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Text -- Romans 7:14 (NET)

Strongs On/Off
Context
7:14 For we know that the law is spiritual– but I am unspiritual, sold into slavery to sin.
Parallel   Cross Reference (TSK)   ITL  
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 7:14 - -- Spiritual ( pneumatikos ). Spirit-caused and spirit-given and like the Holy Spirit. See note on 1Co 10:3.

Spiritual ( pneumatikos ).

Spirit-caused and spirit-given and like the Holy Spirit. See note on 1Co 10:3.

Robertson: Rom 7:14 - -- But I am carnal ( egō de sarkinos eimi ). "Fleshen"as in 1Co 3:1 which see, more emphatic even than sarkikos ,"a creature of flesh."

But I am carnal ( egō de sarkinos eimi ).

"Fleshen"as in 1Co 3:1 which see, more emphatic even than sarkikos ,"a creature of flesh."

Robertson: Rom 7:14 - -- Sold under sin ( pepramenos hupo tēn hamartian ). Perfect passive participle of pipraskō , old verb, to sell. See note on Mat 13:46 and note on A...

Sold under sin ( pepramenos hupo tēn hamartian ).

Perfect passive participle of pipraskō , old verb, to sell. See note on Mat 13:46 and note on Act 2:45, state of completion. Sin has closed the mortgage and owns its slave.

Vincent: Rom 7:14 - -- We know ( οἴδαμεν ) Denoting something generally conceded.

We know ( οἴδαμεν )

Denoting something generally conceded.

Vincent: Rom 7:14 - -- Spiritual ( πνευματικός ) The expression of the Holy Spirit.

Spiritual ( πνευματικός )

The expression of the Holy Spirit.

Vincent: Rom 7:14 - -- Carnal ( σάρκινος ) Lit., made of flesh . A very strong expression. " This unspiritual, material, phenomenal nature" so dominates...

Carnal ( σάρκινος )

Lit., made of flesh . A very strong expression. " This unspiritual, material, phenomenal nature" so dominates the unrenewed man that he is described as consisting of flesh . Others read σαρκικός having the nature of flesh .

Vincent: Rom 7:14 - -- Sold under sin As a slave. The preposition ὑπό under , with the accusative, implies direction ; so as to be under the power of...

Sold under sin

As a slave. The preposition ὑπό under , with the accusative, implies direction ; so as to be under the power of.

Wesley: Rom 7:14 - -- St. Paul, having compared together the past and present state of believers, that "in the flesh," Rom 7:5, and that "in the spirit," Rom 7:6, in answer...

St. Paul, having compared together the past and present state of believers, that "in the flesh," Rom 7:5, and that "in the spirit," Rom 7:6, in answering two objections, (Is then the law sin? Rom 7:7, and, Is the law death? Rom 7:13,) interweaves the whole process of a man reasoning, groaning, striving, and escaping from the legal to the evangelical state. This he does from Rom 7:7, to the end of this chapter.

Wesley: Rom 7:14 - -- Totally enslaved; slaves bought with money were absolutely at their master's disposal.

Totally enslaved; slaves bought with money were absolutely at their master's disposal.

JFB: Rom 7:14 - -- In its demands.

In its demands.

JFB: Rom 7:14 - -- Fleshly (see on Rom 7:5), and as such, incapable of yielding spiritual obedience.

Fleshly (see on Rom 7:5), and as such, incapable of yielding spiritual obedience.

JFB: Rom 7:14 - -- Enslaved to it. The "I" here, though of course not the regenerate, is neither the unregenerate, but the sinful principle of the renewed man, as is exp...

Enslaved to it. The "I" here, though of course not the regenerate, is neither the unregenerate, but the sinful principle of the renewed man, as is expressly stated in Rom 7:18.

Clarke: Rom 7:14 - -- For, we know that the law is spiritual - This is a general proposition, and probably, in the apostle’ s autograph, concluded the above sentence...

