24. O wretched man that I am! who shall deliver me from the body of this death?

24. Miser ego homo! quis me eripiet a corpore mortis hoc?

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.

25. Gratias ago Deo per Iesum Christum Dominum nostrum: itaque idem ego mente servio Legi Dei,carne autem legi peccati.

24. Miserable, etc. He closes his argument with a vehement exclamation, by which he teaches us that we are not only to struggle with our flesh, but also with continual groaning to bewail within ourselves and before God our unhappy condition. But he asks not by whom he was to be delivered, as one in doubt, like unbelievers, who understand not that there is but one real deliverer: but it is the voice of one panting and almost fainting, because he does not find immediate help, [232] as he longs for. And he mentions the word rescue, [233] in order that he might show, that for his liberation no ordinary exercise of divine power was necessary.

By the body of death he means the whole mass of sin, or those ingredients of which the whole man is composed; except that in him there remained only relics, by the captive bonds of which he was held. The pronoun toutou this, which I apply, as Erasmus does, to the body, may also be fitly referred to death, and almost in the same sense; for Paul meant to teach us, that the eyes of God's children are opened, so that through the law of God they wisely discern the corruption of their nature and the death which from it proceeds. But the word body means the same as the external man and members; for Paul points out this as the origin of evil, that man has departed from the law of his creation, and has become thus carnal and earthly. For though he still excels brute beasts, yet his true excellency has departed from him, and what remains in him is full of numberless corruptions so that his soul, being degenerated, may be justly said to have passed into a body. So God says by Moses,

"No more shall my Spirit contend with man, for he is even flesh," (Genesis 6:3:)

thus stripping man of his spiritual excellency, he compares him, by way of reproach, to the brute creation. [234]

This passage is indeed remarkably fitted for the purpose of beating down all the glory of the flesh; for Paul teaches us, that the most perfect, as long as they dwell in the flesh, are exposed to misery, for they are subject to death; nay, when they thoroughly examine themselves, they find in their own nature nothing but misery. And further, lest they should indulge their torpor, Paul, by his own example, stimulates them to anxious groanings, and bids them, as long as they sojourn on earth, to desire death, as the only true remedy to their evils; and this is the right object in desiring death. Despair does indeed drive the profane often to such a wish; but they strangely desire death, because they are weary of the present life, and not because they loathe their iniquity. But it must be added, that though the faithful level at the true mark, they are not yet carried away by an unbridled desire in wishing for death, but submit themselves to the will of God, to whom it behoves us both to live and to die: hence they clamor not with displeasure against God, but humbly deposit their anxieties in his bosom; for they do not so dwell on the thoughts of their misery, but that being mindful of grace received, they blend their grief with joy, as we find in what follows.

25. I thank God; etc. He then immediately subjoined this thanksgiving, lest any should think that in his complaint he perversely murmured against God; for we know how easy even in legitimate grief is the transition to discontent and impatience. Though Paul then bewailed his lot, and sighed for his departure, he yet confesses that he acquiesced in the good pleasure of God; for it does not become the saints, while examining their own defects, to forget what they have already received from God. [235]

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

So I myself, etc. A short epilogue, in which he teaches us, that the faithful never reach the goal of righteousness as long as they dwell in the flesh, but that they are running their course, until they put off the body. He again gives the name of mind, not to the rational part of the soul which philosophers extol, but to that which is illuminated by the Spirit of God, so that it understands and wills aright: for there is a mention made not of the understanding alone, but connected with it is the earnest desire of the heart. However, by the exception he makes, he confesses, that he was devoted to God in such a manner, that while creeping on the earth he was defiled with many corruptions. This is a suitable passage to disprove the most pernicious dogma of the Purists, (Catharorum,) which some turbulent spirits attempt to revive at the present day. [236]

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Footnotes:

[232] Talaiporos, miser, ærumnosus; "it denotes," says Schleusner, "one who is broken down and wearied with the most grievous toils." It is used by the Septuagint for the word sdvd, wasted, spoiled, desolated. See Psalm 137:8; Isaiah 33:1. -- Ed.

[233] "Eripere" -- pluck out, rescue, take away by force; rhu'setai -- shall draw, rescue or extricate; it means a forcible act, effected by power. -- Ed.

[234] "This body of death" is an evident Hebraism, meaning "this deadly or mortiferous body;" which is not the material body, but the body of "the old man," Romans 7:6; called the "body of sin," when its character is described, and the "body of death," when the issue to which it leads is intended: it conducts to death, condemnation, and misery. -- Ed.

[235] There is a different reading for the first clause of this verse, charis to Theo, "thanks to God," which, Griesbach says, is nearly equal to the received text; and there are a few copies which have he charis kuriou, "the grace of our Lord," etc.; which presents a direct answer to the foregoing question: but a considerable number more have he charis tou theou, "the grace of God," etc.; which also gives an answer to the preceding question. But the safest way, when there is no strong reason from the context, is to follow what is mostly sanctioned by MSS. Taking then the received text, we shall find a suitable answer to the foregoing question, if we consider the verb used in the question to be here understood, a thing not unusual; then the version would be, "I thank God, who will deliver me through Jesus Christ our Lord;" not as Macknight renders the verb, "who delivers me;" for the answer must be in the same tense with the question. -- Ed.

[236] "Idem ego -- the same I," or, "I the same;" autos ego Beza renders it the same -- "idem ego," and makes this remark, "This was suitable to what follows, by which one man seems to have been divided into two." Others render it, "ipse ego -- I myself," and say that Paul used this dictlon emphatically, that none might suspect that he spoke in the person of another. See Romans 9:3; 2 Corinthians 10:1, 12, 13. The phrase imports this, "It is myself, and none else." He terms his innate sin "the flesh." By the flesh, says Pareus, "is not meant physically the muscular substance, but theologically the depravity of nature, -- not sensuality alone, but the unregenerated reason, will, and affections." -- Ed.