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An Analogy from Marriage

Do you not know, brothers and sisters—for I am speaking to those who know the law—that the law is binding on a person only during that person’s lifetime? ²Thus a married woman is bound by the law to her husband as long as he lives; but if her husband dies, she is discharged from the law concerning the husband. ³Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man, she is not an adulteress.

⁴ In the same way, my friends, you have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead in order that we may bear fruit for God. ⁵While we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. ⁶But now we are discharged from the law, dead to that which held us captive, so that we are slaves not under the old written code but in the new life of the Spirit.

The Law and Sin

⁷ What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would not have known sin. I would not have known what it is to covet if the law had not said, “You shall not covet.” ⁸But sin, seizing an opportunity in the commandment, produced in me all kinds of covetousness. Apart from the law sin lies dead. ⁹I was once alive apart from the law, but when the commandment came, sin revived ¹⁰and I died, and the very commandment that promised life proved to be death to me. ¹¹For sin, seizing an opportunity in the commandment, deceived me and through it killed me. ¹²So the law is holy, and the commandment is holy and just and good.

¹³ Did what is good, then, bring death to me? By no means! It was sin, working death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure.

The Inner Conflict

¹⁴ For we know that the law is spiritual; but I am of the flesh, sold into slavery under sin. ¹⁵I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. ¹⁶Now if I do what I do not want, I agree that the law is good. ¹⁷But in fact it is no longer I that do it, but sin that dwells within me. ¹⁸For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. ¹⁹For I do not do the good I want, but the evil I do not want is what I do. ²⁰Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.

²¹ So I find it to be a law that when I want to do what is good, evil lies close at hand. ²²For I delight in the law of God in my inmost self, ²³but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. ²⁴Wretched man that I am! Who will rescue me from this body of death? ²⁵Thanks be to God through Jesus Christ our Lord!

So then, with my mind I am a slave to the law of God, but with my flesh I am a slave to the law of sin.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

12. So then the law is indeed holy, etc. Some think that the words law and commandment is a repetition of the same thing; with whom I agree; ²¹⁶²¹⁶ This is doubtless true, and it is an example of what the Apostle’s manner of writing is, it being that of the ancient prophets. How various are the words used in the 119th Psalm to designate the law or the revealed will of God? and two different words are often used in the same verse.
Having spoken of the law in connection with sin, the Apostle may be supposed to have had the character of sin in view in characterizing the law. Sin works depraved desires and lusts; the law is holy: sin deceives and acts the traitor, the law is plain-dealing and just: sin leads to death and misery; the law is good and leads to happiness. The last contrast is evident from what follows in the next verse, “Was that which is good made death unto me?” — Ed. and I consider that there is a peculiar force in the words, when he says, that the law itself and whatever is commanded in the law, is holy, and therefore to be regarded with the highest reverence, — that it is just, and cannot therefore be charged with anything wrong, — that it is good, and hence pure and free from everything that can do harm. He thus defends the law against every charge of blame, that no one should ascribe to it what is contrary to goodness, justice, and holiness.

13. Has then what is good, etc. He had hitherto defended the law from calumnies, but in such a manner, that it still remained doubtful whether it was the cause of death; nay, the minds of men were on this point perplexed, — how could it be that nothing but death was gained from so singular a gift of God. To this objection then he now gives an answer; and he denies, that death proceeds from the law, though death through its means is brought on us by sin. And though this answer seems to militate in appearance against what he had said before — that he had found the commandment, which was given for life, to be unto death, there is yet no contrariety. He had indeed said before, that it is through our wickedness that the law is turned to our destruction, and that contrary to its own character; but here he denies, that it is in such a sense the cause of death, that death is to be imputed to it. In 2 Corinthians 3 he treats more fully of the law. He there calls it the ministration of death; but he so calls it according to what is commonly done in a dispute, and represents, not the real character of the law, but the false opinion of his opponents. ²¹⁷²¹⁷ This can hardly be admitted. The Apostle in Corinthians evidently states a fact, as he often does, without going into an explanation; and the fact was, that the law proved to be the ministration of death: but it proved to be so through the sin and wickedness of man. — Ed.