For, we know that the law is spiritual - This is a general proposition, and probably, in the apostle’ s autograph, concluded the above sentence. The law is not to be considered as a system of external rites and ceremonies; nor even as a rule of moral action: it is a spiritual system; it reaches to the most hidden purposes, thoughts, dispositions, and desires of the heart and soul; and it reproves and condemns every thing, without hope of reprieve or pardon, that is contrary to eternal truth and rectitude

Clarke: Rom 7:14 - -- But I am carnal, sold under sin - This was probably, in the apostle’ s letter, the beginning of a new paragraph. I believe it is agreed, on all...

But I am carnal, sold under sin - This was probably, in the apostle’ s letter, the beginning of a new paragraph. I believe it is agreed, on all hands, that the apostle is here demonstrating the insufficiency of the law in opposition to the Gospel. That by the former is the knowledge, by the latter the cure, of sin. Therefore by I here he cannot mean himself, nor any Christian believer: if the contrary could be proved, the argument of the apostle would go to demonstrate the insufficiency of the Gospel as well as the law

It is difficult to conceive how the opinion could have crept into the Church, or prevailed there, that "the apostle speaks here of his regenerate state; and that what was, in such a state, true of himself, must be true of all others in the same state."This opinion has, most pitifully and most shamefully, not only lowered the standard of Christianity, but destroyed its influence and disgraced its character. It requires but little knowledge of the spirit of the Gospel, and of the scope of this epistle, to see that the apostle is, here, either personating a Jew under the law and without the Gospel, or showing what his own state was when he was deeply convinced that by the deeds of the law no man could be justified, and had not as yet heard those blessed words: Brother Saul, the Lord Jesus, that appeared unto thee in the way, hath sent me that thou mightest receive thy sight, and be filled with the Holy Ghost, Act 9:17

In this and the following verses he states the contrariety between himself, or any Jew while without Christ, and the law of God. Of the latter he says, it is spiritual; of the former, l am carnal, sold under sin. Of the carnal man, in opposition to the spiritual, never was a more complete or accurate description given. The expressions, in the flesh, and after the flesh, in Rom 7:5, and in Rom 8:5, Rom 8:8, Rom 8:9, etc., are of the same import with the word carnal in this verse. To be in the flesh, or to be carnally minded, solely respects the unregenerate. While unregenerate, a man is in a state of death and enmity against God, Rom 8:6-9. This is St. Paul’ s own account of a carnal man. The soul of such a man has no authority over the appetites of the body and the lusts of the flesh: reason has not the government of passion. The work of such a person is to make provision for the flesh, to fulfill the lusts thereof, Rom 13:14. He minds the things of the flesh, Rom 8:5; he is at enmity with God. In all these things the spiritual man is the reverse; he lives in a state of friendship with God in Christ, and the Spirit of God dwells in him; his soul has dominion over the appetites of the body and the lusts of the flesh; his passions submit to the government of reason, and he, by the Spirit, mortifies the deeds of the flesh; he mindeth the things of the Spirit, Rom 8:5. The Scriptures, therefore, place these two characters in direct opposition to each other. Now the apostle begins this passage by informing us that it is his carnal state that he is about to describe, in opposition to the spirituality of God’ s holy law, saying, But I am carnal

Those who are of another opinion maintain that by the word carnal here the apostle meant that corruption which dwelt in him after his conversion; but this opinion is founded on a very great mistake; for, although there may be, after justification, the remains of the carnal mind, which will be less or more felt till the soul is completely sanctified, yet the man is never denominated from the inferior principle, which is under control, but from the superior principle which habitually prevails. Whatever epithets are given to corruption or sin in Scripture, opposite epithets are given to grace or holiness. By these different epithets are the unregenerate and regenerate denominated. From all this it follows that the epithet carnal, which is the characteristic designation of an unregenerate man, cannot be applied to St. Paul after his conversion; nor, indeed, to any Christian in that state

