{"commentary":{"id":"adam-clarke","name":"Adam Clarke Bible Commentary","website":"https://en.wikipedia.org/wiki/Adam_Clarke","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Adam Clarke Bible Commentary","language":"eng","textDirection":"rtl","sha256":"92e28c9363c876d215e296f2fe04abb3ab7e34a2aacebdf06bd62ae79c6e3dba","availableFormats":["json"],"listOfBooksApiLink":"/api/c/adam-clarke/books.json","listOfProfilesApiLink":"/api/c/adam-clarke/profiles.json","numberOfBooks":57,"totalNumberOfChapters":854,"totalNumberOfVerses":13318,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ROM","commentaryId":"adam-clarke","name":"Romans","commonName":"Romans","introduction":"Preface to the Epistle to the Romans That St. Paul was the author of this epistle, and that it possesses every evidence of authenticity that any work of the kind can possess, or that even the most fastidious skepticism can require, has been most amply proved by Dr. W. Paley, Archdeacon of Carlisle, in his work entitled \"Horae Paulinae; or, the Truth of the Scripture History of St. Paul evinced, by a comparison of the Epistles which bear his name with the Acts of the Apostles, and with one another.\" Of this apostle I have spoken at large in the notes on the preceding book, and especially in the observations at the close of the ninth chapter, to which I beg leave to refer the reader. It will be sufficient to state here, that Saul, (afterwards called Paul), was born in Tarsus, a city of Cilicia, of Jewish parents, who possessed the right of Roman citizens; (see the note on Act 22:28); that, when young, he was sent to Jerusalem for the purpose of receiving a Jewish education; that he was there put under the tuition of the famous Rabbi Gamaliel, and was incorporated with the sect of the Pharisees, of whose system he imbibed all the pride, self-confidence, and intolerance; and distinguished himself as one of the most inveterate enemies of the Christian cause; but, being converted by a most singular interposition of Divine Providence and grace, he became one of the most zealous promoters and successful defenders of the cause which he had before so inveterately persecuted. Though this epistle is directed to the Romans, yet we are not to suppose that Romans, in the proper sense of the word, are meant; but rather those who dwelt at Rome, and composed the Christian Church in that city: that there were among these Romans, properly such, that is heathens who had been converted to the Christian faith, there can be no doubt; but the principal part of the Church in that city seems to have been formed from Jews, sojourners at Rome, and from such as were proselytes to the Jewish religion. When, or by whom, the Gospel was first preached at Rome cannot be ascertained. Those who assert that St. Peter was its founder, can produce no solid reason for the support of their opinion. Had this apostle first preached the Gospel in that city, it is not likely that such an event would have been unnoticed in the Acts of the Apostles, where the labors of St. Peter are particularly detailed with those of St. Paul, which indeed form the chief subject of this book. Nor is it likely that the author of this epistle should have made no reference to this circumstance, had it been true. Those who say that this Church was founded by these two apostles conjointly, have still less reason on their side; for it is evident, from Rom 1:8, etc., that St. Paul had never been at Rome previously to his writing this epistle. It is most likely that no apostle was employed in this important work, and that the Gospel was first preached there by some of those persons who were converted at Jerusalem on the day of pentecost; for we find, from Act 2:10, that there were at Jerusalem strangers of Rome, Jews, and proselytes; and these, on their return, would naturally declare the wonders they had witnessed, and proclaim that truth by which they themselves had received salvation. Of Rome itself, then the metropolis of the world, a particular account has been given in the note on Act 28:16 (note); to which the reader is requested to refer. The occasion of writing this epistle may be easily collected from the epistle itself. It appears that St. Paul had been made acquainted with all the circumstances of the Christians at Rome, by Aquila and Priscilla, (see Rom 16:3), and by other Jews who had been expelled from Rome by the decree of Claudius, (mentioned Act 18:2); and, finding that they consisted partly of heathens converted to Christianity, and partly of Jews who had, with many remaining prejudices, believed in Jesus as the true Messiah, and that many contentions arose from the claims of the Gentile converts to equal privileges with the Jews, and from the absolute refusal of the Jews to admit these claims unless the Gentile converts became circumcised, he wrote to adjust and settle these differences. Dr. Paley, with his usual perspicuity, has shown that the principal object of the argumentative part of the epistle is \"to place the Gentile convert upon a parity of situation with the Jewish, in respect of his religious condition, and his rank in the Divine favor.\" The epistle supports this point by a variety of arguments; such as, that no man of either description was justified by the works of the law - or this plain reason, that no man had performed them; that it became therefore necessary to appoint another medium, or condition of justification, in which new medium the Jewish peculiarity was merged and lost; that Abraham's own justification was antecedent to the law, and independent of it; that the Jewish converts were to consider the law as now dead, and themselves as married to another; that what the law in truth could not do, in that it was weak through the flesh, God had done by sending his Son; that God had rejected the unbelieving Jews, and had substituted in their place a society of believers in Christ, collected indifferently from Jews and Gentiles. Therefore, in an epistle directed to Roman believers, the point to be endeavored after by St. Paul was to reconcile the Jewish converts to the opinion that the Gentiles were admitted by God to a parity of religious situation with themselves, and that without their being obliged to keep the law of Moses. In this epistle, though directed to the Roman Church in general, it is, in truth, a Jew writing to Jews. Accordingly, as often as his argument leads him to say any thing derogatory from the Jewish institution, he constantly follows it by a softening clause. Having, Rom 2:28, Rom 2:29, pronounced \"that he is not a Jew who is one outwardly, nor that circumcision which is outward in the flesh,\" he adds immediately, \"What advantage then hath the Jew? or what profit is there in circumcision? Much every way.\" Having in Rom 3:28, brought his argument to this formal conclusion, \"that a man is justified by faith, without the deeds of the law,\" he presently subjoins, Rom 3:31, \"Do we then make void the law through faith? God forbid! Yea, we establish the law.\" In the seventh chapter, when in Rom 7:6 he had advanced the bold assertion, \"that now we are delivered from the law, that being dead wherein we were held;\" in the next verse he comes in with this healing question, \"What shall we say then? Is the law sin? God forbid! Nay, I had not known sin but by the law.\" Having, in the following words, more than insinuated the inefficacy of the Jewish law, Rom 8:3 : \"For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh;\" after a digression indeed, but that sort of a digression which he could never resist, a rapturous contemplation of his Christian hope, and which occupies the latter part of this chapter; we find him in the next, as if sensible that he had said something which would give offense, returning to his Jewish brethren in terms of the warmest affection and respect: \"I say the truth in Christ Jesus, I lie not; my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart; for I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers; and of whom, as concerning the flesh, Christ came.\" When, in the 31st and 32nd verses of the ninth chapter, he represented to the Jews the error of even the best of their nation, by telling them that \"Israel, which followed after the law of righteousness, had not attained to the law of righteousness, because they sought it not by faith, but as it were by the works of the law, for they stumbled at that stumbling-stone;\" he takes care to annex to this declaration these conciliating expressions: \"Brethren, my heart's desire and prayer to God for Israel is, that they might be saved; for I bear them record, that they have a zeal of God, but not according to knowledge.\" Lastly, having, Rom 10:20, Rom 10:21, by the application of a passage in Isaiah, insinuated the most ungrateful of all propositions to a Jewish ear, the rejection of the Jewish nation as God's peculiar people; he hastens, as it were, to qualify the intelligence of their fall by this interesting exposition: \"I say then, hath God cast away his people, (i.e. wholly and entirely?) God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew;\" and follows this throughout the whole of the eleventh chapter, in a series of reflections calculated to soothe the Jewish converts, as well as to procure from their Gentile brethren respect to the Jewish institution. Dr. Paley, drawing an argument from this manner of writing, in behalf of the genuineness of this epistle, adds, \"Now all this is perfectly natural. In a real St. Paul writing to real converts, it is what anxiety to bring them over to his persuasion would naturally produce; but there is an earnestness and a personality, if I may so call it, in the manner, which a cold forgery, I apprehend, would neither have conceived nor supported.\" Horae Paulinae, p. 49, etc. From a proper consideration of the design of the apostle in writing this epistle, and from the nature and circumstances of the persons to whom it was directed, much light may be derived for a proper understanding of the epistle itself. When the reader considers that the Church at Rome was composed of heathens and Jews, that the latter were taught to consider themselves the only people on earth to whom the Divine favor extended; that these alone had a right to all the blessings of the Messiah's kingdom; that the giving them the law and the prophets, which had not been given to any other people, was the fullest proof that these privileges did not extend to the nations of the earth; and that, though it was possible for the Gentiles to be saved, yet it must be in consequence of their becoming circumcised, and taking on them the yoke of the law: - when, on the other hand, the reader considers the Roman Gentiles, who formed the other part of the Church at Rome, as educated in the most perfect contempt of Judaism and of the Jews, who were deemed to be haters of all mankind, and degraded with the silliest superstitions, and now evidently rejected and abandoned by that God in whom they professed to trust; it is no wonder if, from these causes, many contentions and scandals arose, especially at a time when the spirit of Christianity was but little understood, and among a people, too, who do not appear to have had any apostolic authority established among them to compose feuds and settle religious differences. That the apostle had these things particularly in his eye is evident from the epistle itself. His first object is to confound the pride of the Jews and the Gentiles; and this he does by showing the former that they had broken their own law, and, consequently, forfeited all the privileges which the obedient had a right to expect. He shows the latter that, however they might boast of eminent men, who had been an honor to their country, nevertheless, the Gentiles, as a people, were degraded by the basest of crimes, and the lowest idolatry; that, in a word, the Gentiles had as little cause to boast in their philosophers as the Jews had to boast in the faith and piety of their ancestors; \"for all had sinned and come short of the glory of God.