Verse-by-Verse Bible Commentary
Romans 7:14

Clarke's Commentary

Verse Romans 7:14. 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.

But 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.

It 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, Acts 9:17.

In 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, I 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 Romans 7:5, and in Romans 8:5; Romans 8:8; Romans 8:9, c., 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, Romans 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 fulfil the lusts thereof, Romans 13:14. He minds the things of the flesh, Romans 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, Romans 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.

Those 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.

But 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, 1 Kings 21:20. And of the Jews it is said, in their utmost depravity, Behold, for your iniquities have ye sold yourselves, Isaiah 50:1. They forsook the holy covenant, and joined themselves to the heathen, and WERE SOLD to do mischief, 1 Macc. i. 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, Romans 6:13; Romans 6:14; Romans 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.

I 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.

Bridgeway Bible Commentary

The law cannot help (7:1-25)

Through Christ, believers have not only died to sin, they have died to the law also, which means that their lives are now different. Paul gives an example. If a husband dies, the wife is no longer bound to him and is free to marry again. Likewise believers have died to the law so that the bond between them and the law is broken. However, they have been raised to new life and are now united to another, the living Christ (7:1-4). Formerly, they found that the more the law forbids something, the more the human heart wants to do it. But the fruit of that broken law is death (5). Now that they are dead to the law, they can serve God with a willing heart. They no longer live in fear, because they are no longer under the law’s dreadful power (6).
This does not mean that the law is sinful. Quite the opposite; the law is holy, and this holiness shows people how sinful they are. Paul describes his own former experience to show that when there is no law, people do not seem to notice sin. Sin lies motionless, so to speak, as if it were dead. But as soon as people learn about a specific commandment, sin springs to life and stirs up evil desires. It makes people want to do what they are told not to do. Thus the commandment ‘Do not covet’ taught Paul how to covet (7-9). Instead of bringing life, the law stirred up sin which brought death (10-11). The fault lies not with the law, which is holy and good, but with the sinful nature, which is so hopelessly bad that it reacts against what is good (12-13).
Paul refers to his own experience again, to show that the more believers try to live holy lives by keeping the law, the more they fail. Again, the sin lies not in the law but in human beings. They cannot do the things they know they should do; they do the things they know they should not do (14-17). This constant defeat shows the power of indwelling sin and the inability of believers to conquer it in their own strength (18-20). They know that the law is good and they want to obey it, but the law cannot give them power over their sinful nature (21-23). How then can they get the victory? Not through themselves at all, but through Jesus Christ (24-25a).
Before moving on to explain how Jesus Christ gives this victory, Paul summarizes the previous section. The conflict he has described is between the sincere desire to keep God’s law and the pull of the old nature towards sin (25b).

Coffman's Commentaries on the Bible

For we know that the law is spiritual but I am carnal, sold under sin.

Paul here began consideration of a third element in the law of Moses that made it an absurdity to accept the law as binding upon Christians, that being the fact that justification was absolutely impossible under that system. See paragraph heading this chapter. If proof had been wanting that it is the law of Moses under consideration, here it is again. Of what other law could it have been said that "it is spiritual"? Paul's experience as a Christian is the last thing that could be considered as the topic here. "I am carnal, sold under sin …" Are such words as these any fit comment of any child of God who has been redeemed by the blood of Christ? To use Paul's words, God forbid! To refer these words to Paul's status as a Christian, or to the status of any other Christian, is to torture the word of God. Such a construction upon these words approaches blasphemy Paul had just finished saying that Christians are "dead to sin" and "alive unto God" in Christ Jesus (Romans 6:11); and to apply these words to Christians is to contradict what had just been stated.

What was Paul's meaning? The grammatical impossibility of using this verse to cancel Romans 6:11, coupled with the fact that the Holy Spirit is not mentioned in this chapter, the latter fact especially, provide the most eloquent proof possible that the conflict noted in the following verses resulted, not from any Christian experience whatever, but from the tragic efforts of truly noble souls (of whom Paul himself was numbered) who had diligently sought to please God under the old institution.

All of the commentators who have applied the latter words of this verse to the redeemed in Christ have misunderstood the apostle. For example, Hodge has this: "Every Christian can adopt the language of this verse." Charles Hodge, op. cit., p. 231. But, pray tell how can it ever be accepted as fact that a true Christian, one forgiven of all past sins, endowed with the Holy Spirit (conspicuously not mentioned here), dead to sin, alive unto God, risen with Christ, walking in newness of life, possessing all spiritual blessing "in Christ" — how can THAT person be spoken of as "sold under sin"? Never!

I am carnal, sold under sin … Of course, it is Paul's use of the first person present tense in these words that is regarded as the principal support of the interpretation of this passage (here to the end of the chapter) as a Christian experience; but Paul's thought here was retrospective, despite the present tense. The author of Hebrews (probably the same apostle) used the present tense and first person in Romans 6:1 of that epistle accommodatively, as is undoubtedly done here. A history teacher's instruction of a class studying the American Revolution might say of Washington's winter at Jockey Hollow:

We are now with Washington's army west of the great swamp in New Jersey. Cold and hunger are our enemies. Disease stalks us; desertion is increasing; and there is even mutiny.

In such a presentation, the first person present tense cannot indicate the present time at all; and we are certain that Paul's present condition when he wrote Romans was absolutely not indicated by his use of first person present tense in Romans 7:14 ff.

But there is an even stronger reason for rejecting the application of this latter part of Romans 7 to the Christian and the construing of these words as a description of the Christian's inner struggle over sin. That reason is grounded in the magnificent scope and sweeping comprehension of the word "NOW" in Romans 8:1, immediately after this passage. Paul's reverberating "now" in that place imposes its antithesis "then" upon this whole passage. What Paul was speaking of here was a past condition. He was speaking of the fruitless struggle of noble souls under the law of Moses who, despite their efforts, found no justification thereunder. "THEN" is the word that flies like a banner over this part of Romans. True, it is not spoken here. but it is more than implied; it is demanded by the antithetical "now" that opens the eighth chapter.

A great deal turns upon the proper understanding of this passage. It is not an inconsequential or indifferent matter, whether or not the miserable struggle outlined here applies to Christians or to Jews under the law. The advocates of false teaching, if permitted to preempt this passage through distortion of its meaning, use it to shore up the crumbling structure of their theory. For example, note this:

It is plain, therefore, that Paul here means by THE LAW, the will of God as a rule of duty, no matter how revealed. From this law, as prescribing the terms of our acceptance with God, Christ has delivered us. It is the legal system, which says, "Do this and live," that Christ has abolished, and introduced another, which says, "He that believes shall be saved." Ibid., p. 217.

In these astounding words of Hodge, the scandal of the "faith only" heresy is concisely stated, including its invariable corollary that even the benevolent terms of the gospel of the Lord Jesus, constituting the ground of our acceptance with God, and delivered by the Christ himself — that even all this is abolished (!) by Jesus Christ. In such views as illustrated by the quotation above, Christ is represented not merely as abolishing his own terms of entry into the eternal kingdom, but as introducing "another" system. And what could that be? "He that believes shall be saved"! Of course, that is nothing but a misquotation of Christ's words, as follows:

He that believeth and is baptized shall be saved (Mark 16:16).

Certainly, Christ never said, "He that believes shall be saved"; Hodge said that! Furthermore, it is precisely in such a deduction as that of Hodge that there is discovered the error of the widely prevalent interpretation of Paul's words here as a picture of "Christian experience." No interpretation, however plausible (and theirs is not even plausible), could be correct if it can be made to support such a corrupt deduction as Hodge's "He that believes shall be saved." Such a deduction is the noisome bubble that rises to the surface of the pond, betraying the rotten carcass on the bottom.

During the first three centuries of the Christian era, the "Christian experience" interpretation of Paul's words in this place was practically unknown. Godet summarized the views of ancient commentators thus:

A large number of commentators, consulting the context more strictly, think that the apostle, in virtue of his past history, is here introducing himself as the personification of the legal Jew, the man who, being neither hardened in self-righteousness, nor given over to a profane and carnal spirit, seeks sincerely to fulfill the law without ever being successful in satisfying his conscience. F. Godet, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: Zondervan Publishing House, 1970), p. 271.

The "large number of commentators" mentioned by Godet includes most of the Ante-Nicene Fathers and a dozen other names of the most able commentators of a thousand years. Any thought that the view advocated in this commentary is novel or unusual is erroneous. It is the view of making this passage a description of Christian experience that is novel and opposed to thought which prevailed for centuries before Martin Luther and the doctrine of justification by "faith only." How did the change in style of interpreting this passage come about?

Godet affirmed that Augustine changed from the historical interpretation to the new position "after his dispute with Pelagius," and then showed how Augustine's view was adopted by Jerome, by the Reformers, and later by such men as Philippi, Delitzsch, and Hodge. Hodge denied that Augustine's change came after the dispute with Pelagius, insisting that it came "long before the controversy commenced." Charles Hodge, op. cit., p. 239. Neither Hodge nor Godet named any authority to support their opinion of the time of Augustine's change; but all are agreed that the interpretation of Paul's words in this passage as a Christian experience received its first great impetus in the teachings of Augustine; and thus the interpretation came at a date far too late (Augustine lived 354-430 A.D.) to be persuasive. Unless a person is prepared to throw the rest of the New Testament away, along with most of Romans, he simply cannot base a doctrine of salvation "by faith alone" on this epistle.

Upon the basis of considerations set forth above, the premise accepted here is that Paul, using the first person present tense, made himself the personification of the legal Jew, of upright intent, who sought sincerely to please God under the law, Paul himself being perhaps the most perfect example of such a person ever to live on earth. Who but Paul could have said that he had lived "in all good conscience before God"?

Barnes' Notes on the Whole Bible

The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul before his conversion, or afterward. It is not the purpose of these notes to enter into controversy, or into extended discussion. But after all the attention which I have been able to give to this passage, I regard it as describing the state of a man under the gospel, as descriptive of the operations of the mind of Paul subsequent to his conversion. This interpretation is adopted for the following reasons:

(1) Because it seems to me to be the most obvious. It is what will strike plain people as being the natural meaning; people who do not have a theory to support, and who understand language in its usual sense.

(2) Because it agrees with the design of the apostle, which is to show that the Law is not adapted to produce sanctification and peace. This he had done in regard to a man before he was converted. If this relates to the same period, then it is a useless discussion of a point already discussed, If it relates to that period also, then there is a large field of action, including the whole period after a man’s conversion to Christianity, in which the question might still be unsettled, whether the Law there might not be adapted to sanctify. The apostle therefore makes thorough work with the argument, and shows that the operation of the Law is everywhere the same.

(3) Because the expressions which occur are such as cannot be understood of an impenitent sinner; see the notes at Romans 7:15, Romans 7:21.

(4) Because it accords with parallel expressions in regard to the state of the conflict in a Christian’s mind.

(5) Because there is a change made here from the past tense to the present. In Romans 7:7, etc. he had used the past tense, evidently describing some former state. In Romans 7:14 there is a change to the present, a change inexplicable, except on the supposition that he meant to describe some state different from that before described. That could be no other than to carry his illustration forward in showing the inefficacy of the Law on a man in his renewed state; or to show that such was the remaining depravity of the man, that it produced substantially the same effects as in the former condition.

(6) Because it accords with the experience of Christians, and not with sinners. It is just such language as plain Christians, who are acquainted with their own hearts, use to express their feelings. I admit that this last consideration is not by itself conclusive; but if the language did not accord with the experience of the Christian world, it would be a strong circumstance against any proposed interpretation. The view which is here expressed of this chapter, as supposing that the previous part Romans 7:7-13 refers to a man in his unregenerate state, and that the remainder describes the effect of the Law on the mind of a renewed man, was adopted by studying the chapter itself, without aid from any writer. I am happy, however, to find that the views thus expressed are in accordance with those of the late Dr. John P. Wilson, than whom, perhaps, no man was ever better quailfled to interpret the Scriptures. He says, “In the fourth verse, he (Paul) changes to the first person plural, because he intended to speak of the former experience of Christians, who had been Jews. In the seventh verse, he uses the first person singular, but speaks in the past tense, because he describes his own experience when he was an uncoverted Pharisee. In the fourteenth verse, and unto the end of the chapter, he uses the first person singular, and the present tense, because he exhibits his own experience since he became a Christian and an apostle.”

We know - We admit. It is a conceded, well understood point.

That the law is spiritual - This does not mean that the Law is designed to control the spirit, in contradistinction from the body, but it is a declaration showing that the evils of which he was speaking were not the fault of the Law. That was not, in its nature, sensual, corrupt, earthly, carnal; but was pure and spiritual. The effect described was not the fault of the Law, but of the man, who was sold under sin. The word “spiritual” is often thus used to denote what is pure and hoy, in opposition to that which is fleshly or carnal; Romans 8:5-6; Galatians 5:16-23. The flesh is described as the source of evil passions and desires; The spirit as the source of purity; or as what is agreeable to the proper influences of the Holy Spirit.

But I am - The present tense shows that he is describing himself as he was at the time of writing. This is the natural and obvious construction, and if this be not the meaning, it is impossible to account for his having changed the past tense Romans 7:7 to the present.

Carnal - Fleshly; sensual; opposed to spiritual. This word is used because in the Scriptures the flesh is spoken of as the source of sensual passions and propensities, Galatians 5:19-21. The sense is, that these corrupt passions still retained a strong and withering and distressing influence over the mind. The renewed man is exposed to temptations from his strong native appetites; and the power of these passions, strengthened by long habit before he was converted, has traveled over into religion, and they continue still to influence and distress him. It does not mean that he is wholly under their influence; but that the tendency of his natural inclinations is to indulgence.

Sold under sin - This expression is often adduced to show that it cannot be of a renewed man that the apostle is speaking. The argument is, that it cannot be affirmed of a Christian that he is sold under sin. A sufficient answer to this might be, that in fact, this is the very language which Christians often now adopt to express the strength of that native depravity against which they struggle, and that no language would better express it. It does not, mean that they choose or prefer sins. It strongly implies that the prevailing bent of their mind is against it, but that such is its strength that it brings them into slavery to it. The expression used here, “sold under sin,” is “borrowed from the practice of selling captives taken in war, as slaves.” (Stuart.) It hence, means to deliver into the power of anyone, so that he shall be dependent on his will and control. (Schleusner.) The emphasis is not on the word “sold,” as if any act of selling had taken place, but the effect was as if he had been sold; that is, he was subject to it, and under its control, and it means that sin, contrary to the prevailing inclination of his mind Romans 7:15-17, had such an influence over him as to lead him to commit it, and thus to produce a state of conflict and grief; Romans 7:19-24. The verses which follow this are an explanation of the sense, and of the manner in which he was “sold under sin.”

Living By Faith: Commentary on Romans & 1st Corinthians

7:14: For we know that the law is spiritual: but I am carnal, sold under sin.

This verse serves as a transition statement. At the beginning of verse 14, we are reminded of what Paul previously concluded: Any system from God is good. Since Moses’ Law was from God, it was good. Moses’ law was “spiritual” (this means it was from God. It originated from God).

The law is spiritual but Paul was not. The apostle said he was unspiritual; he was “carnal.” When Paul described himself in this section of the letter, he consistently used the present tense. In the previous verses, Paul used the imperfect and aorist Greek tenses. In the previous material, he described how things had been in the past. The switch to the present tense appears to describe his continuing struggle with and against sin.

This shows that Paul fought sinful tendencies just as much as anyone else. Those who look at Paul and believe he never struggled with sin are wrong and misinformed. The apostle admitted to a continuing battle with sin (compare Galatians 5:17; this verse also uses the present tense).

Not every commentator believes the present tense describes Paul’s struggle with sin. Some think the man described in Romans 7:1-25 must be a non-Christian because the unsaved are the ones always struggling with sin. To let you decide which view has more merit, here are the main arguments for both positions (they are summarized).

THE MAN STRUGGLING WITH SIN IS NOT A CHRISTIAN:

Ø The person in this chapter is sold under sin; Christians are not sold under sin.

Ø The person in this chapter is a servant of sin; this is inconsistent with Christianity.

Ø This person is captive to the law of sin and death.

Ø This person has the law of sin in his members.

Ø This man of Romans 7:1-25 lives in a body of death.

Ø Romans 7:1-25 cannot describe a Christian because of Romans 8:2.

(This information comes from McGuiggan, p. 215)

THE MAN IN Romans 7:1-25 IS PAUL AFTER HE BECAME A CHRISTIAN:

Ø There is a change in the verb tenses. Paul used the present tense. This described his life as a Christian when this book was written.

Ø The man of Romans 7:1-25 delights in the law of God; the unsaved man does not do this (verse 22).

Ø This man serves the law of God; a non-Christian does not (verse 25).

Ø This man has a will to do good (verses 15, 18, 19, 21).

Ø There is a war going on in the mind of this man; such is not usually the case with non-Christians.

