Bible Commentaries

Romans 7:1-3. Know ye not, brethren — The apostle, having shown that justified and regenerated persons are free from the dominion of sin, shows here that they are also free from the yoke of the Mosaic law, it being dead to them, Romans 7:6; and they to it, Romans 7:4 : for I speak to them that know the law — To the Jews or proselytes chiefly here; that the law — The Mosaic dispensation in general, to which you were espoused by Moses; hath dominion over a man — Over a Jew married to it, and engaged to observe it; as long as he — Rather, as long as it liveth; that is, abideth in force, and no longer. For it would be contrary to the apostle’s design, to suppose the sense of this to be as our translation renders it, as long as he, that is, the man in question, liveth; for he professedly endeavours to prove that they had outlived their obligations to the law. But the rendering here proposed is natural, and suits the connection with the following verses, in which the law is represented as their first husband, whose decease left them free to be married to Christ. The law is here spoken of, by a common figure, as a person to which, as to a husband, life and death are ascribed. It is as if he had said, The dominion of the law over particular persons can, at the utmost, last no longer than till it is itself abrogated; for that is, as it were, its death; since the divine authority going along with it was the very life and soul of it. Suppose that to cease, and the letter of the precept becomes but a dead thing, and with respect to its obligations, as if it had never been. But he speaks indifferently of the law being dead to us, or us to it, the sense being the same. For the woman, &c. — Just as it is, according to the law itself, with respect to the power of a husband over his wife, who is bound by the law to be subject to her husband so long as he liveth —

The law here referred to is not merely that particular branch of the law of Moses which respected marriage, but also and especially the law of marriage promulgated in paradise, Genesis 2:24; whereby our Lord declared marriages were appointed to continue for life, except in the case of adultery, Matthew 19:6. This argument was peculiarly adapted to the Jews, whose connection with God, as their king, was represented by God himself under the idea of a marriage, solemnized with them at Sinai. But if the husband — To whom she was bound, be dead, she is loosed —

From that law, which gave him a peculiar property in her. So then, if while her husband liveth, γενηται ανδρι ετερω, she become the property of another man, &c. — The apostle, says Theodoret, “does not consider here the permission given by the law of Moses to the woman divorced to be married to another, as being taught by Christ not to approve of such divorces; but he seems only to intimate that she had no power to dissolve this bond by putting away her husband, or that this divorce rendered her husband dead in law to her, she being not to return to him again. Deuteronomy 24:4.” Perhaps we ought rather to say, he speaks in the general, not entering exactly into every excepted case that might be imagined. To infer, therefore, hence, as some have done, that adultery is not a sufficient foundation for divorce, is very unreasonable. But if her husband be dead, she is free from that law — Which bound her to be in subjection, and yield conjugal affection to her husband only; so that she is no more an adulteress — Subject to the shame and punishment of one; though she be married, γενομενην ανδοι ετερω, becoming the property of another man; for death, having interposed between them, hath dissolved the former relation. He is dead to her, and she to him.

Romans 7:4. Wherefore, my brethren — Hence it follows, or by this comparison it appears; ye also — Believing Jews, and much more believing Gentiles; are become dead to the law — Taken off from all hopes of justification by it, and confidence in your obedience to it: and so likewise it has become dead to you, and has no life or efficacy in these respects; by the body of Christ — By the offering up of Christ’s body on the cross; that is, by the merit of his death, by which it evidently appears, that there is no other way of making reconciliation for sin, or of obtaining deliverance from wrath but by that; his death and sufferings having now accomplished the design of the law, and abrogated its authority; and it, therefore, expiring with him. That ye should be married to another — (2 Corinthians 11:2;) so that you must now give up yourselves to Christ, as your second husband, that you may be justified by faith in him. The apostle speaks of Christ as the husband of the believing Jews, because he was now become their Lord and head; and he calls him another husband, because they had been formerly, as it were, married to the Mosaic law, and relied on that alone for salvation. And the crucifixion of their old man, or corrupt nature, and their obtaining a new nature, through the death of Christ, was a fit preparation of them for being espoused to Christ. Who is raised from the dead — Who is alive himself, and will bestow spiritual life on those that believe on him, and give up themselves to him; that we should bring forth fruit — Namely, of holiness and good works, Galatians 5:22; unto God — To his glory, Matthew 5:16; John 15:8; Php 1:11. In this passage the union of Christ with his people is represented as a marriage, as it is also Ephesians 5:31-32; Revelation 21:9; Revelation 22:17. The apostles probably took that idea from the ancient phraseology concerning the Jews. See on Romans 7:2. But from whatever source it was derived, it is a strong representation of the friendship and endearment which subsists, and to all eternity will subsist, between Christ and believers, and of the happiness which they will derive from his love to them, and from their entire subjection to him.