\" This subject is particularly handled in the five first chapters, and often referred to in other places. Concerning the time in which this epistle was written, there is not much difference of opinion: it is most likely that it was written about a.d. 58, when Paul was at Corinth: see Rom 16:23, conferred with Co1 1:14; and Rom 16:1, conferred with Ti2 4:20. It appears, from Rom 16:22, that Paul did not write this epistle with his own hand, but used a person called Tertius as his amanuensis; and that it was sent by the hands of Phoebe, a deaconess, (δια φοιβης της διακυνου), of the Church of Cenchrea, which was the eastern port on the Isthmus of Corinth. From internal evidence Dr. Paley has demonstrated the authenticity of this epistle; and its existence in the ancient Antehieronymian versions and the Syriac, as well as its being mentioned by the Apostolic Fathers, Barnabas, chap. xii. 13; Clemens Romanus, Ep. i. c. i. 30, 32, 35, 46; Ignatius, Epist. ad Ephes. 20, ad Smyrn. 1, ad Trall. 8; and Polycarp, 3 and 6, and by all succeeding writers, puts it beyond all dispute. Of the fourteen epistles attributed to St. Paul, (thirteen only of which bear his name), this has been reckoned the first in importance, though certainly not in order of time; for there is every reason to believe that both the epistles to the Thessalonians, that to the Galatians, those to the Corinthians, the first to Timothy, and that to Titus, were all written before the epistle to the Romans. See the dates of the books of the New Testament at the end of the introduction to the Gospels, etc.. In the arrangement of the epistles nothing seems to have been consulted besides the length of the epistle, the character of the writer, and the importance of the place to which it was sent. Rome, being the mistress of the world, the epistle to that city was placed first. Those to the Corinthians, because of the great importance of their city, next. Galatia, Ephesus, Philippi, Colosse, and Thessalonica, follow in graduated order. Timothy, Titus, and Philemon succeed in the same way: and the epistle to the Hebrews, because the author of it was long in dispute, was placed at the end of the epistles of Paul, as being probably written by him. James, as Bp. of Jerusalem, precedes Peter, Peter precedes John, as the supposed chief of the apostles; and John the beloved disciple, Jude. The book of the Revelation, as being long disputed in the Christian Church, was thrown to the conclusion of the New Testament Scriptures. The surats or chapters of the Koran were disposed in the same sort of order; the longest being put first, and all the short ones thrown to the end, without any regard to the times in which it was pretended they were revealed. There have been some doubts concerning the language in which this epistle was written. John Adrian Bolten endeavored to prove that St. Paul wrote it in Syriac, and that it was translated into Greek by Tertius: but this supposition has been amply refuted by Griesbach. Others think that it must have been written originally in Latin, the language of the people to whom it was addressed; \"for although the Greek tongue was well known in Rome, yet it was the language of the great and the learned; and it is more natural to suppose that the apostle would write in the language of the common people, as those were most likely to be his chief readers, than that of the great and the learned.\" This argument is more specious than solid. - 1. It is certain that at this time the Greek language was very generally cultivated in Rome, as it was in most parts of the Roman empire. Cicer., pro Arch. 10, says Graeca leguntur in omnibus fere gentibus: Latina, suis finibus, exiguis sane continentur. \"The Greek writings are read in almost all nations: those of the Latin within their own narrow limits.\" Tacitus, Orator. 29, observes, Nunc natus infans delegatur Graeculae alicui ancillae. \"Now the new-born child is put under the care of some Greek maid;\" and this undoubtedly for the purpose of its learning to speak the Greek tongue. And Juvenal, Sat. vi. ver. 184, ridicules this affectation of his countrymen, which in his time appears to have been carried to a most extravagant excess. Nam quid rancidius, quam quod se non putat ulla Formosam, nisi quae de Tusca Graecula facta est? De Sulmonensi mera Cecropis? Omnia Graece, Cum sit turpe magis nostris nescire Latine. Hoc sermone pavent, hoc Iram, Gaudia, Curas, Hoc cuncta effundunt animi secreta. Quid ultrae \"For what so nauseous and affected too, As those that think they due perfection want Who have not learned to lisp the Grecian cant? In Greece their whole accomplishments they seek: Their fashion, breeding, language must be Greek, But raw in all that does to Rome belong, They scorn to cultivate their mother-tongue, In Greek they flatter, all their fears they speak, Tell all their secrets, nay they scold in Greek.\" Dryden. From these testimonies it is evident that the Greek was a common language in Rome in the days of the apostle; and that in writing in this language, which he probably understood better than he did Latin, he consulted the taste and propensity of the Romans, as well as the probability of his epistle being more extensively read in consequence of its being written in Greek. 2. But were these arguments wanting, there are others of great weight that evince the propriety of choosing this language in preference to any other. The sacred writings of the Old Testament were, at that time, confined to two languages, the Hebrew and the Greek. The former was known only within the confines of Palestine; the latter over the whole Roman empire: and the Latin tongue appears to have been as much confined to Italy as the Hebrew was to Judea. The epistle, therefore, being designed by the Spirit of God to be of general use to the Christian Churches, not only in Italy, but through Greece and all Asia Minor, where the Greek language was spoken and understood, it was requisite that the instructions to be conveyed by it should be put in a language the most generally known; and a language too which was then in high and in daily increasing credit. 3. As the Jews were the principal objects of the epistle, and they must be convinced of the truth of Christianity from the evidence of their own Scriptures; and as the Greek version of the Septuagint was then their universal text-book, in all their dispersions, it was absolutely requisite that the epistle should be written in a tongue with which they were best acquainted, and in which their acknowledged Scriptures were contained. These arguments seem conclusive for a Greek and not a Latin original of this epistle. From the manner in which this epistle has been interpreted and applied, various most discordant and conflicting opinions have originated. Many commentators, forgetting the scope and design of it, have applied that to men in general which most obviously belongs to the Jews, as distinguished from the Gentiles, and to them only. From this one mistake the principal controversies that have agitated and divided the Church of Christ concerning the doctrines of unconditional reprobation and election have arisen. Men, eminent for their talents, learning, and piety, have interpreted and applied the whole on this mistaken ground. They have been opposed by others, not at all their inferiors either in religion or learning, who, not attending properly to the scope of the apostle, have rather argued from the perfections of the Divine nature, and the general concurrent sense of Scripture, and thus proved that such doctrines cannot comport with those perfections, nor with the analogy of faith; and that the apostle is to be interpreted according to these, and not according to the apparent grammatical import of the phraseology which he employs. On both sides the disputes have run high; the cause of truth has gained little, and Christian charity and candour have been nearly lost. Dispassionate men, on seeing this, have been obliged to exclaim: - - tantaene animis coelestibus irae! Can such fierce zeal in heavenly bosoms dwell! To compose these differences, and do justice to the apostle, and set an important portion of the word of God in its true and genuine light, Dr. John Taylor of Norwich, a divine who yielded to few in command of temper, benevolent feeling, and deep acquaintance with the Hebrew and Greek Scriptures, undertook the elucidation of this much-controverted epistle. The result of his labors was a paraphrase and notes on the whole book, to which is prefixed \"A Key to the Apostolic Writings; or, an essay to explain the Gospel scheme, and the principal words and phrases the apostles have used in describing it.\" 4to. 1769, fourth edition. This Key, in the main, is a most invaluable work, and has done great justice to the subject. Christians, whether advocates for general or particular redemption, might have derived great service from this work, in explaining the Epistle to the Romans; but the author's creed, who was an Arian, (for he certainly cannot be ranked with modern Unitarians), has prevented many from consulting his book. To bring the subject of this epistle before the reader, into the fairest and most luminous point of view in my power, I think it right to make a large extract from this Key, steering as clear as possible of those points in which my own creed is certainly at variance with that of my author; especially in the articles of Original Sin, the Atonement, and Deity of Christ; but as these points are seldom directly touched in this introductory key, the reader need be under no apprehension that he shall meet with any thing in hostility to the orthodoxy of his own creed.","order":45,"numberOfChapters":16,"sha256":"7b380d35ef1c54919fba49d8fbf3739a663f13081284de7c764b64771ca5846b","firstChapterNumber":1,"firstChapterApiLink":"/api/c/adam-clarke/ROM/1.json","firstChapterReference":{"commentaryId":"adam-clarke","book":"ROM","chapter":1},"lastChapterNumber":16,"lastChapterApiLink":"/api/c/adam-clarke/ROM/16.json","lastChapterReference":{"commentaryId":"adam-clarke","book":"ROM","chapter":16},"totalNumberOfVerses":419},"chapter":{"number":7,"content":[{"type":"verse","number":1,"content":["For I speak to them that know the law - This is a proof that the apostle directs this part of his discourse to the Jews.