643
*avOpwrov: 23. βλέπω δὲ ἕτερον νόµον ἐν τοῖς µέλεσί µου ἀντιστρα- k 2 Cor. iv.
, oe a ay gas λωτί linus τευόµενον TH νόµω τοῦ νοός µου, καὶ ᾿ αἰχμαλωτίζοντά µε] τῷ νόµῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς péAeot µου.
16; Eph. iii.’ 16.
12 Cor. x. 5.
24. ταλαίπωρος ἐγὼ 2 Tim. τη
6,
ἄνθρωπος" τίς µε ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;
3 9 A A a2 a a fol / ον a 25. εὐχαριστῶ” τῷ Θεῷ διὰ ᾿Ιησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν.
3 ἄρα
4 - . A a ON ‘ οὖν αὐτὸς ἐγὼ τῷ μὲν vot ὃ δουλεύω νόµω Θεοῦ; τῇ δὲ σαρκὶ νόµῳ
| αιχµαλωτιζοντα µε εν τω νοµω ΝΒΡΕΚΕ: om. εν ACL, most cursives, Syr.
and many fathers. the expression.
The omission, according to Weiss, is manifestly made to simplify Lachm. omits; W. and H. bracket.
2 ευχαριστω ΝΑΚΙ.Ρ, most cursives and fathers; W. and H. in marg. yapts
B., Sah., Orig. 1.
This is the reading adopted in all the crit. edd. as the one from
which the variants are most easily deduced (e.g., η Χαρις του θεον D, vulg.; η x. τ.
«uptov F; χαρις δε τῳ θεῳ ΝΟ’).
ὅπω µεν vor; om, µεν ΝΕ, vulg., and Lat. fathers,
The omission must be
accidental, and all edd. except Tischdf. keep pev.
incongruity between inclination and action has its roots in a division within man’s nature. The law of God legislates for him, and in the inner man (Eph. 111. 16) he delights in it. The inner man is not equivalent to the new or regenerate man; it is that side of every man’s nature which is akin to God, and is the point of attachment, so to speak, for the regenerating spirit. It is called inward because it is not seen. What 7s seen is described in ver. 23. /Here also vépos is not used in the modern physical sense, but imaginatively: ‘I see that a power to legislate, of a different kind (different from the law of God), asserts itself in my members, making war on the law of my mind”. The law of my mind is prac- tically identical with the law of God in ver. 22: and the vows itself, if not identical with 6 ἔσω ἄνθρωπος, is its chief organ. Paul does not see in his nature two normal modes in which certain forces operate ; he sees two authorities saying to him, Do this, and the higher succumbing to the lower. As the lower prevails, it leads him captive to the law of Sin which is in his members, or in other words to itself: ‘‘ of whom a man is overcome, of the same is he brought in bondage”’. The end therefore is that man, as a creature of flesh, living under daw, does what Sin enjoins. It is the law of Sin to which he gives obedience.
Ver. 24. ταλαίπωρος ἐγὼ ἄνθρωπος: τίς µε ῥύσεται; ‘a wail of anguish and a cry for help’. The words are not those of the Apostle’s heart as he writes; ‘they are the words which he knows are wrung from the heart of the man who realises that he is himself in the state
just described. Paul has reproduced this vividly from his own experience, but ταλαίπωρος ἐγὼ ἄνθρωπος is not the cry of the Christian Paul, but of the man whom sin and law have brought to despair. ἐκ τοῦ σώματος τοῦ θανάτου τούτου: ‘This death” is the death of which man is acutely conscious in the condition described: it is the same as the death of ver. 9, but intensely realised through the experience of captivity to sin. ‘ The body of this death”’ is there- fore the same as ‘“‘the body of sin” in chap. vi. 6: it is the body which, as the instrument if not the seat of sin, is in- volved in its doom. Salvation must in- clude deliverance from the body so far as the body has this character and destiny.