Romans 7:25
I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
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(25) It has been released. It is Jesus our Lord to whom the thanks and praise are due. Though without His intervention there can only be a divided service. The mere human self serves with the mind the law of God, with the flesh the law of sin.

I myself.—Apart from and in opposition to the help which I derive from Christ.

The abrupt and pregnant style by which, instead of answering the question, “Where is deliverance to come from?” the Apostle simply returns thanks for the deliverance that has actually been vouchsafed to him, is thoroughly in harmony with the impassioned personal character of the whole passage. These are not abstract questions to be decided in abstract terms, but they are matters of intimate personal experience.

The deliverance wrought by Christ is apparently here that of sanctification rather than of justification. It is from the domination of the body, from the impulses of sense, that the Christian is freed, and that is done when he is crucified to them with Christ.

Romans 7:25. I thank God, &c. — As if he had said, I bemoan myself as above, when I think only of the Mosaic law, the discoveries it makes, the motives it suggests, and the circumstances in which it leaves the offender: but in the midst of this gloom of distress and anguish, a sight of the gospel revives my heart, and I cry out, as in a kind of rapture, as soon as I turn my eyes, and behold the display of mercy and grace made in it, I thank God through Jesus Christ our Lord — The Clermont and some other copies, with the Vulgate, read here, χαρις του θεου, the grace of God, namely, will deliver me. But the common reading, being supported by almost all the ancient manuscripts, and the Syriac version, is to be preferred; especially as it contains an ellipsis, which, if supplied, according to the apostle’s manner, from the foregoing sentence, will give even a better sense than the Clermont reading, thus: Who will deliver me? I thank God, who will deliver me, through Jesus Christ. See on Romans 8:2. Thus the apostle beautifully interweaves his complaints with thanksgiving; the hymn of praise answering to the voice of sorrow, Wretched man that I am! So then — He here sums up the whole, and concludes what he had begun, Romans 7:7. I myself — Or rather, that I, (the man whom I am personating,) serve the law of God — The moral law; with my mind — With my reason and conscience, which declare for God; but with my flesh the law of sin — But my corrupt passions and appetites still rebel, and, prevailing, employ the outward man in gratifying them, in opposition to the remonstrances of my higher powers.

