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7. Struggling With Sin

¹ Do you not know, brothers and sisters—for I am speaking to those who know the law—that the law has authority over someone only as long as that person lives? ² For example, by law a married woman is bound to her husband as long as he is alive, but if her husband dies, she is released from the law that binds her to him. ³ So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man.

⁴ So, my brothers and sisters, you also died to the law through the body of Christ, that you might belong to another, to him who was raised from the dead, in order that we might bear fruit for God. ⁵ For when we were in the realm of the flesh, In contexts like this, the Greek word for flesh ( sarx) refers to the sinful state of human beings, often presented as a power in opposition to the Spirit. the sinful passions aroused by the law were at work in us, so that we bore fruit for death. ⁶ But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.

The Law and Sin

⁷ What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said, “You shall not covet.” Exodus 20:17; Deut. 5:21 ⁸ But sin, seizing the opportunity afforded by the commandment, produced in me every kind of coveting. For apart from the law, sin was dead. ⁹ Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died. ¹⁰ I found that the very commandment that was intended to bring life actually brought death. ¹¹ For sin, seizing the opportunity afforded by the commandment, deceived me, and through the commandment put me to death. ¹² So then, the law is holy, and the commandment is holy, righteous and good.

¹³ Did that which is good, then, become death to me? By no means! Nevertheless, in order that sin might be recognized as sin, it used what is good to bring about my death, so that through the commandment sin might become utterly sinful.

¹⁴ We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. ¹⁵ I do not understand what I do. For what I want to do I do not do, but what I hate I do. ¹⁶ And if I do what I do not want to do, I agree that the law is good. ¹⁷ As it is, it is no longer I myself who do it, but it is sin living in me. ¹⁸ For I know that good itself does not dwell in me, that is, in my sinful nature. Or my flesh For I have the desire to do what is good, but I cannot carry it out. ¹⁹ For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing. ²⁰ Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it.

²¹ So I find this law at work: Although I want to do good, evil is right there with me. ²² For in my inner being I delight in God’s law; ²³ but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. ²⁴ What a wretched man I am! Who will rescue me from this body that is subject to death? ²⁵ Thanks be to God, who delivers me through Jesus Christ our Lord!

So then, I myself in my mind am a slave to God’s law, but in my sinful nature Or in the flesh a slave to the law of sin.

25. I thank God; etc. He then immediately subjoined this thanksgiving, lest any should think that in his complaint he perversely murmured against God; for we know how easy even in legitimate grief is the transition to discontent and impatience. Though Paul then bewailed his lot, and sighed for his departure, he yet confesses that he acquiesced in the good pleasure of God; for it does not become the saints, while examining their own defects, to forget what they have already received from God. ²³⁵²³⁵ There is a different reading for the first clause of this verse, χάρις τῳ Θέω, “thanks to God,” which, Griesbach says, is nearly equal to the received text; and there are a few copies which have ἡ χάρις κυρίου, “the grace of our Lord,” etc.; which presents a direct answer to the foregoing question: but a considerable number more have ἡ χάρις του θέου, “the grace of God,” etc.; which also gives an answer to the preceding question. But the safest way, when there is no strong reason from the context, is to follow what is mostly sanctioned by MSS. Taking then the received text, we shall find a suitable answer to the foregoing question, if we consider the verb used in the question to be here understood, a thing not unusual; then the version would be, “I thank God, who will deliver me through Jesus Christ our Lord;” not as Macknight renders the verb, “who delivers me;” for the answer must be in the same tense with the question. — Ed.

But what is sufficient to bridle impatience and to cherish resignation, is the thought, that they have been received under the protection of God, that they may never perish, and that they have already been favored with the first-fruits of the Spirit, which make certain their hope of the eternal inheritance. Though they enjoy not as yet the promised glory of heaven, at the same time, being content with the measure which they have obtained, they are never without reasons for joy.

So I myself, etc. A short epilogue, in which he teaches us, that the faithful never reach the goal of righteousness as long as they dwell in the flesh, but that they are running their course, until they put off the body. He again gives the name of mind, not to the rational part of the soul which philosophers extol, but to that which is illuminated by the Spirit of God, so that it understands and wills aright: for there is a mention made not of the understanding alone, but connected with it is the earnest desire of the heart. However, by the exception he makes, he confesses, that he was devoted to God in such a manner, that while creeping on the earth he was defiled with many corruptions. This is a suitable passage to disprove the most pernicious dogma of the Purists, (Catharorum,) which some turbulent spirits attempt to revive at the present day. ²³⁶²³⁶ “Idem ego — the same I,” or, “I the same;” αὐτὸς ἐγὼ Beza renders it the same — “idem ego,” and makes this remark, “This was suitable to what follows, by which one man seems to have been divided into two.” Others render it, “ipse ego — I myself,” and say that Paul used this dictlon emphatically, that none might suspect that he spoke in the person of another. See Romans 9:3; 2 Corinthians 10:1, 12, 13. The phrase imports this, “It is myself, and none else.”
He terms his innate sin “the flesh.” By the flesh, says Pareus, “is not meant physically the muscular substance, but theologically the depravity of nature, — not sensuality alone, but the unregenerated reason, will, and affections.” — Ed.