But the word carnal, though used by the apostle to signify a state of death and enmity against God, is not sufficient to denote all the evil of the state which he is describing; hence he adds, sold under sin. This is one of the strongest expressions which the Spirit of God uses in Scripture, to describe the full depravity of fallen man. It implies a willing slavery: Ahab had sold himself to work evil, 1Ki 21:20. And of the Jews it is said, in their utmost depravity, Behold, for your iniquities have ye sold yourselves, Isa 50:1. They forsook the holy covenant, and joined themselves to the heathen, and Were Sold to do mischief, 1 Maccabees 1:15. Now, if the word carnal, in its strongest sense, had been sufficiently significant of all he meant, why add to this charge another expression still stronger? We must therefore understand the phrase, sold under sin, as implying that the soul was employed in the drudgery of sin; that it was sold over to this service, and had no power to disobey this tyrant, until it was redeemed by another. And if a man be actually sold to another, and he acquiesce in the deed, then he becomes the legal property of that other person. This state of bondage was well known to the Romans. The sale of slaves they saw daily, and could not misunderstand the emphatical sense of this expression. Sin is here represented as a person; and the apostle compares the dominion which sin has over the man in question to that of a master over his legal slave. Universally through the Scriptures man is said to be in a state of bondage to sin until the Son of God make him free: but in no part of the sacred writings is it ever said that the children of God are sold under sin. Christ came to deliver the lawful captive, and take away the prey from the mighty. Whom the Son maketh free, they are free indeed. Then, they yield not up their members as instruments of unrighteousness unto sin; for sin shall not have the dominion over them, because the law of the Spirit of life in Christ Jesus has made them free from the law of sin and death, Rom 6:13, Rom 6:14; Rom 8:2. Anciently, when regular cartels were not known, the captives became the slaves of their victors, and by them were sold to any purchaser; their slavery was as complete and perpetual as if the slave had resigned his own liberty, and sold himself: the laws of the land secured him to his master; he could not redeem himself, because he had nothing that was his own, and nothing could rescue him from that state but a stipulated redemption. The apostle speaks here, not of the manner in which the person in question became a slave; he only asserts the fact, that sin had a full and permanent dominion over him. - Smith, on the carnal man’ s character

Clarke: Rom 7:14 - -- I am carnal, sold under sin - I have been the more particular in ascertaining the genuine sense of this verse, because it determines the general sco...

I am carnal, sold under sin - I have been the more particular in ascertaining the genuine sense of this verse, because it determines the general scope of the whole passage.

Calvin: Rom 7:14 - -- 14.For we know that the law, === etc. He now begins more closely to compare the law with what man is, that it may be more clearly understood whence ...

14.For we know that the law, === etc. He now begins more closely to compare the law with what man is, that it may be more clearly understood whence the evil of death proceeds. He then sets before us an example in a regenerate man, in whom the remnants of the flesh are wholly contrary to the law of the Lord, while the spirit would gladly obey it. But first, as we have said, he makes only a comparison between nature and the law. Since in human things there is no greater discord than between spirit and flesh, the law being spiritual and man carnal, what agreement can there be between the natural man and the law? Even the same as between darkness and light. But by calling the law spiritual, he not only means, as some expound the passage, that it requires the inward affections of the heart; but that, by way of contrast, it has a contrary import to the word carnal 219 These interpreters give this explanation, “The law is spiritual, that is, it binds not only the feet and hands as to external works, but regards the feelings of the heart, and requires the real fear of God.”

But here a contrast is evidently set forth between the flesh and the spirit. And further, it is sufficiently clear from the context, and it has been in fact already shown, that under the term flesh is included whatever men bring from the womb; and flesh is what men are called, as they are born, and as long as they retain their natural character; for as they are corrupt, so they neither taste nor desire anything but what is gross and earthly. Spirit, on the contrary, is renewed nature, which God forms anew after his own image. And this mode of speaking is adopted on this account — because the newness which is wrought in us is the gift of the Spirit.

The perfection then of the doctrine of the law is opposed here to the corrupt nature of man: hence the meaning is as follows, “The law requires a celestial and an angelic righteousness, in which no spot is to appear, to whose clearness nothing is to be wanting: but I am a carnal man, who can do nothing but oppose it.” 220 But the exposition of [Origen], which indeed has been approved by many before our time, is not worthy of being refuted; he says, that the law is called spiritual by Paul, because the Scripture is not to be understood literally. What has this to do with the present subject?