On the whole of this passage we may observe, in the words of Mr. Fletcher, “To take a scripture out of the context, is often like taking the stone which binds an arch out of its place: you know not what to make of it. Nay, you may put it to a use quite contrary to that for which it was intended. This those do who so take Romans 7. out of its connection with Romans 6:8., as to make it mean the very reverse of what the apostle designed. In Romans 5:6., and in the beginning of the seventh chapter, he describes the glorious liberty of the children of God under the Christian dispensation. And as a skilful painter puts shades in his pictures, to heighten the effect of the lights; so the judicious apostle introduces, in the latter part of chap. 7., a lively description of the domineering power of sin, and of the intolerable burden of guilt; a burden this which he had so severely felt, when the convincing Spirit charged sin home upon his conscience, after he had broken his good resolutions; but especially during the three days of his blindness and fasting at Damascus. Then he groaned, O wretched man that I am, &c., hanging night and day between despair and hope, between unbelief and faith, between bondage and freedom, till God brought him into Christian liberty by the ministry of Ananias; — of this liberty the apostle gives us a further and fuller account in chapter eight. Therefore the description of the man who [unacquainted with the gospel] groans under the galling yoke of sin, is brought in merely by contrast, to set off the amazing difference there is between the bondage of sin, and the liberty of gospel holiness: just as the generals who entered Rome in triumph, used to make a show of the prince whom they had conquered. On such occasions, the conqueror rode in a triumphal chariot crowned with laurel; while the captive king followed him on foot, loaded with chains, and making, next to the conqueror, the most striking part of the show. Now, if, in a Roman triumph, some of the spectators had taken the chained king on foot, for the victorious general in the chariot, because the one immediately followed the other, they would have been guilty of a mistake not unlike that of those who take the carnal Jew, sold under sin, and groaning as he goes along, for the Christian believer, who walks in the Spirit, exults in the liberty of God’s children, and always triumphs in Christ. See Fletcher’s Works, vol. 4., Amer. edit, pp. 336, 337. 7:23-25 This passage does not represent the apostle as one that walked after the flesh, but as one that had it greatly at heart, not to walk so. And if there are those who abuse this passage, as they also do the other Scriptures, to their own destruction, yet serious Christians find cause to bless God for having thus provided for their support and comfort. We are not, because of the abuse of such as are blinded by their own lusts, to find fault with the scripture, or any just and well warranted interpretation of it. And no man who is not engaged in this conflict, can clearly understand the meaning of these words, or rightly judge concerning this painful conflict, which led the apostle to bemoan himself as a wretched man, constrained to what he abhorred. He could not deliver himself; and this made him the more fervently thank God for the way of salvation revealed through Jesus Christ, which promised him, in the end, deliverance from this enemy. So then, says he, I myself, with my mind, my prevailing judgement, affections, and purposes, as a regenerate man, by Divine grace, serve and obey the law of God; but with the flesh, the carnal nature, the remains of depravity, I serve the law of sin, which wars against the law of my mind. Not serving it so as to live in it, or to allow it, but as unable to free himself from it, even in his very best state, and needing to look for help and deliverance out of himself. It is evident that he thanks God for Christ, as our deliverer, as our atonement and righteousness in himself, and not because of any holiness wrought in us. He knew of no such salvation, and disowned any such title to it. He was willing to act in all points agreeable to the law, in his mind and conscience, but was hindered by indwelling sin, and never attained the perfection the law requires. What can be deliverance for a man always sinful, but the free grace of God, as offered in Christ Jesus? The power of Divine grace, and of the Holy Spirit, could root out sin from our hearts even in this life, if Divine wisdom had not otherwise thought fit. But it is suffered, that Christians might constantly feel, and understand thoroughly, the wretched state from which Divine grace saves them; might be kept from trusting in themselves; and might ever hold all their consolation and hope, from the rich and free grace of God in Christ.I thank God - That is, I thank God for effecting a deliverance to which I am myself incompetent. There is a way of rescue, and I trace it altogether to his mercy in the Lord Jesus Christ. What conscience could not do, what the Law could not do, what unaided human strength could not do, has been accomplished by the plan of the gospel; and complete deliverance can be expected there, and there alone. This is the point to which all his reasoning had tended; and having thus shown that the Law was insufficient to effect this deliverance. he is now prepared to utter the language of Christian thankfulness that it can be effected by the gospel. The superiority of the gospel to the Law in overcoming all the evils under which man labors, is thus triumphantly established; compare 1 Corinthians 15:57.

So then - As the result of the whole inquiry we have come to this conclusion.

With the mind - With the understanding, the conscience, the purposes, or intentions of the soul. This is a characteristic of the renewed nature. Of no impenitent sinner could it be ever affirmed that with his mind he served the Law of God.

I myself - It is still the same person, though acting in this apparently contradictory manner.

Serve the law of God - Do honor to it as a just and holy law Romans 7:12, Romans 7:16, and am inclined to obey it, Romans 7:22, Romans 7:24.

But with the flesh - The corrupt propensities and lusts, Romans 7:18,

The law of sin - That is, in the members. The flesh throughout, in all its native propensities and passions, leads to sin; it has no tendency to holiness; and its corruptions can be overcome only by the grace of God. We have thus,

(1) A view of the sad and painful conflict between sin and God. They are opposed in all things.

(2) we see the raging, withering effect of sin on the soul. In all circumstances it tends to death and woe.

(3) we see the feebleness of the Law and of conscience to overcome this. The tendency of both is to produce conflict and woe. And,

(4) We see that the gospel only can overcome sin. To us it should be a subject of everincreasing thankfulness, that what could not be accomplished by the Law, can be thus effected by the gospel; and that God has devised a plan that thus effects complete deliverance, and which gives to the captive in sin an everlasting triumph.

25. I thank God—the Source.

through Jesus Christ—the Channel of deliverance.

So then—to sum up the whole matter.

with the mind—the mind indeed.

I myself serve the law of God, but with the flesh the law of sin—"Such then is the unchanging character of these two principles within me. God's holy law is dear to my renewed mind, and has the willing service of my new man; although that corrupt nature which still remains in me listens to the dictates of sin."

