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. f217
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.”
15. For what I do I know not, etc. He now comes to a more particular case,
that of a man already regenerated; f219 in whom both the things which he
had in view appear more clearly; and these were, — the great discord there
is between the Law of God and the natural man, — and how the law does
not of itself produce death. For since the carnal man rushes into sin with
the whole propensity of his mind, he seems to sin with such a free choice,
as though it were in his power to govern himself; so that a most pernicious
opinion has prevailed almost among all men — that man, by his own
natural strength, without the aid of Divine grace, can choose what he
pleases. But though the will of a faithful man is led to good by the Spirit of
God, yet in him the corruption of nature appears conspicuously; for it
obstinately resists and leads to what is contrary. Hence the case of a
regenerated man is the most suitable; for by this you may know how much
is the contrariety between our nature and the righteousness of the law.
From this case, also, a proof as to the other clause may more fitly be
sought, than from the mere consideration of human nature; for the law, as
it produces only death in a man wholly carnal, is in him more easily
impeached, for it is doubtful whence the evil proceeds. In a regenerate man
it brings forth salutary fruits; and hence it appears, that it is the flesh only
that prevents it from giving life: so far it is from producing death of itself.
That the whole, then, of this reasoning may be more fully and more
distinctly understood, we must observe, that this conflict, of which the
Apostle speaks, does not exist in man before he is renewed by the Spirit of
God: for man, left to his own nature, is wholly borne along by his lusts
without any resistance; for though the ungodly are tormented by the stings
of conscience, and cannot take such delight in their vices, but that they
have some taste of bitterness; yet you cannot hence conclude, either that
evil is hated, or that good is loved by them; only the Lord permits them to
be thus tormented, in order to show to them in a measure his judgment; but
not to imbue them either with the love of righteousness or with the hatred
of sin.
17. Now it is no more I who do it, etc. This is not the pleading of one
excusing himself, as though he was blameless, as the case is with many
triflers who think that they have a sufficient defense to cover all their
wickedness, when they cast the blame on the flesh; but it is a declaration,
by which he shows how very far he dissented from his own flesh in his
spiritual feeling; for the faithful are carried along in their obedience to God
with such fervour of spirit that they deny the flesh.
This passage also clearly shows, that Paul speaks here of none but of the
godly, who have been already born again; for as long as man remains like
himself, whatsoever he may be, he is justly deemed corrupt; but Paul here
denies that he is wholly possessed by sin; nay, he declares himself to be
exempt from its bondage, as though he had said, that sin only dwelt in
some part of his soul, while with an earnest feeling of heart he strove for
and aspired after the righteousness of God, and clearly proved that he had
the law of God engraven within him
