SEV Biblia, Chapter 7:25
La gracia de Dios, por Jess, el Cristo o el Ungido , Seor nuestro. Así que, yo mismo con la mente sirvo a la ley de Dios, pero con la carne a la ley del pecado.
Clarke's Bible Commentary - Romans 7:25
Verse 25. I thank God through Jesus Christ] Instead of eucaristw tw qew, I thank God, several excellent MSS., with the Vulgate, some copies of the Itala, and several of the fathers, read h cariv tou qeou, or tou kuriou, the grace of God, or the grace of our Lord Jesus Christ; this is an answer to the almost despairing question in the preceding verse. The whole, therefore, may be read thus: O wretched man that I am, who shall deliver me from the body of this death? ANSWER-The grace of God through our Lord Jesus Christ. Thus we find that a case of the kind described by the apostle in the preceding verses, whether it were his own, before he was brought to the knowledge of Christ, particularly during the three days that he was at Damascus, without being able to eat or drink, in deep penitential sorrow; or whether he personates a pharisaic yet conscientious Jew, deeply concerned for his salvation: I say, we find that such a case can be relieved by the Gospel of Christ only; or, in other words, that no scheme of redemption can be effectual to the salvation of any soul, whether Jew or Gentile, but that laid down in the Gospel of Christ. Let any or all means be used which human wisdom can devise, guilt will still continue uncancelled; and inbred sin will laugh them all to scorn, prevail over them, and finally triumph. And this is the very conclusion to which the apostle brings his argument in the following clause; which, like the rest of the chapter, has been most awfully abused, to favour anti-evangelical purposes.
So then with the mind I myself serve the law of God] That this clause contains the inference from the preceding train of argumentation appears evident, from the ara oun, therefore, with which the apostle introduces it. As if he had said: "To conclude, the sum of what I have advanced, concerning the power of sin in the carnal man, and the utter insufficiency of all human means and legal observances to pardon sin and expel the corruption of the heart, is this: that the very same person, the autov egw, the same I, while without the Gospel, under the killing power of the law, will find in himself two opposite principles, the one subscribing to and approving the law of God; and the other, notwithstanding, bringing him into captivity to sin: his inward man-his rational powers and conscience, will assent to the justice and propriety of the requisitions of the law; and yet, notwithstanding this, his fleshly appetites-the law in his members, will war against the law of his mind, and continue, till he receives the Gospel of Christ, to keep him in the galling captivity of sin and death." 1. THE strong expressions in this clause have led many to conclude that the apostle himself, in his regenerated state, is indisputably the person intended. That all that is said in this chapter of the carnal man, sold under sin, did apply to Saul of Tarsus, no man can doubt: that what is here said can ever be with propriety applied to Paul the Apostle, who can believe? Of the former, all is natural; of the latter, all here said would be monstrous and absurd, if not blasphemous.
2. But it is supposed that the words must be understood as implying a regenerate man, because the apostle says, Romans vii. 22, I delight in the law of God; and in this verse, I myself with the mind serve the law of God.
These things, say the objectors, cannot be spoken of a wicked Jew, but of a regenerate man such as the apostle then was. But when we find that the former verse speaks of a man who is brought into captivity to the law of sin and death, surely there is no part of the regenerate state of the apostle to which the words can possibly apply. Had he been in captivity to the law of sin and death, after his conversion to Christianity, what did he gain by that conversion? Nothing for his personal holiness. He had found no salvation under an inefficient law; and he was left in thraldom under an equally inefficient Gospel. The very genius of Christianity demonstrates that nothing like this can, with any propriety, be spoken of a genuine Christian.