\nAs long as he liveth? - Or, as long as It liveth; law does not extend its influence to the dead, nor do abrogated laws bind. It is all the same whether we understand these words as speaking of a law abrogated, so that it cannot command; or of its objects being dead, so that it has none to bind. In either case the law has no force. \n"]},{"type":"verse","number":2,"content":["For the woman which hath a husband - The apostle illustrates his meaning by a familiar instance. A married woman is bound to her husband while he lives; but when her husband is dead she is discharged from the law by which she was bound to him alone. \n"]},{"type":"verse","number":3,"content":["So then, if, while her husband liveth - The object of the apostle's similitude is to show that each party is equally bound to the other; but that the death of either dissolves the engagement.\nSo - she is no adulteress, though she be married to another - And do not imagine that this change would argue any disloyalty in you to your Maker; for, as he has determined that this law of ordinances shall cease, you are no more bound to it than a woman is to a deceased husband, and are as free to receive the Gospel of Christ as a woman in such circumstances would be to remarry. \n"]},{"type":"verse","number":4,"content":["Wherefore, my brethren - This is a parallel case. You were once under the law of Moses, and were bound by its injunctions; but now ye are become dead to that law - a modest, inoffensive mode of speech, for, The law, which was once your husband, is dead; God has determined that it shall be no longer in force; so that now, as a woman whose husband is dead is freed from the law of that husband, or from her conjugal vow, and may legally be married to another, so God, who gave the law under which ye have hitherto lived, designed that it should be in force only till the advent of the Messiah; that advent has taken place, the law has consequently ceased, and now ye are called to take on you the yoke of the Gospel, and lay down the yoke of the law; and it is the design of God that you should do so.\nThat ye should be married to another - who is raised from the dead - As Christ is the end of the law for righteousness to every one that believeth, the object of God in giving the law was to unite you to Christ; and, as he has died, he has not only abolished that law which condemns every transgressor to death, without any hope of a revival, but he has also made that atonement for sin, by his own death, which is represented in the sacrifices prescribed by the law. And as Jesus Christ is risen again from the dead, he has thereby given the fullest proof that by his death he has procured the resurrection of mankind, and made that atonement required by the law. That we should bring forth fruit unto God - we, Jews, who believe in Christ, have, in consequence of our union with him, received the gifts and graces of the Holy Spirit; so that we bring forth that fruit of holiness unto God which, without this union, it would be impossible for us to produce. Here is a delicate allusion to the case of a promising and numerous progeny from a legitimate and happy marriage. \n"]},{"type":"verse","number":5,"content":["For, when we were in the flesh - When we were without the Gospel, in our carnal and unregenerated state, though believing in the law of Moses, and performing the rites and offices of our religion.\nThe motions of sins, which were by the law - Τα παθηματα των ἁμαρτιων, the passions of sins, the evil propensities to sins; to every particular sin there is a propensity: one propensity does not excite to all kinds of sinful acts; hence the apostle uses the plural number, the Passions or propensities of Sins; sins being not more various than their propensities in the unregenerate heart, which excite to them. These παθηματα, propensities, constitute the fallen nature; they are the disease of the heart, the pollution and corruption of the soul.\nDid work in our members - The evil propensity acts εν τοις μελεσιν, in the whole nervous and muscular system, applying that stimulus to every part which is necessary to excite them to action.\nTo bring forth fruit unto death - To produce those acts of transgression which subject the sinner to death, temporal and eternal. When the apostle says, the motion of sin which were by the law, he points out a most striking and invariable characteristic of sin, viz. its rebellious nature; it ever acts against law, and the most powerfully against known law. Because the law requires obedience, therefore it will transgress. The law is equally against evil passions and evil actions, and both these exert themselves against it. So, these motions which were by the law, became roused into the most powerful activity by the prohibitions of the law. They were comparatively dormant till the law said, thou shalt Not do this, thou shalt Do that; then the rebellious principle in the evil propensity became roused, and acts of transgression and omissions of duty were the immediate consequences. \n"]},{"type":"verse","number":6,"content":["But now we are delivered from the law - We, who have believed in Christ Jesus, are delivered from that yoke by which we were bound, which sentenced every transgressor to perdition, but provided no pardon even for the penitent, and no sanctification for those who are weary of their inbred corruptions.\nThat being dead wherein we were held - To us believers in Christ this commandment is abrogated; we are transferred to another constitution; that law which kills ceases to bind us; it is dead to us who have believed in Christ Jesus, who is the end of the law for justification and salvation to every one that believes.\nThat we should serve in newness of spirit - We are now brought under a more spiritual dispensation; now we know the spiritual import of all the Mosaic precepts. We see that the law referred to the Gospel, and can only be fulfilled by the Gospel.\nThe oldness of the letter - The merely literal rites, ceremonies, and sacrifices are now done away; and the newness of the spirit, the true intent and meaning of all are now fully disclosed; so that we are got from an imperfect state into a state of perfection and excellence. We sought justification and sanctification, pardon and holiness, by the law, and have found that the law could not give them: we have sought these in the Gospel scheme, and we have found them. We serve God now, not according to the old literal sense, but in the true spiritual meaning. \n"]},{"type":"verse","number":7,"content":["Is the law sin? - The apostle had said, Rom 7:6 : The motions of sins, which were by the law, did bring forth fruit unto death; and now he anticipates an objection, \"Is therefore the law sin?\" To which he answers, as usual, μη γενοιτο, by no means. Law is only the means of disclosing; this sinful propensity, not of producing it; as a bright beam of the sun introduced into a room shows; millions of motes which appear to be dancing in it in all directions; but these were not introduced by the light: they were there before, only there was not light enough to make them manifest; so the evil propensity was there before, but there was not light sufficient to discover it.\nI had not known sin, but by the law - Mr. Locke and Dr. Taylor have properly remarked the skill used by St. Paul in dexterously avoiding, as much as possible, the giving offense to the Jews: and this is particularly evident in his use of the word I in this place. In the beginning of the chapter, where he mentions their knowledge of the law, he says Ye; in the 4th verse he joins himself with them, and says we; but here, and so to the end of the chapter, where he represents the power of sin and the inability of the law to subdue it, he appears to leave them out, and speaks altogether in the first person, though it is plain he means all those who are under the law. So, Rom 3:7, he uses the singular pronoun, why am I judged a sinner? when he evidently means the whole body of unbelieving Jews.\nThere is another circumstance in which his address is peculiarly evident; his demonstrating the insufficiency of the law under color of vindicating it. He knew that the Jew would take fire at the least reflection on the law, which he held in the highest veneration; and therefore he very naturally introduces him catching at that expression, Rom 7:5, the motions of sins, which were by the law, or, notwithstanding the law. \"What!\" says this Jew, \"do you vilify the law, by charging it with favoring sin?\" By no means, says the apostle; I am very far from charging the law with favoring sin. The law is holy, and the commandment is holy, just, and good, Rom 7:12. Thus he writes in vindication of the law; and yet at the same time shows:\n1. That the law requires the most extensive obedience, discovering and condemning sin in all its most secret and remote branches, Rom 7:7.\n2. That it gives sin a deadly force, subjecting every transgression to the penalty of death, Rom 7:8-14. And yet,\n3. supplies neither help nor hope to the sinner, but leaves him under the power of sin, and the sentence of death, Rom 7:14, etc. This, says Dr. Taylor, is the most ingenious turn of writing I ever met with. We have another instance of the same sort, Rom 13:1-7.\nIt is not likely that a dark, corrupt human heart can discern the will of God. His law is his will. It recommends what is just, and right, and good and forbids what is improper, unjust, and injurious. If God had not revealed himself by this law, we should have done precisely what many nations of the earth have done, who have not had this revelation - put darkness for light, and sin for acts of holiness. While the human heart is its own measure it will rate its workings according to its own propensities; for itself is its highest rule. But when God gives a true insight of his own perfections, to be applied as a rule both of passion and practice, then sin is discovered, and discovered too, to be exceedingly sinful. So strong propensities, because they appear to be inherent in our nature, would have passed for natural and necessary operations; and their sinfulness would not have been discovered, if the law had not said, Thou shalt not covet; and thus determined that the propensity itself, as well as its outward operations, is sinful. The law is the straight edge which determines the quantum of obliquity in the crooked line to which it is applied.\nIt is natural for man to do what is unlawful, and to desire especially to do that which is forbidden. The heathens have remarked this propensity in man.\nThus Livy, xxxiv. 4: - \nLuxuria - ipsis vinculis, sicut fera bestia, irtitata.\n\"Luxury, like a wild beast, is irritated by its very bonds.\"\nAudax omnia perpeti\nGens humana ruit per vetitun; nefas.\n\"The presumptuous human race obstinately rush into prohibited acts of wickedness.\"\nHor. Carm. lib. i. Od. iii. ver. 25.\nAnd Ovid, Amor. lib. ii. Eleg. xix. ver. 3: - \nQuod licet, ingratum est; quod non licet, acrius urit.\n\"What is lawful is insipid; the strongest propensity is excited towards that which is prohibited.