Romans 7:5-6. For — We ought now to be fruitful in good works, because we were formerly fruitful in evil: when we were in the flesh — Under the comparatively carnal dispensation of Moses, and in our natural corrupt state, before we believed on Christ and were regenerated. Thus, οι οντες εν σαρκι, they that are in the flesh, and οι κατα σαρκα οντες, they that are after the flesh, (Romans 8:5; Romans 8:8,) signify those that are influenced and governed by the fleshly principle, in opposition to the guidance and influences of the Holy Spirit; and ειναι εν σαρκι, to be in the flesh,

(Romans 7:9,) ζην περιπατειν κατα σαρκα, to live, to walk according to the flesh, (Romans 7:12-13,) bear the same sense. It is evident, therefore, as Dr. Whitby justly observes, that this expression, when we were in the flesh, not only signifies to be under the carnal ordinances of the law, for so were all the pious Jews, who lived from Moses to gospel times; but that it more especially relates to them who, living under these ordinances, were themselves carnal, and so had the law of the flesh still warring against the law of their minds, and bringing them into captivity to the law of sin, which could not be the state of Zacharias and Elisabeth, or any other of those persons who were righteous before God, and walked in all the commandments of the Lord blameless. And if of such [unregenerate persons] only, we understand the apostle’s following discourse in this chapter, the sense will be clear. The motions of sins — Τα παθηματα των αμαρτιων, sinful passions; which were by the law — Accidentally occasioned or irritated thereby; did work in our members — Spread themselves all over the whole man; to bring forth fruit — Very different from that which has just been mentioned, even such as would have been unto death, Romans 6:21; Romans 6:23; that is, would have exposed us to, and have issued in, eternal death, if God in his mercy had not interposed, and brought us acquainted with the gospel. But now — Being brought out of that carnal state; we are delivered from the law — Set at liberty from our subjection to it as a law, and our obligation to observe it, and from the condemning, irritating power thereof, and therefore from the sinful passions occasioned by it; that being dead wherein we were held — In subjection, as the wife to her living husband; that law being now made void, and having no further power to condemn us. It may be proper to observe here, that the Syriac and Arabic versions, Origen, Theodoret, Œcumenius, and Theophylact, (with whom agree Bengelius, Mill, Macknight, and others,) read αποθανοντες, we being dead to that by which we were held: which, says Origen, is undoubtedly the best reading, agreeing with Romans 7:4, ye are become dead to the law. That we should serve — God and our generation; in newness of spirit — In a new and spiritual manner; and not in the oldness of the letter — Not in a bare, literal, external way, as we did before. The new service here enjoined implies, 1st, A freedom from the dominion of the flesh, by the power of the Spirit enabling us to mortify the deeds and lusts of the flesh, Romans 8:13. 2d, The serving God, not chiefly with bodily services and carnal ordinances, but in the spirit of our minds, Romans 12:2; Php 3:3; having our minds renewed and transformed after the image of God, in righteousness and true holiness, which are the fruits of the Spirit. 3d, The serving him by the continual aid of his Spirit, strengthening us with might in the inner man, Ephesians 3:16, so as to live and walk in the Spirit, or to live as those who are renewed by the Spirit, and possessed of his various graces. With regard to the believing Jews in particular, it implies, that being loosed from the Mosaic law, they were no longer to worship and serve God with rites and ceremonies pertaining to their flesh, but with services of their spirit, consisting in faith, love, and new obedience. From this, however, we must not infer that the pious Jews under the law did not serve God with spiritual services: all the services in which true piety and morality consist, were enjoined in the covenant with Abraham, and were practised by the pious Israelites. But to these the law of Moses added numberless services pertaining to the body, from which the converted Jews were freed since their embracing the gospel.