Ø The shout of hope and triumph made by the man in Romans 7:25 shows that Paul described a Christian.

Ø This chapter describes the kind of lives that Christians lead.

(This is adopted from “Difficult Texts of the New Testament,” p. 182)

I consider the last view to be the best, though some excellent Bible students prefer the first one. Regarding the expressions such as “sold under sin” (“controlled by the power of sin,” Exegetical Dictionary of the New Testament, 3:230) and “sin dwelling in the body,” it may be said that even after conversion sin exists in the life of a Christian. Even though Christians die to sin (6:2), sin still rears its ugly head in the believer’s life (Galatians 5:17). See too Romans 13:14.

Paul’s statement in Romans 13:14 shows that the old life continues to call Christians back to a life of sin. This seems to be the best explanation, especially when we hear of Christian men leaving their wives and families for other women, treasurers stealing from the church treasury, and church leaders overtaken in other scandalous behavior.

A thought from Cranfield (p. 165) is a jewel: “By describing the Christian as ‘carnal’ Paul is implying that in him too there is that which is radically opposed to God (compare what is said about ‘the mind of the flesh’ in 8.7), though in chapter 8 he will make it abundantly clear that the Christian is not, in his view, carnal in the same unqualified way that the natural man is carnal. With ‘a slave under sin’s power’ we may compare verse 23 (‘but I see in my members a different law, which is waging war against the law of my mind and making me a prisoner of the law of sin...’). Understood in isolation from the teaching of chapters 6 and 8 and 12ff, these words would certainly give a thoroughly wrong impression of the Christian life; but, taken closely together with it, they bring out forcefully an aspect of the Christian life that we gloss over to our undoing. When Christians fail to take account of the fact that they (and all their fellow-Christians also) are still slaves under sin’s power they are specially dangerous both to others and to themselves, because they are self-deceived. The more seriously a Christian strives to live from grace and to submit to the discipline of the gospel, the more sensitive he becomes to the fact of his continuing sinfulness, the fact that even his very best acts and activities are disfigured by the egotism which is still powerful within him-and no less evil because it is often more subtly disguised than formerly. At the same time it must be said with emphasis that the realistic recognition that we are still indeed slaves under sin’s power should be no encouragement to us to wallow complacently in our sins.”

Calvin's Commentary on the Bible

14.For we know that the law, etc. He now begins more closely to compare the law with what man is, that it may be more clearly understood whence the evil of death proceeds. He then sets before us an example in a regenerate man, in whom the remnants of the flesh are wholly contrary to the law of the Lord, while the spirit would gladly obey it. But first, as we have said, he makes only a comparison between nature and the law. Since in human things there is no greater discord than between spirit and flesh, the law being spiritual and man carnal, what agreement can there be between the natural man and the law? Even the same as between darkness and light. But by calling the law spiritual, he not only means, as some expound the passage, that it requires the inward affections of the heart; but that, by way of contrast, it has a contrary import to the word carnal ⁽²¹⁹⁾ These interpreters give this explanation, “The law is spiritual, that is, it binds not only the feet and hands as to external works, but regards the feelings of the heart, and requires the real fear of God.”

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

The perfection then of the doctrine of the law is opposed here to the corrupt nature of man: hence the meaning is as follows, “The law requires a celestial and an angelic righteousness, in which no spot is to appear, to whose clearness nothing is to be wanting: but I am a carnal man, who can do nothing but oppose it.” ⁽²²⁰⁾ But the exposition of [Origen ], which indeed has been approved by many before our time, is not worthy of being refuted; he says, that the law is called spiritual by Paul, because the Scripture is not to be understood literally. What has this to do with the present subject?

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

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

(220) “He is ‘carnal’ in exact proportion to the degree in which he falls short of perfect conformity to the law of God.” — [Scott ]

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

Smith's Bible Commentary

Romans chapter 7.

Know ye not, brethren, (for I speak to them that know the law,) ( Romans 7:1 )

In other words, I am talking now to the Jews, and how that the law has dominion over a man as long as he lives. "Don't you realize," Paul said, "you that know the law,"

that the law has dominion over you as long as you live? ( Romans 7:1 )

One example of the law that he brings to show the point,

For the woman which has a husband is bound by the law to the husband as long as he is living; but if the husband is dead, she is freed from the law of the husband. So then if, while her husband is living, she be married to another man, she be called an adulteress: but if her husband is dead, she is free from that law; so that she is no adulteress, though she be married to another man ( Romans 7:2-3 ).

He is using this particular example out of the law to show that the law has power over a person as long as they are living.

Wherefore, my brethren, you have become dead to the law by the body of Jesus Christ ( Romans 7:4 );

Now Paul has just told us in the chapter 6 that we are crucified with Christ, "Know ye not, that the old man was crucified with Christ, that the body of sin might be put out of business." So that I have been crucified with Christ, the law no longer has any affect upon me. I am now freed from the law through my death with Christ. It is ended, my relationship with the law as a means for a righteous standing before God. "We have become dead to the law by the body of Christ,"

that we should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God ( Romans 7:4 ).

It isn't that I have been freed from the law that I might live any kind of way that I might want to live after my flesh, fulfilling the desires of my flesh. That is not what he is talking about at all. I have been set free from the law because it could never make me righteous. I have been set free from the law only to be married to another, even unto Jesus Christ, to be joined unto Him. The life that I now live is a life of bearing fruit, but the fruit of the believer's life is actually in many cases living by even a stricter standard than even the law would require. "For the love of Christ constrains me," Paul said. For the love of Christ I would not do that which would cause a weaker brother to stumble. For Christ's sake, married to Christ, joined now unto Christ in this new relationship with God in the new covenant through Jesus Christ does not mean that I am free to indulge in my flesh. Far from it. It means that I am bound now by even a greater law, the law of love. The law of love for Jesus Christ.

And now my life is producing fruit for Him. Whereas, I once was under the law as a standard of my righteousness or my standing before God, which could never give me a consistent standing before God. For those that are under the law are under the works of the law, and those who are in Christ are bearing fruit unto righteousness. For the fruit of the righteous life and that fruit is the proof of my relationship with Him.

"Ye abide in Me, and My words abide in you, ye shall bring forth much fruit" ( John 15:4-5 ). If your life isn't bringing forth fruit, then it is saying that you are not abiding in Him and His Word isn't abiding in you, because fruit is the natural consequence of relationship.

Now the works could never get me a righteous standing before God. Jesus gave me a righteous standing before God, and because of that, because I am now married unto Him and have this new relationship with God through Christ, my life is bringing forth righteous fruit. Love with its characteristics of joy, and peace, and long-suffering, and gentleness, and goodness, temperance, now these things do not make me righteous, but they are the effect of my righteousness that I now have through my faith in Jesus Christ. I trust you can see the difference.

Once I was trying to do these things so I could be righteous before God. And I was struggling as I was trying to do these things. But when I came to this new relationship with God, dead to the law, but alive unto God through Jesus Christ, those things I was struggling so hard to do under the law and failing to do, I now do as just the natural consequence of my abiding in Him, and His life, His love, His fruit, coming forth from me.

For when we were in the flesh, the motions of sin, which were by the law, did work in our members to bring forth fruit unto death ( Romans 7:5 ).

That's the works of the flesh are manifested, which are these, Galatians chapter 5. And Paul gives us that listing. And when we were in flesh we had the fruit of the fleshly life: murders, strife, hatred, seditions, adultery, fornication, all of these works of the flesh are unto death.

But now we are delivered from the law, that being dead wherein we were held; we should serve in newness of spirit, and not in the oldness of the letter of the law ( Romans 7:6 ).

So I serve God, not legally, but I serve God in the spirit now. Rather than a legal relationship with God, I have a loving relationship with God, serving Him in the spirit, in the newness of life in Christ.

What shall we say then? Is the law sin? God forbid. No, I had not known what sin was, but by the law ( Romans 7:7 ):

The law is not sin itself. It reveals what sin is. The law is good if we understand the purpose of the law. The law is not good for what people are seeking to derive from the law. People are seeking to derive a righteous standing before God from the law. You can't do that. Obedience to the law will not give you a righteous standing before God; it will only show you where you have failed to stand before God. "By the law is the knowledge of sin" ( Romans 3:20 ). God never intended the law to make a man righteous. "If righteousness could come by the law, then Christ died in vain" ( Galatians 2:21 ). He wouldn't have had to die if a man could be righteous by keeping the law.

So the law came to show us our bankrupt spiritual state, causing us to realize that I cannot keep the standards of the law, and thus, forcing me to cast myself upon the grace of God that He has offered to me through Jesus Christ. The law was intended by God to force me to come to Jesus Christ, and the law properly understood will do that. Now as the law is misinterpreted, as man is so capable of doing, misinterpreting God's Word. People have then taken the law and used it as a standard of righteousness and have become extremely self-righteous as they seek to obey the law, bending it wherever it doesn't fit their particular circumstance. I can interpret, then, that law so that I am under it. I'm on the good side of it. We have that tendency of taking the law and using it as a standard for holiness or righteousness, and well, I feel like I'm more righteous than you. I am not doing those things that you are doing, or I am doing things that you are not doing that make me more holy. But my righteousness before God is not predicated upon my keeping of the law. The law was to reveal what sin is. Paul said, "I had not known sin except by the law."

for I had not known to lust [or to covet was sin, I didn't know that was a sin,] except the law had said, Thou shalt not covet ( Romans 7:7 ).

I didn't know to have the strong desire was a sin.

You see, as a Pharisee Paul only thought that the fulfilling of the strong desire was sin. You can have a strong sexual attraction to someone, desire a sexual relationship with them, and Paul felt that that wasn't sin. It was sin only if I entered in and had the sexual relationship with them, nothing wrong with the desire, that is not sin. Until one day the Spirit spoke to Paul's heart concerning the law, and it said, "Thou shalt not covet, thou shalt have the strong desire." Whoops! Rather than now feeling self-righteous because I never had relationships sexually with another woman, I feel guilty because I have had a strong desire.

You remember Jesus said, "You have heard that it hath been said by those of old time, 'Thou shalt not commit adultery.' But I say unto you, whosoever looks on a woman to lust after her has committed adultery already in his heart" ( Matthew 5:28 ). In other words, Jesus is pointing out the law is spiritual. Paul didn't know that as a Pharisee, but in his smug, self-righteousness as a Pharisee he felt that he was obedient to the law of God. "Thou shalt not commit adultery, I have never done that. I am innocent." "Thou shalt not have a strong desire for thy neighbor's wife." Oh, oh! So suddenly he realizes that the law itself dealt with a spiritual issue, that strong desire that is there. So I would not have known that to have this strong desire was a sin, except the law should say, "Thou shalt not have the strong desire or covet."

Then sin, taking an occasion by the commandment ( Romans 7:8 ),

Sin capitalizing on this. I discovered I have all kinds of strong desires.

It wrought in me all manner of [strong desires or lusts] ( Romans 7:8 ).

Translated there concupiscence, which is an ardent desire and usually for sex. Paul didn't know that was wrong except the law said, "Thou shalt not have the strong desires, covet."

So he said,

I was alive without the law once: but when the commandment came, sin revived, and I was dead ( Romans 7:9 ).

What is he saying? "As a Pharisee, I thought that I had a standing before God. I thought that I was righteous. Alive unto God once, I thought as a Pharisee." In fact, Paul is writing to the Philippians, he said, "If any man has whereof to boast in the flesh, I have more than anybody else. Hey, I am a Jew, a Hebrew of the Hebrews, tribe of Benjamin. I was circumcised the eighth day. I was a Pharisee, and concerning the righteousness which is of the law, I was blameless" ( Philippians 3:4-6 ). He was one of those that Jesus was constantly referring to when He was talking about the Pharisees. "Woe unto you, scribes and Pharisees," that was Paul. He was a Pharisee of the Pharisees, going around in his long robes, saying his prayers on the street corners, sounding the trumpet before his giving of his offering unto God. That was Paul. "Hey, I was blameless. But when I realized that the law was spiritual . . . " which things Jesus sought to point out in Matthew 5 , the Sermon on the Mount, those five contrasts that He gave with the way the Pharisees were interpreting the law and the way God intended the law; the Pharisees interrupting the law in a physical way, God intending the law in a spiritual way. When Paul came to the realization that the law was spiritual, and it was dealing, really, with the attitudes more than the actions of a man, the attitude from which the actions spring. "Hey, wait a minute, I have never clubbed my brother to death, but I sure would have loved to. I was so mad I could have killed him." And so he suddenly realized that anger that was in him, that hatred that was there was a violation of the law of God. That strong desire that he had was a violation of the law of God. So when the commandment came, sin was there, it was alive and I was dead because the law condemned me to death. The law was now my judge and it had condemned me to death, because I have violated the law spiritually in my heart, in my mind. I am guilty. Thus, the law condemned me to death.

And the commandment, which was [intended to life] ordained to life, I found to be unto death ( Romans 7:10 ).

The law from which I thought I was alive unto God was really a thing that condemned me unto death.

For sin, taking occasion by the commandment, deceived me, and it slew me ( Romans 7:11 ).

The law can do nothing but condemn each of you to death; it cannot make you righteous before God. It cannot make you a righteous standing before God. You can never become righteous before God by your works or by your efforts. All that the law can do, the rules and regulations that you might seek to follow, all they can do is condemn you to death because you have failed to keep them.

Paul acknowledges that,

The law is holy, the commandment is holy, and just, and good ( Romans 7:12 ).

Nothing wrong with the commandment, "Thou shalt not covet." Nothing wrong with the commandment, "Thou shalt not kill, thou shalt not steal." Nothing wrong with the commandment, "Thou shalt love the Lord thy God with all thy heart, soul." There is nothing wrong with the commandment. It is holy. It is just. It is right. It is good. That is the way I should live. I know I should live that way. It is not the commandment that is at fault. It is me that is at fault.

Was then that which was good made death unto me? God forbid. But sin ( Romans 7:13 ),

It wasn't the law that killed me but my sin that killed me. Actually, the law just declared it. Nothing wrong with the law, but it is my sin that has brought me to death, for the wages of sin is death, the soul that sins it shall surely die. So the commandments . . . it isn't in the commandments, it is in sin in me. The violation of the commandments that brought death.

But sin, that it might appear sinful, working death in me by that which is good; that is the law that sin by the commandment might become exceeding sinful ( Romans 7:13 ).

Again, the law was intended by God to make the whole world guilty before God so that the whole world would seek that righteousness which comes through faith in Jesus Christ. That righteousness that God has provided to cause man to once and forever desist from trying to have his whole righteous standing before God by his own efforts.

For we know that the law is spiritual ( Romans 7:14 ):

Paul didn't always know that, you see. But now he does. The law is spiritual,

but I am carnal ( Romans 7:14 ),

That's where the rub comes in. Nothing's wrong with the law; holy, just, and good. But I am carnal and my sin brought death.

For that which I do I really don't want to do: for what I would, that I do not do; but what I hate, that I am doing ( Romans 7:15 ).

Now Paul is talking about the struggle in his own life when he came to the realization that the law was spiritual and that he was carnal.

consenting to the law that is good ( Romans 7:16 ).

Recognizing that this is the right way to live and I should be living this way: the good that I would, I do not; that which I do, I allow not. I really am doing things that I don't in my own mind allow. Those things that I am hating I am doing.

Trying to please God in the flesh has to be one of the most frustrating experiences in the world. Trying to attain a righteous standing before God by my works has to be one of the most frustrating things in the world, because I have found with Paul that I do not always do what I know I should do. It is so easy for me to not do the things I should. I have seen people in distress on the freeway, parked on the side, problems. And as I drove by, the Spirit prompted me to help them. And I said, "You can't be serious. You know how busy I am. I have got an appointment and I can't stop." The good that I would I don't, and that which I would not, I do. Someone lays a hot fudge sundae before me, and I know I shouldn't, but I do it. That hot fudge sundae can be many things. I know I shouldn't, but I do it anyhow. That which I hate I do.

Now if then I am doing those things that I don't want to do, and I am consenting to the law that it is good. Then it is no more I that am doing it, but the sin that is dwelling in me ( Romans 7:16-17 ).

I found that there is a dual nature: the flesh and the spirit. These two are warring against each other, and there are times when I yield to the flesh. And I hate myself for yielding to the flesh, because my spirit wants to live after God and please God. When I yield to the flesh I feel miserable. I hate myself for doing what I have done. The real me after the spirit wants to please God. There is another part of me, the flesh that wants to please the flesh. There is that sinful part of me, that fleshly part of me, that oftentimes leads me to do those things I don't want to do. If you really get down to the basic heart of the issue, I want to live to please God. I consent to the law it is good. I want to live a righteous life; I want to live the life that would be pleasing unto the Father.

Now, if I am doing those things that I don't want to do, it really isn't me. It is the sinful flesh, or the sinful nature that is in me.