But sin, etc. With no intention to offend others, I must state it as my opinion, that this passage ought to be read as I have rendered it, and the meaning is this, — “Sin is in a manner regarded as just before it is discovered by the law; but when it is by the law made known, then it really obtains its own name of sin; and hence it appears the more wicked, and, so to speak, the more sinful, because it turns the goodness of the law, by perverting it, to our destruction; for that must be very pestiferous, which makes what is in its own nature salutary to be hurtful to us.” The import of the whole is — that it was necessary for the atrocity of sin to be discovered by the law; for except sin had burst forth into outrageous, or, as they say, into enormous excess, it would not have been acknowledged as sin; and the more outrageous does its enormity appear, when it converts life into death; and thus every excuse is taken away from it. ²¹⁸²¹⁸ Erasmus, Beza, Pareus, Stuart, and others, make up the ellipsis by putting in, “was made death to me,” after “sin.” But there is no need of adding anything. The sentence throughout is thoroughly Hebraistic. What is partially announced in the words, “that it might appear sin,” or, to be sin, etc., is more fully stated in the last clause; and the participle, “working” — κατεργαζομένη, is used instead of a verb, the auxiliary verb being understood. See similar instances in Romans 14:9-13 Calvin’s version is no doubt the correct one. What follows the last ἵνα more fully explains what comes after the first. — Ed.

14. For we know that the law, etc. He now begins more closely to compare the law with what man is, that it may be more clearly understood whence the evil of death proceeds. He then sets before us an example in a regenerate man, in whom the remnants of the flesh are wholly contrary to the law of the Lord, while the spirit would gladly obey it. But first, as we have said, he makes only a comparison between nature and the law. Since in human things there is no greater discord than between spirit and flesh, the law being spiritual and man carnal, what agreement can there be between the natural man and the law? Even the same as between darkness and light. But by calling the law spiritual, he not only means, as some expound the passage, that it requires the inward affections of the heart; but that, by way of contrast, it has a contrary import to the word carnal ²¹⁹²¹⁹ This is evidently the case here. As carnal means what is sinful and corrupt, so spiritual imports what is holy, just, and good. As the works of the flesh are evil and depraved works, so the fruits of the Spirit are good and holy fruits. See Galatians 5:19, 22, and particularly John 3:6. — Ed. These interpreters give this explanation, “The law is spiritual, that is, it binds not only the feet and hands as to external works, but regards the feelings of the heart, and requires the real fear of God.”

But here a contrast is evidently set forth between the flesh and the spirit. And further, it is sufficiently clear from the context, and it has been in fact already shown, that under the term flesh is included whatever men bring from the womb; and flesh is what men are called, as they are born, and as long as they retain their natural character; for as they are corrupt, so they neither taste nor desire anything but what is gross and earthly. Spirit, on the contrary, is renewed nature, which God forms anew after his own image. And this mode of speaking is adopted on this account — because the newness which is wrought in us is the gift of the Spirit.

The perfection then of the doctrine of the law is opposed here to the corrupt nature of man: hence the meaning is as follows, “The law requires a celestial and an angelic righteousness, in which no spot is to appear, to whose clearness nothing is to be wanting: but I am a carnal man, who can do nothing but oppose it.” ²²⁰²²⁰ “He is ‘carnal’ in exact proportion to the degree in which he falls short of perfect conformity to the law of God.” — Scott
It has been usual with a certain class of divines, such as Hammond and Bull, to hold that all the Fathers before Augustine viewed Paul here as not speaking of himself. But this is plainly contradicted by what Augustine declares himself in several parts of his writings. In his Retractations, B. 1, chapter 23, he refers to some authors of divine discourses (quibusdam divinorum tractatoribus eloquiorom) by whose authority he was induced to change his opinion, and to regard Paul here as speaking of himself. He alludes again in his work against Julian, an advocate of Pelagianism, B. 6, chapter 11, to this very change in his view, and ascribes it to the reading of the works of those who were better and more intelligent than himself, (melioribus et intelligentioribus cessi.) Then he refers to them by name, and says, “Hence it was that I came to understand these things, as Hilary, Gregory, Ambrose, and other holy and known doctors of the Church, understood them, who thought that the Apostle himself strenuously struggled against carnal lusts, which he was unwilling to have, and yet had, and that he bore witness as to this confiict in these words,” (referring to this very text,) — Hinc factum est. ut sic ista intelligerem, quemadmodum intellexit Hilarius, Gregorius, Ambroslus, et cœteri Ecclsiœ sancti notique doctores, qui et ipsum Apostolum adversus carnales concupiscentias, quas habere nolebat, et tamen habebat, strenue conflixisse, eundemque conflictum suum illis suis verbis contestatum fuisse senserunt — Ed. But the exposition of Origen, which indeed has been approved by many before our time, is not worthy of being refuted; he says, that the law is called spiritual by Paul, because the Scripture is not to be understood literally. What has this to do with the present subject?