Note, (1) This whole chapter was of essential service to the Reformers in their contendings with the Church of Rome. When the divines of that corrupt church, in a Pelagian spirit, denied that the sinful principle in our fallen nature, which they called "Concupiscence," and which is commonly called "Original Sin," had the nature of sin at all, they were triumphantly answered from this chapter, where—both in the first section of it, which speaks of it in the unregenerate, and in the second, which treats of its presence and actings in believers—it is explicitly, emphatically, and repeatedly called "sin." As such, they held it to be damnable. (See the Confessions both of the Lutheran and Reformed churches). In the following century, the orthodox in Holland had the same controversy to wage with "the Remonstrants" (the followers of Arminius), and they waged it on the field of this chapter. (2) Here we see that Inability is consistent with Accountability. (See Ro 7:18; Ga 5:17). "As the Scriptures constantly recognize the truth of these two things, so are they constantly united in Christian experience. Everyone feels that he cannot do the things that he would, yet is sensible that he is guilty for not doing them. Let any man test his power by the requisition to love God perfectly at all times. Alas! how entire our inability! Yet how deep our self-loathing and self-condemnation!" [Hodge]. (3) If the first sight of the Cross by the eye of faith kindles feelings never to be forgotten, and in one sense never to be repeated—like the first view of an enchanting landscape—the experimental discovery, in the latter stages of the Christian life, of its power to beat down and mortify inveterate corruption, to cleanse and heal from long-continued backslidings and frightful inconsistencies, and so to triumph over all that threatens to destroy those for whom Christ died, as to bring them safe over the tempestuous seas of this life into the haven of eternal rest—is attended with yet more heart—affecting wonder draws forth deeper thankfulness, and issues in more exalted adoration of Him whose work Salvation is from first to last (Ro 7:24, 25). (4) It is sad when such topics as these are handled as mere questions of biblical interpretation or systematic theology. Our great apostle could not treat of them apart from personal experience, of which the facts of his own life and the feelings of his own soul furnished him with illustrations as lively as they were apposite. When one is unable to go far into the investigation of indwelling sin, without breaking out into an, "O wretched man that I am!" and cannot enter on the way of relief without exclaiming "I thank God through Jesus Christ our Lord," he will find his meditations rich in fruit to his own soul, and may expect, through Him who presides in all such matters, to kindle in his readers or hearers the like blessed emotions (Ro 7:24, 25). So be it even now, O Lord!

I thank God; who hath already delivered me from the slavery and dominion of sin; so that though it wars against me, I still resist it, and, by the strength of Christ, do frequently overcome it, 1 Corinthians 15:57.

So then with the mind I myself serve the law of God; but with the flesh the law of sin: this is the conclusion the apostle maketh of this experimental discourse. q.d. So far as I am renewed, I yield obedience to the law of God; and so far as I am unregenerate, I obey the dictates and suggestions of the law of sin.

Objection. No man can serve two contrary masters.

Answer. The apostle did not serve these two in the same part, or the same renewed faculty; nor did he do it at the same time, ordinarily; and for the most part he served the law of God, though sometimes, through the power of temptation and indwelling corruption, he was enforced, against his will, to serve the law of sin. I thank God, through Jesus Christ our Lord,.... There is a different reading of this passage; some copies read, and so the Vulgate Latin version, thus, "the grace of God, through Jesus Christ our Lord"; which may be considered as an answer to the apostle's earnest request for deliverance, "who shall deliver me?" the grace of God shall deliver me. The grace of God the Father, which is communicated through Christ the Mediator by the Spirit, the law of the Spirit of life which is in Christ, the principle of grace formed in the soul by the Spirit of God, which reigns in the believer as a governing principle, through righteousness unto eternal life, will in the issue deliver from indwelling sin, and all the effects of it: but the more general reading is, "thanks be to God", or "I thank God"; the object of thanksgiving is God, as the Father of Christ, and the God of all grace: the medium of it is Christ as Mediator, through whom only we have access to God; without him we can neither pray to him, nor praise him aright; our sacrifices of praise are only acceptable to God, through Christ; and as all our mercies come to us through him, it is but right and fitting that our thanksgivings should pass the same way: the thing for which thanks is given is not expressed, but is implied, and is deliverance; either past, as from the power of Satan, the dominion of sin, the curse of the law, the evil of the world, and from the hands of all spiritual enemies, so as to endanger everlasting happiness; or rather, future deliverance, from the very being of sin: which shows, that at present, and whilst in this life, saints are not free from it; that it is God only that must, and will deliver from it; and that through Christ his Son, through whom we have victory over every enemy, sin, Satan, law, and death; and this shows the apostle's sure and certain faith and hope of this matter, who concludes his discourse on this head thus:

