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.
- 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
(^235) There is a different reading for the first clause of this verse, , “thanks to God,” which, Griesbach says, is nearly
equal to the received text; and there are a few copies which have , “the grace of our Lord,” etc.; which presents a direct
answer to the foregoing question: but a considerable number more have , “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;” 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.