Sold under sin. By this clause he shows what flesh is in itself; for man by nature is no less the slave of sin, than those bondmen, bought with money, whom their masters ill treat at their pleasure, as they do their oxen and their asses. We are so entirely controlled by the power of sin, that the whole mind, the whole heart, and all our actions are under its influence. Compulsion I always except, for we sin spontaneously, as it would be no sin, were it not voluntary. But we are so given up to sin, that we can do willingly nothing but sin; for the corruption which bears rule within us thus drives us onward. Hence this comparison does not import, as they say, a forced service, but a voluntary obedience, which an inbred bondage inclines us to render.

²¹⁶ This is doubtless true, and it is an example of what the Apostle’s manner of writing is, it being that of the ancient prophets. How various are the words used in the 119th Psalm to designate the law or the revealed will of God? and two different words are often used in the same verse. Having spoken of the law in connection with sin, the Apostle may be supposed to have had the character of sin in view in characterizing the law. Sin works depraved desires and lusts; the law is holy: sin deceives and acts the traitor, the law is plain-dealing and just: sin leads to death and misery; the law is good and leads to happiness. The last contrast is evident from what follows in the next verse, “Was that which is good made death unto me?” — Ed.

²¹⁷ This can hardly be admitted. The Apostle in Corinthians evidently states a fact, as he often does, without going into an explanation; and the fact was, that the law proved to be the ministration of death: but it proved to be so through the sin and wickedness of man. — Ed.

²¹⁸ Erasmus, Beza, Pareus, Stuart, and others, make up the ellipsis by putting in, “was made death to me,” after “sin.” But there is no need of adding anything. The sentence throughout is thoroughly Hebraistic. What is partially announced in the words, “that it might appear sin,” or, to be sin, etc., is more fully stated in the last clause; and the participle, “working” — κατεργαζομένη, is used instead of a verb, the auxiliary verb being understood. See similar instances in Romans 14:9-13 Calvin’s version is no doubt the correct one. What follows the last ἵνα more fully explains what comes after the first. — Ed.

²¹⁹ This is evidently the case here. As carnal means what is sinful and corrupt, so spiritual imports what is holy, just, and good. As the works of the flesh are evil and depraved works, so the fruits of the Spirit are good and holy fruits. See Galatians 5:19, 22, and particularly John 3:6. — Ed.

²²⁰ “He is ‘carnal’ in exact proportion to the degree in which he falls short of perfect conformity to the law of God.” — Scott It has been usual with a certain class of divines, such as Hammond and Bull, to hold that all the Fathers before Augustine viewed Paul here as not speaking of himself. But this is plainly contradicted by what Augustine declares himself in several parts of his writings. In his Retractations, B. 1, chapter 23, he refers to some authors of divine discourses (quibusdam divinorum tractatoribus eloquiorom) by whose authority he was induced to change his opinion, and to regard Paul here as speaking of himself. He alludes again in his work against Julian, an advocate of Pelagianism, B. 6, chapter 11, to this very change in his view, and ascribes it to the reading of the works of those who were better and more intelligent than himself, (melioribus et intelligentioribus cessi.) Then he refers to them by name, and says, “Hence it was that I came to understand these things, as Hilary, Gregory, Ambrose, and other holy and known doctors of the Church, understood them, who thought that the Apostle himself strenuously struggled against carnal lusts, which he was unwilling to have, and yet had, and that he bore witness as to this confiict in these words,” (referring to this very text,) — Hinc factum est. ut sic ista intelligerem, quemadmodum intellexit Hilarius, Gregorius, Ambroslus, et cœteri Ecclsiœ sancti notique doctores, qui et ipsum Apostolum adversus carnales concupiscentias, quas habere nolebat, et tamen habebat, strenue conflixisse, eundemque conflictum suum illis suis verbis contestatum fuisse senserunt — Ed.