so then with the mind I myself serve the law of God, but with the flesh the law of sin; observe, he says, "I myself", and not another; whence it is clear, he does not represent another man in this discourse of his; for this is a phrase used by him, when he cannot possibly be understood of any other but himself; see Romans 9:3; he divides himself as it were into two parts, the mind, by which he means his inward man, his renewed self; and "the flesh", by which he designs his carnal I, that was sold under sin: and hereby he accounts for his serving, at different times, two different laws; "the law of God", written on his mind, and in the service of which he delighted as a regenerate man; "and the law of sin", to which he was sometimes carried captive: and it should be taken notice of, that he does not say "I have served", as referring to his past state of unregeneracy, but "I serve", as respecting his present state as a believer in Christ, made up of flesh and spirit; which as they are two different principles, regard two different laws: add to all this, that this last account the apostle gives of himself, and which agrees with all he had said before, and confirms the whole, was delivered by him, after he had with so much faith and fervency given thanks to God in a view of his future complete deliverance from sin; which is a clinching argument and proof that he speaks of himself, in this whole discourse concerning indwelling sin, as a regenerate person.

I {e} thank God through Jesus Christ our Lord. So then with the mind I {f} myself serve the law of God; but with the flesh the law of sin.

(e) He recovers himself, and shows us that he rests only in Christ.

(f) This is the true perfection of those that are born again, to confess that they are imperfect.

Romans 7:25. Not Paul himself for himself alone, but, as is shown by the following ἄρα οὖν κ.τ.λ., the same collective “I” that the apostle has personated previously, speaks here also—expressing, after that anguish-cry of longing, its feeling of deep thankfulness toward God that the longed-for deliverance has actually come to it through Christ. There is not change of person, but change of scene. Man, still unredeemed, has just been bewailing his wretchedness out of Christ; now the same man is in Christ, and gives thanks for the bliss that has come to him in the train of his cry for help.

εὐχαριστῶ τ. Θεῷ] For what? is not expressed, quite after the manner of lively emotion; but the question itself, Romans 7:24, and the διὰ Ἰ. Χ., prevent any mistake regarding it.

διὰ Ἰησοῦ Χριστοῦ] αἰτίου ὄντος τῆς εὐχαριστίας τοῦ Χριστοῦ· αὐτὸς γὰρ, φησὶ, κατώρθωσεν ἃ ὁ νόμος οὐκ ἠδυνήθη· αὐτός με ἐῤῥύσατο ἐκ τῆς ἀσθενείας τοῦ σώματος, ἐνδυναμώσας αὐτὸ, ὥστε μηκέτι τυραννεῖσθαι ὑπὸ τῆς ἁμαρτίας, Theophylact. Thus, to the apostle Christ is the mediator of his thanks,—of the fact itself, however, that he gives thanks to God, not the mediator through whom he brings his thanks to God (Hofmann). Comp. on Romans 1:8; 1 Corinthians 15:57; Colossians 3:17; similar is ἐν ὀνόματι, Ephesians 5:20.

