Romanos 7
Ambrosiaster · Comentário Patrístico (catena)
Romanos 7:1
In order to strengthen their minds in the divine teaching, Paul uses an example drawn from human law, in order once again to argue for heavenly things on the basis of earthly ones, just as God also is known by the creation of the world. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:2
This law comes from the gospel, not from Moses or from human justice. For those who learned something from the guidance of nature and those who learned something from the law of Moses have both been made perfect by the gospel of Christ. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:3
For just as a woman is freed by the death of her husband from the law of her husband but not from the law of nature, so also they will be set free by the grace of God from the law by which they were held captive, so that it will be dead for them and they will not be adulterers by being joined to Christianity. For if the law lives in them they are adulterers and have no right to be called Christians, since they will be subject to punishment. Nor will he who is joined to the gospel after the death of the law and later returns to the law be an adulterer to the law but to the gospel. For when the law's authority ceases, it is said to be dead. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:4
Since the Savior allowed the devil to crucify his body knowing that this was for us and against him, Paul says that we have been saved by the body of Christ. For to die to the law is to live to God, since the law rules over sinners. Therefore the one whose sins are forgiven dies to the law; this is what it means to be set free from the law. We receive this blessing through the body of Christ, for by giving up his body the Savior conquered death and condemned sin. The devil sinned against him when it killed him even though he was innocent and entirely without sin. For when the devil claims a man for himself because of sin, he is found to be guilty of the thing he accuses him of. Thus it happens that all who believe in Christ are delivered from the law, because sin has been condemned. For sin, which is of the devil, has been conquered by the body of Christ. Now he has no authority over those who belong to Christ, by whom he has been conquered. For because Christ was sinless yet was killed as if he were guilty, he conquered sin by sin—that is to say, he defeated the devil by his own sin. And what he allowed to get into the devil he condemned, thereby destroying the penalty which had been decreed because of the sin of Adam. When he rose again from the dead an image of new life was stamped upon those who believe in him, so that they cannot be bound by the second death. For this reason we have died to the law by the body of Christ. Thus whoever has not died to the law is still guilty, and whoever is guilty cannot escape the second death.… Whoever perseveres in the grace of Christ belongs to God and is worthy of the promised resurrection. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:5
Although he is in the flesh Paul denies that he is "living in the flesh," even though he is in the body. In this passage "living in the flesh" means following something which is forbidden by the law. Therefore "living in the flesh" can be understood in many different ways. For every unbeliever is in the flesh, i.e., is carnal. A Christian living under the law is in the flesh. Anyone who puts his trust in men is in the flesh. Anyone who does not properly understand Christ is in the flesh. If a Christian leads an extravagant life he is in the flesh. Nevertheless, in this passage we should understand "being in the flesh" as meaning that before we believed we were under the power of the flesh. For then we lived under the flesh, i.e., following our carnal desires we were subject to wickedness and sin. For the mind of the flesh is not to understand spiritual things, e.g., that a virgin might conceive without intercourse with a man, that a man may be born again of water and the Spirit, and that a soul delivered from the bondage of the flesh may rise again in it. Anyone who doubts these things is in the flesh.It is clear that whoever does not believe acts under sin and is led by his captivity to indulge in wickedness and to bear fruit worthy of the second death. When such a person sins, death makes a profit. This discussion concerns the Jews and all those who say they are Christians yet still want to live under the law. Its purpose is to teach them that they are carnal so that they will abandon the law. Nevertheless, Paul says that the sins which rule over those who commit them in the flesh are revealed by the law; they are not caused by the law. For the law is the yardstick of sin, not its cause, and it makes sinners guilty. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:6
The law is called the "law of death" because it punishes the guilty and puts sinners to death. It is therefore not evil but righteous. For although evil is inflicted on its victims by the law, the law itself is not evil, because it executes wrath justly. Therefore it is not evil to sinners but just. But to good people it is spiritual. For who would doubt that it is spiritual to forbid sin? But because the law could not save men by forgiving sin the law of faith was given, in order to deliver believers from the power of sin and bring those whom the law had held in death back to life. For to them it is a law of death and it works wrath in them because of sin.Although Paul regards the law as inferior to the law of faith, he does not condemn it.… The law of Moses is not called old because it is evil but because it is out of date and has ceased to function.… The old law was written on tablets of stone, but the law of the Spirit is written spiritually on the tables of the heart that it might be eternal, whereas the letter of the old law is consumed with age. There is another way of understanding the law of the Spirit, which is that, where the former law restrained evil deeds, this law which says that we ought not to sin even in our hearts is called "the law of the Spirit," because it makes the whole person spiritual. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:7
