Romans 7:5

For when ... - The illustration in this verse and the following is designed to show more at length the effect of the Law, whenever and whereever applied; whether in a state of nature or of grace. It was always the same. It was the occasion of agitation and conflict in a man’s own mind. This was true when a sinner was under conviction; and it was true when a man was a Christian. In all circumstances where the Law was applied to the corrupt mind of man, it produced this agitation and conflict. Even in the Christian’s mind it produced this agitation Rom 7:14-24, as it had done and would do in the mind of a sinner under conviction Rom 7:7-12, and consequently there was no hope of release but in the delivering and sanctifying power of the gospel Rom 7:25; Rom 8:1-3.

In the flesh - Unconverted; subject to the controlling passions and propensities of a corrupt nature; compare Rom 8:8-9. The connection shows that this must be the meaning here, and the design of this illustration is to show the effect of the Law before a man is converted, Rom 7:5-12. This is the obvious meaning, and all the laws of interpretation require us so to understand it.

The motions of sins - (τα παθήματα ta pathēmata.) This translation is unhappy. The expression “motions of sins” conveys no idea. The original means simply the passions, the evil affections, the corrupt desires; see the margin. The expression, passions of sins, is a Hebraism meaning sinful passions, and refers here to the corrupt propensities and inclinations of the unrenewed heart.

Which were by the law - Not that they were originated or created by the Law; for a law does not originate evil propensities, and a holy law would not cause sinful passions; but they were excited, called up, inflamed by the Law, which forbids their indulgence.

Did work in our members - In our body; that is, in us. Those sinful propensities made use of our members as instruments, to secure gratification; Note, Rom 6:12-13; compare Rom 6:23.

To bring forth fruit unto death - To produce crime, agitation, conflict, distress, and to lead to death. We were brought under the dominion of death; and the consequence of the indulgence of those passions would be fatal; compare the note at Rom 6:21.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Rom_7:5-6

But when we were in the flesh, the motions of sin, which were by the law, did work in our members to bring forth fruit unto death.

The law and sin

We often know that we are ill without knowing precisely what is the matter with us, and this was the case with the large mass of human beings in the pre-Christian world; and, therefore, first of all, God opened the eyes of men to see what their case really was. Nature and conscience did something in this way for the heathen nations. The law of Moses did a great deal more for the Jews. By the law was a knowledge of sin. The law was the lantern burning with a bright moral light, and revealing the dark and unlovely forms which human life had assumed during long centuries, under the impetus and the operation of sin. But the law only discovered to the patient his real condition; it did not, it could not, cure him. It only made his misery the more intense by making it more intelligent. It made the moral demand for a real remedy greater than ever, but it did not supply that for which it made men crave. (Canon Liddon.)

Flesh

The term, denoting the soft parts of the body, which are the usual seat of agreeable or painful sensations, is applied in Biblical language to the whole natural man, in so far as he is yet under the dominion of the love of pleasure or the fear of pain, that is to say, of the tendency to self-satisfaction. The natural complacency of the ego with itself--such is the idea of the word in the moral sense in which it is so often used in Scripture. (Prof. Godet.)

The law the innocent occasion of sin

Though the sun is not only necessary for the light, but for the healthy condition of our globe, yet its bright beams are the occasion of unhealthy effluvia arising from many substances. The fault, however, lies not in the sun, but in the inward corrupt state of the substances in question. So the law, intended to produce beneficial results, became, owing to the depraved condition of mans heart, the innocent occasion of sin. (C. Neil, M. A.)

The misery of an unregenerate state

Observe here three things in sin which tend to make men miserable.

1. Its reigning power. Wherever sin reigns in the heart, it will prevail in the life; and how miserable must that man be whose heart is in love, in league with sin?

2. Its condemning power. This ariseth from mans disobedience; the curse must follow the offence (1Co_15:26).

3. Its irritating power. And this is what our apostle refers to in our text. By this I understand that evil propensity of heart which takes occasion to sin from everything it meets with: every object which is presented, even the pure and holy law of God, through the evil temper of our hearts, is liable to be so abused as to excite us to sin. Learn hence--

I. That they who are in the flesh cannot please God.

1. Let us inquire into the meaning of this expression.

(1) Some tell us that we are to understand a mans being under the government of a carnal law, viz., the old dispensation. But surely all who were under that old testament were not unable to please God (Heb_11:1-40).