===Sold under sin By this clause he shows what flesh is in itself; for man by nature is no less the slave of sin, than those bondmen, bought with money, whom their masters ill treat at their pleasure, as they do their oxen and their asses. We are so entirely controlled by the power of sin, that the whole mind, the whole heart, and all our actions are under its influence. Compulsion I always except, for we sin spontaneously, as it would be no sin, were it not voluntary. But we are so given up to sin, that we can do willingly nothing but sin; for the corruption which bears rule within us thus drives us onward. Hence this comparison does not import, as they say, a forced service, but a voluntary obedience, which an inbred bondage inclines us to render.

TSK: Rom 7:14 - -- the law : Lev 19:18; Deu 6:5; Psa 51:6; Mat 5:22, Mat 5:28, Mat 22:37-40; Heb 4:12 but : Rom 7:18, Rom 7:22, Rom 7:23; Job 42:6; Psa 119:25; Pro 30:2,...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 7:14 - -- The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul b...

The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul before his conversion, or afterward. It is not the purpose of these notes to enter into controversy, or into extended discussion. But after all the attention which I have been able to give to this passage, I regard it as describing the state of a man under the gospel, as descriptive of the operations of the mind of Paul subsequent to his conversion. This interpretation is adopted for the following reasons:

(1) Because it seems to me to be the most obvious. It is what will strike plain people as being the natural meaning; people who do not have a theory to support, and who understand language in its usual sense.

\caps1 (2) b\caps0 ecause it agrees with the design of the apostle, which is to show that the Law is not adapted to produce sanctification and peace. This he had done in regard to a man before he was converted. If this relates to the same period, then it is a useless discussion of a point already discussed, If it relates to that period also, then there is a large field of action, including the whole period after a man’ s conversion to Christianity, in which the question might still be unsettled, whether the Law there might not be adapted to sanctify. The apostle therefore makes thorough work with the argument, and shows that the operation of the Law is everywhere the same.

\caps1 (3) b\caps0 ecause the expressions which occur are such as cannot be understood of an impenitent sinner; see the notes at Rom 7:15, Rom 7:21.

\caps1 (4) b\caps0 ecause it accords with parallel expressions in regard to the state of the conflict in a Christian’ s mind.

\caps1 (5) b\caps0 ecause there is a change made here from the past tense to the present. In Rom 7:7, etc. he had used the past tense, evidently describing some former state. In Rom 7:14 there is a change to the present, a change inexplicable, except on the supposition that he meant to describe some state different from that before described. That could be no other than to carry his illustration forward in showing the inefficacy of the Law on a man in his renewed state; or to show that such was the remaining depravity of the man, that it produced substantially the same effects as in the former condition.

\caps1 (6) b\caps0 ecause it accords with the experience of Christians, and not with sinners. It is just such language as plain Christians, who are acquainted with their own hearts, use to express their feelings. I admit that this last consideration is not by itself conclusive; but if the language did not accord with the experience of the Christian world, it would be a strong circumstance against any proposed interpretation. The view which is here expressed of this chapter, as supposing that the previous part Rom 7:7-13 refers to a man in his unregenerate state, and that the remainder describes the effect of the Law on the mind of a renewed man, was adopted by studying the chapter itself, without aid from any writer. I am happy, however, to find that the views thus expressed are in accordance with those of the late Dr. John P. Wilson, than whom, perhaps, no man was ever better quailfled to interpret the Scriptures. He says, "In the fourth verse, he (Paul) changes to the first person plural, because he intended to speak of the former experience of Christians, who had been Jews. In the seventh verse, he uses the first person singular, but speaks in the past tense, because he describes his own experience when he was an uncoverted Pharisee. In the fourteenth verse, and unto the end of the chapter, he uses the first person singular, and the present tense, because he exhibits his own experience since he became a Christian and an apostle."

We know - We admit. It is a conceded, well understood point.

