Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans accomplish not, what they would, with the alacrity that is meet. This, to will, then, which he mentions, is the readiness of faith, when the Holy Spirit so prepares the godly that they are ready and strive to render obedience to God; but as their ability is not equal to what they wish, Paul says, that he found not what he desired, even the accomplishment of the good he aimed at.
19. The same view is to be taken of the expression which next follows, — that he did not the good which he desired, but, on the contrary, the evil which he desired not: for the faithful, however rightly they may be influenced, are yet so conscious of their own infirmity, that they can deem no work proceeding from them as blameless. For as Paul does not here treat of some of the faults of the godly, but delineates in general the whole course of their life, we conclude that their best works are always stained with some blots of sin, so that no reward can be hoped, unless God pardons them.
He at last repeats the sentiment, — that, as far as he was endued with celestial light, he was a true witness and subscriber to the righteousness of the law. It hence follows, that had the pure integrity of our nature remained, the law would not have brought death on us, and that it is not adverse to the man who is endued with a sound and right mind and abhors sin. But to restore health is the work of our heavenly Physician.
Romans 7:21-23
Romans 7:21-23
21. I find then a law, that, when I would do good, evil is present with me. 21. Reperio igitur Legem volenti mihi facere bonum quod mihi malum insideat. 228
22. For I delight in the law of God after the inward man: 22. Consentio enim Legi Dei secundum interiorem hominem. 23. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
23. Video autem alterum Legem in membris meis, repugnantem 229 legi mentis meæ, et captivum me reddentem legi peccati, quæ est in membris meis.
21. I find then, etc. Here Paul supposes a fourfold law. The first is the law of God, which alone is properly so called, which is the rule of righteousness, by which our life is rightly formed. To this he joins the law of the mind, and by this he means the prompt readiness of the faithful mind to render obedience to the divine law, it being a certain conformity on our part with the law of God. On the other hand, he sets in opposition to this the law of unrighteousness; and
228"Insideat," — {παράκειταί}; the same verb in Romans 7:18, is rendered adest — is present. It means, to lie near, to be at hand. — Ed.
229"Repugnantem, — {ἀντιστρατεύομενον}, placing itself in battle array, fighting or warring against, taking the field or marching against an enemy. Then follows "taking" an enemy "captive," {αἰχμαλωτίζοντα}. There are two sorts of captives, willing and unwilling. The latter is the case here; for the Apostle compares himself to captives of war, which are made so by force. The same is meant as by the expression, "sold under sin," verse 14, — the constrained condition of being subject during life, to the annoyances, to the tempting, seducing, and deadening power of innate corruption. — Ed.