- Ego autem vivebam sine Lege aliquando
(^214) adveniente autem mandato, peccatum revixit,
- For I was alive without the law once: but
when the commandment came, sin revived, and
I died. - Ego autem mortuus sum; et deprehensum
est a me mandatum quod erat in vitam, cedere in
mortem. - And the commandment, which was
ordained to life, I found to be unto death. - Peccatum enim, occasione sumpta per
mandatum, abduxit me a via et per illud occidit: - For sin, taking occasion by the
commandment, deceived me, and by it slew me - Itaque Lex quidem sancta, et mandatum
sanctum, et justum et bonum. - Wherefore the law is holy, and the
commandment holy, and just, and good.
8.For without the law,etc. He expresses most clearly the meaning of his former words; for it
is the same as though he had said, that the knowledge of sin without the law is buried. It is a general
truth, which he presently applies to his own case. I hence wonder what could have come into the
minds of interpreters to render the passage in the preterimperfect tense, as though Paul was speaking
of himself; for it is easy to see that his purpose was to begin with a general proposition, and then
to explain the subject by his own example.
9.For I was alive,etc. He means to intimate that there had been a time when sin was dead to
him or in him. But he is not to be understood as though he had been without law at any time, but
this word I was alive has a peculiar import; for it was the absence of the law that was the reason
why he was alive; that is, why he being inflated with a conceit as to his own righteousness, claimed
life to himself while he was yet dead. That the sentence may be more clear, state it thus, “When I
was formerly without the law, I was alive.” But I have said that this expression is emphatic; for by
imagining himself great, he also laid claim to life. The meaning then is this, “When I sinned, having
not the knowledge of the law, the sin, which I did not observe, was so laid to sleep, that it seemed
to be dead; on the other hand, as I seemed not to myself to be a sinner, I was satisfied with myself,
thinking that I had a life of mine own.” But the death of sin is the life of man, and again the life of
sin is the death of man.
It may be here asked, what time was that when through his ignorance of the law, or as he himself
says, through the absence of it, he confidently laid claim to life. It is indeed certain, that he had
been taught the doctrine of the law from his childhood; but it was the theology of the letter, which
does not humble its disciples, for as he says elsewhere, the veil interposed so that the Jews could
not see the light of life in the law; so also he himself, while he had his eyes veiled, being destitute
of the Spirit of Christ, was satisfied with the outward mask of righteousness. Hence he represents
the law as absent, though before his eyes, while it did not really impress him with the consciousness
of God’s judgment. Thus the eyes of hypocrites are covered with a veil, that they see not how much
that command requires, in which we are forbidden to lust or covet.
(^214) “Aliquando;” — formerly, while he was a Pharisee, when be thought himself blameless. Critics often make difficulties
when there are none. What is said here of being alive without the law, or when the law is not known, and of the commandment
supposed to be for life being found to be unto death, is still exemplified in the character of men, and takes place in the experience
of all who are brought out of darkness, as Paul was, unto marvellous light. Experience is often the best expositor.
To understand this passage, no more is necessary than to read what Paul says of himself in Philippians 3:9; and also in
Galatians 2:19. — Ed.