\"\nAnd again, Ib. lib. iii. E. iv. ver. 17: - \nNitimur in vetitum semper, cupimusque negata.\n\"Vice is provoked by every strong restraint,\nSick men long most to drink, who know they mayn't.\"\nThe same poet delivers the same sentiment it another place: - \nAcrior admonitu est, irritaturque retenta\nEt crescit rabies: remoraminaque ipsa nocebant.\nMetam. lib. iii. ver. 566.\n\"Being admonished, he becomes the more obstinate; and his fierceness is irritated by restraints. Prohibitions become incentives to greater acts of vice.\"\nBut it is needless to multiply examples; this most wicked principle of a sinful, fallen nature, has been felt and acknowledged by All mankind. \n"]},{"type":"verse","number":8,"content":["Sin, taking occasion by the commandment - I think the pointing, both in this and in the 11th verse, to be wrong: the comma should be after occasion, and not after commandment. But sin taking occasion, wrought in me by this commandment all manner of concupiscence. There are different opinions concerning the meaning of the word αφορμη, which we here translate occasion. Dr. Waterland translates the clause, Sin, taking Advantage. Dr. Taylor contends that all commentators have mistaken the meaning of it, and that it should be rendered having received Force. For this acceptation of the word I can find no adequate authority except in its etymology - απο, from, and ὁρμη, impetus. The word appears to signify, in general, whatsoever is necessary for the completion or accomplishment of any particular purpose. Xenophon uses αφορμαι εις τον βιον to signify whatever is necessary for the support of life. There is a personification in the text: sin is, represented as a murderer watching for life, and snatching at every means and embracing every opportunity to carry his fell purpose into effect. The miserable sinner has a murderer, sin, within him; this murderer can only destroy life in certain circumstances; finding that the law condemns the object of his cruelty to death, he takes occasion from this to work in the soul all manner of concupiscence, evil and irregular desires and appetites of every kind, and, by thus increasing the evil, exposes the soul to more condemnation; and thus it is represented as being slain, Rom 7:11. That is, the law, on the evidence of those sinful dispositions, and their corresponding practices, condemns the sinner to death: so that he is dead in law. Thus the very prohibition, as we have already seen in the preceding verse, becomes the instrument of exciting the evil propensity; for, although a sinner has the general propensity to do what is evil, yet he seems to feel most delight in transgressing known law: stat pro ratione voluntas; \"I will do it, because I will.\"\nFor without the law, sin was dead - Where there is no law there is no transgression; for sin is the transgression of the law; and no fault can be imputed unto death, where there is no statute by which such a fault is made a capital offense.\nDr. Taylor thinks that χωρις νομου, without the law, means the time before the giving of the law from Mount Sinai, which took in the space of 430 years, during which time the people were under the Abrahamic covenant of grace; and without the law that was given on Mount Sinai, the sting of death, which is sin, had not power to slay the sinner; for, from the time that Adam sinned, the law was not re-enacted till it was given by Moses, Rom 5:13. The Jew was then alive, because he was not under the law subjecting him to death for his transgressions; but when the commandment came, with the penalty of death annexed, sin revived, and the Jew died. Then the sting of death acquired life; and the Jew, upon the first transgression, was dead in law. Thus sin, the sting of death, received force or advantage to destroy by the commandment, Rom 7:8, Rom 7:11.\nAll manner of concupiscence - It showed what was evil and forbade it; and then the principle of rebellion, which seems essential to the very nature of sins rose up against the prohibition; and he was the more strongly incited to disobey in proportion as obedience was enjoined. Thus the apostle shows that the law had authority to prohibit, condemn, and destroy; but no power to pardon sin, root out enmity, or save the soul.\nThe word επιθυμια, which we render concupiscence, signifies simply strong desire of any kind; but in the New Testament, it is generally taken to signify irregular and unholy desires. Sin in the mind is the desire to do, or to be, what is contrary to the holiness and authority of God.\nFor without the law, sin was dead - This means, according to Dr. Taylor's hypothesis, the time previous to the giving of the law. See before. But it seems also consistent with the apostle's meaning, to interpret the place as implying the time in which Paul, in his unconverted Jewish state, had not the proper knowledge of the law - while he was unacquainted with its spirituality. He felt evil desire, but he did not know the evil of it; he did not consider that the law tried the heart and its workings, as well as outward actions. This is farther explained in the next verse.\n\n"]},{"type":"verse","number":9,"content":["I was alive without the law once - Dr. Whitby paraphrases the verse thus: - \"For the seed of Abraham was alive without the law once, before the law was given, I being not obnoxious to death for that to which the law had not threatened death; but when the commandment came, forbidding it under that penalty, sin revived, and I died; i.e. it got strength to draw me to sin, and to condemn me to death. Sin is, in Scripture, represented as an enemy that seeks our ruin and destruction; and takes all occasions to effect it. It is here said to war against the mind, Rom 7:23; elsewhere, to war against the soul, Pe1 2:11; to surround and beset us, Heb 12:1; to bring us into bondage and subjection, and get the dominion over us, Rom 6:12; to entice us, and so to work our death, Jam 1:14-16; and to do all that Satan, the grand enemy of mankind, doth, by tempting us to the commission of it. Whence Chrysostom, upon those words, Heb 12:4 : Ye have not yet resisted unto blood, προς την ἁμαρτιαν ανταγωνιζομενοι, striving against sin; represents sin as an armed and flagrant adversary. When, therefore, it finds a law which threatens death to the violator of it, it takes occasion thence more earnestly to tempt and allure to the violation of it, that so it may more effectually subject us to death and condemnation on that account; for the sting of death is sin, and the strength of sin is the law, condemning us to death for transgressing it. Thus, when God had forbidden, on pain of death, the eating the fruit of the tree of knowledge, Satan thence took occasion to tempt our first parents to transgress, and so slew them, or made them subject to death; εξηπατησε, he deceived them, Gen 3:13; Ti1 2:14; which is the word used Rom 7:11. The phrase, without the law, sin was dead, means, that sin was then (before the law was given) comparatively dead, as to its power of condemning to death; and this sense the antithesis requires; without the law, ἁμαρτια νεκρα, εγω δε εζων, sin was dead, but I was living; but when the commandment came, (i.e. the law), sin revived, and I died. How were men living before the law, but because then no law condemned them? Sin, therefore, must be then dead, as to its condemning power. How did they die when the law came but by the law condemning them to death? Sin therefore revived, then, as to its power of condemning, which it received first from the sin of Adam, which brought death into the world; and next, from the law of Moses, which entered that the offense might abound, and reign more unto death, Rom 5:20, Rom 5:21. For though sin was in the world from Adam to Moses, or until the law was given, yet it was not imputed unto death, when there was no law that did threaten death; so that death reigned from that interval by virtue of Adam's sin alone; even over them who had not sinned after the similitude of Adam's transgression, i.e. against a positive law, forbidding it under the penalty of death; which law being delivered by Moses, sin revived; i.e. it had again its force to condemn men as before to death, by virtue of a law which threatened death. And in this sense the apostle seems to say, Gal 3:19, the law was added because of transgressions, to convince us of the wrath and punishment due to them; and that the law, therefore, worketh wrath, because where no law is there is no transgression, Rom 4:15, subjecting us to wrath; or no such sense of the Divine wrath as where a plain Divine law, threatening death and condemnation, is violated.\" See Whitby, in loco. \n"]},{"type":"verse","number":10,"content":["And the commandment - Meaning the law in general, which was ordained to life; the rule of righteousness teaching those statutes which if a man do he shall live in them, Lev 18:5, I found, by transgressing it, to be unto death; for it only presented the duty and laid down the penalty, without affording any strength to resist sin or subdue evil propensities. \n"]},{"type":"verse","number":11,"content":["Sin, taking occasion - Sin, deriving strength from the law, threatening death to the transgressor, (see Clarke's note on Rom 7:8), deceived me, drew me aside to disobedience, promising me gratification honor, independence, etc., as it promised to Eve; for to her history the apostle evidently alludes, and uses the very same expression, deceived me, εξηπατησε με· See the preceding note; and see the Septuagint, Genesis 3:13.\nAnd by it slew me - Subjected me to that death which the law denounced against transgressors; and rendered me miserable during the course of life itself. It is well known to scholars that the verb αποκτεινειν signifies not only to slay or kill, but also to make wretched. Every sinner is not only exposed to death because he has sinned, and must, sooner or later, die; but he is miserable in both body and mind by the influence and the effects of sin. He lives a dying life, or a living death. \n"]},{"type":"verse","number":12,"content":["Wherefore the law is holy - As if he had said, to soothe his countrymen, to whom he had been showing the absolute insufficiency of the law either to justify or save from sin: I do not intimate that there is any thing improper or imperfect in the law as a rule of life: it prescribes what is holy, just, and good; for it comes from a holy, just, and good God. The Law, which is to regulate the whole of the outward conduct, is holy; and the Commandment, Thou shalt not covet, which is to regulate the heart, is not less so. All is excellent and pure; but it neither pardons sin nor purifies the heart; and it is because it is holy, just, and good, that it condemns transgressors to death. \n"]},{"type":"verse","number":13,"content":["Was then that which is good made death unto me? - This is the question of the Jew, with whom the apostle appears to be disputing.\n\"Do you allow the law to be good, and yet say it is the cause of our death?