Paul shows that the law is not sin but the yardstick of sin. For Paul demonstrated that sins lie dormant in us and that they will not go unpunished by God. When a man finds this out he becomes guilty and thus does not thank the law. For who would be grateful to someone who tells him that he is running the risk of punishment? But he gives thanks to the law of faith, because the man who was made guilty by the law of Moses has been reconciled to God by the law of faith, even though the law of Moses is just and good in itself (because it is good to show that danger is near).…Paul takes on a particular role in order to expound a general principle. For the law forbids covetousness, but because it is a matter of desire it was not previously thought to be sin. For nothing could be easier than to covet something which belongs to a neighbor; it is the law which called it sin. For to men of the world nothing seems more harmless and innocent than desire. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:8
By "all kinds of covetousness" Paul means every sin. [In the last verse] he mentioned covetousness according to the law, and now by adding other sins he shows that all covetousness works in man by the impulse of the devil, whom he calls "sin," so that the law was given to man to promote the opposite. For when the devil saw the help provided by the law for man, whom he was delighted to have snared as much by his own sin as by the sin of Adam, he realized that this was done against him. For when he saw man placed under the law he knew that he would escape from his control, for now man knew how to escape the punishment of hell. For this reason his wrath was kindled against man, in order to turn him away from the law and get him to do what was forbidden, so that he would again offend God and fall back into the devil's power."Apart from the law sin lies dead." This is to be understood in two ways. First, you should realize that the devil is meant when the word sin is used and that it also refers here to sin itself. The devil is said to have died because before the law came he did not conspire to deceive man and was quiet, as if unable to possess him. But, second, "sin was also dead," because it was thought that it would not be reckoned by God. For that reason it was dead as far as natural man was concerned, as if he could sin without being punished. In fact sin was not absent, as I have already indicated, but this was not realized until it became clear by the giving of the law, i.e., that sin would revive. But how could it revive unless it had previously been alive and after the fall of man was thought to be dead when in fact it was still living? People thought that sin was not being reckoned to them, when in fact it was. Thus something which was alive was assumed to be dead. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:10
Man died when he realized that he was guilty before God when he had previously thought that he would not be held accountable for the sins which he committed. It is true that the law was given for life, but because it made man guilty, not only for the sins which he committed before the coming of the law but also for those which he committed afterward, the law which was given for life turned out to bring death instead. But as I have said, this was for the sinner, because for those who obeyed, it led to eternal life. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:11
"Sin" in this verse is to be understood as the devil, who is the author of sin. He found an opportunity through the law to satisfy his cruelty by the murder of man, so that as the law threatened sinners, man by instinct always did what was forbidden. By offending God he incurred the penalty of the law, so that he was condemned by that which had been given to him for his own good. For as the law was given to man without his asking for it, it inflamed desires to man's disadvantage in order to stain him even more with sinful lusts, and he could not escape its hands. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:12
Paul commends the law in this way so that no doubts about it might remain. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:13
Although even before the law came, the devil obtained death for man because of the first sin of Adam, nevertheless, after the law came he found still greater punishments for him in hell, where death followed him. For to have sinned before the coming of the law was a lesser crime than to have sinned after it.The wording here suggests that a limit was imposed on transgressors when they were forbidden to sin.… What the apostle means is that sinning after the law came was much more serious than sinning before it. He means that after the law came the attacks and tricks of Satan grew worse. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:14
Paul is speaking here to those who were under the law. For they would not have submitted to it if they did not know that it was spiritual.… Paul calls man carnal, because he sins.To be sold under sin means to trace one's origin to Adam, who was the first to sin, and to subject oneself to sin by one's own transgression.… For Adam sold himself first, and because of this all his descendants are subjected to sin. The law is firm and just and without fault, but man is weak and bound either by his own or by his inherited fault, so that he cannot obey the law in his own strength. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:18
