- Video autem alterum Legem in membris
meis, repugnantem^229 legi mentis meæ, et - But I see another law in my members,
warring against the law of my mind, and bringing
captivum me reddentem legi peccati, quæ est in
membris meis.
me into captivity to the law of sin which is in my
members.
21.I find then, etc. Here Paul supposes a fourfold law. The first is the law of God, which alone
is properly so called, which is the rule of righteousness, by which our life is rightly formed. To this
he joins the law of the mind, and by this he means the prompt readiness of the faithful mind to
render obedience to the divine law, it being a certain conformity on our part with the law of God.
On the other hand, he sets in opposition to this the law of unrighteousness; and according to a
certain kind of similarity, he gives this name to that dominion which iniquity exercises over a man
not yet regenerated, as well as over the flesh of a regenerated man; for the laws even of tyrants,
however iniquitous they may be, are called laws, though not properly. To correspond with this law
of sin he makes the law of the members, that is, the lust which is in the members, on account of
the concord it has with iniquity.
As to the first clause, many interpreters take the word law in its proper sense, and consider κατὰ
or διὰ to be understood; and so Erasmus renders it, “by the law;” as though Paul had said, that he,
by the law of God as his teacher and guide, had found out that his sin was innate. But without
supplying anything, the sentence would run better thus, “While the faithful strive after what is good,
they find in themselves a certain law which exercises a tyrannical power; for a vicious propensity,
adverse to and resisting the law of God, is implanted in their very marrow and bones.”
22.For I consent^230 to the law of God, etc. Here then you see what sort of division there is in
pious souls, from which arises that contest between the spirit and the flesh, which Augustine in
some place calls the Christian struggle (luctam Christianam.) The law calls man to the rule of
righteousness; iniquity, which is, as it were, the tyrannical law of Satan, instigates him to wickedness:
the Spirit leads him to render obedience to the divine law; the flesh draws him back to what is of
an opposite character. Man, thus impelled by contrary desires, is now in a manner a twofold being;
but as the Spirit ought to possess the sovereignty, he deems and judges himself to be especially on
that side. Paul says, that he was bound a captive by his flesh for this reason, because as he was still
tempted and incited by evil lusts; he deemed this a coercion with respect to the spiritual desire,
which was wholly opposed to them.^231
(^229) “Repugnantem, — μ , placing itself in battle array, fighting or warring against, taking the field or marching against
an enemy. Then follows “taking” an enemy “captive,” μ . There are two sorts of captives, willing and unwilling. The
latter is the case here; for the Apostle compares himself to captives of war, which are made so by force. The same is meant as
by the expression, “sold under sin,” verse 14, — the constrained condition of being subject during life, to the annoyances, to the
tempting, seducing, and deadening power of innate corruption. — Ed.
(^230) “Consentio,” μ : it is not the same verb as in Romans 7:16; this signifies more than consent, for it includes gratification
and delight. See Psalm 1:2. The verb is found only here. Macknight’s version, “I am pleased with,” is very feeble and inexpressive;
Stuart’s is better, “I take pleasure in;” but our common version is the best, “I delight in.”
The here would be better rendered “indeed:” the Apostle makes declaration as to his higher principle; and then in the
next verse he states more fully what he had said in Romans 7:21. This exactly corresponds with his usual mode in treating
subjects. He first states a thing generally, and afterwards more particularly, in more specific terms, and with something additional.
— Ed.
(^231) Some consider the conclusion of Romans 7:23, “to the law of sin which is in my members,” as a paraphrase for “to itself;”
as the Apostle describes it at the beginning as the law in his members: and the reason which may be assigned for the repetition
is twofold, — to preserve the distinction between it and “the law of the mind” in the preceding clause, — and to give it a more
distinctive character, by denominating it “the law of sin.” We in fact find a gradation in the way in which it is set forth: in Romans