\" The apostle answers: - God forbid! μη γενοιτο, by no means: it is not the law that is the cause of your death, but sin; it was sin which subjected us to death by the law, justly threatening sin with death: which law was given that sin might appear - might be set forth in its own colors; when we saw it subjected us to death by a law perfectly holy, just, and good; that sin, by the law, might be represented what it really is: - καθ' ὑπερβολην ἁμαρτωλος, an Exceeding Great and deadly evil.\nThus it appears that man cannot have a true notion of sin but by means of the law of God. For this I have already given sufficient reasons in the preceding notes. And it was one design of the law to show the abominable and destructive nature of sin, as well as to be a rule of life. It would be almost impossible for a man to have that just notion of the demerit of sin so as to produce repentance, or to see the nature and necessity of the death of Christ, if the law were not applied to his conscience by the light of the Holy Spirit; it is then alone that he sees himself to be carnal, and sold under sin; and that the law and the commandment are holy, just, and good. And let it be observed, that the law did not answer this end merely among the Jews in the days of the apostle; it is just as necessary to the Gentiles to the present hour. Nor do we find that true repentance takes place where the moral law is not preached and enforced. Those who preach only the Gospel to sinners, at best only heal the hurt of the daughter of my people slightly. The law, therefore, is the grand instrument in the hands of a faithful minister, to alarm and awaken sinners; and he may safely show that every sinner is under the law, and consequently under the curse, who has not fled for refuge to the hope held out by the Gospel: for, in this sense also, Jesus Christ is the End of the Law for justification to them that believe. \n"]},{"type":"verse","number":14,"content":["For, we know that the law is spiritual - This is a general proposition, and probably, in the apostle's autograph, concluded the above sentence. The law is not to be considered as a system of external rites and ceremonies; nor even as a rule of moral action: it is a spiritual system; it reaches to the most hidden purposes, thoughts, dispositions, and desires of the heart and soul; and it reproves and condemns every thing, without hope of reprieve or pardon, that is contrary to eternal truth and rectitude.\nBut I am carnal, sold under sin - This was probably, in the apostle's letter, the beginning of a new paragraph. I believe it is agreed, on all hands, that the apostle is here demonstrating the insufficiency of the law in opposition to the Gospel. That by the former is the knowledge, by the latter the cure, of sin. Therefore by I here he cannot mean himself, nor any Christian believer: if the contrary could be proved, the argument of the apostle would go to demonstrate the insufficiency of the Gospel as well as the law.\nIt is difficult to conceive how the opinion could have crept into the Church, or prevailed there, that \"the apostle speaks here of his regenerate state; and that what was, in such a state, true of himself, must be true of all others in the same state.\" This opinion has, most pitifully and most shamefully, not only lowered the standard of Christianity, but destroyed its influence and disgraced its character. It requires but little knowledge of the spirit of the Gospel, and of the scope of this epistle, to see that the apostle is, here, either personating a Jew under the law and without the Gospel, or showing what his own state was when he was deeply convinced that by the deeds of the law no man could be justified, and had not as yet heard those blessed words: Brother Saul, the Lord Jesus, that appeared unto thee in the way, hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost, Act 9:17.\nIn this and the following verses he states the contrariety between himself, or any Jew while without Christ, and the law of God. Of the latter he says, it is spiritual; of the former, l am carnal, sold under sin. Of the carnal man, in opposition to the spiritual, never was a more complete or accurate description given. The expressions, in the flesh, and after the flesh, in Rom 7:5, and in Rom 8:5, Rom 8:8, Rom 8:9, etc., are of the same import with the word carnal in this verse. To be in the flesh, or to be carnally minded, solely respects the unregenerate. While unregenerate, a man is in a state of death and enmity against God, Rom 8:6-9. This is St. Paul's own account of a carnal man. The soul of such a man has no authority over the appetites of the body and the lusts of the flesh: reason has not the government of passion. The work of such a person is to make provision for the flesh, to fulfill the lusts thereof, Rom 13:14. He minds the things of the flesh, Rom 8:5; he is at enmity with God. In all these things the spiritual man is the reverse; he lives in a state of friendship with God in Christ, and the Spirit of God dwells in him; his soul has dominion over the appetites of the body and the lusts of the flesh; his passions submit to the government of reason, and he, by the Spirit, mortifies the deeds of the flesh; he mindeth the things of the Spirit, Rom 8:5. The Scriptures, therefore, place these two characters in direct opposition to each other. Now the apostle begins this passage by informing us that it is his carnal state that he is about to describe, in opposition to the spirituality of God's holy law, saying, But I am carnal.\nThose who are of another opinion maintain that by the word carnal here the apostle meant that corruption which dwelt in him after his conversion; but this opinion is founded on a very great mistake; for, although there may be, after justification, the remains of the carnal mind, which will be less or more felt till the soul is completely sanctified, yet the man is never denominated from the inferior principle, which is under control, but from the superior principle which habitually prevails. Whatever epithets are given to corruption or sin in Scripture, opposite epithets are given to grace or holiness. By these different epithets are the unregenerate and regenerate denominated. From all this it follows that the epithet carnal, which is the characteristic designation of an unregenerate man, cannot be applied to St. Paul after his conversion; nor, indeed, to any Christian in that state.\nBut the word carnal, though used by the apostle to signify a state of death and enmity against God, is not sufficient to denote all the evil of the state which he is describing; hence he adds, sold under sin. This is one of the strongest expressions which the Spirit of God uses in Scripture, to describe the full depravity of fallen man. It implies a willing slavery: Ahab had sold himself to work evil, Kg1 21:20. And of the Jews it is said, in their utmost depravity, Behold, for your iniquities have ye sold yourselves, Isa 50:1. They forsook the holy covenant, and joined themselves to the heathen, and Were Sold to do mischief, 1 Maccabees 1:15. Now, if the word carnal, in its strongest sense, had been sufficiently significant of all he meant, why add to this charge another expression still stronger? We must therefore understand the phrase, sold under sin, as implying that the soul was employed in the drudgery of sin; that it was sold over to this service, and had no power to disobey this tyrant, until it was redeemed by another. And if a man be actually sold to another, and he acquiesce in the deed, then he becomes the legal property of that other person. This state of bondage was well known to the Romans. The sale of slaves they saw daily, and could not misunderstand the emphatical sense of this expression. Sin is here represented as a person; and the apostle compares the dominion which sin has over the man in question to that of a master over his legal slave. Universally through the Scriptures man is said to be in a state of bondage to sin until the Son of God make him free: but in no part of the sacred writings is it ever said that the children of God are sold under sin. Christ came to deliver the lawful captive, and take away the prey from the mighty. Whom the Son maketh free, they are free indeed. Then, they yield not up their members as instruments of unrighteousness unto sin; for sin shall not have the dominion over them, because the law of the Spirit of life in Christ Jesus has made them free from the law of sin and death, Rom 6:13, Rom 6:14; Rom 8:2. Anciently, when regular cartels were not known, the captives became the slaves of their victors, and by them were sold to any purchaser; their slavery was as complete and perpetual as if the slave had resigned his own liberty, and sold himself: the laws of the land secured him to his master; he could not redeem himself, because he had nothing that was his own, and nothing could rescue him from that state but a stipulated redemption. The apostle speaks here, not of the manner in which the person in question became a slave; he only asserts the fact, that sin had a full and permanent dominion over him. - Smith, on the carnal man's character.\nI am carnal, sold under sin - I have been the more particular in ascertaining the genuine sense of this verse, because it determines the general scope of the whole passage. \n"]},{"type":"verse","number":15,"content":["For, that which I do, I allow not, etc. - The first clause of this verse is a general assertion concerning the employment of the person in question in the state which the apostle calls carnal, and sold under sin. The Greek word κατεργαξομαι which is here translated I do, means a work which the agent continues to perform till it is finished, and is used by the apostle, Phi 2:12, to denote the continued employment of God's saints in his service to the end of their lives. Work Out your own salvation; the word here denotes an employment of a different kind; and therefore the man who now feels the galling dominion of sin says, What I am continually labouring at I allow not, ου γινωσκω, I do not acknowledge to be right, just, holy, or profitable.\nBut what I hate, that do I - I am a slave, and under the absolute control of my tyrannical master: I hate his service, but am obliged to work his will. Who, without blaspheming, can assert that the apostle is speaking this of a man in whom the Spirit of the Lord dwells? From Rom 7:7 to this one the apostle, says Dr. Taylor, denotes the Jew in the flesh by a single I; here, he divides that I into two I's, or figurative persons; representing two different and opposite principles which were in him. The one I, or principle, assents to the law that it is good, and wills and chooses what the other does not practice, Rom 7:16. This principle he expressly tells us, Rom 7:22, is the inward man; the law of the mind, Rom 7:23; the mind, or rational faculty, Rom 7:25; for he could find no other inward man, or law of the mind, but the rational faculty, in a person who was carnal and sold under sin. The other I, or principle, transgresses the law, Rom 7:23, and does those things which the former principle allows not. This principle he expressly tells us, Rom 7:18, is the flesh, the law in the members, or sensual appetite, Rom 7:23; and he concludes in the last verse, that these two principles were opposite to each other; therefore it is evident that those two principles, residing and counteracting each other in the same person; are reason and lust, or sin that dwells in us. And it is very easy to distinguish these two I's, or principles, in every part of this elegant description of iniquity, domineering over the light and remonstrances of reason. For instance, Rom 7:17 : Now then, it is no more I that do it, but Sin that dwelleth in me. The I he speaks of here is opposed to indwelling or governing sin; and therefore plainly denotes the principle of reason, the inward man, or law of the mind; in which, I add, a measure of the light of the Spirit of God shines, in order to show the sinfulness of sin. These two different principles he calls, one flesh, and the other spirit, Gal 5:17; where he speaks of their contrariety in the same manner that he does here.