That the law is spiritual - This does not mean that the Law is designed to control the spirit, in contradistinction from the body, but it is a declaration showing that the evils of which he was speaking were not the fault of the Law. That was not, in its nature, sensual, corrupt, earthly, carnal; but was pure and spiritual. The effect described was not the fault of the Law, but of the man, who was sold under sin. The word "spiritual"is often thus used to denote what is pure and hoy, in opposition to that which is fleshly or carnal; Rom 8:5-6; Gal 5:16-23. The flesh is described as the source of evil passions and desires; The spirit as the source of purity; or as what is agreeable to the proper influences of the Holy Spirit.

But I am - The present tense shows that he is describing himself as he was at the time of writing. This is the natural and obvious construction, and if this be not the meaning, it is impossible to account for his having changed the past tense Rom 7:7 to the present.

Carnal - Fleshly; sensual; opposed to spiritual. This word is used because in the Scriptures the flesh is spoken of as the source of sensual passions and propensities, Gal 5:19-21. The sense is, that these corrupt passions still retained a strong and withering and distressing influence over the mind. The renewed man is exposed to temptations from his strong native appetites; and the power of these passions, strengthened by long habit before he was converted, has traveled over into religion, and they continue still to influence and distress him. It does not mean that he is wholly under their influence; but that the tendency of his natural inclinations is to indulgence.

Sold under sin - This expression is often adduced to show that it cannot be of a renewed man that the apostle is speaking. The argument is, that it cannot be affirmed of a Christian that he is sold under sin. A sufficient answer to this might be, that in fact, this is the very language which Christians often now adopt to express the strength of that native depravity against which they struggle, and that no language would better express it. It does not, mean that they choose or prefer sins. It strongly implies that the prevailing bent of their mind is against it, but that such is its strength that it brings them into slavery to it. The expression used here, "sold under sin,"is "borrowed from the practice of selling captives taken in war, as slaves."(Stuart.) It hence, means to deliver into the power of anyone, so that he shall be dependent on his will and control. (Schleusner.) The emphasis is not on the word "sold,"as if any act of selling had taken place, but the effect was as if he had been sold; that is, he was subject to it, and under its control, and it means that sin, contrary to the prevailing inclination of his mind Rom 7:15-17, had such an influence over him as to lead him to commit it, and thus to produce a state of conflict and grief; Rom 7:19-24. The verses which follow this are an explanation of the sense, and of the manner in which he was "sold under sin."

Poole: Rom 7:14 - -- He goes on to clear the law, and excuse it, giving it another commendation, that it is spiritual; i.e. it requires such obedience as is not only ...

He goes on to clear the law, and excuse it, giving it another commendation, that it is spiritual; i.e. it requires such obedience as is not only outward, but inward and spiritual; it forbids spiritual as well as fleshly sins. Read Christ’ s exposition of it, in Mat 5:1-48 .

I am carnal i.e. in part, because of the remainders of sin and of the flesh that are still in me; in respect of which, those who are regenerated are said to be carnal. Compare 1Co 1:2 , with 1Co 3:1 .

Sold under sin: he did not actively sell himself to sin, or to commit sin, which is said of Ahab, 1Ki 21:20,25 , and of the idolatrous Israelites, 2Ki 17:17 . He was not sin’ s servant or slave; but many times he was sin’ s captive against his will; see Rom 7:23 . Against his will and consent, he was still subject to the violent lusts and assaults of sin, and not able wholly to free himself: though he always made stout resistance, yet many times he was overcome. Hitherto the apostle hath spoken of the power of the law and sin in unregenerate persons, even as he himself had experienced whilst he was yet in such a state; but now he cometh to speak of himself as he then was, and to declare what power the remainders of sinful flesh had still in him, though regenerated, and in part renewed. That the following part of this chapter is to be applied to a regenerate person, is evident, because the apostle (speaking of himself in the former verses) uses the preter-perfect tense, or speaks of that which was past; but here he changeth the tense, and speaks of the present time. From Rom 7:7-14 , he tells us how it had been with him formerly; and then from Rom 7:14-25 , he relates how it was with him now; I was so and so, I am thus and thus. The changing of the tense and time doth plainly argue a change in the person. They that list to be further satisfied in this point, may find it fully discussed in our own language, by Mr. Anthony Burgess, in his excellent discourse of Original Sin, part iv. c. 3, and by Dr. Willet, in his Hexalta in locum; and they that understand the Latin tongue, may find it argued pro and con, in Synops. Critic. &c., and by Aug. Retractat. lib. i. c. 23; Contra Julian. lib. v. c. 11.