3. But it is farther supposed that these things cannot be spoken of a proud or wicked Jew; yet we learn the contrary from the infallible testimony of the word of God. Of this people in their fallen and iniquitous state, God says, by his prophet, They SEEK me DAILY, and DELIGHT to know my ways, as a nation that did RIGHTEOUSNESS, and FORSOOK not the ORDINANCES of their God: they ask of me the ordinances of JUSTICE, and TAKE DELIGHT in approaching to God, Isa. lviii. 2. Can any thing be stronger than this? And yet, at that time, they were most dreadfully carnal, and sold under sin, as the rest of that chapter proves. It is a most notorious fact, that how little soever the life of a Jew was conformed to the law of his God, he notwithstanding professed the highest esteem for it, and gloried in it: and the apostle says nothing stronger of them in this chapter than their conduct and profession verify to the present day. They are still delighting in the law of God, after the inward man; with their mind serving the law of God; asking for the ordinances of justice, seeking God daily, and taking delight in approaching to God; they even glory, and greatly exult and glory, in the Divine original and excellency of their LAW; and all this while they are most abominably carnal, sold under sin, and brought into the most degrading captivity to the law of sin and death. If then all that the apostle states of the person in question be true of the Jews, through the whole period of their history, even to the present time; if they do in all their professions and their religious services, which they zealously maintain, confess, and conscientiously too, that the law is holy, and the commandment holy, just, and good; and yet, with their flesh, serve the law of sin; the same certainly may be said with equal propriety of a Jewish penitent, deeply convinced of his lost estate, and the total insufficiency of his legal observances to deliver him from his body of sin and death. And consequently, all this may be said of Paul the JEW, while going about to establish his own righteousness-his own plan of justification; he had not as yet submitted to the righteousness of God-the Divine plan of redemption by Jesus Christ.
4. It must be allowed that, whatever was the experience of so eminent a man, Christian, and apostle, as St. Paul, it must be a very proper standard of Christianity. And if we are to take what is here said as his experience as a Christian, it would be presumption in us to expect to go higher; for he certainly had pushed the principles of his religion to their utmost consequences. But his whole life, and the account which he immediately gives of himself in the succeeding chapter, prove that he, as a Christian and an apostle, had a widely different experience; an experience which amply justifies that superiority which he attributes to the Christian religion over the Jewish; and demonstrates that it not only is well calculated to perfect all preceding dispensations, but that it affords salvation to the uttermost to all those who flee for refuge to the hope that it sets before them.
Besides, there is nothing spoken here of the state of a conscientious Jew, or of St. Paul in his Jewish state, that is not true of every genuine penitent; even before, and it may be, long before, he has believed in Christ to the saving of his soul. The assertion that "every Christian, howsoever advanced in the Divine life, will and must feel all this inward conflict," &c., is as untrue as it is dangerous. That many, called Christians, and probably sincere, do feel all this, may be readily granted; and such we must consider to be in the same state with Saul of Tarsus, previously to his conversion; but that they must continue thus is no where intimated in the Gospel of Christ. We must take heed how we make our experience, which is the result of our unbelief and unfaithfulness, the standard for the people of God, and lower down Christianity to our most reprehensible and dwarfish state: at the same time, we should not be discouraged at what we thus feel, but apply to God, through Christ, as Paul did; and then we shall soon be able, with him, to declare, to the eternal glory of God's grace, that the law of the Spirit of life, in Christ Jesus, has made us free from the law of sin and death. This is the inheritance of God's children; and their salvation is of me, saith the Lord.
I cannot conclude these observations without recommending to the notice of my readers a learned and excellent discourse on the latter part of this chapter, preached by the Rev. James Smith, minister of the Gospel in Dumfermline, Scotland; a work to which I am indebted for some useful observations, and from which I should have been glad to have copied much, had my limits permitted. Reader, do not plead for Baal; try, fully try, the efficiency of the blood of the covenant; and be not content with less salvation than God has provided for thee. Thou art not straitened in God, be not straitened in thy own bowels.
John Gill's Bible Commentary