\nAnd we may give a probable reason why the apostle dwells so long upon the struggle and opposition between these two principles; it appears intended to answer a tacit but very obvious objection. The Jew might allege: \"But the law is holy and spiritual; and I assent to it as good, as a right rule of action, which ought to be observed; yea, I esteem it highly, I glory and rest in it, convinced of its truth and excellency. And is not this enough to constitute the law a sufficient principle of sanctification?\" The apostle answers, \"No; wickedness is consistent with a sense of truth. A man may assent to the best rule of action, and yet still be under the dominion of lust and sin; from which nothing can deliver him but a principle and power proceeding from the fountain of life.\" The sentiment in this verse may be illustrated by quotations from the ancient heathens; many of whom felt themselves in precisely the same state, (and expressed it in nearly the same language), which some most monstrously tell us was the state of this heavenly apostle, when vindicating the claims of the Gospel against those of the Jewish ritual! Thus Ovid describes the conduct of a depraved man: - \nSed trahit invitam nova vis; aliudque cupido,\nMens aliud suadet. Video meliora, proboque;\nDeteriora sequor.\nOvid, Met. lib. vii. ver. 19.\nMy reason this, my passion that persuades;\nI see the right, and I approve it too;\nCondemn the wrong, and yet the wrong pursue.\n- indignum facinus! nunc ego et\nIllam scelestam esse, et me miserum sentio:\nEt taedet: et amore ardeo: et prudens, sciens,\nVivus, vidensque pereo: nec quid agam scio.\n- Terent. Eun. ver. 70.\nAn unworthy act! Now I perceive that she is wicked, and I am wretched. I burn with love, and am vexed at it. Although prudent, and intelligent, and active, and seeing, I perish; neither do I know what to do.\nSed quia mente minus validus, quam corpore toto,\nQuae nocuere, sequar; fugiam, quae profore credam.\nHor. Ep. lib. i. E. 8, ver. 7.\nMore in my mind than body lie my pains:\nWhate'er may hurt me, I with joy pursue;\nWhate'er may do me good, with horror view.\nFrancis.\nΕπει γαρ ὁ ἁμαρτανων ου θελει ἁμαρτανειν, αλλα κατορθωσαι δηλον ὁτι, ὁ μεν θελει, ου ποιει, και ὁμη θελει, ποιει.\nArrian. Epist. ii. 26.\nFor, truly, he who sins does not will sin, but wishes to walk uprightly: yet it is manifest that what he wills he doth not; and what he wills not he doth.\n- αλλα νικωμαι κακοις,\nΚαι μανθανω μεν, οἱα τολμησω κακα\nΘυμος δε κρεισσῳν των εμων βουλευματων,\nὉσπερ μεγιστων αιτος κακων βροτοις.\n- Eurip. Med. v. 1077.\n- But I am overcome by sin,\nAnd I well understand the evil which I presume to commit.\nPassion, however, is more powerful than my reason;\nWhich is the cause of the greatest evils to mortal men.\nThus we find that enlightened heathens, both among the Greeks and Romans, had that same kind of religious experience which some suppose to be, not only the experience of St. Paul in his best state, but to be even the standard of Christian attainments! See more examples in Wetstein.\nThe whole spirit of the sentiment is well summed up and expressed by St. Chrysostom: ὁταν τινος επιθυμωμεν, ειτε κωλυωμεθα, αιρεται μαλλον της επιθυμιας ἡ φλοξ. If we lust after any thing which is afterwards prohibited, the flame of this desire burns the more fiercely. \n"]},{"type":"verse","number":16,"content":["If then I do that which I would not, etc. - Knowing that the law condemns it, and that therefore it must be evil. I consent unto the law; I show by this circumstance that I acknowledge the law to be good. \n"]},{"type":"verse","number":17,"content":["Now then it is no more I - It is not that I which constitutes reason and conscience, but sin-corrupt and sensual inclinations, that dwelleth in me - that has the entire domination over my reason, darkening my understanding, and perverting my judgment; for which there is condemnation in the law, but no cure. So we find here that there is a principle in the unregenerate man stronger than reason itself; a principle which is, properly speaking, not of the essence of the soul, but acts in it, as its lord, or as a tyrant. This is inbred and indwelling sin - the seed of the serpent; by which the whole soul is darkened, confused, perverted, and excited to rebellion against God. \n"]},{"type":"verse","number":18,"content":["For I know that in me, etc. - I have learned by experience that in an unregenerate man there is no good. There is no principle by which the soul can be brought into the light; no principle by which it can be restored to purity: fleshly appetites alone prevail; and the brute runs away with the man.\nFor to will is present with me - Though the whole soul has suffered indescribably by the Fall, yet there are some faculties that appear to have suffered less than others; or rather have received larger measures of the supernatural light, because their concurrence with the Divine principle is so necessary to the salvation of the soul. Even the most unconcerned about spiritual things have understanding, judgment, reason, and will. And by means of these we have seen even scoffers at Divine revelation become very eminent in arts and sciences; some of our best metaphysicians, physicians, mathematicians, astronomers, chemists, etc., have been known - to their reproach be it spoken and published - to be without religion; nay, some of them have blasphemed it, by leaving God out of his own work, and ascribing to an idol of their own, whom they call nature, the operations of the wisdom, power, and goodness of the Most High. It is true that many of the most eminent in all the above branches of knowledge have been conscientious believers in Divine revelation; but the case of the others proves that, fallen as man is, he yet possesses extra-ordinary powers, which are capable of very high cultivation and improvement. In short, the soul seems capable of any thing but knowing, fearing, loving, and serving God. And it is not only incapable, of itself, for any truly religious acts; but what shows its fall in the most indisputable manner is its enmity to sacred things. Let an unregenerate man pretend what he pleases, his conscience knows that he hates religion; his soul revolts against it; his carnal mind is not subject to the law of God, neither indeed can it be. There is no reducing this fell principle to subjection; it is Sin, and sin is rebellion against God; therefore sin must be destroyed, not subjected; if subjected, it would cease to be sin, because sin is in opposition to God: hence the apostle says, most conclusively, it cannot be subjected, i.e. it must be destroyed, or it will destroy the soul for ever. When the apostle says, to will is present with me, he shows that the will is on the side of God and truth, so far that it consents to the propriety and necessity of obedience. There has been a strange clamor raised up against this faculty of the soul, as if the very essence of evil dwelt in it; whereas the apostle shows, throughout this chapter, that the will was regularly on God's side, while every other faculty appears to have been in hostility to him. The truth is, men have confounded the will with the passions, and laid to the charge of the former what properly belongs to the latter. The will is right, but the passions are wrong. It discerns and approves, but is without ability to perform: it has no power over sensual appetites; in these the principle of rebellion dwells: it nills evil, it wills good, but can only command through the power of Divine grace: but this the person in question, the unregenerate man, has not received. \n"]},{"type":"verse","number":19,"content":["For the good that I would I do not - Here again is the most decisive proof that the will is on the side of God and truth.\nBut the evil which I would not - And here is equally decisive proof that the will is against, or opposed to evil. There is not a man in ten millions, who will carefully watch the operations of this faculty, that will find it opposed to good and obstinately attached to evil, as is generally supposed. Nay, it is found almost uniformly on God's side, while the whole sensual system is against him. - It is not the Will that leads men astray; but the corrupt Passions which oppose and oppress the will. It is truly astonishing into what endless mistakes men have fallen on this point, and what systems of divinity have been built on these mistakes. The will, this almost only friend to God in the human soul, has been slandered as God's worst enemy, and even by those who had the seventh chapter to the Romans before their eyes! Nay, it has been considered so fell a foe to God and goodness that it is bound in the adamantine chains of a dire necessity to do evil only; and the doctrine of will (absurdly called free will, as if will did not essentially imply what is free) has been considered one of the most destructive heresies. Let such persons put themselves to school to their Bibles and to common sense.\nThe plain state of the case is this: the soul is so completely fallen, that it has no power to do good till it receive that power from on high. But it has power to see good, to distinguish between that and evil; to acknowledge the excellence of this good, and to will it, from a conviction of that excellence; but farther it cannot go. Yet, in various cases, it is solicited and consents to sin; and because it is will, that is, because it is a free principle, it must necessarily possess this power; and although it can do no good unless it receive grace from God, yet it is impossible to force it to sin. Even Satan himself cannot do this; and before he can get it to sin, he must gain its consent. Thus God in his endless mercy has endued this faculty with a power in which, humanly speaking, resides the salvability of the soul; and without this the soul must have eternally continued under the power of sin, or been saved as an inert, absolutely passive machine; which supposition would go as nearly to prove that it was as incapable of vice as it were of virtue.\n\"But does not this arguing destroy the doctrine of free grace?\" No! it establishes that doctrine.\n1. It is through the grace, the unmerited kindness, of God, that the soul has such a faculty, and that it has not been extinguished by sin.