Romans 7:14–7:25

Romans 7:14-17 14. For me know that the law is spiritual: but I am carnal, sold under sin. 14. Scimus enim quod Lex spiritualis est: ego autem carnalis sum, venditus sub peccato. 15. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 15. Quod enim operor, non intelligo; siquidem non quod volo, hoc ago: sed quod odi, hoe facio. 16. If then I do that which I would not, I consent unto the law that it is good. 16. Si vero quod nolo, hoe facio, consentio Legi Dei quod sit bona. 17. Now then it is no more I that do it, but sin that dwelleth in me. 17. Nunc vero non jam illud operor ego, sed quod habitat in me peccatum. 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. 15. For what I do I know not, etc. He now comes to a more particular case, that of a man already regenerated; [221] in whom both the things which he had in view appear more clearly; and these were, -- the great discord there is between the Law of God and the natural man, -- and how the law does not of itself produce death. For since the carnal man rushes into sin with the whole propensity of his mind, he seems to sin with such a free choice, as though it were in his power to govern himself; so that a most pernicious opinion has prevailed almost among all men -- that man, by his own natural strength, without the aid of Divine grace, can choose what he pleases. But though the will of a faithful man is led to good by the Spirit of God, yet in him the corruption of nature appears conspicuously; for it obstinately resists and leads to what is contrary. Hence the case of a regenerated man is the most suitable; for by this you may know how much is the contrariety between our nature and the righteousness of the law. From this case, also, a proof as to the other clause may more fitly be sought, than from the mere consideration of human nature; for the law, as it produces only death in a man wholly carnal, is in him more easily impeached, for it is doubtful whence the evil proceeds. In a regenerate man it brings forth salutary fruits; and hence it appears, that it is the flesh only that prevents it from giving life: so far it is from producing death of itself. That the whole, then, of this reasoning may be more fully and more distinctly understood, we must observe, that this conflict, of which the Apostle speaks, does not exist in man before he is renewed by the Spirit of God: for man, left to his own nature, is wholly borne along by his lusts without any resistance; for though the ungodly are tormented by the stings of conscience, and cannot take such delight in their vices, but that they have some taste of bitterness; yet you cannot hence conclude, either that evil is hated, or that good is loved by them; only the Lord permits them to be thus tormented, in order to show to them in a measure his judgment; but not to imbue them either with the love of righteousness or with the hatred of sin. There is then this difference between them and the faithful -- that they are never so blinded and hardened, but that when they are reminded of their crimes, they condemn them in their own conscience; for knowledge is not so utterly extinguished in them, but that they still retain the difference between right and wrong; and sometimes they are shaken with such dread under a sense of their sin, that they bear a kind of condemnation even in this life: nevertheless they approve of sin with all their heart, and hence give themselves up to it without any feeling of genuine repugnance; for those stings of conscience, by which they are harassed, proceed from opposition in the judgment, rather than from any contrary inclination in the will. The godly, on the other hand, in whom the regeneration of God is begun, are so divided, that with the chief desire of the heart they aspire to God, seek celestial righteousness, hate sin, and yet they are drawn down to the earth by the relics of their flesh: and thus, while pulled in two ways, they fight against their own nature, and nature fights against them; and they condemn their sins, not only as being constrained by the judgment of reason, but because they really in their hearts abominate them, and on their account loathe themselves. This is the Christian conflict between the flesh and the spirit of which Paul speaks in Galatians 5:17 . It has therefore been justly said, that the carnal man runs headlong into sin with the approbation and consent of the whole soul; but that a division then immediately begins for the first time, when he is called by the Lord and renewed by the Spirit. For regeneration only begins in this life; the relics of the flesh which remain, always follow their own corrupt propensities, and thus carry on a contest against the Spirit. The inexperienced, who consider not the subject which the Apostle handles, nor the plan which he pursues, imagine, that the character of man by nature is here described; and indeed there is a similar description of human nature given to us by the Philosophers: but Scripture philosophizes much deeper; for it finds that nothing has remained in the heart of man but corruption, since the time in which Adam lost the image of God. So when the Sophisters wish to define free-will, or to form an estimate of what the power of nature can do, they fix on this passage. But Paul, as I have said already, does not here set before us simply the natural man, but in his own person describes what is the weakness of the faithful, and how great it is. Augustine