Haydock: Rom 7:14 - -- I am carnal, sold under sin, a slave subject to sinful inclinations, which are only properly sins when they are consented to by our free-will. There...

I am carnal, sold under sin, a slave subject to sinful inclinations, which are only properly sins when they are consented to by our free-will. There has been a great dispute both among the ancient and later interpreters, whether St. Paul from this verse to the end of the chapter speaks of a person remaining in sin, either under the law of nature or of the written law, (which was once the opinion of St. Augustine) or whether he speaks of a person regenerated by baptism, and in the state of grace in the new law, and even of himself when he was a faithful servant of God. This is the opinion of St. Augustine in many of his later writings against the Pelagians, for which he also cites St. Hilary, St. Gregory of Nazianzus, and St. Ambrose. It is also the opinion of St. Jerome, (Ep. ad Eustochium de custod. Virg.) of St. Gregory the great, of Ven. Bede, and the more approved opinion, according to which the apostle here by sin does not understand that which is properly speaking a sin, or sinful, but only speaks of sin improperly such, that is of a corrupt inclination, or a rebellious nature corrupted by original sin, of a strife betwixt the spirit and the flesh, which remains for a trial in the most virtuous persons: of which see again St. Paul, Galatians v. 17. We may take notice that the apostle before spoke of what he was and what he had been, but now speaks in the present time of what he is, and what he doth. (Witham) ---

The law is styled spiritual: 1st, because it prescribes what appertains to the spirit, and to the spiritual man: i.e. to follow virtue and shun vice: 2nd, because it directs man to the worship of God, which is spirit and truth: 3rd, because it cannot be fulfilled by spiritual men, unless by spirit and grace: 4th, because it directs the spirit of man and disposes him properly towards God, towards his neighbour, and towards himself: and lastly, because the law, which is the law of grace and spirit. (Menochius)

Gill: Rom 7:14 - -- For we know that the law is spiritual,.... We who have a spiritual understanding of the law, who have been led into the true nature of it by the Spiri...

For we know that the law is spiritual,.... We who have a spiritual understanding of the law, who have been led into the true nature of it by the Spirit of God, know by experience that that itself is "spiritual"; and therefore can never be the cause of sin or death: the law may be said to be "spiritual", because it comes from the Spirit of God; and reaches to the spirit of man; it requires truth in the inward parts; spiritual service and obedience; a serving of it with our minds; a worshipping of God in spirit and truth; a loving of him with all our hearts and souls, as well as a performance of all the outward acts of religion and duty; and because it cannot be truly obeyed and conformed to without the assistance of the Spirit of God. To this spirituality of the law the apostle opposes himself,