Romans 7:7-8. What shall we say then? — This, to the beginning of the next chapter, is a kind of digression, wherein the apostle, in order to show, in the most lively manner, the weakness and inefficacy of the law, changes the person, and speaks as of himself. This he frequently does when he is not speaking of his own person, but only assuming another character. See Romans 3:7; 1 Corinthians 10:30; 1 Corinthians 4:6. The character here assumed is that of an unrenewed, unregenerated man; first, ignorant of the spirituality and holiness of the law, then acquainted therewith, and convinced of his depravity and weakness thereby, and sincerely but ineffectually striving to serve God. To have spoken this of himself, or of any true believer, would have been foreign to the whole scope of his discourse; nay, utterly contrary thereto, as well as to what is expressly asserted Romans 8:2. Is the law sin? — Macknight connects this with the preceding words thus: What then, do we say that the law is sin? is a bad institution, that causes or encourages sin? that there is any moral evil in it, or that it is intended by God, or adapted in its own nature, to lead men into sin? That this is the apostle’s meaning is plain from Romans 7:12, where he mentions, by way of inference, the proposition which his reasoning was designed to prove, namely, the law is holy, &c. God forbid — We revere the high authority by which it was given too much to insinuate any thing of that kind. Nay, I had not known sin — Either not at all, or not clearly and fully: I had not known its evil nature and destructive consequences; nor, in many instances, what really was sin; but by the law — As the apostle is speaking of the law of Moses, and, as appears from the last clause of the verse, of the moral law, the quotation there being from the tenth commandment, his words must not be understood universally. “For it is not to be supposed that the reason and conscience of the heathen gave them no knowledge at all of their sins; the contrary is affirmed by the apostle, Romans 2:14. Nevertheless, the most enlightened among them had but an imperfect knowledge of the nature and demerit of sin in general, and of the number and aggravations of their own sins in particular, compared with the knowledge of these things which they would have derived from revelation. The truth is, they fancied many things to be innocent which were real enormities; and many things trivial sins which were very heinous, as is evident from their writings. The inference to be drawn, therefore, is, that since the law discovers, or forbids and condemns sin, in order that it may be avoided, it does not directly promote it, but only by accident, by reason of the corruption of our nature. For I had not known lust — To be sin; επιθυμιαν, desire — That is, the desire of an unlawful thing, or the inordinate desire of what is lawful. The word signifies desire, or, as Dr. Macknight renders it, strong desire, whether good or bad. Here it is used in the bad sense, as it is likewise 1 John 2:16; επιθυμια της σαρκος, the lust of the flesh. “But it signifies strong desire of a good kind also, Luke 22:15 : επιθυμια επεθυμησα, I have strongly desired to eat this passover. 1 Thessalonians 2:17, Endeavoured the more abundantly, πολλη επιθυμια, with great desire, to see your face. Except the law had said, Thou shalt not covet — In this commandment, the desire that is forbidden is of what belongs to others. Now, as the operation of such a desire is to prompt men to acts of injustice, the existence of it in the mind is obviously sin, because it could not hold its place there for any length of time, unless it were indulged. However, the knowledge that strong desire, not exerted in outward actions, is sin, is not very obvious; and therefore the apostle ascribes it to the information given us by the revealed law of God.” But sin — But what I say is, not that the law is sin, but that sin, namely, the corrupt inclination of fallen nature; taking occasion by the commandment — Forbidding but not subduing it, and being excited, quickened, and drawn forth into action by it; wrought in me — While unrenewed; all manner of concupiscence — Every kind of evil desire; inclinations to sins of all sorts. This evil principle in human nature is acknowledged even by heathen, whose words are frequently quoted in illustration of it:

Gens humana ruit per vetitum nefas: Nitimur in vetitum semper, cupimusque negata.

“Mankind rush into wickedness, and always desire what is forbidden.”