For I know that in me (that is, in my flesh,) there dwelleth no good thing ( Romans 7:18 ):

Our problem is that we don't believe that yet. For man, it seems, is trying to reform his flesh and improve his flesh. Improve my fleshly performance. It seems that man constantly is looking for some good in the flesh. Some redeeming characteristic, trying in the flesh to give God some cause to love me so that I can boast a little bit in myself and say, "Well, God loves me because I am so sweet. Because I never loose my temper, because I always react in such a kind generous way, so God loves me because I am so kind and generous." Too bad you are not kind and generous, so that God can love you as much as He loves me. We haven't yet come to the full acknowledgement of the truth that in me, that is, in my flesh there dwells no good thing.

I need to come to that truth so that I will learn to have absolutely no confidence in my flesh. I have found in the years of walking with the Lord every area where I had confidence in my flesh God has allowed me to fall, to show me that I don't have the strength, the ability, the power, the capacity that I thought I had. I used to say, "Chuck the rock," and I was stupid enough to believe it. But I'll tell you, He fractured me. Now it's, "Chuck the sand." I mean He crushed me. I know that in me, that is, in my flesh there dwells no good thing. For there is nothing wrong with my will.

my desire, it is present with me ( Romans 7:18 );

The desire to do the right thing, the desire to live for God, the desire to serve the Lord, the desire to pray, the desire to read His Word, the desire to draw closer, that is all there. But taking the desire and putting it into actuality, that is the rub, that is the problem.

how to perform that which I would I don't know ( Romans 7:18 ).

I don't do. My, if I could just be all that I desired to be for God. What a spiritual giant I would be. The desire is there, but how to perform it I just can't find.

For the good that I would, I do not: but the evil which I would not, that I do. Now if I am doing that which I would not, it is no more me that do it, but sin that dwells in me ( Romans 7:19-20 ).

He is repeating this point for emphasis. He has already made it in verses Romans 7:16 , and Romans 7:17 , but for emphasis he is repeating it.

I find then there is a law [Murphy's], that, when I would do good, evil is present with me ( Romans 7:21 ).

My desire to do something good for God, but evil is there.

For I delight in the law of God after the inward man ( Romans 7:22 ):

In my heart, in my spirit I delight in God's law.

But I see another law in my body, that is warring against the law of my mind, and it brings me into captivity to the law of sin which is [in my body] in the members of my body. O wretched man that I am! who shall deliver me from this body of sin? ( Romans 7:23-24 )

The body of death. And so Paul's cry. And I have come to that same point in my life where I cried out as Paul cried out, realizing the weakness of my flesh and the failure in my flesh, the inability to perform that good which I would for God and that nagging weakness in doing those things that I didn't want to. I came with Paul to this point of despair, "O wretched man that I am."

Now, unfortunately, when I first came to that point of despair I didn't ask the question that Paul asked. I came to the point of despair and said, "O wretched man that I am, how can I deliver myself from this miserable state?" I was open to another scheme, another try. If I will just count ten, if I will just stop first and think, "What would Jesus do?" We have all of these self-help methods of improvement for myself. How to live a successfully carnal Christian life, in five easy lessons. O wretched man that I am.

One day I came with Paul to the point of despair once more, but this time it was total despair, and with Paul I cried, "O wretched man that I am, who shall deliver me?" because I had given up on trying to do it myself. I had found out that place of defeat where I ceased from trying to do it myself and turned it over completely to Jesus Christ was the place of the initial victory in my life. It was no longer I, but Christ now in me, and as I began to yield to those forces of God's Spirit that He had made available to me.

Now the net effect and result is, as I have now entered into this glorious victory in Jesus Christ and this glorious relationship with God through Christ, I cannot stand here and brag to you of all that I did and all of my efforts or all that I am doing . . . the hours that I put in serving the Lord and the sacrifices that I have made. God forbid that I should boast save in the cross of Jesus Christ, because therein is my victory. Because I couldn't deliver myself, and I didn't deliver myself, but God by His Spirit delivered me from the bondage of the life after the flesh, and He set me free by His Spirit to serve Him. Now, He allowed me to come to the point of total despair where I ceased trying in myself to do it, so that as the victory came I would not be taking credit for the victory, but I could only give glory unto God who has caused me to always triumph through Jesus Christ.

Unfortunately, it seems that God has to let us sink to the bottom and to total despair in ourselves, lest we should boast in what we have become, because of learning some secret whereby I was able to bring my flesh into an acceptable position before God. O wretched man that I am, who shall deliver me from the body of death? And in the very question the fact that he is questioning who, indicates the answer there is one outside of me who can do for me what I can never do for myself. The capacity to do what I should do. The capacity to not to do what I shouldn't do. So Paul concludes,

I thank God ( Romans 7:25 )

This is the answer to the question, who shall deliver me?

I thank God through Jesus Christ our Lord ( Romans 7:25 ).

He has delivered me, thank God through Jesus Christ our Lord.

So then with my mind I serve the law of God; but with the flesh the law of sin ( Romans 7:25 ).

My mind, my heart is what God is looking at. And with my mind and heart I serve the law of God, though I am still in this body. Yet, there is therefore now no condemnation to those that are in Christ Jesus who walk not after the flesh but after the spirit.

So here I am. Don't, don't, don't think that I am trying to stand up here before you and tell you I have arrived and I am now perfect. God help me if I made that impression, because I will stumble right before your eyes to prove that I am not. God will allow me to do that. No, I am not perfect. I am still in a body of flesh, and as I am still in this body of flesh, I am going to have emotions of the flesh and sin. Thank God I don't have to yield to them anymore. Thank God I can have victory and power over it. Thank God if I do there is no condemnation because I am in Christ Jesus. It doesn't mean that because there is no condemnation I just go out and willfully live after the flesh. God forbid. But if I stumble, I don't fall. The Lord picks me up; the Lord sustains me. For my mind, my heart I desire God and God's best for my life, and the desire to serve Him with all that I have and with all that I am.

So I have this new relationship, this relationship with God after the spirit, and we'll will get into that in chapter 8, which is really the answer to Paul's chapter 7. As he's been brought to the despair of his self-efforts. He is now brought to the glorious work of God's Spirit within his life and that victory through the Spirit. So next Sunday night Romans 8 . And I'm glad that we'll be able to take a full evening in chapter 8, because even that will not be enough, but we'll just do what we can.

May the Lord be with you and bless you this week. May you experience the power of God's Spirit in your life doing for you what you couldn't do for yourself, bringing you to that place that God would have you to walk in the Spirit after the things of the Spirit. In Jesus' name. Amen. "

Contending for the Faith

For we know that the law is spiritual: but I am carnal, sold under sin.

For we know that the law is spiritual: Three ideas merit consideration as to Paul’s intent in this clause. Does he mean to say that the law is spiritual in the sense that it is pure and holy? Such a view seems implausible, for he has already affirmed these ideas in verse 12. Does he, then, mean that the law is spiritual because it is inspired by the Holy Spirit? There is no question but that this is a true fact, and to some extent, one can be persuaded that Paul’s assertion includes the fact that the law originated in the mind of God and was delivered to men by the direct inspiration of the Holy Spirit. It is more likely, however, that Paul’s emphasis, in view of the succeeding context, is upon the fact that the law is spiritual in the sense that it addresses the eternal spirit in man. The law of Moses appealed to the inner person—the reason and conscience of a person. Clarke observes:

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 most hidden purposes, thoughts, dispositions, and desires of the heart and soul; and it reproves and condemns everything, without hope of reprieve or pardon, that is contrary to eternal truth and rectitude (Vol. VI 86).

Those Jews who were like Simeon, "just and devout, waiting for the consolation of Israel" (Luke 2:25), no doubt were able to discern the law’s appeal to the human spirit. Deuteronomy 6:5-6 would be the center and focus of their lives:

And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart:

Unfortunately, most Jews from Moses’ day to Paul’s day served under the law in a fleshly manner, seeing only the external forms and ceremonies.

but I am carnal: Much controversy rages among commentators as to the correct interpretation of this clause. Almost from the beginning of the Christian Age, battle lines have been drawn. Is Paul speaking of himself as a Christian, or is he speaking of himself as an unregenerate Jew living under the law of Moses? Much depends on the correct understanding of this clause.

Origen, one of the earliest Christian commentators, took the view that Paul has reference to the unregenerate man throughout verses 14-25. Generally, the Greek fathers agreed with him. The other view, that Paul refers to himself as a Christian struggling mightily to do right in verses 14-25, was championed by Augustine and the Latin fathers in general. This latter view was accepted in the West during the Middle Ages and is the traditional view of the Reformers. Most commentators who have espoused the views of John Calvin (especially his view on predestination) from his day until now have accepted the view of Augustine, also. That this discussion should have prevailed for so long and that so many would accept the notion that Paul speaks as a Christian in these verses is little short of incredible. The astonishment of Adam Clarke is also ours:

It is difficult to conceive how the opinion could have crept into the Church, or prevailed there, that "the apostle speaks here of the 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 (Vol. VI 86).

Crucially, in order to ascertain the correct meaning of these verses, one must keep verse 9 in the forefront of his mind. In that passage, Paul explains that when he was a child he was alive without being held accountable to the law of Moses under which he lived; however, when he reached a state of maturity in which he was able to begin independently to seek after God and to feel the pains of guilt—inflicted not by the threat of the exposure of his wrong deeds but by his own alert conscience—he became accountable. Sin sprang to life, and he died spiritually. Thus, it is evident that Paul was not born guilty of sin—neither on his own account nor on that of his forbears. The scriptures not only do not teach total hereditary depravity, but they teach the opposite. The reason this consideration is important here is that one can interpret verses 14-25 correctly and go astray at the end by failing to understand the thrust of verse 9. Adam Clarke makes this mistake.

That verses 14 to 25 describe Paul’s own personal experience before his justification is evident based on the following five reasons. (Paul describes himself in these verses as an unbeliever; however, he does so, not from the perspective of an unbeliever but from the enlightened perspective of one who has been saved and is looking back, correctly interpreting his true state before he obeyed the gospel.) The five reasons are:

1.    In verses 9-11, a great and sad change took place in Paul’s life. He was alive without law, but sin sprang to life and he died.

Paul inserts this observation in order to explain the condition described in verse 5. In verse 6, however, a subsequent change occurs – a return from death to life. The same scenario has been described elsewhere (6:22; 8:2; Ephesians 2:5-6). This change is as glorious as the earlier one was sad. To preserve the parallel nature of his argument, this second change—the one from death to life, from bondage to liberty—must be discovered between verse 13, which gives the purpose of the first change, and Romans 8:1-2, which describe the state of those who enjoy the second. Verses 14-25 obviously deal with one subject and represent a unit of thought. Therefore, the second change must be found either between verses 13-14 or in Romans 8:1. In fact, verse 14 explains verse 13 and, therefore, cannot be separated from it by any event in Paul’s life equal to a change from death to life. But in Romans 8:1 just such a change occurs. The words "made me free from the law of sin and death" proclaim in unmistakable language that the horrible bondage of Romans 7:23; Romans 7:25 has passed away.

2.    Verses 14-25 contradict all that Paul and the other New Testament writers say about themselves as Christians and about the Christian life in general. In this passage, Paul refers to himself as the slave of sin groaning beneath the sin’s bondage. He is, indeed, a calamity—a stricken man. Contrast this with Galatians 2:20, "I live; yet not I, but Christ liveth in me." Or contrast 1 John 3:14, "we know that we have passed from death unto life." If the words of these verses (7:14-25) refer to a justified man, they stand absolutely alone in the New Testament and contrary to all that is revealed elsewhere in the New Testament.

3.    Some have objected that the language of verses 14-25 is not applicable to an unjustified man (particularly verses 22, 23, and 25); however, similar language is found in the writings of Greek and Roman pagans. Beet cites Seneca, Euripides, Xenophon, and Ovid (207). These comments differ widely from Paul’s expressions here because the authors were pagans who knew nothing of the law of God. But the similarity of their expression is unmistakable. They prove that men were often carried along against their better judgment to do things they, themselves, knew were bad things. Their statements convincingly establish that there is in man an inward man who approves that which the law commands.

4.    What Paul says elsewhere in the New Testament about his religious state before his conversion to Christ confirms the description given in these verses. Before he became a Christian, Paul was a man of blameless morality, zealous for God, a Pharisee of the strictest sect, in ignorance persecuting the church (Philippians 3:6; Acts 22:3; Acts 26:5; 1 Timothy 1:13). The same man is pictured here; however, as mentioned above, two different perspectives are assumed. In the passages cited here, Paul speaks from his perspective before he obeyed the gospel. But in Romans 7:14-25, he speaks of his unregenerate life from the enlightened perspective of a Christian—what is revealed in this text presents Paul’s true state as an unregenerate, groaning under the bondage of sin. In Philippians 3:4-6 and each of the other similar passages mentioned above, Paul’s conscience approves the law. He makes every effort to keep it, but his efforts demonstrate his moral powerlessness and reveal the presence of an enemy in whose ever tightening grip he lies. He seeks to conquer inner failure by outward observance and perhaps by bloody loyalty to what he considers to be the honor of God. In the conscientious Pharisee, there is a man who desires to do right but actually does wrong. The more earnestly he strives to obtain God’s favor by doing right, the more painfully conscious he is of his repeated failure. Thus, the harmony of this passage with Paul’s character revealed elsewhere is evident, albeit the standpoint is sometimes different. Still, the picture is one and the same with what is described here of his unregenerate state.

5.    Then why did Paul use the present tense to describe a past experience? If one were to read the paragraph in the past tense, he would answer his own question. The punch of the paragraph is lost entirely. The desperation disappears. The life and strength wane. Beet observes:

To realize past calamity, we must leave out of sight our deliverance from it. The language of vv. 9, 11 made this easy. Paul’s description of his murder by sin was so real and sad that he forgot for a moment the life which followed it.

When therefore, he came to describe the state in which that murder placed him it was easy to use the present tense (208).

But the question remains as to whether or not in the Greek the present tense can be used in such a manner. Again, we cite Beet:

The past and present tenses are distinguished, not only in time, but also as different modes of viewing an action. The past tense looks upon it as already complete; the present, as going on before our eyes. Consequently, when the time is otherwise determined, the tenses may be used without reference to time. In the case before us, the entire context, foregoing and following, tells plainly to what time Paul refers. He is therefore at liberty to use that tense which enables him to paint most vividly the picture before him. This mode of speech, common to all languages, is a conspicuous feature of the language in which this epistle was written. So Kuehner, Greek Grammar 382.2: "In the mention of past events the present is frequently used, especially in principal sentences, but not infrequently in subordinate sentences, while in the vividness of the representation of the past is looked upon as present. This use of the present is also common to all languages. But in the Greek language it is especially frequent; and in the language of poetry appears not merely in narration but also in vivid questions and otherwise, frequently in a startling manner" (209).

I am indebted to Beet for this argumentation, which may be read at some greater length in his commentary (206-209). It seems clear that we have here the fullest explanation in the Bible of the mind and nature of an unregenerate man. Paul speaks of himself as a conscientious Pharisee. If he faced such a hopeless struggle, it is a given that all other sinners face the same fate or worse—whether under the law of Moses or the moral law.

The word "carnal" (sa/rkino/$) means "fleshly…pertaining to being human at a disappointing level of behavior or characteristics…with focus on the physical as being quite mediocre, transitory, or sinful, earthly, mediocre, merely human, worldly" (BDAG 914). The same word is used in 1 Corinthians 3:1 to denote the imperfect knowledge and immature behavior of those who have been recently converted. But, generally, this word is used to describe a state of alienation from God. Bauer, Arndt, Gingrich, and Danker define sa/rc, which is the root word used here and throughout this context, in these words:

In Paul’s thought especially, all parts of the body constitute a totality known as sa/rc or flesh which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likewise present, and no good thing can live in the sa/rc Romans 7:18…[the phrase used in Romans 8:5 a means—AWB] to be in an unregenerate (and sinful) state (915).

In Ephesians 2:3, being carnal is said to consist of fulfilling the desires (lusts) of the flesh. That Paul uses the word "carnal" in this verse in its worst possible sense is emphasized by the next phrase: "sold under sin."