was for a time involved in the common error; but after having more clearly examined the passage, he not only retracted what he had falsely taught, but in his first book to Boniface, he proves, by many strong reasons, that what is said cannot be applied to any but to the regenerate. And we shall now endeavor to make our readers clearly to see that such is the case. I know not. He means that he acknowledges not as his own the works which he did through the weakness of the flesh, for he hated them. And so Erasmus has not unsuitably given this rendering, "I approve not," (non probo.) [222] We hence conclude, that the doctrine of the law is so consentaneous to right judgment, that the faithful repudiate the transgression of it as a thing wholly unreasonable. But as Paul seems to allow that he teaches otherwise than what the law prescribes, many interpreters have been led astray, and have thought that he had assumed the person of another; hence has arisen the common error, that the character of an unregenerate man is described throughout this portion of the chapter. But Paul, under the idea of transgressing the law, includes all the defects of the godly, which are not inconsistent with the fear of God or with the endeavor of acting uprightly. And he denies that he did what the law demanded, for this reason, because he did not perfectly fulfil it, but somewhat failed in his effort. For not what I desire, etc. You must not understand that it was always the case with him, that he could not do good; but what he complains of is only this -- that he could not perform what he wished, so that he pursued not what was good with that alacrity which was meet, because he was held in a manner bound, and that he also failed in what he wished to do, because he halted through the weakness of the flesh. Hence the pious mind performs not the good it desires to do, because it proceeds not with due activity, and doeth the evil which it would not; for while it desires to stand, it falls, or at least it staggers. But the expressions to will and not to will must be applied to the Spirit, which ought to hold the first place in all the faithful. The flesh indeed has also its own will, but Paul calls that the will which is the chief desire of the heart; and that which militates with it he represents as being contrary to his will. We may hence learn the truth of what we have stated -- that Paul speaks here of the faithful, [223] in whom the grace of the Spirit exists, which brings an agreement between the mind and the righteousness of the law; for no hatred of sin is to be found in the flesh. 16. But if what I desire not, I do, I consent to the law, etc.; that is, "When my heart acquiesces in the law, and is delighted with its righteousness, (which certainly is the case when it hates the transgression of it,) it then perceives and acknowledges the goodness of the law, so that we are fully convinced, experience itself being our teacher, that no evil ought to be imputed to the law; nay, that it would be salutary to men, were it to meet with upright and pure hearts." But this consent is not to be understood to be the same with what we have heard exists in the ungodly, who have expressed words of this kind, "I see better things and approve of them; I follow the worse." Again, "What is hurtful I follow; I shun what I believe would be profitable." For these act under a constraint when they subscribe to the righteousness of God, as their will is wholly alienated from it, but the godly man consents to the law with the real and most cheerful desire of his heart; for he wishes nothing more than to mount up to heaven. [224] 17. Now it is no more I who do it, etc. This is not the pleading of one excusing himself, as though he was blameless, as the case is with many triflers who think that they have a sufficient defense to cover all their wickedness, when they cast the blame on the flesh; but it is a declaration, by which he shows how very far he dissented from his own flesh in his spiritual feeling; for the faithful are carried along in their obedience to God with such fervour of spirit that they deny the flesh. This passage also clearly shows, that Paul speaks here of none but of the godly, who have been already born again; for as long as man remains like himself, whatsoever he may be, he is justly deemed corrupt; but Paul here denies that he is wholly possessed by sin; nay, he declares himself to be exempt from its bondage, as though he had said, that sin only dwelt in some part of his soul, while with an earnest feeling of heart he strove for and aspired after the righteousness of God, and clearly proved that he had the law of God engraven within him. [225] Footnotes: [219] This is evidently the case here. As carnal means what is sinful and corrupt, so spiritual imports what is holy, just, and good. As the works of the flesh are evil and depraved works, so the fruits of the Spirit are good and holy fruits. See Galatians 5:19 , 22, and particularly John 3:6 . -- Ed. [220] "He is carnal' in exact proportion to the degree in which he falls short of perfect conformity to the law of God." -- Scott It has been usual with a certain class of divines, such as Hammond and Bull, to hold that all the Fathers before Augustine viewed Paul here as not speaking of himself. But this is plainly contradicted by what Augustine declares himself in several parts of his writings. In his Retractations, B. 1, chapter 23, he refers to some