Paul does not say that the flesh is evil, as some think, but that what dwells in the flesh is not good, i.e., sin. How does sin dwell in the flesh when it is not a substance but the perversion of what is good? Since the body of the first man was corrupted by sin and became dissolvable, this same corruption of sin remains in the body because of the state of transgression, retaining the strength of the divine judgment given in Adam, which is the sign of the devil, at whose prompting Adam sinned. Because of this sin is said to dwell in the flesh, to which the devil comes as if to his own kingdom. For the flesh is sinful and sin remains in it in order to deceive man by evil temptations, so that man will not do what the law commands.Man can agree that what the law commands is good; he can say that it naturally pleases him and that he wants to do it. But in spite of all that, the power and the strength to carry out his wishes is lacking because he is so oppressed by the power of sin that he cannot go where he wants nor can he make contrary decisions, because another power is in control of him. For man is burdened by his habit of sinning and succumbs to sin more readily than to the law, which he knows teaches what is good. For if he wants to do what is good, habit backed by the enemy prevents him. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:19
Paul repeats this often in order to make it clear. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:20
Is the sinner compelled to sin by a power outside himself? Not at all. For it was by his own fault that these evil things began, for whoever binds himself to sin voluntarily is ruled by its law. Sin persuades him first, and when it has conquered him it takes control. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:21
Paul says that the law of Moses agrees with his will against sin, which dwells in his flesh and forces him to do something other than what he and the law want to do. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:22
Paul says that the mind delights in the things which are taught by the law. This is "our inmost self," because sin does not dwell in the mind but in the flesh.… It is prevented from dwelling in the mind by free will. Therefore sin dwells in the flesh, at the door of the soul as it were, so as to prevent the soul from doing what it wants to do. If it dwelt in the mind it would derange it, so that man would not know himself. As it is, he does know himself and takes delight in the law of God. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:23
Paul mentions two laws here. One of these he sees in his members, i.e., in the outer self, which is the flesh or the body. This law is hostile to us. It wars with his mind, leading him captive in a state of sin and preventing him from getting out of it and finding help. The other law is the law of the mind, which is either the law of Moses or the law of nature which is innate in the mind. This law is attacked by the violence of sin and by its own negligence, for in that it loves evil it subjects itself to sin and is held captive by the habit of sinning. For man is a creature of habit.For Paul, there are here four kinds of law. The first is spiritual. This is the law of nature, which was reworked by Moses and made authoritative; it is God's law. Then there is the law of the mind, which agrees with God's law. Third, there is the law of sin, which is said to dwell in man's members because of the transgression of the first man. The fourth appears in our members and tempts us to sin, before retreating. But these four laws can be reduced to two—the law of good and the law of evil. For the law of the mind is the same as the spiritual law or the law of Moses, which is called the law of God. But the law of sin is the same as the law which appears in our members, which contradicts the law of our mind. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:24
Paul says that a man born in sin is wretched. For indeed how could man not be wretched when he has succeeded to this inheritance of sin, having this enemy sin with him, through which Satan has access to him? For Adam invented steps by which the despoiler came up to his descendants. Yet the most merciful God, moved by pity, gave us his grace through Christ so that it might be revealed that the human race, once it accepted the forgiveness of sins, might repent and put sin to death. For a man who is pardoned for his sins and cleansed can resist the power of the enemy which is aimed against him, provided that God continues to help him. — COMMENTARY ON PAUL'S EPISTLES
Romanos 7:25
"The law of God" means both the law of Moses and the law of Christ.… A free mind which has been called back to good habits by the help of the Holy Spirit can repulse evil temptations. For it has recovered its power to resist the enemy. If it is no longer subject then Satan cannot appear uninvited. Flesh, though, has no judgment, nor is it able to discern anything, because it is brute nature. It cannot close the door to the enemy, nor can it come in and persuade the mind to do the opposite to what the mind intends.Because man consists of both soul and flesh, the part which knows serves God and the part which is mute serves the law of sin. But if man perseveres in the form in which he was created, the enemy would have no power to reach the flesh and persuade it to act against the will of the soul. But because the whole man was not restored to his pristine state by the grace of Christ the sentence pronounced on Adam remains in force, for it would be unjust to abolish a sentence which was rightly pronounced. So although the sentence remains in force, a cure has been found by the providence of God, so that the salvation which man had lost by his own fault might be given back to him. — COMMENTARY ON PAUL'S EPISTLES