Adam Clarke explains clearly the tension that exists in this context between the carnal man and the spiritual man:

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 verse 5 and in chap. viii. 5, 8, 9 &c., and company, 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, chap. viii. 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," chap. xiii. 14. He minds the things of the flesh, chap. viii. 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, chap. viii. 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 he is about to describe, in opposition to the spirituality of God’s holy law, saying, "But I am carnal" (Vol. VI 86).

sold under sin: In case anyone should misunderstand him, Paul adds to the word "carnal" that he is "sold under sin." Before he obeyed the gospel, he was not just "sort of" sinful: he was the slave of sin. This is one of the strongest expressions used by inspiration to describe the fallen state of the sinner once sin has sprung to life and murdered him (7:9). Clarke believes the implication here is of "a willing slavery" (Vol. VI 86) and cites several passages in support of his view (1 Kings 21:20; Isaiah 50:1, and the apocryphal book 1 Maccabees 1:15). The point is that the unregenerate man has sold himself over to sin, which is now his unrelenting master. He has no power to disobey his master until he is redeemed by another. Sin, of course, is being personified here, and the extent of sin’s dominion over the unregenerate is compared to the dominance of a master over his legal slave. Throughout God’s word, man is said to be in a state of bondage to sin until the Son of God makes him free by the sacrifice of Himself and until man chooses to obey the gospel. Nowhere in the scriptures is it ever said that the children of God are sold under sin. It is contrary to reason to believe Paul is speaking here of himself as a Christian. The whole passage (verses 14-25) is an elucidation of verses 5, 7-13 and how sin employs God’s holy law as an instrument to effect the corruption of man. Paul speaks throughout of himself as a conscientious Pharisee under the law of Moses, but what he says of himself is true of all unregenerate men whether under Moses’ law or the moral law. Paul describes this unregenerate hopeless condition in the succeeding verses.

Dr. Constable's Expository Notes

3. The law’s inability 7:13-25

In Romans 7:13-25 Paul continued to describe his personal struggle with sin but with mounting intensity. The forces of external law and internal sin (i.e., his sinful nature) conflicted. He found no deliverance from this conflict except through the Lord Jesus Christ (Romans 7:25). Many students of this passage, including myself, believe what Paul was describing here was his own personal struggle as a Christian to obey the law and so overcome the promptings of his sinful nature (flesh) to disobey it. The present tenses in his testimony support this view. Without God’s help he could not succeed. I will say more in defense of this view later. However what he wrote here is not normal or necessary Christian experience. What is normal and necessary for a Christian is to obey God since the Holy Spirit leads, motivates, and enables us; disobedience is, in this sense, abnormal Christian conduct.

Dr. Constable's Expository Notes

As a foundation for what follows, the apostle reminded his readers that all the godly ("we") know that the Law is "spiritual" (Gr. pneumatikos; cf. 1 Corinthians 3:1). It came from God (cf. Romans 7:22; Romans 7:25). Paul did not want his readers to understand what he was about to say about the Law as a criticism of God who gave it.

In contrast to the good Law, Paul was fleshly or unspiritual (Gr. sarkinos, made of flesh; cf. 1 Corinthians 3:1). Man is essentially different from the Law because we have a sinful nature whereas the Law itself is sinless. Therefore there is a basic antagonism between people and the Law.

"’Sold under sin’ is exactly what the new convert does not know! Forgiven, justified, he knows himself to be: and he has the joy of it! But now to find an evil nature, of which he had never become really conscious, and of which he thought himself fully rid, when he first believed, is a ’second lesson’ which is often more bitter than the first-of guilt!" [Note: Newell, p 272.]

Paul’s statement that he was then as a Christian the slave of sin may seem to contradict what he wrote earlier in chapter 6 about no longer being the slave of sin. The phrase "sold in bondage to sin" is proof to many interpreters that Paul was describing a non-Christian here. However in chapter 6 Paul did not say that being dead to sin means that sin has lost its appeal for the Christian. It still has a strong appeal to the Christian whose human nature is still sinful (Romans 6:15-23). He said that being dead to sin means that we no longer must follow sin’s dictates.

In one sense the Christian is not a slave of sin (Romans 6:1-14). We have died to it, and it no longer dominates us. Nevertheless in another sense sin still has a strong attraction for us since our basic human nature is still sinful, and we retain that nature throughout our lifetime. For example, a criminal released from prison no longer has to live within the sphere of existence prescribed by prison walls. However he still has to live within the confines of his human limitations. God has liberated Christians from the prison house of sin (Romans 6:1-14). Notwithstanding we still carry with us a sinful nature that will be a source of temptation for us as long as we live (Romans 7:14-25).

To minimize the difficulty of grasping this distinction Paul used different expressions to describe the two relationships. In chapter 6 he used "slaves," but in chapter 7 he wrote "sold" (Romans 7:14). In chapter 6 he spoke of the relationship of the new man in Christ (the whole person, the Christian) to sin. In chapter 7 he spoke of the relationship of the old nature (a part of every person, including the new man in Christ) to sin. Adam sold all human beings into bondage to sin when he sinned (Romans 5:12; Romans 5:14).

"We take it then that Paul is here describing the Christian as carnal and implying that even in him there remains, so long as he continues to live this mortal life, that which is radically opposed to God (cf. 8.7), though chapter 8 will make it abundantly clear that he does not regard the Christian as being carnal in the same unqualified way that the natural man is carnal." [Note: Cranfield, 1:357. Cf. 1 Corinthians 2:14-3:3.]

Barclay's Daily Study Bible

Chapter 7

THE NEW ALLEGIANCE ( Romans 7:1-6 )

7:1-6 You are bound to know, brothers--for I speak to men who know what law means--that the law has authority over a man only for the duration of his life. Thus, a married woman remains bound by law to her husband as long as he is alive; but, if her husband dies, she is completely discharged from the law concerning her husband. Accordingly, she will be called an adulteress if she marries another man while her husband is still alive; but, if her husband dies, she is free from the law, and she is no longer an adulteress if she marries another man. Just so, my brothers, you have died to the law, through the body of Jesus Christ (for you shared in his death by baptism) in order that you should enter into union with another, I mean, with him who has been raised from the dead, in order that we may bear fruit to God. In the days of our unaided human nature, the passions of our sins, which were set in motion by the law, worked in our members to bear fruit for death. But now we are completely discharged from the law, because we have died to that by which we were held captive, so that we serve, not under the old written law, but in the new life of the spirit.

Seldom did Paul write so difficult and so complicated a passage as this. C. H. Dodd has said that when we are studying it we should try to forget what Paul says and to find out what he means.

The basic thought of the passage is founded on the legal maxim that death cancels all contracts. Paul begins with an illustration of this truth and wishes to use this picture as a symbol of what happens to the Christian. So long as a woman's husband is alive, she cannot marry another without becoming an adulteress. But if her husband dies, the contract is, so to speak, cancelled, and she is free to marry anyone she likes.

In view of that, Paul could have said that we were married to sin; that sin was slain by Christ; and that, therefore, we are now free to be married to God. That is undoubtedly what he set out to say. But into this picture came the law. Paul could still have put the thing quite simply. He could have said that we were married to the law; that the law was killed by the work of Christ; and that now we are free to be married to God. But, quite suddenly, he puts it the other way, and, in his suddenly changed picture, it is we who die to the law.

How can that be? By baptism we share in the death of Christ. That means that, having died, we are discharged from all obligations to the law and become free to marry again. This time we marry, not the law, but Christ. When that happens, Christian obedience becomes, not an externally imposed obedience to some written code of laws, but an inner allegiance of the spirit to Jesus Christ.

Paul is drawing a contrast between the two states of man--without Christ and with him. Before we knew Christ we tried to rule life by obedience to the written code of the law. That was when we were in the flesh. By the flesh Paul does not mean simply the body, because a man retains a physical body to the end of the day. In man there is something which answers to the seduction of sin; and it is that part of man which provides a bridgehead for sin that Paul calls the flesh.

The flesh is human nature apart from and unaided by God. Paul says that, when our human nature was unaided by God, the law actually moved our passions to sin. What does he mean by that? More than once he has the thought that the law actually produces sin, because the very fact that a thing is forbidden lends it a certain attraction. When we had nothing but the law, we were at the mercy of sin.

Then Paul turns to the state of a man with Christ. When a man rules his life by union with Christ he rules it not by obedience to a written code of law which may actually awaken the desire to sin but by an allegiance to Jesus Christ within his spirit and his heart. Not law, but love, is the motive of his life; and the inspiration of love can make him able to do what the restraint of law was powerless to help him do.

THE EXCEEDING SINFULNESS OF SIN ( Romans 7:7-13 )

7:7-13 What then are we to infer? That the law is sin? God forbid! So far from that, I would never have known what sin meant except through the law. I would never have known desire if the law had not said, "You must not covet." For, when sin had, through the commandment, obtained a foothold, it produced every kind of desire in me; for, without law, sin is lifeless. Once I lived without the law; but, when the commandment came, sin sprang to life, and in that moment I knew that I had incurred the penalty of death. The commandment that was meant for life--I discovered that that very commandment was in me for death. For, when sin obtained a foothold through the commandment, it seduced me, and, through it, killed me. So the law is holy, and the commandment is holy, just and good. Did then that which was good become death to me? God forbid! But the reason was that sin might be revealed as sin by producing death in me, through the very thing which was in itself good, so that, through the commandment, sin might become surpassingly sinful.

Here begins one of the greatest of all passages in the New Testament; and one of the most moving; because here Paul is giving us his own spiritual autobiography and laying bare his very heart and soul.

Paul deals with the torturing paradox of the law. In itself it is a fine and a splendid thing. It is holy. That is to say it is the very voice of God. The root meaning of the word holy (hagios, G40) is different. It describes something which comes from a sphere other than this world. The law is divine and has in it the very voice of God. It is just. We have seen that the root Greek idea of justice is that it consists in giving to man, and to God, their due. Therefore the law is that which settles all relationships, human and divine. If a man perfectly kept the law, he would be in a perfect relationship both with God and with his fellow men. The law is good. That is to say, it is designed for nothing other than our highest welfare. It is meant to make a man good.

All that is true. And yet the fact remains that this same law is the very thing through which sin gains entry into a man. How does that happen? There are two ways in which the law may be said to be, in one sense, the source of sin.

(i) It defines sin. Sin without the law, as Paul said, has no existence. Until a thing is defined as sin by the law, a man cannot know that it is sin. We might find a kind of remote analogy in any game, say tennis. A man might allow the ball to bounce more than once before he returned it over the net; so long as there were no rules he could not be accused of any fault. But then the rules are made, and it is laid down that the ball must be struck over the net after only one bounce and that to allow it to bounce twice is a fault. The rules define what a fault is, and that which was allowable before they were made, now becomes a fault. So the law defines sin.

We may take a better analogy. What is pardonable in a child, or in an uncivilized man from a savage country, may not be allowable in a mature person from a civilized land. The mature, civilized person is aware of laws of conduct which the child and the savage do not know; therefore, what is pardonable in them is fault in him.

The law creates sin in the sense that it defines it. It may for long enough be legal to drive a motor car in either direction along a street; then that street is declared one-way; after that a new breach of the law exists--that of driving in a forbidden direction. The new regulation actually creates a new fault. The law, by making men aware of what it is, creates sin.

(ii) But there is a much more serious sense in which the law produces sin. One of the strange facts of life is the fascination of the forbidden thing. The Jewish rabbis and thinkers saw that human tendency at work in the Garden of Eden. Adam at first lived in innocence; a commandment was given him not to touch the forbidden tree, and given only his good; but the serpent came and subtly turned that prohibition into a temptation. The fact that the tree was forbidden made it desirable; so Adam was seduced into sin by the forbidden fruit; and death was the result.

Philo allegorized the whole story. The serpent was pleasure; Eve stood for the senses; pleasure, as it always does, wanted the forbidden thing and attacked through the senses. Adam was the reason; and, through the attack of the forbidden thing on the senses, reason was led astray, and death came.

In his Confessions there is a famous passage in which Augustine tells of the fascination of the forbidden thing.

"There was a pear tree near our vineyard, laden with fruit. One

stormy night we rascally youths set out to rob it and carry our

spoils away. We took off a huge load of pears--not to feast upon

ourselves, but to throw them to the pigs, though we ate just

enough to have the pleasure of forbidden fruit. They were nice

pears, but it was not the pears that my wretched soul coveted, for

I had plenty better at home. I picked them simply in order to

become a thief. The only feast I got was a feast of iniquity, and

that I enjoyed to the full. What was it that I loved in that

theft? Was it the pleasure of acting against the law, in order

that I, a prisoner under rules, might have a maimed counterfeit of

freedom by doing what was forbidden, with a dim similitude of

impotence? ... The desire to steal was awakened simply by the

prohibition of stealing."

Set a thing in the category of forbidden things or put a place out of bounds, and immediately they become fascinating. In that sense the law produces sin.

Paul has one revealing word which he uses of sin. "Sin," he says, "seduced me." There is always deception in sin. Vaughan says that sin's delusion works in three directions. (i) We are deluded regarding the satisfaction to be found in sin. No man ever took a forbidden thing without thinking that it would make him happy, and no man ever found that it did. (ii) We are deluded regarding the excuse that can be made for it. Every man thinks that he can put up a defence for doing the wrong thing; but no man's defence ever sounded anything else but futile when it was made in the presence of God. (iii) We are deluded regarding the probability of escaping the consequences of it. No man sins without the hope that he can get away with it. But it is true that, soon or late, our sin will find us out.

Is, then, the law a bad thing because it actually produces sin? Paul is certain that there is wisdom in the whole sequence. (i) First he is convinced that, whatever the consequence, sin had to be defined as sin. (ii) The process shows the terrible nature of sin, because sin took a thing--the law--which was holy and just as good, and twisted it into something which served the ends of evil. The awfulness of sin is shown by the fact that it could take a fine thing and make it a weapon of evil. That is what sin does. It can take the loveliness of love and turn it into lust. It can take the honourable desire for independence and turn it into the obsession for money and for power. It can take the beauty of friendship and use it as a seduction to the wrong things. That is what Carlyle called "the infinite damnability of sin." The very fact that it took the law and made it a bridgehead to sin shows the supreme sinfulness of sin. The whole terrible process is not accidental; it is all designed to show us how awful a thing sin is, because it can take the loveliest things and defile them with a polluting touch.

THE HUMAN SITUATION ( Romans 7:14-25 )

7:14-25 We are aware that the law is spiritual; but I am a creature of flesh and blood under the power of sin. I cannot understand what I do. What I want to do, that I do not do; but what I hate, that I do. If what I do not want to do I in point of fact do, then I acquiesce in the law, and I agree that it is fair. As it is, it is no longer I who do it, but the sin which resides in me--I mean in my human nature. To will the fair thing is within my range, but not to do it. For I do not do the good that I want to do; but the evil that I do not want to do, that is the very thing I do. And if I do that very thing that I do not want to do, it is no longer I who do it, but the sin which resides in me. My experience of the law, then, is that I wish to do the fine thing and that the evil thing is the only thing that is within my ability. As far as my inner self is concerned, I fully agree with the law of God; but I see another law in my members, continually carrying on a campaign against the law of my mind, and making me a captive by the law of sin which is in my members. O wretched man that I am! Who will deliver me from this fatal body? God will! Thanks be to him through Jesus Christ our Lord. Therefore with my mind I serve the law of God, but with my human nature the law of sin.

Paul is baring his very soul; and he is telling us of an experience which is of the very essence of the human situation. He knew what was right and wanted to do it; and yet, somehow, he never could. He knew what was wrong and the last thing he wanted was to do it; and yet, somehow, he did. He felt himself to be a split personality. It was as if two men were inside the one skin, pulling in different directions. He was haunted by this feeling of frustration, his ability to see what was good and his inability to do it; his ability to recognize what was wrong and his inability to refrain from doing it.

Paul's contemporaries well knew this feeling, as, indeed, we know it ourselves. Seneca talked of "our helplessness in necessary things." He talked about how men hate their sins and love them at the same time. Ovid, the Roman poet, had penned the famous tag: "I see the better things, and I approve them, but I follow the worse."

No one knew this problem better than the Jews. They had solved it by saying that in every man there were two natures, called the Yetser ( H3336) hatob ( H2896) and the Yetser ( H3336) hara' ( H7451) . It was the Jewish conviction that God had made men like that with a good impulse and an evil impulse inside them.

There were Rabbis who believed that that evil impulse was in the very embryo in the womb, there before a man was even born. It was "a malevolent second personality." It was "man's implacable enemy." It was there waiting, if need be for a lifetime, for a chance to ruin man. But the Jew was equally clear, in theory, that no man need ever succumb to that evil impulse. It was all a matter of choice.

Ben Sirach wrote:

"God himself created man from the beginning.

And he left him in the hand of his own counsel.

If thou so desirest thou shalt keep the commandments,

And to perform faithfulness is of thine own good pleasure.

He hath set fire and water before thee,

Stretch forth thy hand unto whichever thou wilt.

Before man is life and death,

And whichever he liketh shall be given unto him....

He hath commanded no man to do wickedly,

Neither have he given any man licence to sin."

( Sir_15:11-20 ).

There were certain things which would keep a man from falling to the evil impulse. There was the law. They thought of God as saying:

"I created for you the evil impulse; I created for you the law as

an antiseptic."

"If you occupy yourself with the law you will not fall into the

power of the evil impulse..."

There was the will and the mind.

"When God created man, he implanted in him his affections

and his dispositions; and then, over all, he enthroned the sacred,

ruling mind."