authors of divine discourses (quibusdam divinorum tractatoribus eloquiorom) by whose authority he was induced to change his opinion, and to regard Paul here as speaking of himself. He alludes again in his work against Julian, an advocate of Pelagianism, B. 6, chapter 11, to this very change in his view, and ascribes it to the reading of the works of those who were better and more intelligent than himself, (melioribus et intelligentioribus cessi.) Then he refers to them by name, and says, "Hence it was that I came to understand these things, as Hilary, Gregory, Ambrose, and other holy and known doctors of the Church, understood them, who thought that the Apostle himself strenuously struggled against carnal lusts, which he was unwilling to have, and yet had, and that he bore witness as to this confiict in these words," (referring to this very text,) -- Hinc factum est. ut sic ista intelligerem, quemadmodum intellexit Hilarius, Gregorius, Ambroslus, et coeteri Ecclsioe 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. [221] It appears from this, that Calvin did not apply the foregoing words, "I am carnal, sold under sin," in the same way: but they are evidently connected together. They are indeed strong words, and some explain them in such a way as to be wholly unsuitable to a renewed man; but we ought to take the explanation as given by the Apostle himself in what follows, for he handles the subject to the end of the chapter. Various fictions have been resorted to by critics on this point. The Apostle has been supposed by some to speak of himself as under the law, or as Stuart terms it, "in a law state," and such is the scheme of Hammond Others have imagined, that he personates a Jew living during the time between Abraham and the giving of the law; and this was Locke's idea. A third party have entertained the notion, that the Apostle, speaking in his own person, represents, by a sort of fiction, as Vitringa and some others have imagined, the effects of the law in Jews and proselytes, as opposed to the effects of the gospel, as delineated in the next chapter. And a fourth party maintain, that the Apostle describes a man in a transition state, in whom God's Spirit works for his conversion, but who is as yet doubtful which way to turn, to sin or to God. All these conjectures have arisen, because the language is not taken in its obvious meaning, and according to the Apostle's own explanation. As soon as we depart from the plain meaning of the text and the context, we open a door to endless conjectures and fictions. The Apostle says nothing here of himself, but what every real Christian finds to be true. Is not a Christian, yea, the best, in this world carnal, as well as spiritual? Is he not "sold under sin?" that is, subjected to a condition, in which he is continually annoyed, tempted, hindered, restrained, checked, and seduced by the depravity and corruption of his nature; and in which he is always kept far below what he aims at, seeks and longs for. It was the saying of a good man, lately gone to his rest, whose extended pilgrimage was ninety-three years, that he must have been often swallowed up by despair, had it not been for the seventh chapter of the Epistle to the Romans. The best interpreter of many things in Scripture is spiritual experience; without it no right judgment can be formed. Hence it is that the learned often stumble at what is quite plain and obvious to the illiterate when spiritually enlightened. Critics sometimes find great difficulties in what is fully understood by a simpler minded Christian, taught from above. "Wayfaring men" are far better divines than any of the learned, who possess nothing more than natural talents and natural acquirements. -- Ed. [222] "Pii quod perpetrant non agnoscunt, non approbant, non excusant, non palliant;" -- "What the godly do [amiss,] they know not, approve not, excuse not, palliate not." -- Pareus The verb ginosko is used here in the sense of the Hebrew verb yd which is often so rendered by the Septuagint. See Psalm 1:6 ; Hosea 8:4 ; and Matthew 7:23 . -- Ed. [223] "As the Apostle was far more enlightened and humble than Christians in general are, doubtless this clog (indwelling sin) was more uneasy to him than it is to them, though most of us find our lives at times greatly embittered by it. So that this energetic language, which many imagine to describe an unestablished believer's experience, or even that of an unconverted man, seems to have resulted from the extraordinary degree of St. Paul's sanctification, and the depth of his self-abasement and hatred of sin; and the reason of our not readily understanding him seems to be, because we are far beneath him in holiness, humility, acquaintance with the spirituality of God's law, and the evil of our own hearts, and in our degree of abhorrence of moral evil." -- Scott "What some mistake as the evidence of a spiritual decline on the part of the Apostle, was in fact the evidence of his growth. It is the effusion of a more quick and cultured sensibility than fell to the lot of ordinary men." -- Chalmers [224] "I consent -- consentio -- sumphemi, I say with, assent to, agree with, confirm." -- Ed. [225] The last clause of this verse is worthy of notice, as the expression "indwelling sin" seems to have arisen from the words he oikousa en emoi -- "which dwells in me." Sin was in him as in a house or dwelling; it was an in-habiting sin, or that which is in-abiding or resident. -- Ed.