The reader will observe, that this, which appears to be the true sense of the words, namely, that the prohibitions of the law awaken and irritate men’s evil desires, supposes such desires to exist in the mind previous to these prohibitions, and that these desires, with other evil dispositions, prompt men to make trial of things forbidden, the inclination of human nature being too generally like that of a froward child, who will do a thing because it was forbidden; and perhaps is, as it were, reminded of an evil, on hearing it mentioned in a prohibition. It must not, however, be supposed, that all evil desire arises from hence; for fleshly appetites, and other strong desires, which prevail in men’s minds, do not owe either their existence or their operation to the prohibitions and penalties of the law, or to the knowledge thereof; but only their power to kill, of which, therefore, Macknight interprets the words. For without the law sin was dead — Neither so apparent nor so active; nor was I under the least apprehension of any danger from it. Sin, which he still represents as a person, would have had no being, or at least no strength to kill men, had not the law, revealed or natural, existed; for the essence of sin consists in its being a violation of law. Though the apostle speaks this primarily and directly of the law of Moses, it is equally true of the law of nature, and may be applied to the state of mankind before the law of Moses was given. For unless there had been a law written in men’s hearts, sin would have been dead, or have had neither existence nor power to kill.

Romans 7:9-11. For I was alive — In my own conceit; without the law — Without the proper knowledge of its spirituality, extent, and obligation. I apprehended myself to be righteous, and in the way to life eternal; but when the commandment came — That is, the law; (a part being put for the whole;) but this expression particularly intimates its compulsive force, which restrains, enjoins, urges, forbids, threatens; — when, in its spiritual meaning, it came to my heart: or, when the spiritual meaning and full extent of the law, condemning desires of evil, was brought home, and closely applied to my conscience by the Spirit of God; sin revived — My conscience was awakened and convinced, and I found myself guilty of many sins, which before I perceived not, and a lively sense of the guilt of them was imprinted on my soul; and I died — My virtue and strength died away, and my former persuasions vanished: for I saw myself to be dead in sin, in a state of condemnation, and liable to death eternal. And the commandment — The law; which was ordained to life — Which promised life to them that kept it, saying, The man that doeth these things shall live in, or by them; and which, if rightly used, would have been a means of increasing spiritual life, and leading to life everlasting. “The law of nature, and its transcript in the moral precepts of the law of Moses, were intended for life; because the threatening of death for every offence, is virtually a promise of life to those who obey perfectly. This appears from the law given to Adam in paradise.” I found to be unto death — To be attended with deadly consequences, both as it consigned me over to destruction for past sin, and occasionally, though not intentionally, proved productive of new guilt and misery. Perfect obedience being impossible, according to the present state of human nature, the law, which threatens death for every offence, necessarily ends in death to the sinner, although it was originally intended to give life to the obedient. For sin, as I said before, (see on Romans 7:8,) taking occasion by the commandment — Prohibiting it under the severest penalties, but affording me no help against it; deceived me — Came upon me unawares, while I was expecting life by the law; and by it slew me — Slew all my hopes, by bringing me under guilt, condemnation, and wrath. In other words, Satan, the grand enemy of mankind, and author of sin, finding a law which threatened death to the transgression of it, takes occasion thence more earnestly to tempt and allure us to the violation of it, that so he may more effectually subject us to condemnation and death upon that account. Thus, when God had forbidden, under the pain of death, the eating of the forbidden fruit, Satan thence took occasion to tempt our first parents to the breach of it, and so slew them, or made them subject to death. Dr. Doddridge paraphrases the verse rather differently, thus: “Sin, taking occasion by the terror and curse of the violated commandment, and representing the great Lawgiver as now become my irreconcileable enemy, deceived me into a persuasion that I could be no worse than I was, and thereby it slew me; it multiplied my mortal wounds, and rendered my case still more desperate.” Instead of sin taking occasion, Dr. Macknight renders αφορμην λαβουσα, taking the opportunity, an expression which he thinks less likely to countenance the idea, that men’s evil desires are owing to the prohibitions of the law; to suppose which, would be to make God the author of sin by his law. “The apostle’s meaning,” says he, “is, that sin took the opportunity of men being under the commandment, first to deceive, and then to kill them.” According to Bengelius, the most approved copies read, not, sin taking occasion or opportunity by the commandment, but, by the commandment deceived and slew me; connecting the commandment, not with the former, but with the latter clause of the verse. In the words, deceived me, there seems to be an allusion to the excuse which Eve made for eating the forbidden fruit. The serpent deceived me, by assuring me that I should not die. “The apostle speaks of a two-fold opportunity taken by sin, while men are under the commandment. The first is, sinful dispositions, deceiving men into the belief that the prohibitions of the law are unreasonable, that the thing forbidden is pleasant or profitable, and that it will not be followed with punishment, persuade them to do it. This was the serpent’s discourse to Eve; and it is what men’s sinful inclinations always suggest to them. The second opportunity which sin takes under the commandment, is that of killing the sinner by the curse annexed to the commandment which he hath broken.”