When the evil impulse attacked, the Jew held that wisdom and reason could defeat it; to be occupied with the study of the word of the Lord was safety; the law was a prophylactic; at such a time the good impulse could be called up in defence.

Paul knew all that; and knew, too, that, while it was all theoretically true, in practice it was not true. There were things in man's human nature--that is what Paul meant by this fatal body--which answered to the seduction of sin. It is part of the human situation that we know the right and yet do the wrong, that we are never as good as we know we ought to be. At one and the same time we are haunted by goodness and haunted by sin.

From one point of view this passage might be called a demonstration of inadequacies.

(i) It demonstrates the inadequacy of human knowledge. If to know the right thing was to do it, life would be easy. But knowledge by itself does not make a man good. It is the same in every walk of life. We may know exactly how golf should be played but that is very far from being able to play it; we may know how poetry ought to be written but that is very far from being able to write it. We may know how we ought to behave in any given situation but that is very far from being able so to behave. That is the difference between religion and morality. Morality is knowledge of a code; religion is knowledge of a person; and it is only when we know Christ that we are able to do what we know we ought.

(ii) It demonstrates the inadequacy of human resolution. To resolve to do a thing is very far from doing it. There is in human nature an essential weakness of the will. The will comes up against the problems, the difficulties, the opposition--and it fails. Once Peter took a great resolution. "Even if I must die with you," he said, "I will not deny you" ( Matthew 26:35); and yet he failed badly when it came to the point. The human will unstrengthened by Christ is bound to crack.

(iii) It demonstrates the limitations of diagnosis. Paul knew quite clearly what was wrong; but he was unable to put it right. He was like a doctor who could accurately diagnose a disease but was powerless to prescribe a cure. Jesus is the one person who not only knows what is wrong, but who can also put the wrong to rights. It is not criticism he offers but help.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Romans 7:14

The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul before his conversion, or afterward.

The Importance of Genre in Romans 7:14-15

Many commentators have thought that Romans 7:14-25 describes Paul’s struggle with sin at the time he was writing the passage, because he uses present-tense verbs. But diatribe style, which Paul uses in much of Romans, was graphic in its images, and Paul in the context has been describing his past life under law (Romans 7:7-13). Thus it is more likely that Paul contrasts the spiritual worthlessness of religious introspection and self-centeredness (count the “I’s” and “me’s”) in Romans 7 with the life of the Spirit by grace in Romans 6 and 8.

Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Romans 7:14-25). Downers Grove, IL: InterVarsity Press.

For we know -- We admit. It is a conceded, well understood point.

that the law is spiritual -- That was not sensual, corrupt, earthly, carnal; but was pure and spiritual. The effect it had on man was not the fault of the Law, but of the man, who was sold under sin.

but I am -- The present tense shows that he is describing himself as he was at the time of writing. This is the natural and obvious construction, and if this be not the meaning, it is impossible to account for his having changed the past tense Romans 7:7 to the present. - BN

but I am carnal -- Fleshly; sensual; opposed to spiritual. This word is used because in the Scriptures the flesh is spoken of as the source of sensual passions and propensities, Galatians 5:19-21.

sold under sin. -- A man living to his carnal side is doomed by sin and its ultimate fate.

The expression used here, “sold under sin,” is “borrowed from the practice of selling captives taken in war, as slaves.” (Stuart.) The emphasis is not "sold" or the act of selling, but on the one who now had control and master-ship. The verses which follow this are an explanation of the sense, and of the manner in which he was “sold under sin.”

This expression is used to affirm Paul is not speaking about believers, because (the argument goes) it cannot be affirmed that a Christian is sold under sin.

Gill's Exposition of the Whole Bible

For we know that the law is spiritual,.... We who have a spiritual understanding of the law, who have been led into the true nature of it by the Spirit of God, know by experience that that itself is "spiritual"; and therefore can never be the cause of sin or death: the law may be said to be "spiritual", because it comes from the Spirit of God; and reaches to the spirit of man; it requires truth in the inward parts; spiritual service and obedience; a serving of it with our minds; a worshipping of God in spirit and truth; a loving of him with all our hearts and souls, as well as a performance of all the outward acts of religion and duty; and because it cannot be truly obeyed and conformed to without the assistance of the Spirit of God. To this spirituality of the law the apostle opposes himself,

but I am carnal, sold under sin: from hence to the end of the chapter many are of opinion, that the apostle speaks in the person of an unregenerate man, or of himself as unregenerate; but nothing is more clear, than that he speaks all along of himself in the first person, "I am carnal":, c. αυτος εγω, "I myself", as in Romans 7:25, and in the present tense of what he then was and found whereas, when he speaks of his unregenerate state, and how it was with him under the first convictions of sin, he speaks of them as things past, Romans 7:5; besides, several things which are said by the apostle can neither agree with him, nor any other, but as regenerate; such as to "hate evil", "delight in the law of God", and "serve it with the mind", Romans 7:15. Moreover, the distinctions between flesh and spirit, the inward and the outward man, and the struggle there is between them, are to be found in none but regenerate persons; and to say no more, the thanksgiving for deliverance from sin by Christ can only come from such; nor are any of the things said inapplicable to men that are born again, as will appear by the consideration of them as they follow: for when the apostle says, "I am carnal"; his meaning is, either that he was so by nature, and as he saw himself when sin through the law became exceeding sinful to him; or as he might be denominated from the flesh or corruption of nature which was still in him, and from the infirmities of the flesh he was attended with; just as the Corinthians, though sanctified in Christ Jesus, and called to be saints, are said to be "carnal" on account of their envying, strife, and divisions, 1 Corinthians 3:1, or in comparison of the "spiritual" law of God, which was now before him, and in which he was beholding his face as in a glass, and with which when compared, the holiest man in the world must be reckoned carnal. He adds, "sold under sin"; he did not "sell himself" to work wickedness, as Ahab, 1 Kings 21:25, and others; he was passive and not active in it; and when at any time he with his flesh served the law of sin, he was not a voluntary, but an involuntary servant; besides, this may be understood of his other I, his carnal I, his unrenewed self, the old man which is always under sin, when the spiritual I, the new man, is never under the law of sin, but under the governing influence of the grace of God.

Henry's Complete Commentary on the Bible

      7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.   8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.   9 For I was alive without the law once: but when the commandment came, sin revived, and I died.   10 And the commandment, which was ordained to life, I found to be unto death.   11 For sin, taking occasion by the commandment, deceived me, and by it slew me.   12 Wherefore the law is holy, and the commandment holy, and just, and good.   13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.   14a For we know that the law is spiritual:--

      To what he had said in the former paragraph, the apostle here raises an objection, which he answers very fully: What shall we say then? Is the law sin? When he had been speaking of the dominion of sin, he had said so much of the influence of the law as a covenant upon that dominion that it might easily be misinterpreted as a reflection upon the law, to prevent which he shows from his own experience the great excellency and usefulness of the law, not as a covenant, but as a guide; and further discovers how sin took occasion by the commandment. Observe in particular,

      I. The great excellency of the law in itself. Far be it from Paul to reflect upon the law; no, he speaks honourably of it. 1. It is holy, just, and good,Romans 7:12; Romans 7:12. The law in general is so, and every particular commandment is so. Laws are as the law-makers are. God, the great lawgiver, is holy, just, and good, therefore his law must needs be so. The matter of it is holy: it commands holiness, encourages holiness; it is holy, for it is agreeable to the holy will of God, the original of holiness. It is just, for it is consonant to the rules of equity and right reason: the ways of the Lord are right. It is good in the design of it; it was given for the good of mankind, for the conservation of peace and order in the world. It makes the observers of it good; the intention of it was to better and reform mankind. Wherever there is true grace there is an assent to this--that the law is holy, just, and good. 2. The law is spiritual (Romans 7:14; Romans 7:14), not only in regard to the effect of it, as it is a means of making us spiritual, but in regard to the extent of it; it reaches our spirits, it lays a restraint upon, and gives a direction to, the motions of the inward man; it is a discerner of the thoughts and intents of the heart,Hebrews 4:12. It forbids spiritual wickedness, heart-murder, and heart-adultery. It commands spiritual service, requires the heart, obliges us to worship God in the spirit. It is a spiritual law, for it is given by God, who is a Spirit and the Father of spirits; it is given to man, whose principal part is spiritual; the soul is the best part, and the leading part of the man, and therefore the law to the man must needs be a law to the soul. Herein the law of God is above all other laws, that it is a spiritual law. Other laws may forbid compassing and imagining, c., which are treason in the heart, but cannot take cognizance thereof, unless there be some overt act but the law of God takes notice of the iniquity regarded in the heart, though it go no further. Wash thy heart from wickedness,Jeremiah 4:14. We know this: Wherever there is true grace there is an experimental knowledge of the spirituality of the law of God.

      II. The great advantage that he had found by the law. 1. It was discovering: I had not known sin but by the law,Romans 7:7; Romans 7:7. As that which is straight discovers that which is crooked, as the looking-glass shows us our natural face with all its spots and deformities, so there is no way of coming to that knowledge of sin which is necessary to repentance, and consequently to peace and pardon, but by comparing our hearts and lives with the law. Particularly he came to the knowledge of the sinfulness of lust by the law of the tenth commandment. By lust he means sin dwelling in us, sin in its first motions and workings, the corrupt principle. This he came to know when the law said, Thou shalt not covet. The law spoke in other language than the scribes and Pharisees made it to speak in; it spoke in the spiritual sense and meaning of it. By this he knew that lust was sin and a very sinful sin, that those motions and desires of the heart towards sin which never came into act were sinful, exceedingly sinful. Paul had a very quick and piercing judgment, all the advantages and improvements of education, and yet never attained the right knowledge of indwelling sin till the Spirit by the law made it known to him. There is nothing about which the natural man is more blind than about original corruption, concerning which the understanding is altogether in the dark till the Spirit by the law reveal it, and make it known. Thus the law is a schoolmaster, to bring us to Christ, opens and searches the wound, and so prepares it for healing. Thus sin by the commandment does appear sin (Romans 7:13; Romans 7:13); it appears in its own colours, appears to be what it is, and you cannot call it by a worse name than its own. Thus by the commandment it becomes exceedingly sinful; that is, it appears to be so. We never see the desperate venom or malignity there is in sin, till we come to compare it with the law, and the spiritual nature of the law, and then we see it to be an evil and a bitter thing. 2. It was humbling (Romans 7:9; Romans 7:9): I was alive. He thought himself in a very good condition; he was alive in his own opinion and apprehension, very secure and confident of the goodness of his state. Thus he was once, pote--in times past, when he was a Pharisee; for it was the common temper of that generation of men that they had a very good conceit of themselves; and Paul was then like the rest of them, and the reason was he was then without the law. Though brought up at the feet of Gamaliel, a doctor of the law, though himself a great student in the law, a strict observer of it, and a zealous stickler for it, yet without the law. He had the letter of the law, but he had not the spiritual meaning of it--the shell, but not the kernel. He had the law in his hand and in his head, but he had it not in his heart; the notion of it, but not the power of it. There are a great many who are spiritually dead in sin, that yet are alive in their own opinion of themselves, and it is their strangeness to the law that is the cause of the mistake. But when the commandment came, came in the power of it (not to his eyes only, but to his heart), sin revived, as the dust in a room rises (that is, appears) when the sun-shine is let into it. Paul then saw that in sin which he had never seen before; he then saw sin in its causes, the bitter root, the corrupt bias, the bent to backslide,--sin in its colours, deforming, defiling, breaking a righteous law, affronting an awful Majesty, profaning a sovereign crown by casting it to the ground,--sin in its consequences, sin with death at the heels of it, sin and the curse entailed upon it. "Thus sin revived, and then I died; I lost that good opinion which I had had of myself, and came to be of another mind. Sin revived, and I died; that is, the Spirit, but the commandment, convinced me that I was in a state of sin, and in a state of death because of sin." Of this excellent use is the law; it is a lamp and a light; it converts the soul, opens the eyes, prepares the way of the Lord in the desert, rends the rocks, levels the mountains, makes ready a people prepared for the Lord.

      III. The ill use that his corrupt nature made of the law notwithstanding. 1. Sin, taking occasion by the commandment, wrought in me all manner of concupiscence,Romans 7:8; Romans 7:8. Observe, Paul had in him all manner of concupiscence, though one of the best unregenerate men that ever was; as touching the righteousness of the law, blameless, and yet sensible of all manner of concupiscence. And it was sin that wrought it, indwelling sin, his corrupt nature (he speaks of a sin that did work sin), and it took occasion by the commandment. The corrupt nature would not have swelled and raged so much if it had not been for the restraints of the law; as the peccant humours in the body are raised, and more inflamed, by a purge that is not strong enough to carry them off. It is incident to corrupt nature, in vetitum niti--to lean towards what is forbidden. Ever since Adam ate forbidden fruit, we have all been fond of forbidden paths; the diseased appetite is carried out most strongly towards that which is hurtful and prohibited. Without the law sin was dead, as a snake in winter, which the sunbeams of the law quicken and irritate. 2. It deceived men. Sin puts a cheat upon the sinner, and it is a fatal cheat, Romans 7:11; Romans 7:11. By it (by the commandment) slew me. There being in the law no such express threatening against sinful lustings, sin, that is, his won corrupt nature, took occasion thence to promise him impunity, and to say, as the serpent to our first parents, You shall not surely die. Thus it deceived and slew him. 3. It wrought death in me by that which is good,Romans 7:13; Romans 7:13. That which works concupiscence works death, for sin bringeth forth death. Nothing so good but a corrupt and vicious nature will pervert it, and make it an occasion of sin; no flower so sweet by sin will such poison out of it. Now in this sin appears sin. The worst thing that sin does, and most like itself, is the perverting of the law, and taking occasion from it to be so much the more malignant. Thus the commandment, which was ordained to life, was intended as a guide in the way to comfort and happiness, proved unto death, through the corruption of nature, Romans 7:10; Romans 7:10. Many a precious soul splits upon the rock of salvation; and the same word which to some is an occasion of life unto life is to others an occasion of death unto death. The same sun that makes the garden of flowers more fragrant makes the dunghill more noisome; the same heat that softens wax hardens clay; and the same child was set for the fall and rising again of many in Israel. The way to prevent this mischief is to bow our souls to the commanding authority of the word and law of God, not striving against, but submitting to it.

Kelly Commentary on Books of the Bible

The circumstances under which the epistle to the Romans was written gave occasion to the most thorough and comprehensive unfolding, not of the church, but of Christianity. No apostle had ever yet visited Rome. There was somewhat as yet lacking to the saints there; but even this was ordered of God to call forth from the Holy Ghost an epistle which more than any other approaches a complete treatise on the fundamentals of Christian doctrine, and especially as to righteousness.

Would we follow up the heights of heavenly truth, would we sound the depths of Christian experience, would we survey the workings of the Spirit of God in the Church, would we bow before the glories of the person of Christ, or learn His manifold offices, we must look elsewhere in the writings of the New Testament no doubt, but elsewhere rather than here.

The condition of the Roman saints called for a setting forth of the gospel of God; but this object, in order to be rightly understood and appreciated, leads the apostle into a display of the condition of man. We have God and man in presence, so to speak. Nothing can be more simple and essential. Although there is undoubtedly that profoundness which must accompany every revelation of God, and especially in connection with Christ as now manifested, still we have God adapting Himself to the very first wants of a renewed soul nay, even to the wretchedness of souls without God, without any real knowledge either of themselves or of Him. Not, of course, that the Roman saints were in this condition; but that God, writing by the apostle to them, seizes the opportunity to lay bare man's state as well as His own grace.

Romans 1:1-32. From the very first we have these characteristics of the epistle disclosing themselves. The apostle writes with the full assertion of his own apostolic dignity, but as a servant also. "Paul, a bondman of Jesus Christ" an apostle "called," not born, still less as educated or appointed of man, but an apostle "called," as he says "separated unto the gospel of God, which he had promised afore by his prophets." The connection is fully owned with that which had been from God of old. No fresh revelations from God can nullify those which preceded them; but as the prophets looked onward to what was coming, so is the gospel already come, supported by the past. There is mutual confirmation. Nevertheless, what is in nowise the same as what was or what will be. The past prepared the way, as it is said here, "which God had promised afore by his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, [here we have the great central object of God's gospel, even the person of Christ, God's Son,] which was made of the seed of David according to the flesh" (ver. 3). This last relation was the direct subject of the prophetic testimony, and Jesus had come accordingly. He was the promised Messiah, born King of the Jews.

But there was far more in Jesus. He was "declared," says the apostle, "to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" ( ἐξ ἀναστάσεως νεκρῶν , ver. 4). It was the Son of God not merely as dealing with the powers of the earth, Jehovah's King on the holy hill of Zion, but after a far deeper manner. For, essentially associated as He is with the glory of God the Father, the full deliverance of souls from the realm of death was His also. In this too we have the blessed connection of the Spirit (here peculiarly designated, for special reasons, "the Spirit of holiness"). That same energy of the Holy Ghost which had displayed itself in Jesus, when He walked in holiness here below, was demonstrated in resurrection; and not merely in His own rising from the dead, but in raising such at any time no doubt, though most signally and triumphantly displayed in His own resurrection.