{8} For we know that the law is spiritual: but I am carnal, sold under sin. (8) The law is the cause of this matter because the it requires a heavenly purity, but when men are born, they are bondslaves of corruption, which they willingly serve.

For we know that the law is spiritual: but I am carnal, sold under sin. Sold under sin — But yet ill paid of my slavery, and lusting after liberty.

He goes on to clear the law, and excuse it, giving it another commendation, that it is spiritual; i.e. it requires such obedience as is not only outward, but inward and spiritual; it forbids spiritual as well as fleshly sins. Read Christ’s exposition of it, in Matthew 5:1-48 . I am carnal; i.e. in part, because of the remainders of sin and of the flesh that are still in me; in respect of which, those who are regenerated are said to be carnal. Compare 1 Corinthians 1:2 , with 1 Corinthians 3:1 . Sold under sin: he did not actively sell himself to sin, or to commit sin, which is said of Ahab, 1 Kings 21:20 ,25 , and of the idolatrous Israelites, 2 Kings 17:17 . He was not sin’s servant or slave; but many times he was sin’s captive against his will; see Romans 7:23 . Against his will and consent, he was still subject to the violent lusts and assaults of sin, and not able wholly to free himself: though he always made stout resistance, yet many times he was overcome. Hitherto the apostle hath spoken of the power of the law and sin in unregenerate persons, even as he himself had experienced whilst he was yet in such a state; but now he cometh to speak of himself as he then was, and to declare what power the remainders of sinful flesh had still in him, though regenerated, and in part renewed. That the following part of this chapter is to be applied to a regenerate person, is evident, because the apostle (speaking of himself in the former verses) uses the preter-perfect tense, or speaks of that which was past; but here he changeth the tense, and speaks of the present time. From Romans 7:7-14 , he tells us how it had been with him formerly; and then from Romans 7:14-25 , he relates how it was with him now; I was so and so, I am thus and thus. The changing of the tense and time doth plainly argue a change in the person. They that list to be further satisfied in this point, may find it fully discussed in our own language, by Mr. Anthony Burgess, in his excellent discourse of Original Sin, part iv. c. 3, and by Dr. Willet, in his Hexalta in locum; and they that understand the Latin tongue, may find it argued pro and con, in Synops. Critic. &c., and by Aug. Retractat. lib. i. c. 23; Contra Julian. lib. v. c. 11.

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. , "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.

Compared with the holy rule of conduct in the law of God, the apostle found himself so very far short of perfection, that he seemed to be carnal; like a man who is sold against his will to a hated master, from whom he cannot set himself at liberty. A real Christian unwillingly serves this hated master, yet cannot shake off the galling chain, till his powerful and gracious Friend above, rescues him. The remaining evil of his heart is a real and humbling hinderance to his serving God as angels do and the spirits of just made perfect. This strong language was the result of St. Paul's great advance in holiness, and the depth of his self-abasement and hatred of sin. If we do not understand this language, it is because we are so far beneath him in holiness, knowledge of the spirituality of God's law, and the evil of our own hearts, and hatred of moral evil. And many believers have adopted the apostle's language, showing that it is suitable to their deep feelings of abhorrence of sin, and self-abasement. The apostle enlarges on the conflict he daily maintained with the remainder of his original depravity. He was frequently led into tempers, words, or actions, which he did not approve or allow in his renewed judgement and affections. By distinguishing his real self, his spiritual part, from the self, or flesh, in which sin dwelt, and by observing that the evil actions were done, not by him, but by sin dwelling in him, the apostle did not mean that men are not accountable for their sins, but he teaches the evil of their sins, by showing that they are all done against reason and conscience. Sin dwelling in a man, does not prove its ruling, or having dominion over him. If a man dwells in a city, or in a country, still he may not rule there.

14. For we know that the law is spiritual—in its demands. but I am carnal—fleshly (see on [2216]Ro 7:5), and as such, incapable of yielding spiritual obedience. sold under sin—enslaved to it. The "I" here, though of course not the regenerate, is neither the unregenerate, but the sinful principle of the renewed man, as is expressly stated in Ro 7:18.

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."