Romans 7:12-13. Wherefore — Since then, by what has been said, it appears that the law is not the cause of sin or death, except indirectly and by accident, it must be acquitted from this charge, and acknowledged to be holy; and the commandment — The preceptive part of the moral law, and every particular precept of it; is holy, just, and good — It springs from and partakes of the holy nature of God; tends only to promote holiness and a conformity to God, and prescribes our duty to God in his worship and service. It is every way just and right in itself, and commands nothing but what is agreeable to those common apprehensions of right and equity which are imprinted in our natures: it is designed wholly for the good of man, 1 Timothy 1:8, and is really profitable and conducive to our good, both temporal and eternal, and subservient to the common interest of mankind. Was then that which is good made the cause of evil to me? — Yea, of death, which is the greatest of evils? Was it made the proper and direct cause of death? Not so: But it was sin, which was made death to me, inasmuch as it wrought death in me, even by that which is good. Here the apostle clearly distinguishes between a proper cause and an occasion, or cause by accident. The law is the occasion of death to sinners; but sin is the proper or efficient cause of that evil. That it might appear sin — Might appear superlatively vile; working death in me by that which is good — By the good law: that sin by the commandment — Manifesting and forbidding it, and thereby awakening and irritating it; might become exceeding sinful — That, being quickened and excited by so innocent and holy a thing as the commandment, it might thereby show its horrid and vile nature; the guilt of it being hereby greatly aggravated. “Our translators suppose that αμαρτωλος [rendered sinful] is put here for the adjective. But, as Beza observes, it is used as a substantive, and signifies a sinner. For the apostle carries on the personification of sin, begun chap. Romans 6:6, by showing its exceeding sinfulness in this respect, that it makes the law, which was intended for life, the occasion of men’s death.” — Macknight.

Romans 7:14. For we know that the law is spiritual — Extending to the spirit of man; forbidding even the sins of the spirit; sins internal, committed merely in men’s minds, such as vain thoughts, foolish imaginations, carnal inclinations, pride, self-will, discontent, impatience, anger, malice, envy, revenge, and all other spiritual evils, in the commission of which the body has no concern: enjoining, at the same time, all spiritual graces and virtues, such as humility, resignation, patience, contentment, meekness, gentleness, long-suffering, benevolence; with all holy intentions, affections, and dispositions, included in loving God with all our heart, and our neighbour as ourselves, which the law especially enjoins: being intended, at the same time, to purify and exalt the spirit, and assert its superiority over the meaner part of our nature. But I am carnal — That is, man, considered in himself, as in a state of nature, and destitute of the regenerating grace of God, is carnal. See note on Romans 7:5, where to be in the flesh is evidently of the same import with the word carnal here, as are also similar expressions, Romans 8:5; Romans 8:8-9, &c., expressions which, all are agreed, solely respect the unregenerate; and in which the person that is in the flesh, or carnally minded, is represented as being in a state of death, and enmity against God. Very different, surely, from the spiritual man, whom this same apostle represents as living in a state of favour and friendship with God; minding chiefly the things of the Spirit; yea, having the Spirit of God dwelling in him, and giving him dominion over all fleshly lusts, which, through that Spirit, he is enabled to mortify; whose passions submit to the government of reason, and whose reason is itself under the influence of grace; whose enjoyments are chiefly of a spiritual nature, and his great employment to work out his salvation with fear and trembling. The Scriptures, therefore, place these two characters in direct opposition the one to the other; and the apostle begins this paragraph by informing us that it is his carnal state which he is about to describe, in opposition to the spirituality of God’s holy law, saying, But I am carnal; and adding, as a still more decisive proof that his meaning is as is here stated, sold under sin — That is, sold as a slave, to remain under the dominion of sin, and to be compelled to do those evil actions to which sinful inclinations prompt men. “In peccati potestatem, libidinis et concupiscentiæ predio redactus,” says Origen; brought under the power of sin by the enticement of lust and concupiscence. “So enslaved to it,” says Theophylact, ωστε μη αναβλεψαι δυνασθαι, as not to be able to look up: “a willing slave, who had sold himself to it,” says Theodoret. The meaning is, totally enslaved: slaves bought with money being absolutely at their master’s disposal. In this sense, the phrase is continually used in the Old Testament, as the reader may see by consulting the texts referred to in the margin. By the addition of this clause, therefore, the apostle evidently shows that he does not here use the word carnal in the sense in which it is taken 1 Corinthians 3:1, namely, to denote only such a state of imperfection in knowledge and holiness, as persons may be in who are newly converted; but that he uses it in the worst sense, namely, in the same sense in which the expression, to be in the flesh, and carnally minded, is used; that is, to signify a state of death and enmity against God. Those commentators, therefore, who suppose that in this and what follows, to the end of the chapter, the apostle describes his own state, at the time he wrote this epistle, and consequently the state of every regenerated person, must be under a great mistake. Universally, indeed, in the Scriptures, man is said to be in this 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 of the children of God, that they are sold under sin, or enslaved to it. The very reverse is the Holy Spirit’s description of Christians, for the Son of God makes them free, and therefore they are free indeed; free especially from the power of sin, which has no longer dominion over them. See notes on Romans 6:13-22; Romans 8:2. The truth is, through this whole paragraph the apostle, to wean the Jews from their attachment to the Mosaic law, is showing how little that dispensation, even the moral part of it, considered as a covenant of justice, independent of the covenant of grace, could do for them, or for any of the fallen offspring of Adam. It could convince them of sin, but not constitute them righteous. It could show them their guilt, depravity, and weakness, but could neither justify their persons, nor renew their nature, nor furnish them with power to do the will of God. As he expresses himself, Romans 8:3, It was weak through the flesh, or through the corruption and infirmity of human nature. In pursuance of his design, having compared together the past and present state of believers, that in the flesh, Romans 7:5, and that in the spirit, Romans 7:6. in answering two objections, (Is then the law sin? Romans 7:7, and, Is the law death? Romans 7:13,) he interweaves the whole process of a man reasoning, groaning, striving, and escaping from the legal to the evangelical state. This he does, from Romans 7:7 to the end of the chapter.