The bearing of this on the contents and main doctrine of the epistle will appear abundantly by-and-by. Let me refer in passing to a few points more in the introduction, in order to link them together with that which the Spirit was furnishing to the Roman saints, as well as to show the admirable perfectness of every word that inspiration has given us. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. To this then the apostle comes, after having spoken of the divine favour shown himself, both when a sinner, and now in his own special place of serving the Lord Jesus. "By whom we have received grace and apostleship for obedience to the faith." This was no question of legal obedience, although the law came from Jehovah. Paul's joy and boast were in the gospel of God. So therefore it addressed itself to the obedience of faith; not by this meaning practice, still less according to the measure of a man's duty, but that which is at the root of all practice faith-obedience obedience of heart and will, renewed by divine grace, which accepts the truth of God. To man this is the hardest of all obedience; but when once secured, it leads peacefully into the obedience of every day. If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind.

It was for this then that Paul describes himself as apostle. And as it is for obedience of faith, it was not in anywise restricted to the Jewish people "among all nations, for his (Christ's) name: among whom are ye also the called of Jesus Christ" (verses 5, 6). He loved even here at the threshold to show the breadth of God's grace. If he was called, so were they he an apostle, they not apostles but saints; but still, for them as for him, all flowed out of the same mighty love, of God. "To all that be at Rome, beloved of God, called saints" (ver. 7). To these then he wishes, as was his wont, the fresh flow of that source and stream of divine blessing which Christ has made to be household bread to us: "Grace and peace from God our Father, and from the Lord Jesus Christ" (ver. 7). Then, from ver. 8, after thanking God through Jesus for their faith spoken of everywhere, and telling them of his prayers for them, he briefly discloses the desire of his heart about them his long-cherished hope according to the grace of the gospel to reach Rome his confidence in the love of God that through him some spiritual gift would be imparted to them, that they might be established, and, according to the spirit of grace which filled his own heart, that he too might be comforted together with them "by the mutual faith both of you and me" (vv. 11, 12). There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. Witness the common joy that grace gives an apostle with saints be had never seen, so that even he should be comforted as well as they by their mutual faith. He would not therefore have them ignorant how they had lain on his heart for a visit (ver. 13). He was debtor both to the Greeks and the barbarians, both to the wise and to the unwise; he was ready, as far as he was concerned, to preach the gospel to those that were at Rome also (ver. 14, 15). Even the saints there would have been all the better for the gospel. It was not merely "to those at Rome," but "to you that be at Rome." Thus it is a mistake to suppose that saints may not be benefited by a better understanding of the gospel, at least as Paul preached it. Accordingly he tells them now what reason he had to speak thus strongly, not of the more advanced truths, but of the good news. "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (ver. 16).

Observe, the gospel is not simply remission of sins, nor is it only peace with God, but "the power of God unto salvation." Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." Beware that you do not confound it with souls being quickened, or even brought into joy. Salvation supposes not this only, but a great deal more. There is hardly any phraseology that tends to more injury of souls in these matters than a loose way of talking of salvation. "At any rate he is a saved soul," we hear. "The man has not got anything like settled peace with God; perhaps he hardly knows his sins forgiven; but at least he is a saved soul." Here is an instance of what is so reprehensible. This is precisely what salvation does not mean; and I would strongly press it on all that hear me, more particularly on those that have to do with the work of the Lord, and of course ardently desire to labour intelligently; and this not alone for the conversion, but for the establishment and deliverance of souls. Nothing less, I am persuaded, than this full blessing is the line that God has given to those who have followed Christ without the camp, and who, having been set free from the contracted ways of men, desire to enter into the largeness and at the same time the profound wisdom of every word of God. Let us not stumble at the starting-point, but leave room for the due extent and depth of "salvation" in the gospel.

There is no need of dwelling now on "salvation" as employed in the Old Testament, and in some parts of the New, as the gospels and Revelation particularly, where it is used for deliverance in power or even providence and present things. I confine myself to its doctrinal import, and the full Christian sense of the word; and I maintain that salvation signifies that deliverance for the believer which is the full consequence of the mighty work of Christ, apprehended not, of course, necessarily according to all its depth in God's eyes, but at any rate applied to the soul in the power of the Holy Ghost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. "I am not ashamed," etc.

And he gives his reason: "For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." That is, it is the power of God unto salvation, not because it is victory (which at the beginning of the soul's career would only give importance to man even if possible, which it is not), but because it is "the righteousness of God." It is not God seeking, or man bringing righteousness. In the gospel there is revealed God's righteousness. Thus the introduction opened with Christ's person, and closes with God's righteousness. The law demanded, but could never receive righteousness from man. Christ is come, and has changed all. God is revealing a righteousness of His own in the gospel. It is God who now makes known a righteousness to man, instead of looking for any from man. Undoubtedly there are fruits of righteousness, which are by Jesus Christ, and God values them I will not say from man, but from His saints; but here it is what, according to the apostle, God has for man. It is for the saints to learn, of course; but it is that which goes out in its own force and necessary aim to the need of man a divine righteousness, which justifies instead of condemning him who believes. It is "the power of God unto salvation." It is for the lost, therefore; for they it is who need salvation; and it is to save not merely to quicken, but to save; and this because in the gospel the righteousness of God is revealed.

Hence it is, as he says, herein revealed "from faith," or by faith. It is the same form of expression exactly as in the beginning of Romans 5:1-21 "being justified by faith" ( ἐκ πίστεως ). But besides this he adds "to faith." The first of these phrases, "from faith," excludes the law; the second, "to faith," includes every one that has faith within the scope of God's righteousness. Justification is not from works of law. The righteousness of God is revealed from faith; and consequently, if there be faith in any soul, to this it is revealed, to faith wherever it may be. Hence, therefore, it was in no way limited to any particular nation, such as those that had already been under the law and government of God. It was a message that went out from God to sinners as such. Let man be what he might, or where he might, God's good news was for man. And to this agreed the testimony of the prophet. "The just shall live by faith" (not by law). Even where the law was, not by it but by faith the just lived. Did Gentiles believe? They too should live. Without faith there is neither justice nor life that God owns; where faith is, the rest will surely follow.

This accordingly leads the apostle into the earlier portion of his great argument, and first of all in a preparatory way. Here we pass out of the introduction of the epistle. "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (ver. 18). This is what made the gospel to be so sweet and precious, and, what is more, absolutely necessary, if he would escape certain and eternal ruin. There is no hope for man otherwise; for the gospel is not all that is now made known. Not only is God's righteousness revealed, but also His wrath. It is not said to be revealed in the gospel. The gospel means His glad tidings for man. The wrath of God could not possibly be glad tidings. It is true, it is needful for man to learn; but in nowise is it good news. There is then the solemn truth also of divine wrath. It is not yet executed. It is "revealed," and this too "from heaven." There is no question of a people on earth, and of God's wrath breaking out in one form or another against human evil in this life. The earth, or, at least, the Jewish nation, had been familiar with such dealings of God in times past. But now it is "the wrath of God from heaven;" and consequently it is in view of eternal things, and not of those that touch present life on the earth.

Hence, as God's wrath is revealed from heaven, it is against every form of impiety "against all ungodliness." Besides this, which seems to be a most comprehensive expression for embracing every sort and degree of human iniquity, we have one very specifically named. It is against the "unrighteousness of men, who hold the truth in unrighteousness." To hold the truth in unrighteousness would be no security. Alas! we know how this was in Israel, how it might be, and has been, in Christendom. God pronounces against the unrighteousness of such; for if the knowledge, however exact, of God's revealed mind was accompanied by no renewal of the heart, if it was without life towards God, all must be vain. Man is only so much the worse for knowing the truth, if he holds it ever so fast with unrighteousness. There are some that find a difficulty here, because the expression "to hold" means holding firmly. But it is quite possible for the unconverted to be tenacious of the truth, yet unrighteous in their ways; and so much the worse for them. Not thus does God deal with souls. If His grace attract, His truth humbles, and leaves no room for vain boasting and self-confidence. What He does is to pierce and penetrate the man's conscience. If one may so say, He thus holds the man, instead of letting the man presume that he is holding fast the truth. The inner man is dealt with, and searched through and through.

Nothing of this is intended in the class that is here brought before us. They are merely persons who plume themselves on their orthodoxy, but in a wholly unrenewed condition. Such men have never been wanting since the truth has shone on this world; still less are they now. But the wrath of God is revealed from heaven against them pre-eminently. The judgments of God will fall on man as man, but the heaviest blows are reserved for Christendom. There the truth is held, and apparently with firmness too. This, however, will be put to the test by-and-by. But for the time it is held fast, though in unrighteousness. Thus the wrath of God is revealed from heaven against (not only the open ungodliness of men, but) the orthodox unrighteousness of those that hold the truth in unrighteousness.

And this leads the apostle into the moral history of man the proof both of his inexcusable guilt, and of his extreme need of redemption. He begins with the great epoch of the dispensations of God (that is, the ages since the flood). We cannot speak of the state of things before the flood as a dispensation. There was a most important trial of man in the person of Adam; but after this, what dispensation was there? What were the principles of it? No man can tell. The truth is, those are altogether mistaken who call it so. But after the flood man as such was put under certain conditions the whole race. Man became the object, first, of general dealings of God under Noah; next, of His special ways in the calling of Abraham and of his family. And what led to the call of Abraham, of whom we hear much in the epistle to the Romans as elsewhere, was the departure of man into idolatry. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). Moreover, He gave up the knowledge of God that had been handed down from father to son (ver. 21). The downfall of man, when he thus abandoned God, was most rapid and profound; and the Holy Spirit traces this solemnly to the end ofRomans 1:1-32; Romans 1:1-32 with no needless words, in a few energetic strokes summing up that which is abundantly confirmed (but in how different a manner!) by all that remains of the ancient world. "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man," etc. (verses 22-32.) Thus corruption not only overspread morals, but became an integral part of the religion of men, and had thus a quasi-divine sanction. Hence the depravity of the heathen found little or no cheek from conscience, because it was bound up with all that took the shape of God before their mind. There was no part of heathenism practically viewed now, so corrupting as that which had to do with the objects of its worship. Thus, the true God being lost, all was lost, and man's downward career becomes the most painful and humiliating object, unless it be, indeed, that which we have to feel where men, without renewal of heart, espouse in pride of mind the truth with nothing but unrighteousness.

In the beginning ofRomans 2:1-29; Romans 2:1-29 we have man pretending to righteousness. Still, it is "man" not yet exactly the Jew, but man who had profited, it might be, by whatever the Jew had; at the least, by the workings of natural conscience. But natural conscience, although it may detect evil, never leads one into the inward possession and enjoyment of good never brings the soul to God. Accordingly, in chapter 2 the Holy Spirit shows us man satisfying himself with pronouncing on what is right and wrong moralizing for others, but nothing more. Now God must have reality in the man himself. The gospel, instead of treating this as a light matter, alone vindicates God in these eternal ways of His, in that which must be in him who stands in relationship with God. Hence therefore, the apostle, with divine wisdom, opens this to us before the blessed relief and deliverance which the gospel reveals to us. In the most solemn way he appeals to man with the demand, whether he thinks that God will look complacently on that which barely judges another, but which allows the practice of evil in the man himself (Romans 2:1-3). Such moral judgments will, no doubt, be used to leave man without excuse; they can never suit or satisfy God.

Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). He "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first and also of the Gentile."

It is not here a question of how a man is to be saved, but of God's indispensable moral judgment, which the gospel, instead of weakening asserts according to the holiness and truth of God. It will be observed therefore, that in this connection the apostle shows the place both of conscience and of the law, that God in judging will take into full consideration the circumstances and condition of every soul of man. At the same time he connects, in a singularly interesting manner, this disclosure of the principles of the eternal judgment of God with what he calls "my gospel." This also is a most important truth, my brethren, to bear in mind. The gospel at its height in no wise weakens but maintains the moral manifestation of what God is. The legal institutions were associated with temporal judgment. The gospel, as now revealed in the New Testament, has linked with it, though not contained in it, the revelation of divine wrath from heaven, and this, you will observe, according to Paul's gospel. It is evident, therefore, that dispensational position will not suffice for God, who holds to His own unchangeable estimate of good and evil, and who judges the more stringently according to the measure of advantage possessed.

But thus the way is now clear for bringing the Jew into the discussion. "But if [for so it should be read] thou art named a Jew," etc. (ver. 17.) It was not merely, that he had better light. He had this, of course, in a revelation that was from God; he had law; he had prophets; he had divine institutions. It was not merely better light in the conscience, which might be elsewhere, as is supposed in the early verses of our chapter; but the Jew's position was directly and unquestionably one of divine tests applied to man's estate. Alas! the Jew was none the better for this, unless there were the submission of his conscience to God. Increase of privileges can never avail without the soul's self-judgment before the mercy of God. Rather does it add to his guilt: such is man's evil state and will. Accordingly, in the end of the chapter, he shows that this is most true as applied to the moral judgment of the Jew; that uone so much dishonoured God as wicked Jews, their own Scripture attesting it; that position went for nothing in such, while the lack of it would not annul the Gentile's righteousness, which would indeed condemn the more unfaithful Israel; in short, that one must be a Jew inwardly to avail, and circumcision be of the heart, in spirit, not in letter, whose praise is of God, and not of men.

The question then is raised in the beginning ofRomans 3:1-31; Romans 3:1-31, If this be so, what is the superiority of the Jew? Where lies the value of belonging to the circumcised people of God? The apostle allows this privilege to be great, specially in having the Scriptures, but turns the argument against the boasters. We need not here enter into the details; but on the surface we see how the apostle brings all down to that which is of the deepest interest to every soul. He deals with the Jew from his own Scripture (verses 9-19). Did the Jews take the ground of exclusively having that word of God the law? Granted that it is so, at once and fully. To whom, then, did the law address itself? To those that were under it, to be sure. It pronounced on the Jew then. It was the boast of the Jews that the law spoke about them; that the Gentiles had no right to it, and were but presuming on what belonged to God's chosen people. The apostle applies this according to divine wisdom. Then your principle is your condemnation. What the law says, it speaks to those under it. What, then, is its voice? That there is none righteous, none that doeth good, none that understandeth. Of whom does it declare all this? Of the Jew by his own confession. Every mouth was stopped; the Jew by his own oracles, as the Gentile by their evident abominations, shown already. All the world was guilty before God.

Thus, having shown the Gentile in Romans 1:1-32 manifestly wrong, and hopelessly degraded to the last degree having laid bare the moral dilettantism of the philosophers, not one whit better in the sight of God, but rather the reverse having shown the Jew overwhelmed by the condemnation of the divine oracles in which he chiefly boasted, without real righteousness, and so much the more guilty for his special privileges, all now lies clear for bringing in the proper Christian message, the. gospel of God. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21).

Here, again, the apostle takes up what he had but announced in chapter 1 the righteousness of God. Let me call your attention again to its force. It is not the mercy of God., Many have contended that so it is, and to their own great loss, as well as to the weakening of the word of God. "Righteousness" never means mercy, not even the "righteousness of God." The meaning is not what was executed on Christ, but what is in virtue. of it. Undoubtedly divine judgment fell on Him; but this is not "the righteousness of God," as the apostle employs it in any part of his writings any more than here, though we know there could be no such thing as God's righteousness justifying the believer, if Christ had not borne the judgment of God. The expression means that righteousness which God can afford to display because of Christ's atonement. In short, it is what the words say "the righteousness of God," and this "by faith of Jesus Christ."

Hence it is wholly apart from the law, whilst witnessed to by the law and prophets; for the law with its types had looked onward to this new kind of righteousness; and the prophets had borne their testimony that it was at hand, but not then come. Now it was manifested, and not promised or predicted merely. Jesus had come and died; Jesus had been a propitiatory sacrifice; Jesus had borne the judgment of God because of the sins He bore. The righteousness of God, then, could now go forth in virtue of His blood. God was not satisfied alone. There is satisfaction; but the work of Christ goes a great deal farther. Therein God is both vindicated and glorified. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. He is, of course, the same absolutely perfect and unchangeable God of goodness; but His perfection has displayed itself in new and more glorious ways in Christ's death, in Him who humbled Himself, and was obedient even to the death of the cross.