but I am carnal, sold under sin: from hence to the end of the chapter many are of opinion, that the apostle speaks in the person of an unregenerate man, or of himself as unregenerate; but nothing is more clear, than that he speaks all along of himself in the first person, "I am carnal":, &c. αυτος εγω, "I myself", as in Rom 7:25, and in the present tense of what he then was and found; whereas, when he speaks of his unregenerate state, and how it was with him under the first convictions of sin, he speaks of them as things past, Rom 7:5; besides, several things which are said by the apostle can neither agree with him, nor any other, but as regenerate; such as to "hate evil", "delight in the law of God", and "serve it with the mind", Rom 7:15. Moreover, the distinctions between flesh and spirit, the inward and the outward man, and the struggle there is between them, are to be found in none but regenerate persons; and to say no more, the thanksgiving for deliverance from sin by Christ can only come from such; nor are any of the things said inapplicable to men that are born again, as will appear by the consideration of them as they follow: for when the apostle says, "I am carnal"; his meaning is, either that he was so by nature, and as he saw himself when sin through the law became exceeding sinful to him; or as he might be denominated from the flesh or corruption of nature which was still in him, and from the infirmities of the flesh he was attended with; just as the Corinthians, though sanctified in Christ Jesus, and called to be saints, are said to be "carnal" on account of their envying, strife, and divisions, 1Co 3:1, or in comparison of the "spiritual" law of God, which was now before him, and in which he was beholding his face as in a glass, and with which when compared, the holiest man in the world must be reckoned carnal. He adds, "sold under sin"; he did not "sell himself" to work wickedness, as Ahab, 1Ki 21:25, and others; he was passive and not active in it; and when at any time he with his flesh served the law of sin, he was not a voluntary, but an involuntary servant; besides, this may be understood of his other I, his carnal I, his unrenewed self, the old man which is always under sin, when the spiritual I, the new man, is never under the law of sin, but under the governing influence of the grace of God.

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Commentary -- Verse Notes / Footnotes

NET Notes: Rom 7:14 Grk “under sin.”

Geneva Bible: Rom 7:14 ( 8 ) For we know that the law is spiritual: but I am carnal, sold under sin. ( 8 ) The law is the cause of this matter because the it requires a hea...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 7:1-25 - --1 No law hath power over a man longer than he lives.4 But we are dead to the law.7 Yet is not the law sin;12 but holy, just and good;16 as I acknowled...

MHCC: Rom 7:14-17 - --Compared with the holy rule of conduct in the law of God, the apostle found himself so very far short of perfection, that he seemed to be carnal; like...

Matthew Henry: Rom 7:7-14 - -- To what he had said in the former paragraph, the apostle here raises an objection, which he answers very fully: What shall we say then? Is the law ...

Matthew Henry: Rom 7:14-25 - -- Here is a description of the conflict between grace and corruption in the heart, between the law of God and the law of sin. And it is applicable two...

Barclay: Rom 7:14-25 - --Paul is baring his very soul; and he is telling us of an experience which is of the very essence of the human situation. He knew what was right and ...

Constable: Rom 6:1--8:39 - --IV. THE IMPARTATION OF GOD'S RIGHTEOUSNESS chs. 6--8 The apostle moved on from questions about why people need s...

Constable: Rom 7:1-25 - --B. The believer's relationship to the law ch. 7 Paul followed a similar pattern as he unpacked his revel...

Constable: Rom 7:13-25 - --3. The law's inability 7:13-25 In verses 13-25 Paul continued to describe his personal struggle with sin but with mounting intensity. The forces of ex...

College: Rom 7:1-25 - --2. We Obey God from Our Hearts (7:1-6) Are we free from the law? Yes, we are under grace instead (6:14). Does this mean sin is irrelevant, that we ca...

McGarvey: Rom 7:14 - --For we know that the law is spiritual: but I am carnal, sold under sin .

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 7 (Chapter Introduction) Overview Rom 7:1, No law hath power over a man longer than he lives; Rom 7:4, But we are dead to the law; Rom 7:7, Yet is not the law sin; Rom 7:1...

Poole: Romans 7 (Chapter Introduction) CHAPTER 7

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 7 (Chapter Introduction) (Rom 7:1-6) Believers are united to Christ, that they may bring forth fruit unto God. (Rom 7:7-13) The use and excellence of the law. (Rom 7:14-25) ...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 7 (Chapter Introduction) We may observe in this chapter, I. Our freedom from the law further urged as an argument to press upon us sanctification (Rom 7:1-6). II. The exc...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 7 (Chapter Introduction) The New Allegiance (Rom_7:1-6) The Exceeding Sinfulness Of Sin (Rom_7:7-13) The Human Situation (Rom_7:14-25)

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 7 (Chapter Introduction) INTRODUCTION TO ROMANS 7 The Apostle, in this chapter, discourses concerning the freedom of justified and regenerated persons from the law, and con...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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