Romans 7:15. For that which I do — Greek, κατεργαζομαι, what I thoroughly work, the word signifying earnestness and perseverance in working till the work in which the agent is employed is finished. It is therefore used by the apostle to denote the continued employment of God’s people in his service unto the end of their lives; Php 2:12, Work out your own salvation. That is, as you have, in time past, laboured to serve God in all things, so persevere in that service to the end. The word here denotes a continued employment of a very different nature. Therefore he says, What I work, I allow not, or, approve not; for the word,

γινωσκω, which literally signifies I know, is used in the sense of approving, Matthew 7:21. For what I would — That is, incline to, or desire, as Macknight renders θελω, which, he observes, cannot here signify the last determination of the will, “actions always following that determination; but such a faint ineffectual desire as reason and conscience, opposed by strong passions, and not strengthened by the Spirit of God, often produce.” These corrupt passions frequently darken the understanding, mislead the judgment, and stupify the conscience; in consequence whereof the will, strongly impelled by criminal desires, in the place of being governed by these higher powers of the mind, governs them herself. But, “when order is restored to the soul by regeneration, then the enlightened understanding determines the judgment, and the decisions thereof, enforced by the voice of conscience, determine the will, whose volitions, thus excited, become the spring of action; so that the good the regenerated man would, he doth, — and the evil he hates, he doth not. But, in the unregenerate, those volitions neither obey the directions of reason nor conscience; hence there is a continual conflict in his breast, between appetites and passions on the one side, and reason and conscience on the other. The latter, however, are generally overcome; and in this state the person, with propriety, may say, What I would, that do I not; but what I hate, that I do: or, as it is expressed, Romans 7:19, The good, that I would I do not; but the evil which I would not, that I do. Ovid, a heathen, describes the conduct of depraved men in words very similar to these:

Sed trahit invitam nova vis, aliudque cupido, Mens aliud suadet. Video meliora, proboque; Deteriora sequor. OVID, Metam., lib. 7. Romans 7:19. ‘My reason this, my passion that persuades; I see the right, and I approve it too; Condemn the wrong, and yet the wrong pursue.’

The apostle does not say that this took place in his conduct on some particular occasions merely, but he gives us this account of himself as his general conduct, while he was carnal and sold under sin, as appears from Romans 7:21. where see the note.” — Smith, On the Carnal Man’s Character.