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24.Miserable, etc. He closes his argument with a vehement exclamation, by which he teaches us that we are not only to struggle with our flesh, but also with continual groaning to bewail within ourselves and before God our unhappy condition. But he asks not by whom he was to be delivered, as one in doubt, like unbelievers, who understand not that there is but one real deliverer: but it is the voice of one panting and almost fainting, because he does not find immediate help, (232) as he longs for. And he mentions the word rescue, (233) in order that he might show, that for his liberation no ordinary exercise of divine power was necessary.
By the body of death he means the whole mass of sin, or those ingredients of which the whole man is composed; except that in him there remained only relics, by the captive bonds of which he was held. The pronoun τούτου this, which I apply, as [Erasmus ] does, to the body, may also be fitly referred to death, and almost in the same sense; for Paul meant to teach us, that the eyes of God’ children are opened, so that through the law of God they wisely discern the corruption of their nature and the death which from it proceeds. But the word body means the same as theexternal man and members; for Paul points out this as the origin of evil, that man has departed from the law of his creation, and has become thus carnal and earthly. For though he still excels brute beasts, yet his true excellency has departed from him, and what remains in him is full of numberless corruptions so that his soul, being degenerated, may be justly said to have passed into a body. So God says by Moses,
“ more shall my Spirit contend with man, for he is even flesh,” (Gen_6:3 :)
thus stripping man of his spiritual excellency, he compares him, by way of reproach, to the brute creation. (234)
This passage is indeed remarkably fitted for the purpose of beating down all the glory of the flesh; for Paul teaches us, that the most perfect, as long as they dwell in the flesh, are exposed to misery, for they are subject to death; nay, when they thoroughly examine themselves, they find in their own nature nothing but misery. And further, lest they should indulge their torpor, Paul, by his own example, stimulates them to anxious groanings, and bids them, as long as they sojourn on earth, to desire death, as the only true remedy to their evils; and this is the right object in desiring death. Despair does indeed drive the profane often to such a wish; but they strangely desire death, because they are weary of the present life, and not because they loathe their iniquity. But it must be added, that though the faithful level at the true mark, they are not yet carried away by an unbridled desire in wishing for death, but submit themselves to the will of God, to whom it behoves us both to live and to die: hence they clamor not with displeasure against God, but humbly deposit their anxieties in his bosom; for they do not so dwell on the thoughts of their misery, but that being mindful of grace received, they blend their grief with joy, as we find in what follows.
(232) Ταλαίπωρος miser, æ; “ denotes,” says [Schleusner ], “ who is broken down and wearied with the most grievous toils.” It is used by the Septuagint for the word שדוד, wasted, spoiled, desolated. See Psa_137:8; Isa_33:1. — Ed.
(233) “Eripere “ — pluck out, rescue, take away by force ; ῥύσεται — shall draw, rescue or extricate; it means a forcible act, effected by power. — Ed.
(234) “ body of death” is an evident Hebraism, meaning “ deadly or mortiferous body;” which is not the material body, but the body of “ old man,” Rom_7:6; called the “ of sin,” when its character is described, and the “ of death,” when the issue to which it leads is intended: it conducts to death, condemnation, and misery. — Ed.