ἄρα οὖν] infers a concluding summary of the chief contents of Romans 7:14-24, from the immediately preceding εὐχαριστῶ.… ἡμῶν. Seeing, namely, that there lies in the foregoing expression of thanks the thought: “it is Jesus Christ, through whom God has saved me from the body of this death,” it follows thence, and that indeed on a retrospective glance at the whole exposition, Romans 7:14 ff., that the man himself, out of Christ—his own personality, alone and confined to itself—achieves nothing further than that he serves, indeed, with his νοῦς the law of God, but with his σάρξ is in the service of the law of sin. It has often been assumed that this recapitulation does not connect itself with the previous thanksgiving, but that the latter is rather to be regarded as a parenthetical interruption (see especially Rückert and Fritzsche); indeed, it has even been conjectured that ἄρα οὖν.… ἁμαρτίας originally stood immediately after Romans 7:23 (Venema, Wassenbergh, Keil, Lachmann, Praef. p. X, and van Hengel). But the right sense of αὐτὸς ἐγώ is thus misconceived. It has here no other meaning than I myself, in the sense, namely, I for my own person, without that higher saving intervention, which I owe to Christ. The contrast with others, which ΑὐΤΌς with the personal pronoun indicates (comp. Romans 9:3, Romans 15:14; Herm. ad Vig. p. 735; Ast, Lex. Plat. I. p. 317), results always from the context, and is here evident from the emphatic διὰ Ἰησοῦ Χριστοῦ, and, indeed, so that the accent falls on ΑὐΤΌς. Overlooking this antithetic relation of the “I myself,” Pareus, Homberg, Estius, and Wolf conceived that Paul wished to obviate the misconception as if he were not speaking in the entire section, and from Romans 7:14 onwards in particular, as a regenerate man; Köllner thinks that his object now is to establish still more strongly, by his own feeling, the truth of what he has previously advanced in the name of humanity. Others explain: “just I,” who have been previously the subject of discourse (Grotius, Reiche, Tholuck, Krehl, Philippi, Maier, and van Hengel; comp. Fritzsche: “ipse ego, qui meam vicem deploravi,” and Ewald); which is indeed linguistically unobjectionable (Bernhardy, p. 290), but would furnish no adequate ground for the special emphasis which it would have. Others, again, taking αὐτός as equivalent to ὁ αὐτός (see Schaefer, Melet. p. 65; Herm. ad Soph. Antig. 920, Opusc. I. p. 332 f.; Dissen ad Pind. p. 412): ego idem: “cui convenit sequens distributio, qua videri posset unus homo in duos veluti secari,” Beza. So also Erasmus, Castalio, and many others; Klee and Rückert. But in this view also the connection of ἄρα οὖν κ.τ.λ. with the foregoing thanksgiving is arbitrarily abandoned; and the above use of αὐτός, as synonymous with ὁ αὐτός, is proper to Ionic poetry, and is not sanctioned by the N. T. OIshausen, indeed, takes αὐτ. ἐγώ as I, the one and the same (have in me a twofold element), but rejects the usual view, that ἄρα.… ἁμαρτίας is a recapitulation of Romans 7:14 ff., and makes the new section begin with Romans 7:25; so that, after the experience of redemption has been indicated by εὐχαριστῶ κ.τ.λ., the completely altered inner state of the man is now described; in which new state the νοῦς appears as emancipated and serving the law of God, and only the lower sphere of the life as still remaining under the law of sin. But against this view we may urge, firstly, that Paul would have expressed himself inaccurately in point of logic, since in that case he must have written: ἄρα οὖν αὐτὸς ἐγὼ τῇ μὲν σαρκὶ δουλεύω νόμῷ ἁμαρτίας, τῷ δὲ νοῒ νόμῷ Θεοῦ; secondly, that according to Romans 7:2-3; Romans 7:9 ff. the redeemed person is entirely liberated from the law of sin; and lastly, that if the redeemed person remained subject to the law of sin with the σάρξ, Paul could not have said οὐδὲν κατάκριμα κ.τ.λ. in Romans 7:1; for see Romans 7:7-9. Umbreit takes it as: even I; a climactic sense, which is neither suggested by the context, nor in keeping with the deep humility of the whole confession.

δουλεύω νόμῳ Θεοῦ] in so far as the desire and striving of my moral reason (see on Romans 7:23) are directed solely to the good, consequently submitted to the regulative standard of the divine law. At the same time, however, in accordance with the double character of my nature, I am subject with my σάρξ (see on Romans 7:18) to the power of sin, which preponderates (Romans 7:23), so that the direction of will in the νοῦς does not attain to the κατεργάζεσθαι.

Remark 1. The mode in which we interpret Romans 7:14-25 is of decisive importance for the relation between the Church-doctrine of original sin, as more exactly expressed in the Formula Concordiae, and the view of the apostle; inasmuch as if in Romans 7:14 ff. it is the unredeemed man under the law and its discipline, and not the regenerate man who is under grace, that is spoken of, then Paul affirms regarding the moral nature of the former and concedes to it what the Church-doctrine decidedly denies to it—comparing it (Form. Conc. p. 661 f.) with a stone, a block, a pillar of salt—in a way that cannot be justified (in opposition to Frank, Theol. d. Concordienformel, I. p. 138 f.). Paul clearly ascribes to the higher powers of man (his reason and moral will) the assent to the law of God; while just as clearly, moreover, he teaches the great disproportion in which these natural moral powers stand to the predominance of the sinful power in the flesh, so that the liberum arbitrium in spiritualibus is wanting to the natural man, and only emerges in the case of the converted person (Romans 8:2). And this want of moral freedom proceeds from the power of sin, which is, according to Romans 7:8 ff., posited even with birth, and which asserts itself in opposition to the divine law.