God, therefore, having not the least hindrance to the manifestation of what He can be and is in merciful intervention on behalf of the worst of sinners, manifests it is His righteousness "by faith of Jesus Christ unto all and upon all them that believe" (ver. 22). The former is the direction, and the latter the application. The direction is "unto all;" the application is, of course, only to "them that believe;" but it is to all them that believe. As far as persons are concerned, there is no hindrance; Jew or Gentile makes no difference, as is expressly said, "For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the [passing over or praeter-mission, not] remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus" (verses 23-26). There is no simple mind that can evade the plain force of this last expression. The righteousness of God means that God is just, while at the same time He justifies the believer in Christ Jesus. It is His righteousness, or, in other words, His perfect consistency with Himself, which is always involved in the notion of righteousness. He is consistent with Himself when He is justifying sinners, or, more strictly, all those who believe in Jesus. He can meet the sinner, but He justifies the believer; and in this, instead of trenching on His glory, there is a deeper revelation and maintenance of it than if there never had been sin or a sinner.

Horribly offensive as sin is to God, and inexcusable in the creature, it is sin which has given occasion to the astonishing display of divine righteousness in justifying believers. It is not a question of His mercy merely; for this weakens the truth immensely, and perverts its character wholly. The righteousness of God flows from His mercy, of course; but its character and basis is righteousness. Christ's work of redemption deserves that God should act as He does in the gospel. Observe again, it is not victory here; for that would give place to human pride. It is not a soul's overcoming its difficulties, but a sinner's submission to the righteousness of God. It is God Himself who, infinitely glorified in the Lord that expiated our sins by His one sacrifice, remits them now, not looking for our victory, nor as yet even in leading us on to victory, but by faith in Jesus and His blood. God is proved thus divinely consistent with Himself in Christ Jesus, whom He has set forth a mercy-seat through faith in His blood.

Accordingly the apostle says that boast and works are completely set aside by this principle which affirms faith, apart from deeds of law, to be the means of relationship with God (verses 27, 28). Consequently the door is as open to the Gentile as to the Jew. The ground taken by a Jew for supposing God exclusively for Israel was, that they had the law, which was the measure of what God claimed from man; and this the Gentile had not. But such thoughts altogether vanish now, because, as the Gentile was unquestionably wicked and abominable, so from the law's express denunciation the Jew was universally guilty before God. Consequently all turned, not on what man should be for God, but what God can be and is, as revealed in the gospel, to man. This maintains both the glory and the moral universality of Him who will justify the circumcision by faith, not law, and the uncircumcision through their faith, if they believe the gospel. Nor does this in the slightest degree weaken the principle of law. On the contrary, the doctrine of faith establishes law as nothing else can; and for this simple reason, that if one who is guilty hopes to be saved spite of the broken law, it must be at the expense of the law that condemns his guilt; whereas the gospel shows no sparing of sin, but the most complete condemnation of it all, as charged on Him who shed His blood in atonement. The doctrine of faith therefore, which reposes on the cross, establishes law, instead of making it void, as every other principle must (verses 27-31).

But this is not the full extent of salvation. Accordingly we do not hear of salvation as such in Romans 3:1-31. There is laid down the most essential of all truths as a groundwork of salvation; namely, expiation. There is the vindication of God in His ways with the Old Testament believers. Their sins had been passed by. He could not have remitted heretofore. This would not have been just. And the blessedness of the gospel is, that it is (not merely an exercise of mercy, but also) divinely just. It would not have been righteous in any sense to have remitted the sins, until they were actually borne by One who could and did suffer for them. But now they were; and thus God vindicated Himself perfectly as to the past. But this great work of Christ was not and could not be a mere vindication of God; and we may find it otherwise developed in various parts of Scripture, which I here mention by the way to show the point at which we are arrived. God's righteousness was now manifested as to the past sins He had not brought into judgment through His forbearance, and yet more conspicuously in the present time, when He displayed His justice in justifying the believer.

But this is not all; and the objection of the Jew gives occasion for the apostle to bring out a fuller display of what God is. Did they fall back on Abraham? "What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God." Did the Jew fancy that the gospel makes very light of Abraham, and of the then dealings of God? Not so, says the apostle. Abraham is the proof of the value of faith in justification before God. Abraham believed God, and it was counted to him for righteousness. There was no law there or then; for Abraham died long before God spoke from Sinai. He believed God and His word, with special approval on God's part; and his faith was counted as righteousness (ver. 3). And this was powerfully corroborated by the testimony of another great name in Israel (David), in Psalms 32:1-11. "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye."

In the same way the apostle disposes of all pretence on the score of ordinances, especially circumcision. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. Although circumcision began with Abraham, manifestly it had nothing to do with his righteousness, and at best was but the seal of the righteousness of faith which he had in an uncircumcised state. It could not therefore be the source or means of his righteousness. All then that believe, though uncircumcised, might claim him as father, assured that righteousness will be reckoned to them too. And he is father of circumcision in the best sense, not to Jews, but to believing Gentiles. Thus the discussion of Abraham strengthens the case in behalf of the uncircumcised who believe, to the overthrow of the greatest boast of the Jew. The appeal to their own inspired account of Abraham turned into a proof of the consistency of God's ways in justifying by faith, and hence in justifying the uncircumcised no less than the circumcision.

But there is more than this in Romans 4:1-25 He takes up a third feature of Abraham's case; that is, the connection of the promise with resurrection. Here it is not merely the negation of law and of circumcision, but we have the positive side. Law works wrath because it provokes transgression; grace makes the promise sure to all the seed, not only because faith is open to the Gentile and Jew alike, but because God is looked to as a quickener of the dead. What gives glory to God like this? Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. The quickening power of God therefore was here set forth, of course historically in a way connected with this life and a posterity on earth, but nevertheless a very just and true sign of God's power for the believer the quickening energy of God after a still more blessed sort. And this leads us to see not only where there was an analogy with those who believe in a promised Saviour, but also to a weighty difference. And this lies in the fact that Abraham believed God before he had the son, being fully persuaded that what He had promised He was able to perform. and therefore it was imputed to him for righteousness. But we believe on Him that raised up Jesus our Lord from the dead. It is done. already. It is not here believing on Jesus, but on God who has proved what He is to us in raisin, from among the dead Him who was delivered for our offences, and raised again for our justification (verses 13-25).

This brings out a most emphatic truth and special side of Christianity. Christianity is not a system of promise, but rather of promise accomplished in Christ. Hence it is essentially founded on the gift not only of a Saviour who would interpose, in the mercy of God, to bear our sins, but of One who is already revealed, and the work done and accepted, and this known in the fact that God Himself has interposed to raise Him from among the dead a bright and momentous thing to press on souls, as indeed we find the apostles insisting on it throughout the Acts. Were it merely Romans 3:1-31 there could not be full peace with God as there is. One might know a most real clinging to Jesus; but this would not set the heart at ease with God. The soul may feel the blood of Jesus to be a yet deeper want; but this alone does not give peace with God. In such a condition what has been found in Jesus is too often misused to make a kind of difference, so to speak, between the Saviour on the one hand, and God on the other ruinous always to the enjoyment of the full blessing of the gospel. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. No longer does the question exist of requiring an expiation. That is the first necessity for the sinner with God. But we have had it fully in Romans 3:1-31. Now it is the positive power of God in raising up from the dead Him that was delivered for our offences, and raised again for our justifying. The whole work is done.

The soul therefore now is represented for the first time as already justified and in possession of peace with God. This is a state of mind, and not the necessary or immediate fruit of Romans 3:1-31, but is based on the truth of Romans 4:1-25 as well as 3. There never can be solid peace with God without both. A soul may as truly, no doubt, be put into relationship with God be made very happy, it may be; but it is not what Scripture calls "peace with God." Therefore it is here for the first time that we find salvation spoken of in the grand results that are now brought before us in Romans 5:1-11. "Being justified by faith, we have peace with God through our Lord Jesus Christ." There is entrance into favour, and nothing but favour. The believer is not put under law, you will observe, but under grace, which is the precise reverse of law. The soul is brought into peace with God, as it finds its standing in the grace of God, and, more than that, rejoices in hope of the glory of God. Such is the doctrine and the fact. It is not merely a call then; but as we have by our Lord Jesus Christ our access into the favour wherein we stand, so there is positive boasting in the hope of the glory of God. For it may have been noticed from chapter 3 to chapter 5, that nothing but fitness for the glory of God will do now. It is not a question of creature-standing. This passed away with man when he sinned. Now that God has revealed Himself in the gospel, it is not what will suit man on earth, but what is worthy of the presence of the glory of God. Nevertheless the apostle does not expressly mention heaven here. This was not suitable to the character of the epistle; but the glory of God he does. We all know where it is and must be for the Christian.

The consequences are thus pursued; first, the general place of the believer now, in all respects, in relation to the past, the present, and the future. His pathway follows; and he shows that the very troubles of the road become a distinct matter of boast. This was not a direct and intrinsic effect, of course, but the result of spiritual dealing for the soul. It was the Lord giving us the profit of sorrow, and ourselves bowing to the way and end of God in it, so that the result of tribulation should be rich and fruitful experience.

Then there is another and crowning part of the blessing: "And not only so, but also boasting in God through our Lord Jesus Christ, by whom we have now received the reconciliation." It is not only a blessing in its own direct character, or in indirect though real effects, but the Giver Himself is our joy, and boast, and glory. The consequences spiritually are blessed to the soul; how much more is it to Teach the source from which all flows! This, accordingly, is the essential spring of worship. The fruits of it are not expanded here; but, in point of fact, to joy in God is necessarily that which makes praise and adoration to be the simple and spontaneous exercise of the heart. In heaven it will fill us perfectly; but there is no more perfect joy there, nor anything. higher, if so high, in this epistle.

At this point we enter upon a most important part of the epistle, on which we must dwell for a little. It is no longer a question of man's guilt, but of his nature. Hence the apostle does not, as in the early chapters of this epistle, take up our sins, except as proofs and symptoms of sin. Accordingly, for the first time, the Spirit of God fromRomans 5:12; Romans 5:12 traces the mature of man to the head of the race. This brings in the contrast with the other Head, the Lord Jesus Christ, whom we have here not as One bearing our sins in His own body on the tree, but as the spring and chief of a new family. Hence, as is shown later in the chapter, Adam is a head characterized by disobedience, who brought in death, the just penalty of sin; as on the other hand we have Him of whom he was the type, Christ, the obedient man, who has brought in righteousness, and this after a singularly blessed sort and style "justification of life." Of it nothing has been heard till now. We have had justification, both by blood and also in virtue of Christ's resurrection. But "justification of life" goes farther, though involved in the latter, than the end of Romans 4:1-25; for now we learn that in the gospel there is not only a dealing with the guilt of those that are addressed in it; there is also a mighty work of God in the presenting the man in a new place before God, and in fact, too, for his faith, clearing him from all the consequences in which he finds himself as a man in the flesh here below.

It is here that you will find a great failure of Christendom as to this. Not that any part of the truth has escaped: it is the fatal brand of that "great house" that even the most elementary truth suffers the deepest injury; but as to this truth, it seems unknown altogether. I hope that brethren in Christ will bear with me if I press on them the importance of taking good heed to it that their souls are thoroughly grounded in this, the proper place of the Christian by Christ's death and resurrection. It must not be, assumed too readily. There is a disposition continually to imagine that what is frequently spoken of must be understood; but experience will soon show that this is not the case. Even those that seek a place of separation to the Lord outside that which is now hurrying on souls to destruction are, nevertheless, deeply affected by the condition of that Christendom in which we find ourselves.

Here, then, it is not a question at all of pardon or remission. First of all the apostle points out that death has come in, and that this was no consequence of law, but before it. Sin was in the world between Adam and Moses, when the law was not. This clearly takes in man, it will be observed; and this is his grand point now. The contrast of Christ with Adam takes in man universally as well as the Christian; and man in sin, alas! was true, accordingly, before the law, right through the law, and ever since the law. The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too.

But the Jew might argue that it was an unjust thing in principle this gospel, these tidings of which the apostle was so full; for why should one man affect many, yea, all? "Not so," replies the apostle. Why should this be so strange and incredible to you? for on your own showing, according to that word to which we all bow, you must admit that one man's sin brought in universal moral ruin and death. Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. There is nothing that proves this so convincingly as the book of Genesis; and the apostle, by the Spirit of God, calmly but triumphantly summons the Jewish Scriptures to demonstrate that which the Jews were so strenuously denying. Their own Scriptures maintained, as nothing else could, that all the wretchedness which is now found in the world, and the condemnation which hangs over the race, is the fruit of one man, and indeed of one act.

Now, if it was righteous in God (and who will gainsay it?) to deal with the whole posterity of Adam as involved in death because of one, their common father, who could deny the consistency of one man's saving? who would defraud God of that which He delights in the blessedness of bringing in deliverance by that One man, of whom Adam was the image? Accordingly, then, he confronts the unquestionable truth, admitted by every Israelite, of the universal havoc by one man everywhere with the One man who has brought in (not pardon only, but, as we shall find) eternal life and liberty liberty now in the free gift of life, but a liberty that will never cease for the soul's enjoyment until it has embraced the very body that still groans, and this because of the Holy Ghost who dwells in it.

Here, then, it is a comparison of the two great heads Adam and Christ, and the immeasurable superiority of the second man is shown. That is, it is not merely pardon of past sins, but deliverance from sin, and in due time from all its consequences. The apostle has come now to the nature. This is the essential point. It is the thing which troubles a renewed conscientious soul above all, because of his surprise at finding the deep evil of the flesh and its mind after having proved the great grace of God in the gift of Christ. If I am thus pitied of God, if so truly and completely a justified man, if I am really an object of God's eternal favour, how can I have such a sense of continual evil? why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? Has God then no delivering power from this? The answer is found in this portion of our epistle (that is, from the middle of chapter 5).

Having shown first, then, the sources and the character of the blessing in general as far as regards deliverance, the apostle sums up the result in the end of the chapter: "That as sin hath reigned in death, even so might grace reign through righteousness unto eternal life," the point being justification of life now through Jesus Christ our Lord.

This is applied in the two chapters that follow. There are two things that might make insuperable difficulty: the one is the obstacle of sin in the nature to practical holiness; the other is the provocation and condemnation of the law. Now the doctrine which we saw asserted in the latter part ofRomans 5:1-21; Romans 5:1-21 is applied to both. First, as to practical holiness, it is not merely that Christ has died for my sins, but that even in the initiatory act of baptism the truth set forth there is that I am dead. It is not, as in Ephesians 2:1-22, dead in sins, which would be nothing to the purpose. This is all perfectly true true of a Jew as of a pagan true of any unrenewed man that never heard of a Saviour. But what is testified by Christian baptism is Christ's death. "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" Thereby is identification with His death. "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The man who, being baptized in the name of the Lord Jesus Christ, or Christian baptism, would assert any license to sin because it is in his nature, as if it were therefore an inevitable necessity, denies the real and evident meaning of his baptism. That act denoted not even the washing away of our sins by the blood of Jesus, which would not apply to the case, nor in any adequate way meet the question of nature. What baptism sets forth is more than that, and is justly found, not in Romans 3:1-31, but inRomans 6:1-23; Romans 6:1-23. There is no inconsistency in Ananias's word to the apostle Paul "wash away thy sins, calling upon the name of the Lord." There is water as well as blood, and to that, not to this, the washing here refers. But there is more, which Paul afterwards insisted on. That was said to Paul, rather than what was taught by Paul. What the apostle had given him in fulness was the great truth, however fundamental it may be, that I am entitled, and even called on in the name of the Lord Jesus, to know that I am dead to sin; not that I must die, but that I am dead that my baptism means nothing less than this, and is shorn of its most emphatic point if limited merely to Christ's dying for my sins. It is not so alone; but in His death, unto which I am baptized, I am dead to sin. And "how shall we that are dead to sin live any longer therein?" Hence, then, we find that the whole chapter is founded on this truth. "Shall we sin," says he, proceeding yet farther (ver. 15), "because we are not under the law, but under grace?" This were indeed to deny the value of His death, and of that newness of life we have in Him risen, and a return to bondage of the worst description.

In Romans 7:1-25 we have the subject of the law discussed for practice as well as in principle, and there again meet with the same weapon of tried and unfailing temper. It is no longer blood, but death Christ's death and resurrection. The figure of the relationship of husband and wife is introduced in order to make the matter plain. Death, and nothing short of it, rightly dissolves the bond. We accordingly are dead, says he, to the law; not (as no doubt almost all of us know) that the law dies, but that we are dead to the law in the death of Christ. Compare verse 6 (where the margin, not the text, is substantially correct) with verse 4. Such is the principle. The rest of the chapter (7-25) is an instructive episode, in which the impotence and the misery of the renewed mind which attempts practice under law are fully argued out, till deliverance (not pardon) is found in Christ.

Thus the latter portion of the chapter is not doctrine exactly, but the proof of the difficulties of a soul who has not realised death to the law by the body of Christ. Did this seem to treat the law that condemned as an evil thing? Not so, says the apostle; it is because of the evil of the nature, not of the law. The law never delivers; it condemns and kills us. It was meant to make sin exceeding sinful. Hence, what he is here discussing is not remission of sins, but deliverance from sin. No wonder, if souls confound the two things together, that they never know deliverance in practice. Conscious deliverance, to be solid according to God, must be in the line of His truth. In vain will you preach Romans 3:1-31, or even 4 alone, for souls to know themselves consciously and holily set free.