Ver. 25. I thank God, through Jesus Christ our Lord , etc..] There is a different reading of this passage; some copies read, and so the Vulgate Latin version, thus, the grace of God, through Jesus Christ our Lord; which may be considered as an answer to the apostle's earnest request for deliverance, who shall deliver me? the grace of God shall deliver me. The grace of God the Father, which is communicated through Christ the Mediator by the Spirit, the law of the Spirit of life which is in Christ, the principle of grace formed in the soul by the Spirit of God, which reigns in the believer as a governing principle, through righteousness unto eternal life, will in the issue deliver from indwelling sin, and all the effects of it: but the more general reading is, thanks be to God, or I thank God; the object of thanksgiving is God, as the Father of Christ, and the God of all grace: the medium of it is Christ as Mediator, through whom only we have access to God; without him we can neither pray to him, nor praise him aright; our sacrifices of praise are only acceptable to God, through Christ; and as all our mercies come to us through him, it is but right and fitting that our thanksgivings should pass the same way: the thing for which thanks is given is not expressed, but is implied, and is deliverance; either past, as from the power of Satan, the dominion of sin, the curse of the law, the evil of the world, and from the hands of all spiritual enemies, so as to endanger everlasting happiness; or rather, future deliverance, from the very being of sin: which shows, that at present, and whilst in this life, saints are not free from it; that it is God only that must, and will deliver from it; and that through Christ his Son, through whom we have victory over every enemy, sin, Satan, law, and death; and this shows the apostle's sure and certain faith and hope of this matter, who concludes his discourse on this head thus: so then with the mind I myself serve the law of God, but with the flesh the law of sin ; observe, he says, I myself, and not another; whence it is clear, he does not represent another man in this discourse of his; for this is a phrase used by him, when he cannot possibly be understood of any other but himself; (see Romans 9:3 2 Corinthians 10:1 12:13); he divides himself as it were into two parts, the mind, by which he means his inward man, his renewed self; and the flesh, by which he designs his carnal I, that was sold under sin: and hereby he accounts for his serving, at different times, two different laws; the law of God, written on his mind, and in the service of which he delighted as a regenerate man; and the law of sin, to which he was sometimes carried captive: and it should be taken notice of, that he does not say I have served, as referring to his past state of unregeneracy, but I serve, as respecting his present state as a believer in Christ, made up of flesh and spirit; which as they are two different principles, regard two different laws: add to all this, that this last account the apostle gives of himself, and which agrees with all he had said before, and confirms the whole, was delivered by him, after he had with so much faith and fervency given thanks to God in a view of his future complete deliverance from sin; which is a clinching argument and proof that he speaks of himself, in this whole discourse concerning indwelling sin, as a regenerate person.
Matthew Henry Commentary
Verses 23-25 - This passage does not represent the apostle as one that walked afte the flesh, but as one that had it greatly at heart, not to walk so. An if there are those who abuse this passage, as they also do the othe Scriptures, to their own destruction, yet serious Christians find caus to bless God for having thus provided for their support and comfort. We are not, because of the abuse of such as are blinded by their ow lusts, to find fault with the scripture, or any just and well warrante interpretation of it. And no man who is not engaged in this conflict can clearly understand the meaning of these words, or rightly judg concerning this painful conflict, which led the apostle to bemoa himself as a wretched man, constrained to what he abhorred. He coul not deliver himself; and this made him the more fervently thank God for the way of salvation revealed through Jesus Christ, which promised him in the end, deliverance from this enemy. So then, says he, I myself with my mind, my prevailing judgement, affections, and purposes, as regenerate man, by Divine grace, serve and obey the law of God; but with the flesh, the carnal nature, the remains of depravity, I serv the law of sin, which wars against the law of my mind. Not serving i so as to live in it, or to allow it, but as unable to free himself from it, even in his very best state, and needing to look for help an deliverance out of himself. It is evident that he thanks God for Christ, as our deliverer, as our atonement and righteousness i himself, and not because of any holiness wrought in us. He knew of n such salvation, and disowned any such title to it. He was willing to act in all points agreeable to the law, in his mind and conscience, but was hindered by indwelling sin, and never attained the perfection the law requires. What can be deliverance for a man always sinful, but the free grace of God, as offered in Christ Jesus? The power of Divin grace, and of the Holy Spirit, could root out sin from our hearts eve in this life, if Divine wisdom had not otherwise thought fit. But it is suffered, that Christians might constantly feel, and understan thoroughly, the wretched state from which Divine grace saves them might be kept from trusting in themselves; and might ever hold all their consolation and hope, from the rich and free grace of God in Christ __________________________________________________________________
Greek Textus Receptus
ευχαριστω 2168 5719 V-PAI-1S τω 3588 T-DSM θεω 2316 N-DSM δια 1223 PREP ιησου 2424 N-GSM χριστου 5547 N-GSM του 3588 T-GSM κυριου 2962 N-GSM ημων 2257 P-1GP αρα 686 PRT ουν 3767 CONJ αυτος 846 P-NSM εγω 1473 P-1NS τω 3588 T-DSM μεν 3303 PRT νοι 3563 N-DSM δουλευω 1398 5719 V-PAI-1S νομω 3551 N-DSM θεου 2316 N-GSM τη 3588 T-DSF δε 1161 CONJ σαρκι 4561 N-DSF νομω 3551 N-DSM αμαρτιας 266 N-GSF
Robertson's NT Word Studies
7:25 {I thank God} (caris twi qewi). "Thanks to God." Note of victory over death through Jesus Christ our Lord." {So qen I myself} (ara oun autos egw). His whole self in his unregenerate state gives a divided service as he has already shown above. In #6:1-7:6 Paul proved the obligation to be sanctified. In #7:7-8:11 he discusses the possibility of sanctification, only for the renewed man by the help of the Holy Spirit.