Remark 2. How many a Jew in the present day, earnestly concerned about his salvation, may, in relation to his law, feel and sigh just as Paul has here done; only with this difference, that unlike Paul he cannot add the εὐχαριστῶ τῷ Θεῷ κ.τ.λ.!Romans 7:25. The exclamation of thanksgiving shows that the longed-for deliverance has actually been achieved. The regenerate man’s ideal contemplation of his pre-Christian state rises with sudden joy into a declaration of his actual emancipation as a Christian. διὰ Ἰ. Χ. τοῦ Κυρίου ἡμῶν Christ is regarded as the mediator through whom the thanksgiving ascends to God, not as the author of the deliverance for which thanks are given. With ἄρα οὖν αὐτὸς ἐγώ the Apostle introduces the conclusion of this whole discussion. “So then I myself—that is, I, leaving Jesus Christ our Lord out of the question—can get no further than this: with the mind, or in the inner man, I serve a law of God (a Divine law), but with the flesh, or in my actual outward life, a law of sin.” We might say the law of God, or of sin; but the absence of the definite article emphasises the character of law. αὐτὸς ἐγὼ: see 2 Corinthians 10:1; 2 Corinthians 12:13.25. I thank God] Here first light is let in; the light of hope. The “redemption of the body” shall come. “He who raised up Christ” shall make the “mortal body” immortally sinless, and so complete the rescue and the bliss of the whole man. See Romans 8:11.

through Jesus Christ our Lord] “In whom shall all be made alive” (1 Corinthians 15:22). He is the meritorious Cause, and the sacred Pledge.

So then, &c.] The Gr. order is So then I myself with the mind indeed do bondservice to the law of God, but with the flesh to the law of sin. On “the mind” here, see note just above, last but one on Romans 7:23. On “the law of sin” see second note ibidem.—“To do bondservice to the law of God,” and that with “the mind,” can only describe the state of things when “the mind” is “renewed” (Romans 12:2).—What is the reference of “I myself”? (for so we must render, and not, as with some translators, “The same I”). In strict grammar it belongs to both clauses; to the service with the mind and to that with the flesh. But remembering how St. Paul has recently dwelt on the Ego as “willing” to obey the will of God, it seems best to throw the emphasis, (as we certainly may do in practice,) on the first clause. Q. d., “In a certain sense, I am in bondage both to God and to sin; but my true self, my now regenerate ‘mind,’ is God’s bondservant; it is my ‘old man,’ my flesh, that serves sin.” The statement is thus nearly the same as that in Romans 7:17; Romans 7:20.

The Apostle thus sums up and closes this profound description of the state of self, even when regenerate, in view of the full demand of the sacred Law. He speaks, let us note again, as one whose very light and progress in Divine life has given him an intense perception of sin as sin, and who therefore sees in the faintest deviation an extent of pain, failure, and bondage, which the soul before grace could not see in sin at all. He looks (Romans 7:25, init.) for complete future deliverance from this pain; but it is a real pain now. And he has described it mainly with the view of emphasizing both the holiness of the Law, and the fact that its function is, not to subdue sin, but to detect and condemn it. In the golden passages now to follow, he soon comes to the Agency which is to subdue it indeed. See further, Postscript, p. 268.Romans 7:25. Εὐχαριστῶ, I give thanks) This is unexpectedly, though most pleasantly, mentioned, and is now at length rightly acknowledged, as the one and only refuge. The sentence is categorical: God will deliver me by Christ; the thing is not in my own power: and that sentence indicates the whole matter: but the moral made [modus moralis. end.] (of which, see on ch. Romans 6:17), I give thanks, is added. (As in 1 Corinthians 15:57 : the sentiment is: God giveth us the victory; but there is added the ηθος, or moral mode, Thanks be to God.) And the phrase, I give thanks, as a joyful hymn, stands in opposition to the miserable complaint, which is found in the preceding verse, wretched that I am.—οὖν, then) He concludes those topics, on which he had entered at Romans 7:7.—αὐτὸς ἐγὼ) I myself.—νόμῳ Θεοῦνόμῳ ἁμαρτίας, the law of God—the law of sin) νόμῳ is the Dative, not the Ablative, Romans 7:23. Man [the man, whom Paul personifies] is now equally balanced between slavery and liberty, and yet at the same time, panting after liberty, he acknowledges that the law is holy and free from all blame. The balance is rarely even. Here the inclination to good has by this time attained the greater weight of the two.
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