\n2. This will, though a free principle, as it respects its nilling of evil and choosing good, yet, properly speaking, has no power by which it can subjugate the evil or perform the good.\nWe know that the eye has a power to discern objects, but without light this power is perfectly useless, and no object can be discerned by it. So, of the person represented here by the apostle, it is said, To will is present with me, το γαρ θελειν παρακειται μοι. To will is ever in readiness, it is ever at hand, it lies constantly before me; but how to perform that which is good, I find not; that is, the man is unregenerate, and he is seeking justification and holiness from the law. The law was never designed to give these - it gives the knowledge, not the cure of sin; therefore, though he nills evil and wills good, yet he can neither conquer the one nor perform the other till he receives the grace of Christ, till he seeks and finds redemption in his blood.\nHere, then, the free agency of man is preserved, without which he could not be in a salvable state; and the honor of the grace of Christ is maintained, without which there can be no actual salvation. There is a good sentiment on this subject in the following words of an eminent poet: - \nThou great first Cause, least understood;\nWho all my sense confined\nTo know but this, that thou art good;\nAnd that myself am blind.\nYet gave me in this dark estate\nTo see the good from ill;\nAnd binding nature fast in fate,\nLeft free the human will.\nPope's Universal Prayer.\n\n"]},{"type":"verse","number":20,"content":["It is no more I - My will is against it; my reason and conscience condemn it. But sin that dwelleth in me - the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul. Thus I am in perpetual contradiction to myself. Two principles are continually contending in me for the mastery: my reason, on which the light of God shines, to show what is evil; and my passions, in which the principle of sin works, to bring forth fruit unto death.\nThis strange self-contradictory propensity led some of the ancient philosophers to imagine that man has two souls, a good and a bad one; and it is on this principle that Xenophon, in his life of Cyrus, causes Araspes, a Persian nobleman, to account for some misconduct of his relative to Panthea, a beautiful female captive, whom Cyrus had entrusted to his care: - \"O Cyrus, I am convinced that I have two souls; if I had but one soul, it could not at the same time pant after vice and virtue; wish and abhor the same thing. It is certain, therefore, that we have two souls; when the good soul rules, I undertake noble and virtuous actions; but when the bad soul predominates, I am constrained to do evil. All I can say at present is that I find my good soul, encouraged by thy presence, has got the better of my bad soul.\" See Spectator, vol. viii. No. 564. Thus, not only the ancients, but also many moderns, have trifled, and all will continue to do so who do not acknowledge the Scriptural account of the fall of man, and the lively comment upon that doctrine contained in the seventh chapter of the Epistle to the Romans. \n"]},{"type":"verse","number":21,"content":["I find then a law - I am in such a condition and state of soul, under the power of such habits and sinful propensities, that when I would do good - when my will and reason are strongly bent on obedience to the law of God and opposition to the principle of sin, evil is present with me, κακον παρακειται, evil is at hand, it lies constantly before me. That, as the will to do good is constantly at hand, Rom 7:18, so the principle of rebellion exciting me to sin is equally present; but, as the one is only will, wish, and desire, without power to do what is willed, to obtain what is wished, or to perform what is desired, sin continually prevails.\nThe word νομος, law, in this verse, must be taken as implying any strong or confirmed habit, συνηθεια, as Hesychius renders it, under the influence of which the man generally acts; and in this sense the apostle most evidently uses it in Rom 7:23. \n"]},{"type":"verse","number":22,"content":["I delight in the law of God after the inward man - Every Jew, and every unregenerate man, who receives the Old Testament as a revelation from God, must acknowledge the great purity, excellence and utility of its maxims, etc., though he will ever find that without the grace of our Lord Jesus he can never act according to those heavenly maxims; and without the mercy of God, can never be redeemed from the curse entailed upon him for his past transgressions. To say that the inward man means the regenerate part of the soul, is supportable by no argument. Ὁ εσω ανθρωπος, and ὁ εντος ανθρωπος, especially the latter, are expressions frequently in use among the purest Greek ethic writers, to signify the soul or rational part of man, in opposition to the body of flesh. See the quotations in Wetstein from Plato and Plotinus. The Jews have the same form of expression; so in Yalcut Rubeni, fol. 10, 3, it is said: The flesh is the inward garment of the man; but the Spirit is the Inward man, the garment of which is the body; and St. Paul uses the phrase in precisely the same sense in Co2 4:16, and Eph 3:16. If it be said that it is impossible for an unregenerate man to delight in the law of God, the experience of millions contradicts the assertion. Every true penitent admires the moral law, longs most earnestly for a conformity to it, and feels that he can never be satisfied till he awakes up after this Divine likeness; and he hates himself, because he feels that he has broken it, and that his evil passions are still in a state of hostility to it.\nThe following observations of a pious and sensible writer on this subject cannot be unacceptable: \"The inward man always signifies the mind; which either may, or may not, be the subject of grace. That which is asserted of either the inward or outward man is often performed by one member or power, and not with the whole. If any member of the body perform an action, we are said to do it with the body, although the other members be not employed. In like manner, if any power or faculty of the mind be employed about any action, the soul is said to act. This expression, therefore, I delight in the law of God after the inward man, can mean no more than this, that there are some inward faculties in the soul which delight in the law of God. This expression is particularly adapted to the principles of the Pharisees, of whom St. Paul was one before his conversion. They received the law as the oracles of God, and confessed that it deserved the most serious regard. Their veneration was inspired by a sense of its original, and a full conviction that it was true. To some parts of it they paid the most superstitious regard. They had it written upon their phylacteries, which they carried about with them at all times. It was often read and expounded in their synagogues: and they took delight in studying its precepts. On that account, both the prophets and our Lord agree in saying that they delighted in the law of God, though they regarded not its chief and most essential precepts.\" See farther observations on this point at the end of the chapter, (Rom 7:22-25 (note)).\nSo far, then, is it from being true that none but a Regenerate man can delight in the law of God, we find that even a proud, unhumbled Pharisee can do it; and much more a poor sinner, who is humbled under a sense of his sin, and sees, in the light of God, not only the spirituality, but the excellence of the Divine law. \n"]},{"type":"verse","number":23,"content":["But I see another law in my members - Though the person in question is less or more under the continual influence of reason and conscience, which offer constant testimony against sin, yet as long as help is sought only from the law, and the grace of Christ in the Gospel is not received, the remonstrances of reason and conscience are rendered of no effect by the prevalence of sinful passions; which, from repeated gratifications, have acquired all the force of habit, and now give law to the whole carnal man.\nWarring against the law of my mind - There is an allusion here to the case of a city besieged, at last taken by storm, and the inhabitants carried away into captivity; αντιστρατευομενον, carrying on a system of warfare; laying continual siege to the soul; repeating incessantly its attacks; harassing, battering, and storming the spirit; and, by all these assaults, reducing the man to extreme misery. Never was a picture more impressively drawn and more effectually finished; for the next sentence shows that this spiritual city was at last taken by storm, and the inhabitants who survived the sackage led into the most shameful, painful, and oppressive captivity.\nBringing me into captivity to the law of sin - He does not here speak of an occasional advantage gained by sin, it was a complete and final victory gained by corruption; which, having stormed and reduced the city, carried away the inhabitants with irresistible force, into captivity. This is the consequence of being overcome; he was now in the hands of the foe as the victor's lawful captive; and this is the import of the original word, αιχμαλωτιζοντα, and is the very term used by our Lord when speaking of the final ruin, dispersion, and captivity of the Jews. He says, αιχμαλωτισθησονται, they shall be led away captives into all the nations, Luk 21:24. When all this is considered, who, in his right mind, can apply it to the holy soul of the apostle of the Gentiles? Is there any thing in it that can belong to his gracious state? Surely nothing. The basest slave of sin, who has any remaining checks of conscience, cannot be brought into a worse state than that described here by the apostle. Sin and corruption have a final triumph; and conscience and reason are taken prisoners, laid in fetters, and sold for slaves. Can this ever be said of a man in whom the Spirit of God dwells, and whom the law of the Spirit of life in Christ Jesus has made free from the law of sin and death? See Rom 8:2. \n"]},{"type":"verse","number":24,"content":["O wretched man that I am, etc. - This affecting account is finished more impressively by the groans of the wounded captive. Having long maintained a useless conflict against innumerable hosts and irresistible might, he is at last wounded and taken prisoner; and to render his state more miserable, is not only encompassed by the slaughtered, but chained to a dead body; for there seems to be here an allusion to an ancient custom of certain tyrants, who bound a dead body to a living man, and obliged him to carry it about, till the contagion from the putrid mass took away his life! Virgil paints this in all its horrors, in the account he gives of the tyrant Mezentius. Aeneid, lib. viii. ver. 485.\nQuid memorem infandas caedes? quid facta tyranni?\nMortua quin etiam jungebat corpora Vivis,\nComponens manibusque manus, atque oribus ora;\nTormenti genus! et sanie taboque fluentes\nComplexu in misero, longa sic morte necabat.\nWhat tongue can such barbarities record,\nOr count the slaughters of his ruthless sword?