Romans 7:14-25 The apostle, having exhibited the operation of the law in producing conviction of sin, comes now to show its effect on the mind of the believer. It cannot secure his sanctification. The cause of this inability is not in the evil nature of the law, which is spiritual, Romans 7:14 , but in the power of indwelling sin; “I am carnal,” says the apostle, “sold under sin,” Romans 7:14 . As this is not only a strong, but an ambiguous expression, Paul immediately explains his meaning. He does not intend to say that he was given up to the willing service of sin; but that he was in the condition of a slave, whose acts are not always the evidence of his inclination. His will may be one way, but his master may direct him another. So it is with the believer. He does what he hates, and omits to do what he approves, Romans 7:15 . This is a description of slavery, and a clear explanation of what is intended by the expression, “sold under sin.” There are two obvious inferences to be drawn from this fact. The one is, that the believer, while denying the sufficiency of the law, and maintaining the necessity of deliverance from it, bears an inward testimony to its excellence. He feels and admits that the law is good, Romans 7:16 ; for it is the law which he approves and the transgression of it he hates, as stated in the preceding verse. The second inference is, that acts thus performed are not the true criterion of character: “Now then, it is no more I that do it, but sin that dwelleth in me,” Romans 7:17 . The acts of a slave are indeed his own acts; but not being performed with the full assent and consent of his soul, they are not fair tests of the real state of his feelings. The propriety and truth of this representation of the state of the believer, and of the influence of the law, is reasserted and confirmed in Romans 7:18-20 . The law presents duty clearly: the heart and conscience of the believer assent to its excellence; but what can the law do in destroying the power of our inward corruptions? These evil principles remain, so far as the law is concerned, in full force. The authoritative declaration that a thing must not be done, does not destroy the inclination to do it. The result, therefore, is, that notwithstanding the assent of the mind to the excellence of the law, the power of sin remains, so that when we would do good, evil is present with us, Romans 7:21 . We delight in the law after the inward man, but this does not destroy the power of sin in our members, Romans 7:22 , Romans 7:23 . This inward conflict the law can never end. It only makes us sensible of our helpless and degraded condition, Romans 7:24 ; and drives us to seek victory, whence alone it can be obtained, i.e., as the gift of God through Jesus Christ our Lord, Romans 7:25 . Romans 7:14 For we know that the law is spiritual; but I am carnal, sold under sin. The connection between this verse and the preceding passage seems to be this: It had been asserted in Romans 7:5 , that the law was incidentally the cause of sin. This result, however, was no reflection on the law; for it was holy, just, and good, Romans 7:12 . As the fact that the law excites sin is consistent with its being good, so is also the fact that it cannot destroy the power of sin. The law indeed is spiritual, but we are carnal. The fault is again in us. The γάρ thus introduces the confirmation of the whole preceding argument. If the connection is with Romans 7:13 , the sense is substantially the same: ‘sin, and not the law, works death; for the law is spiritual, but I am carnal.’ The apostle says, οἴδαμεν γάρ for we know.” It is among Christians an acknowledged and obvious truth, that the law is spiritual. This is probably the reason that in this case he uses the plural we instead of the singular I , which occurs everywhere else in this connection. Semler, indeed, and others, to preserve uniformity, proposes to read οἶδα μὲν γάρ , I know indeed , instead of we know . But then there would be no δε & corresponding to the μέν . The ἐγὼ δέ is opposed to νόμος , and not to ἐγώ in οἶδα . The apostle would have said, ‘The law indeed is spiritual, but I am carnal,’ and not, ‘I indeed know,’ etc. The common division of the words is therefore almost universally adopted. The law is said to be spiritual , not because it pertains to our spirits, reaching, as Beza says, to the interior man, ( “mentem et interiorem hominem respicit;” ) much less because it is reasonable , or in accordance with the pneu~ma as the higher faculty of our nature; nor because it was given by inspiration of the Spirit; but as expressing its nature. It is spiritual in the sense of being Divine, or as partaking of the nature of the Holy Spirit, its divine Author. This epithet includes, therefore, all that was before expressed, by saying that the law is holy, just, and good. But I am carnal . The word in the common text is σαρκικός . Griesbach, Lachmann, and Tischendorf, on the authority of the older manuscripts, and of the Fathers, read σάρκινος . The difference between these words, (when they are distinguished,) is, that the former expresses the nature, the latter the substance out of which a thing is made; so that σάρκινος means made of flesh, fleshy, corpulent. This is