hostile to God. ^ A'eithcr indeed can be. This is al)- solute and certain. It is impossible that it shouKl l)e. There is tlie utmost inability in regard to it. The things are utterly irreconcilable. But tlic affirmation does not moan that tlic heart of the sinner might not be subject to