From verse 14 there is an advance. There we find Christian knowledge as to the matter introduced; but still it is the knowledge of one who is not in this state pronouncing on one who is. You must carefully guard against the notion of its being a question of Paul's own experience, because he says, "I had not known," "I was alive," etc. There is no good reason for such an assumption, but much against it. It might be more or less any man's lot to learn. It is not meant that Paul knew nothing of this; but that the ground of inference, and the general theory built up, are alike mistaken. We have Paul informing us that he transfers sometimes in a figure to himself that which was in no wise necessarily his own experience, and perhaps had not been so at any time. But this may be comparatively a light question. The great point is to note the true picture given us of a soul quickened, but labouring and miserable under law, not at all consciously delivered. The last verses of the chapter, however, bring in the deliverance not yet the fulness of it, but the hinge, so to speak. The discovery is made that the source of the internal misery was that the mind, though renewed, was occupied with the law as a means of dealing with, flesh. Hence the very fact of being renewed makes one sensible of a far more intense misery than ever, while there is no power until the soul looks right outside self to Him who is dead and risen, who has anticipated the difficulty, and alone gives the full answer to all wants.

Romans 8:1-39 displays this comforting truth in its fulness. From the first verse we have the application of the dead and risen Christ to the soul, till in verse 11 we see the power of the Holy Ghost, which brings the soul into this liberty now, applied by-and-by to the body, when there will be the complete deliverance. "There is therefore now no condemnation to them which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 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." A wondrous way, but most blessed! And there (for such was the point) it was the complete condemnation of this evil thing, the nature in its present state, so as, nevertheless, to set the believer as before God's judgment free from itself as well as its consequences. This God has wrought in Christ. It is not in any degree settled as to itself by His blood. The shedding of His blood was absolutely necessary: without that precious expiation all else had been vain and impossible. But there is much more in Christ than that to which too many souls restrict themselves, not less to their own loss than to His dishonour. God has condemned the flesh. And here it may be repeated that it is no question of pardoning the sinner, but of condemning the fallen nature; and this so as to give the soul both power and a righteous immunity from all internal anguish about it. For the truth is that God has in Christ condemned sin, and this for sin definitely; so that He has nothing more to do in condemnation of that root of evil. What a title, then, God gives me now in beholding Christ, no longer dead but risen, to have it settled before my soul that I am in Him as He now is, where all questions are closed in peace and joy! For what remains unsolved by and in Christ? Once it was far otherwise. Before the cross there hung out the gravest question that ever was raised, and it needed settlement in this world; but in Christ sin is for ever abolished for the believer; and this not only in respect of what He has done, but in what He is. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. But now to faith all this is gone not lightly, but truly in the sight of God; so that he may live on a Saviour that is risen from the dead as his new life.

Accordingly Romans 8:1-39 pursues in the most practical manner the liberty wherewith Christ has made us free. First of all, the groundwork of it is laid in the first four verses, the last of them leading into every-day walk. And it is well for those ignorant of it to know that here, in verse 4, the apostle speaks first of "walking not after the flesh, but after the Spirit." The latter clause in the first verse of the authorised version mars the sense. In the fourth verse this could not be absent; in the first verse it ought not to be present. Thus the deliverance is not merely for the joy of the soul, but also for strength in our walking after the Spirit, who has given and found a nature in which He delights, communicating withal His own delight in Christ, and making obedience to be the joyful service of the believer. The believer, therefore, unwittingly though really, dishonours the Saviour, if he be content to walk short of this standard and power; he is entitled and called to walk according to his place, and in the confidence of his deliverance in Christ Jesus before God.

Then the domains of flesh and Spirit are brought before us: the one characterized by sin and death practically now; the other by life, righteousness, and peace, which is, as we saw, to be crowned finally by the resurrection of these bodies of ours. The Holy Ghost, who now gives the soul its consciousness of deliverance from its place in Christ, is also the witness that the body too, the mortal body, shall be delivered in its time. "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by [or because of] his Spirit that dwelleth in you."

Next, he enters upon another branch of the truth the Spirit not as a condition contrasted with flesh (these two, as we know, being always contrasted in Scripture), but as a power, a divine person that dwells in and bears His witness to the believer. His witness to our spirit is this, that we are children of God. But if children, we are His heirs. This accordingly leads, as connected with the deliverance of the body, to the inheritance we are to possess. The extent is what God Himself, so to speak, possesses the universe of God, whatever will be under Christ: and what will not? As He has made all, so He is heir of all. We are heirs of God, and joint-heirs with Christ.

Hence the action of the Spirit of God in a double point of view comes before us. As He is the spring of our joy, He is the power of sympathy in our sorrows, and the believer knows both. The faith of Christ has brought divine joy into his soul; but, in point of fact, he is traversing a world of infirmity, suffering, and grief. Wonderful to think the Spirit of God associates Himself with us in it all, deigning to give us divine feelings even in our poor and narrow hearts. This occupies the central part of the chapter, which then closes with the unfailing and faithful power of God for us in all our experiences here below. As He has given us through the blood of Jesus full remission, as we shall be saved by this life, as He has made us know even now nothing short of present conscious deliverance from every whit of evil that belongs to our very nature, as we have the Spirit the earnest of the glory to which we are destined, as we are the vessels of gracious sorrow in the midst of that from which we are not yet delivered but shall be, so now we have the certainty that, whatever betide, God is for us, and that nothing shall separate us from His love which is in Christ Jesus our Lord.

Then, in Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, the apostle handles a difficulty serious to any mind, especially to the Jew, who might readily feel that all this display of grace in Christ to the Gentile as much as to the Jew by the gospel seems to make very cheap the distinctive place of Israel as given of God. If the good news of God goes out to man, entirely blotting out the difference between a Jew and a Gentile, what becomes of His special promises to Abraham and to his seed? What about His word passed and sworn to the fathers? The apostle shows them with astonishing force at the starting-point that he was far from slighting their privileges. He lays down such a summary as no Jew ever gave since they were a nation. He brings out the peculiar glories of Israel according to the depth of the gospel as he knew and preached it; at least, of His person who is the object of faith now revealed. Far from denying or obscuring what they boasted of, he goes beyond them "Who are Israelites," says he, "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, who is over all God blessed for ever." Here was the very truth that every Jew, as such, denied. What blindness! Their crowning glory was precisely what they would not hear of. What glory so rich as that of the Christ Himself duly appreciated? He was God over all blessed for ever, as well as their Messiah. Him who came in humiliation, according to their prophets, they might despise; but it was vain to deny that the same prophets bore witness to His divine glory. He was Emmanuel, yea, the Jehovah, God of Israel. Thus then, if Paul gave his own sense of Jewish privileges, there was no unbelieving Jew that rose up to his estimate of them.

But now, to meet the question that was raised, they pleaded the distinguishing promises to Israel. Upon what ground? Because they were sons of Abraham. But how, argues he, could this stand, seeing that Abraham had another son, just as much his child as Isaac? What did they say to Ishmaelites as joint-heirs? They would not hear of it. No, they cry, it is in Isaac's seed that the Jew was called. Yes, but this is another principle. If in Isaac only, it is a question of the seed, not that was born, but that was called. Consequently the call of God, and not the birth simply makes the real difference. Did they venture to plead that it must be not only the same father, but the same mother? The answer is, that this will not do one whit better; for when we come down to the next generation, it is apparent that the two sons of Isaac were sons of the same mother; nay, they were twins. What could be conceived closer or more even than this? Surely if equal birth-tie could ensure community of blessing if a charter from God depended on being sprung from the same father and mother, there was no case so strong, no claim so evident, as that of Esau to take the same rights as Jacob. Why would they not allow such a pretension? Was it not sure and evident that Israel could not take the promise on the ground of mere connection after the flesh? Birthright from the same father would let in Ishmael on the one hand, as from both parents it would secure the title of Esau on the other. Clearly, then, such ground is untenable. In point of fact, as he had hinted before, their true tenure was the call of God, who was free, if He pleased, to bring in other people. It became simply a question whether, in fact, God did call Gentiles, or whether He had revealed such intentions.

But he meets their proud exclusiveness in another way. He shows that, on the responsible ground of being His nation, they were wholly ruined. If the first book in the Bible showed that it was only the call of God that made Israel what they were, its second book as clearly proved that all was over with the called people, had it not been for the mercy of God. They set up the golden calf, and thus cast off the true God, their God, even in the desert. Did the call of God. then, go out to Gentiles? Has He mercy only for guilty Israel? Is there no call, no mercy, of God for any besides?

Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. That early prophet tells Israel, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Jezreel, Lo-ruhamah, and Lo-ammi were of awful import for Israel; but, in presence of circumstances so disastrous, there should be not merely a people but sons of the living God, and then should Judah and Israel be gathered as one people under one head. The application of this was more evident to the Gentile than to the Jew. Compare Peter's use in1 Peter 2:10; 1 Peter 2:10. Finally he brings in Isaiah, showing that, far from retaining their blessing as an unbroken people, a remnant alone would be saved. Thus one could not fail to see these two weighty inferences: the bringing in to be God's sons of those that had not been His people, and the judgment and destruction of the great mass of His undoubted people. Of these only a remnant would be saved. On both sides therefore the apostle is meeting the grand points he had at heart to demonstrate from their own Scriptures.

For all this, as he presses further, there was the weightiest reason possible. God is gracious, but holy; He is faithful, but righteous. The apostle refers to Isaiah to show that God would "lay in Zion a stumbling-stone." It is in Zion that He lays it. It is not among the Gentiles, but in the honoured centre of the polity of Israel. There would be found a stumblingstone there. What was to be the stumbling-stone? Of course, it could hardly be the law: that was the boast of Israel. What was it? There could be but one satisfactory answer. The stumbling-stone was their despised and rejected Messiah. This was the key to their difficulties this alone, and fully explains their coming ruin as well as God's solemn warnings.

In the next chapter (Romans 10:1-21) he carries on the subject, showing in the most touching manner his affection for the people. He at the same time unfolds the essential difference between the righteousness of faith and that of law. He takes their own books, and proves from one of them (Deuteronomy) that in the ruin of Israel the resource is not going into the depths, nor going up to heaven. Christ indeed did both; and so the word was nigh them, in their mouth and in their heart. It is not doing, but believing; therefore it is what is proclaimed to them, and what they receive and believe. Along with this he gathers testimonies from more than one prophet. He quotes from Joel, that whosoever shall call upon the name of the Lord shall be saved. He quotes also from Isaiah "Whosoever believeth on Him shall not be ashamed." And mark the force of it whosoever." The believer, whosoever he might be, should not be ashamed. Was it possible to limit this to Israel? But more than this "Whosoever shall call." There. is the double prophecy. Whosoever believed should not be ashamed; whosoever called should be saved. In both parts, as it may be observed, the door is opened to the Gentile.

But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. It is the going forth of His richest blessing. And where? How far? To the limits of the holy land? Far beyond. Psalms 19:1-14 is used in the most beautiful manner to insinuate that the limits are the world. Just as the sun in the heavens is not for one people or land alone, no more is the gospel. There is no language where their voice is not heard. "Yea verily, their sound went forth into all the earth, and their words unto the ends of the world." The gospel goes forth universally. Jewish pretensions were therefore disposed of; not here by new and fuller revelations, but by this divinely skilful employment of their own Old Testament Scriptures.

Finally he comes to two other witnesses; as from the Psalms, so now from the law and the prophets. The first is Moses himself. Moses saith, "I will provoke you to jealousy by them that are no people," etc. How could the Jews say that this meant themselves? On the contrary, it was the Jew provoked by the Gentiles "By them that are no people, and by a foolish nation I will anger you." Did they deny that they were a foolish nation? Be it so then; it was a foolish nation by which Moses declared they should be angered. But this does not content the apostle, or rather the Spirit of God; for he goes on to point out that Isaiah "is very bold" in a similar way; that is, there is no concealing the truth of the matter. Isaiah says: "I was found of them who sought me not; I was made manifest unto them that asked not after me." The Jews were the last in the world to take such ground as this. It was undeniable that the Gentiles did not seek the Lord, nor ask after Him; and the prophet says that Jehovah was found of them that sought Him not, and was made manifest to them that asked not after Him. Nor is there only the manifest call of the Gentiles in this, but with no less clearness there is the rejection, at any rate for a time, of proud Israel. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people."

Thus the proof was complete. The Gentiles the despised heathen were to be brought in; the self-satisfied Jews are left behind, justly and beyond question, if they believed the law and the prophets.

But did this satisfy the apostle? It was undoubtedly enough for present purposes. The past history of Israel was sketched inRomans 9:1-33; Romans 9:1-33; the present more immediately is before us inRomans 10:1-21; Romans 10:1-21. The future must be brought in by the grace of God; and this he accordingly gives us at the close of Romans 11:1-36. First, he raises the question, "Has God cast away his people?" Let it not be! Was he not himself, says Paul, a proof to the contrary? Then he enlarges, and points out that there is a remnant of grace in the worst of times. If God had absolutely cast away His people, would there be such mercy? There would be no remnant if justice took its course. The remnant proves, then, that even under judgment the rejection of Israel is not complete, but rather a pledge of future favour. This is the first ground.

The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. This is to fall back on a principle he had already used. God was rather provoking Israel to jealousy by the call of the Gentiles. But if it were so, He had not done with them. Thus the first argument shows that the rejection was not total; the second, that it was but for a season.

But there is a third. Following up with the teaching of the olive-tree, he carries out the same thought of a remnant that abides on their own stock, and points to a re-instatement of the nation, And I would just observe by the way, that the Gentile cry that no Jew ever accepts the gospel in truth is a falsehood. Israel is indeed the only people of whom there is always a portion that believe. Time was when none of the English, nor French, nor of any other nation believed in the Saviour. There never was an hour since Israel's existence as a nation that God has not had His remnant of them. Such has been their singular fruit of promise; such even in the midst of all their misery it is at present. And as that little remnant is ever sustained by the grace of God, it is the standing pledge of their final blessedness through His mercy, whereon the apostle breaks out into raptures of thanksgiving to God. The day hastens when the Redeemer shall come to Zion. He shall come, says one Testament, out of Zion. He shall come to Zion, says the other. In both Old and New it is the same substantial testimony. Thither He shall come, and thence, go forth. He shall own that once glorious seat of royalty in Israel. Zion shall yet behold her mighty, divine, but once despised Deliverer; and when He thus comes, there will be a deliverance suited to His glory. All Israel shall be saved. God, therefore, had not cast off His people, but was employing the interval of their slip from their place, in consequence of their rejection of Christ, to call the Gentiles in sovereign mercy, after which Israel as a whole should be saved. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first liven to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever."

The rest of the epistle takes up the practical consequences of the great doctrine of God's righteousness, which had been now shown to be supported by, and in no wise inconsistent with, His promises to Israel. The whole history of Israel, past, present, and future falls in with, although quite distinct from, that which he had been expounding. Here I shall be very brief.

Romans 12:1-21 looks at the mutual duties of the saints. Romans 13:1-14; Romans 13:1-14 urges their duties towards what was outside them, more particularly to the powers that be, but also to men in general. Love is the great debt that we owe, which never can be paid, but which we should always be paying. The chapter closes with the day of the Lord in its practical force on the Christian walk. In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. The weak are not to judge the strong, and the strong are not to despise the weak. These things are matters of conscience, and depend much for their solution on the degree to which souls have attained. The subject terminates with the grand truth which must never be obscured by details that we are to receive, one another, as Christ has received us, to the glory of God. In the rest of chapter 15 the apostle dwells on the extent of his apostleship, renews his expression of the thought and hope of visiting Rome, and at the same time shows how well he remembered the need of the poor at Jerusalem. Romans 16:1-27; Romans 16:1-27 brings before us in the most. instructive and interesting manner the links that grace practically forms and maintains between the saints of God. Though he had never visited Rome, many of them were known personally. It is exquisite the delicate love with which he singles out distinctive features in each of the saints, men and women, that come before him. Would that the Lord would give us hearts to remember, as well as eyes to see, according to His own grace! Then follows a warning against those who bring in stumbling-blocks and offences. There is evil at work, and grace does not close the eye to danger; at the same time it is never under the pressure of the enemy, and there is the fullest confidence that the God of peace will break the power of Satan under the feet of the saints shortly.

Last of all, the apostle links up this fundamental treatise of divine righteousness in its doctrine, its dispensational bearings, and its exhortations to the walk of Christians, with higher truth, which it would not have been suitable then to bring out; for grace considers the state and the need of the saints. True ministry gives out not merely truth, but suited truth to the saints. At the same time the apostle does allude to that mystery which was not yet divulged at least, in this epistle; but he points from the foundations of eternal truth to those heavenly heights that were reserved for other communications in due time.