agreeable to the analogy of words σάρκινος , of flesh , fleshly; λίθινος , made of stone; ξύλινος , made of wood . This, however, is not an uniform rule, as ἀνθρώπινος means human. In 2 Corinthians 3:3 , the word σάρκινος is used in its strict sense, where, ἐν πλαξὶ καρδίας σακρίναις (in tables of the heart made of flesh,) it is opposed to ἐν πλαξὶ λιθίναις (tables made of stone.) Even if σάρκινος , in this case, is the true reading, it must have the same sense as the more common word σαρκικός , which, for internal reasons, the majority of commentators prefer. As spiritual expresses the nature of the law, so carnal must express the nature, and not the material. I am carnal , means I am under the power of the flesh. And by flesh is meant not the body, not our sensuous nature merely, but our whole nature as fallen and corrupt. It includes all that belongs to men, apart from the Holy Spirit. In the language of the New Testament, the πνευματικοί , spiritual , are those who are under the control of the Spirit of God; and the σαρκικοί , are those who are under the control of their own nature. As, however, even in the renewed, this control of the Spirit is never perfect, as the flesh even in them retains much of its original power, they are forced to acknowledge that they too are carnal. There is no believer, however advanced in holiness, who cannot adopt the language here used by the apostle. In 1 Corinthians 3:3 , in addressing believers, he says, “Are ye not carnal?” In the imperfection of human language the same word must be taken in different senses. Sometimes carnal means entirely or exclusively under the control of the flesh. It designates those in whom the flesh is the only principle of action. At other times it has a modified sense, and is applicable to those who, although under the dominion of the Spirit, are still polluted and influenced by the flesh. It is the same with all similar words. When we speak of ‘saints and sinners’ we do not mean that saints, such as they are in this world, are not sinners. And thus when the Scriptures classify men as πνευματικοί and σαρκικοί , spiritual and carnal , they do not mean to teach that the spiritual are not carnal. It is, therefore, only by giving the words here used their extreme sense, a sense inconsistent with the context, that they can be regarded as inapplicable to the regenerated. The mystical writers, such as Olshausen, in accordance with the theory which so many of them adopt, that man consists of three subjects or substances, body, soul, and spirit, σῶμα , ψυχή and πνεῦμα , say that by σάρξ in such connections, we are to understand das ganze seelische Leben , the entire psychical life, which only, and not the πνεῦμα , (the spirit or higher element of our nature,) is in man the seat of sin. In angels, on the contrary, the πνεῦμα itself is the seat of sin, and they therefore are incapable of redemption. And in man, when sin invades the πνεῦμα , (spirit) then comes the sin against the Holy Ghost, and redemption becomes impossible. This is only a refined or mystical rationalism, as πνεῦμα is only another name for reason , and the conflict in man is reduced to the struggle between sense and reason, and redemption consists in giving the higher powers of our nature ascendancy over the lower. According to the Scriptures, the whole of our fallen nature is the seat of sin, and our subjective redemption from its power is effected, not by making reason predominant, but by the indwelling of the Holy Ghost. The conflicting elements are not sense and reason, the anima and animus; but the flesh and spirit, the human and divine, what we derive from Adam and what we obtain through Christ. “That which is born of the flesh is flesh; that which is born of the Spirit is spirit.” John 3:6 . The sense in which Paul says he was carnal, is explained by saying he was sold under sin , i.e., sold so as to be under the power of sin. This, of course, is an ambiguous expression. To say that a ‘man is sold unto sin’ may mean, as in 1 Kings 21:20 , and 2 Kings 17:17 , that he is given up to its service. Sin is that which he has deliberately chosen for a master, and to which he is devoted. In this sense of the phrase it is equivalent to what is said of the unrenewed in the preceding chapter, that they are the δοῦλοι τῆς ἁμαρτίας , the slaves of sin . From this kind of bondage believers are redeemed, Romans 6:22 . But there is another kind of bondage. A man may be subject to a power which, of himself, he cannot effectually resist; against which he may and does struggle, and from which he earnestly desires to be free; but which, notwithstanding all his efforts, still asserts its authority. This is precisely the bondage to sin of which every believer is conscious. He feels that there is a law in his members bringing him into subjection to the law of sin; that his distrust of God, his hardness of heart, his love of the world and of self, his pride, in short his indwelling sin, is a real power from which he longs to be free, against which he struggles, but from which he cannot emancipate himself. This is the kind of bondage of which the apostle here speaks, as is plain from the following verses, as well as from the whole context and from the analogy of Scripture.