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25.I thank God; etc. He then immediately subjoined this thanksgiving, lest any should think that in his complaint he perversely murmured against God; for we know how easy even in legitimate grief is the transition to discontent and impatience. Though Paul then bewailed his lot, and sighed for his departure, he yet confesses that he acquiesced in the good pleasure of God; for it does not become the saints, while examining their own defects, to forget what they have already received from God. (235)
But what is sufficient to bridle impatience and to cherish resignation, is the thought, that they have been received under the protection of God, that they may never perish, and that they have already been favored with the first-fruits of the Spirit, which make certain their hope of the eternal inheritance. Though they enjoy not as yet the promised glory of heaven, at the same time, being content with the measure which they have obtained, they are never without reasons for joy.
So I myself, etc. A short epilogue, in which he teaches us, that the faithful never reach the goal of righteousness as long as they dwell in the flesh, but that they are running their course, until they put off the body. He again gives the name of mind, not to the rational part of the soul which philosophers extol, but to that which is illuminated by the Spirit of God, so that it understands and wills aright: for there is a mention made not of the understanding alone, but connected with it is the earnest desire of the heart. However, by the exception he makes, he confesses, that he was devoted to God in such a manner, that while creeping on the earth he was defiled with many corruptions. This is a suitable passage to disprove the most pernicious dogma of the Purists, (Catharorum ,) which some turbulent spirits attempt to revive at the present day. (236)
(235) There is a different reading for the first clause of this verse , χάρις τῳ Θέω “ to God,” which, [Griesbach ] says, is nearly equal to the received text; and there are a few copies which have ἡ χάρις κυρίου “ grace of our Lord,” etc.; which presents a direct answer to the foregoing question: but a considerable number more have ἡ χάρις του θέου “ grace of God,” etc.; which also gives an answer to the preceding question. But the safest way, when there is no strong reason from the context, is to follow what is mostly sanctioned by MSS. Taking then the received text, we shall find a suitable answer to the foregoing question, if we consider the verb used in the question to be here understood, a thing not unusual; then the version would be, “ thank God,who will deliver me through Jesus Christ our Lord;” not as [Macknight ] renders the verb, “ delivers me;” for the answer must be in the same tense with the question. — Ed.
(236) “Idem ego — the same I,” or, “ the same ;” αὐτὸς ἐγὼ [Beza ] renders it the same — “idem ego,” and makes this remark, “ was suitable to what follows, by which one man seems to have been divided into two.” Others render it, “ipse ego — I myself,” and say that Paul used this dictlon emphatically, that none might suspect that he spoke in the person of another. See Rom_9:3; 2Co_10:1. The phrase imports this, “ is myself, and none else.”
He terms his innate sin “ flesh.” By the flesh, says [Pareus ], “ not meant physically the muscular substance, but theologically the depravity of nature, — not sensuality alone, but the unregenerated reason, will, and affections.” — Ed.