\n'Twas not enough the good, the guiltless bled,\nStill worse, he bound the living to the dead:\nThese, limb to limb, and face to face, he joined;\nO! monstrous crime, of unexampled kind!\nTill choked with stench, the lingering wretches lay,\nAnd, in the loathed embraces, died away!\nPitt.\nServius remarks, in his comment on this passage, that sanies, mortui est; tabo, viventis scilicet sanguis: \"the sanies, or putrid ichor, from the dead body, produced the tabes in the blood of the living.\" Roasting, burning, racking, crucifying, etc., were nothing when compared to this diabolically invented punishment.\nWe may naturally suppose that the cry of such a person would be, Wretched man that I am, who shall deliver me from this dead body? And how well does this apply to the case of the person to whom the apostle refers! A body - a whole mass of sin and corruption, was bound to his soul with chains which he could not break; and the mortal contagion, transfused through his whole nature, was pressing him down to the bitter pains of an eternal death. He now finds that the law can afford him no deliverance; and he despairs of help from any human being; but while he is emitting his last, or almost expiring groan, the redemption by Christ Jesus is proclaimed to him; and, if the apostle refers to his own case, Ananias unexpectedly accosts him with - Brother Saul! the Lord Jesus, who appeared unto thee in the way, hath sent me unto thee, that thou mightest receive thy sight, and be filled with the Holy Ghost. He sees then an open door of hope, and he immediately, though but in the prospect of this deliverance, returns God thanks for the well-grounded hope which he has of salvation, through Jesus Christ our Lord. \n"]},{"type":"verse","number":25,"content":["I thank God through Jesus Christ - Instead of ευχαριστω τῳ Θεῳ, I thank God, several excellent MSS., with the Vulgate, some copies of the Itala, and several of the fathers, read ἡ χαρις του Θεου, or του Κυριου, the grace of God, or the grace of our Lord Jesus Christ; this is an answer to the almost despairing question in the preceding verse. The whole, therefore, may be read thus: O wretched man that I am, who shall deliver me from the body of this death? Answer - The grace of God through our Lord Jesus Christ. Thus we find that a case of the kind described by the apostle in the preceding verses, whether it were his own, before he was brought to the knowledge of Christ, particularly during the three days that he was at Damascus, without being able to eat or drink, in deep penitential sorrow; or whether he personates a pharisaic yet conscientious Jew, deeply concerned for his salvation: I say, we find that such a case can be relieved by the Gospel of Christ only; or, in other words, that no scheme of redemption can be effectual to the salvation of any soul, whether Jew or Gentile, but that laid down in the Gospel of Christ.\nLet any or all means be used which human wisdom can devise, guilt will still continue uncancelled; and inbred sin will laugh them all to scorn, prevail over them, and finally triumph. And this is the very conclusion to which the apostle brings his argument in the following clause; which, like the rest of the chapter, has been most awfully abused, to favor anti-evangelical purposes.\nSo then with the mind I myself serve the law of God - That this clause contains the inference from the preceding train of argumentation appears evident, from the αρα ουν, therefore, with which the apostle introduces it. As if he had said: \"To conclude, the sum of what I have advanced, concerning the power of sin in the carnal man, and the utter insufficiency of all human means and legal observances to pardon sin and expel the corruption of the heart, is this: that the very same person, the αυτος εγω, the same I, while without the Gospel, under the killing power of the law, will find in himself two opposite principles, the one subscribing to and approving the law of God; and the other, notwithstanding, bringing him into captivity to sin: his inward man - his rational powers and conscience, will assent to the justice and propriety of the requisitions of the law; and yet, notwithstanding this, his fleshly appetites - the law in his members, will war against the law of his mind, and continue, till he receives the Gospel of Christ, to keep him in the galling captivity of sin and death.\"\n1. The strong expressions in this clause have led many to conclude that the apostle himself, in his regenerated state, is indisputably the person intended. That all that is said in this chapter of the carnal man, sold under sin, did apply to Saul of Tarsus, no man can doubt: that what is here said can ever be with propriety applied to Paul the Apostle, who can believe? Of the former, all is natural; of the latter, all here said would be monstrous and absurd, if not blasphemous.\n2. But it is supposed that the words must be understood as implying a regenerate man, because the apostle says, Rom 7:22, I delight in the law of God; and in this verse, I myself with the mind serve the law of God. These things, say the objectors, cannot be spoken of a wicked Jew, but of a regenerate man such as the apostle then was. But when we find that the former verse speaks of a man who is brought into captivity to the law of sin and death, surely there is no part of the regenerate state of the apostle to which the words can possibly apply. Had he been in captivity to the law of sin and death, after his conversion to Christianity, what did he gain by that conversion? Nothing for his personal holiness. He had found no salvation under an inefficient law; and he was left in thraldom under an equally inefficient Gospel. The very genius of Christianity demonstrates that nothing like this can, with any propriety, be spoken of a genuine Christian.\n3. But it is farther supposed that these things cannot be spoken of a proud or wicked Jew; yet we learn the contrary from the infallible testimony of the word of God. Of this people in their fallen and iniquitous state, God says, by his prophet, They Seek me Daily, and Delight to know my ways, as a nation that did Righteousness, and Forsook not the Ordinances of their God: they ask of me the ordinances of Justice, and Take Delight in approaching to God, Isa 58:2. Can any thing be stronger than this? And yet, at that time, they were most dreadfully carnal, and sold under sin, as the rest of that chapter proves. It is a most notorious fact, that how little soever the life of a Jew was conformed to the law of his God, he notwithstanding professed the highest esteem for it, and gloried in it: and the apostle says nothing stronger of them in this chapter than their conduct and profession verify to the present day. They are still delighting in the law of God, after the inward man; with their mind serving the law of God; asking for the ordinances of justice, seeking God daily, and taking delight in approaching to God; they even glory, and greatly exult and glory, in the Divine original and excellency of their Law; and all this while they are most abominably carnal, sold under sin, and brought into the most degrading captivity to the law of sin and death. If then all that the apostle states of the person in question be true of the Jews, through the whole period of their history, even to the present time; if they do in all their professions and their religious services, which they zealously maintain, confess, and conscientiously too, that the law is holy, and the commandment holy, just, and good; and yet, with their flesh, serve the law of sin; the same certainly may be said with equal propriety of a Jewish penitent, deeply convinced of his lost estate, and the total insufficiency of his legal observances to deliver him from his body of sin and death. And consequently, all this may be said of Paul the Jew, while going about to establish his own righteousness - his own plan of justification; he had not as yet submitted to the righteousness of God - the Divine plan of redemption by Jesus Christ.\n4. It must be allowed that, whatever was the experience of so eminent a man, Christian, and apostle, as St. Paul, it must be a very proper standard of Christianity. And if we are to take what is here said as his experience as a Christian, it would be presumption in us to expect to go higher; for he certainly had pushed the principles of his religion to their utmost consequences. But his whole life, and the account which he immediately gives of himself in the succeeding chapter, prove that he, as a Christian and an apostle, had a widely different experience; an experience which amply justifies that superiority which he attributes to the Christian religion over the Jewish; and demonstrates that it not only is well calculated to perfect all preceding dispensations, but that it affords salvation to the uttermost to all those who flee for refuge to the hope that it sets before them. Besides, there is nothing spoken here of the state of a conscientious Jew, or of St. Paul in his Jewish state, that is not true of every genuine penitent; even before, and it may be, long before, he has believed in Christ to the saving of his soul. The assertion that \"every Christian, howsoever advanced in the Divine life, will and must feel all this inward conflict,\" etc., is as untrue as it is dangerous. That many, called Christians, and probably sincere, do feel all this, may be readily granted; and such we must consider to be in the same state with Saul of Tarsus, previously to his conversion; but that they must continue thus is no where intimated in the Gospel of Christ. We must take heed how we make our experience, which is the result of our unbelief and unfaithfulness, the standard for the people of God, and lower down Christianity to our most reprehensible and dwarfish state: at the same time, we should not be discouraged at what we thus feel, but apply to God, through Christ, as Paul did; and then we shall soon be able, with him, to declare, to the eternal glory of God's grace, that the law of the Spirit of life, in Christ Jesus, has made us free from the law of sin and death. This is the inheritance of God's children; and their salvation is of me, saith the Lord.\nI cannot conclude these observations without recommending to the notice of my readers a learned and excellent discourse on the latter part of this chapter, preached by the Rev. James Smith, minister of the Gospel in Dumfermline, Scotland; a work to which I am indebted for some useful observations, and from which I should have been glad to have copied much, had my limits permitted. Reader, do not plead for Baal; try, fully try, the efficiency of the blood of the covenant; and be not content with less salvation than God has provided for thee. Thou art not straitened in God, be not straitened in thy own bowels.\n\n"]}]},"thisChapterLink":"/api/c/adam-clarke/ROM/7.json","thisChapterReference":{"commentaryId":"adam-clarke","book":"ROM","chapter":7},"nextChapterApiLink":"/api/c/adam-clarke/ROM/8.json","nextChapterReference":{"commentaryId":"adam-clarke","book":"ROM","chapter":8},"previousChapterApiLink":"/api/c/adam-clarke/ROM/6.json","previousChapterReference":{"commentaryId":"adam-clarke","book":"ROM","chapter":6},"numberOfVerses":25}