Testimonia — Early Christian Bible Commentary

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Romans 7

1Or don’t you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives?

2For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband.

3So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man.

4Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might produce fruit to God.

5For when we were in the flesh, the sinful passions which were through the law worked in our members to bring out fruit to death.

6But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter.

7What shall we say then? Is the law sin? May it never be! However, I wouldn’t have known sin except through the law. For I wouldn’t have known coveting unless the law had said, “You shall not covet.”

8But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead.

9I was alive apart from the law once, but when the commandment came, sin revived and I died.

10The commandment which was for life, this I found to be for death;

11for sin, finding occasion through the commandment, deceived me, and through it killed me.

12Therefore the law indeed is holy, and the commandment holy, righteous, and good.

13Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, was producing death in me through that which is good; that through the commandment sin might become exceedingly sinful.

14For we know that the law is spiritual, but I am fleshly, sold under sin.

15For I don’t understand what I am doing. For I don’t practice what I desire to do; but what I hate, that I do.

16But if what I don’t desire, that I do, I consent to the law that it is good.

17So now it is no more I that do it, but sin which dwells in me.

18For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don’t find it doing that which is good.

19For the good which I desire, I don’t do; but the evil which I don’t desire, that I practice.

20But if what I don’t desire, that I do, it is no more I that do it, but sin which dwells in me.

21I find then the law that, while I desire to do good, evil is present.

22For I delight in God’s law after the inward person,

23but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.

24What a wretched man I am! Who will deliver me out of the body of this death?

25I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God’s law, but with the flesh, sin’s law.

Early Christian texts and source notes

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

3. On this account, therefore, the Lord Himself, who is Emmanuel from the Virgin, is the sign of our salvation, since it was the Lord Himself who saved them, because they could not be saved by their own instrumentality; and, therefore, when Paul sets forth human infirmity, he says: "For I know that there dwelleth in my flesh no good thing," showing that the "good thing" of our salvation is not from us, but from God. And again: "Wretched man that I am, who shall deliver me from the body of this death?" Then he introduces the Deliverer, [saying,] "The grace of Jesus Christ our Lord." And Isaiah declares this also, [when he says:] "Be ye strengthened, ye hands that hang down, and ye feeble knees; be ye encouraged, ye feeble-minded; be comforted, fear not: behold, our God has given judgment with retribution, and shall recompense: He will come Himself, and will save us." Here we see, that not by ourselves, but by the help of God, we must be saved.

Source passage · edition’s verse reference · Against Heresies, Book 3, Preface or unspecified section · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 12.

Editorial footnote · The Instructor, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE INSTRUCTOR. / BOOK I. / CHAPTER VIII. AGAINST THOSE WHO THINK THAT WHAT IS JUST IS NOT GOOD. · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 18.

Editorial footnote · Against Heresies, Book 3, Preface or unspecified section · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 13.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER V. ON JUSTICE AND GOODNESS. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 23.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / CHAPTER IV. ON HUMAN TEMPTATIONS. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 6.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER III. THE TRUE EXCELLENCE OF MAN. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 12, 14.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK IV. / CHAPTER III. THE TRUE EXCELLENCE OF MAN. · Original source

1871 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 12, 13.

Editorial footnote · The City of God, THE WORKS OF AURELIUS AUGUSTINE, / BOOK THIRTEENTH. / ARGUMENT. / 5. As the wicked make an ill use of the law, which is good, so the good make a good use of death, which is an ill. · Original source

1871 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 17.

Editorial footnote · The City of God, THE CITY OF GOD. / BOOK FIFTEENTH. / ARGUMENT. / 7. Of the cause of Cain's crime and his obstinacy, which not even the word of God could subdue. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 24.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK VII. / Chapter L. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Rom. vii. 9.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK III. / Chapter LXII. · Original source

Date uncertain | Origen

In the next place, throwing a slur upon the exhortations spoken and written to those who have led wicked lives, and which invite them to repentance and reformation of heart, he asserts that we say “that it was to sinners that God has been sent.” Now this statement of his is much the same as if he were to find fault with certain persons for saying that on account of the sick who were living in a city, a physician had been sent them by a very benevolent monarch. God the Word was sent, indeed, as a physician to sinners, but as a teacher of divine mysteries to those who are already pure and who sin no more. But Celsus, unable to see this distinction,—for he had no desire to be animated with a love of truth,—remarks, “Why was he not sent to those who were without sin? What evil is it not to have committed sin?” To which we reply, that if by those “who were without sin” he means those who sin no more, then our Saviour Jesus was sent even to such, but not as a physician. While if by those “who were without sin” he means such as have never at any time sinned,—for he made no distinction in his statement,—we reply that it is impossible for a man thus to be without sin. And this we say, excepting, of course, the man understood to be in Christ Jesus, who “did no sin.” It is with a malicious intent, indeed, that Celsus says of us that we assert that “God will receive the unrighteous man if he humble himself on account of his wickedness, but that He will not receive the righteous man, although he look up to Him, [adorned] with virtue from the beginning.” Now we assert that it is impossible for a man to look up to God [adorned] with virtue from the beginning. For wickedness must necessarily first exist in men. As Paul also says, “When the commandment came, sin revived, and I died.” Moreover, we do not teach regarding the unrighteous man, that it is sufficient for him to humble himself on account of his wickedness in order to his being accepted by God, but that God will accept him if, after passing condemnation upon himself for his past conduct, he walk humbly on account of it, and in a becoming manner for the time to come.

Source passage · edition’s verse reference · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK III. / Chapter LXII. · Original source