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The interpretation of this passage has been embarrassed by the unnecessary assumption that it must describe either a regenerate or an unregenerate man. The alternative question as we should state it is, Is this set forth as a distinctively evangelical experience, or as one of a legal type, in whomsoever it may be found? If this is the real point, then both classes of interpreters may be partly right and partly wrong, for the passage may describe the experience which is but too common in Christians, and be purposely set forth as defective in the evangelical element, as abnormal to a proper Christian state, and as exemplifying the operation of law rather than of gospel in the work of sanctification. And this is our idea of it. The arguments on both sides are inconclusive. Those who makes out the case of a converted man point to the use of "I" and "me," and of the verbs in the present tense, as though Paul told of his present state. They further point to such expressions as to sin as "what I hate" and "the evil which I would not"; also to such language respecting holiness as, "what I would," "I delight in the law of God, after the inward man," and "I myself serve the law of God." But, on the contrary, those who insist on making out an unconverted man, have their equally strong expressions, which seem only appropriate to one yet unregenerate; such as, "I am carnal, sold under sin," "sin that dwelleth in me," "how to perform that which is good I find not," "the law of sin which is in my members," "oh, wretched man that I am!" etc. Thus they in a measure balance and neutralise each other. But the two classes of expressions taken together show a state of mind which may have much which is truly Christian, while yet the experience as a whole is sorrowfully legal and weak. The gospel offers something more victorious and blissful.

I. THE DRIFT AND NECESSITIES OF THE APOSTLE'S ARGUMENT REQUIRE THIS VIEW. In order to prove the need of the gospel salvation, and its efficacy, he demonstrates in the early chapters the universality of sin and ruin, and the impossibility of justification by the law. Then he brings forward Christ's atoning sacrifice, and the offer of a free pardon to the penitent believer, and defends the scheme from the charge of doing away with the need of holiness. And this: occupies him nearly to the middle of this seventh chapter, when there remains the important question, Whether the law, though a failure as to justification, may not suffice as a sanctifying influence? Is Christ as necessary for sanctification as for justification? If that be not discussed, and settled against the law, then Paul's argument is plainly incomplete: not only so, but if the experience here given be his own at the time, and the normal experience of saints, he seems to concede a failure in the gospel.

II. THE PASSAGE TAKEN AS A WHOLES APART FROM SINGLE EXPRESSIONS NECESSITATES THE SAME VIEW. After all that can be urged from words and phrases indicative of a regard for holiness and a dislike of sin, the all-significant fact remains, that there is nothing but utter, habitual defeat! Not a note of victory is anywhere heard. The only word of cheer is in a parenthetical clause: "I thank God through Jesus Christ, our Lord"; which he throws in by way of anticipation of the deliverance which he depicts in the next chapter, as the result of another and far higher experience. This unrelieved aspect of defeat shows that Paul writes here of legal failure and not of gospel success.

III. THIS VIEW IS CORROBORATED BY THE PURPOSELY CONTRASTED EXPERIENCE WHICH IMMEDIATELY FOLLOWS. The eighth chapter tells only of victory. It cannot possibly mean the same generic experience as the preceding one of lamentation and defeat. Both cannot be truly evangelical, though both may be found in converted men. It must be Paul's intent to call men out of the first into the second, as the genuine gospel state into which he himself had entered. For, mark, he not only uses the same impersonation, but the expressions in the eighth chapter are specifically chosen to represent the contradiction of the state in the seventh chapter. Thus in the seventh: "I am carnal," and "in me, that is, in my flesh, dwelleth no good thing"; but in the eighth: "Who walk not after the flesh, but after the Spirit," and "To be carnally-minded is death, but to be spiritually-minded is life and peace." In the seventh: "I see another law...bringing me into captivity to the law of sin which is in my members"; "who shall deliver me from the body of this death?" but in the eighth: "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." In the seventh: "Oh, wretched man that I am!" but in the eighth: "There is now no condemnation to them who are in Christ Jesus." This contrast of language hardly allows one to think otherwise than that Paul sets forth the legal experience in the seventh chapter, and the evangelical in the eighth.

IV. THERE IS A FURTHER CORROBORATION IN THE MORE INSPIRING AND HOPEFUL VIEW WHICH IT PRESENTS OF THE CHRISTIAN LIFE. The idea that the highest type of attainment is described in the seventh chapter, is greatly discouraging to the more earnest believers, while it acts as an opiate to the consciences of the worldly-minded. The Church sadly needs lifting, first out of worldliness, and secondly out of legality. Christians must learn that sanctification, as well as justification, is by faith; that spiritual victory is not by natural law, but by grace.

(W. W. Patton, D. D.)

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KJV: For we know that the law is spiritual: but I am carnal, sold under sin.

WEB: For we know that the law is spiritual, but I am fleshly, sold under sin.