the frequent expressions, "all flesh," " no flesh living-," &c.), is nsed for that which is corrupt, or for human nature considered apart from divine influence, ch. 8 : 1 — 11. John 3 ; 5, 6, and other passages, too numerous to be cited. To be carnal, therefore, when spoken of men, means to be under the government of the flesh, or of natural principles merely ; and to be spiritual is to be under the government of the {Spirit. When spoken of things, to be carnal \s to be corrupt; to be spiritual \b to be holy or excellent. The law is thus excellent. It is an emanation from the Spi- rit of God ; a transcript of his nature, and of course partakes of his cha- racter. But we are carnal, under the government of a corrupt nature. There is, therefore, a necessary opposition between the character and requirements of the law and our hearts. This, and not any evil in the law, is the true reason why the law cannot eflTect our deliverance from sin. The evil is too deep to be destroyed by the mere objective pre- sentation of excellence.
Sold under sin, that is, a slave to sin. As slaves were procured by purchase, a person sold to another was his slave. The expression in the text is ambiguous. It may mean that one is entirely devoted to the service of sin, as in v. 7 of the preceding chapter. In this sense it is entirely inapplicable to the Christian. Paul says, expressly, the be- liever is in this sense no longer the servant (Gr. slave) of sin, but the servant of righteousness. The phrase in question, however, may also mean that one is subject to a power which, of himself, he cannot resist; against which he may and does struggle, and from which he desires to be free ; but which, notwithstanding all his efforts, still asserts its au- thority. This is a state of bondage. It is in this sense that Paul says he was sold under sin. This appears clearly from the following verses, which are explanatory of this clause.
(15) For ihat which I do, I allow not, &c. This is an explanation and confirmation of the preceding declaration. ' I am sold under sin, for that which I do, I allow not,' &c. The original word, rendered 1 allow, properly signifies I know, and as it is used in different senses in the Scriptures, its meaning in this case is a matter of doubt. Retaining its ordinary sense, the word may be used here popularly, as in the com- mon phrase, ' I know not what I do,' expressive of the absence of a calm and deliberate purpose, and of the violence of the impulse under which one acts. Or the meaning may be that what is done, is done thought- lessly. As, however, the word often expresses the idea of approbation, the interpretation best suited to the context is, ' What I do, that I ap- prove not ;' compare Ps. 1:6, " The Lord knoweth (i. e. approves) the way of the righteous ;" Ps. 36 : 10. 1 Cor. 8 : 3, &c.
For what I would, that do I not ,- hut what I hate, that do L This is a further description of this state of bondage. As the expressions what I would and what I hate are in antithesis, the former must mean what I love or delight in. This use of the Greek word is accommo- dated to the corresponding Hebrew term, and occurs several times in the