(2) The term is sometimes taken in a good sense, as in Gal_2:20; Php_1:21-22.

(3) At other times it is used in a bad sense, as in chap. 8:5, etc., where the apostle fully explains himself.

(4) The term is taken for man, and whatsoever is in him, both good and evil. In this sense our Lord uses the term (Mat_16:17; Joh_1:13; Joh_3:5-6). Our apostle (Gal_5:13; Gal_5:16-17) uses the term in the same sense as in our text, as if it were synonymous with sin. By these passages it fully appears that flesh is put for the corruption of our nature (Psa_51:5).

2. If it be asked why they who are in the flesh cannot please God, I answer, because they are in the flesh. To say that men are in the flesh, is to say much more than that flesh is in them. We read of the flesh lusting against the spirit in the same person, and the spirit against the flesh; but how dreadful must be the condition of that man who is all flesh, all sin! yet such is the description which the searcher of hearts gives a man as a fallen creature (Gen_6:5; Psa_53:2-3). How, then, can such an one please God? They have no heart to fear, love, or serve Him. And as they who are in the flesh cannot please God; so neither can God be pleased with them (Psa_5:4-5; Psa_7:11). If God be holy, He must necessarily hate sin and sinners. As they are in a state of sin, they are under the curse; and as their temper is suited to their state, they must be hateful in His sight (Hab_1:13; Pro_15:8; Pro_21:27; Ecc_7:29; Jer_2:21).

II. That the true cause of all sin is in ourselves, as may fully appear by the motions of sin in our members.

1. So long as a man is in a state of sin the motions of sin will powerfully work in all the members of the body, and in all the faculties of the soul. I know that some conclude that sin is only seated in the body, and they have invented a variety of methods in order to eradicate sin out of the body; but when they have done all, still the heart remains as bad as ever. The works of the flesh (Gal_5:20-21) are principally seated in the soul. What the soul conceives, the body executes.

2. Now if these motions of sin work in our members, what can be the reason why they are so little lamented? because men love them; nor can we wonder at it, if we consider that these motions are a part of the old man, which is corrupt with its affections and lusts. These things are unlamented, because they are no more burdensome; for if a man be dead in sin he will have no sensations, and consequently will have no spiritual complaints.

III. That even the holy law of God, which prohibits sin, and condemns for it, can never help them, but rather provokes them to sin. The motions of sins which were by the law. Not effected, but occasioned by the law. Not that the law gives any just occasion to sin (verses 8, 11).

1. The law, as commanding perfect obedience, and not giving any supply of grace, will have this tendency (verse 9).

2. The law, as prohibiting men from evil, hath much the same tendency. It is but like a very weak dam, in the way of a mighty current; it seems to stop its course for a moment till it gain greater strength, by reason of a greater quantity of water, then it rushes forward and bears down all before it.

3. The law, as condemning men for sin, hath sometimes this tendency (Jer_2:25). I shall perish forever, I will therefore say to my soul, Take thy fill of sin. Let us eat and drink, for tomorrow we die.

IV. That the wages of sin is death. (J. Stafford.)

A state of nature and a state of grace

Let us consider the persons described by the apostle in respect of--

I. Their former state.

1. When we were in the flesh; i.e.--

(1) Under the carnal ordinances of the Mosaic law (Gal_3:3; Gal_4:1-3), which could not make him that did the service perfect as to his conscience (see Heb_7:18-19; Heb_9:6-10; Heb_10:1-4).

(2) Under the law as a covenant of works.

(3) Not in Christ (Rom_8:1-2), and therefore not justified.

(4) Not in the Spirit, and therefore unrenewed and carnal (Rom_8:5-8; Joh_3:5-7).

2. While in this state the motions of sins--desires after unlawful things, inordinate desires after lawful things, dispositions contrary to the mind of Christ--these which are manifested and irritated by the law as well as prohibited and condemned, did work in our members to bring forth fruit unto death; such fruit as would have issued in eternal death, if God, in His mercy, had not interposed. The law forbids sin, and condemns to death for it, but does not deliver it.

II. Their new or Christian state.

1. But now we are delivered from the law, etc.

(1) From the ceremonial law. This kept the people employed in external things, and so hindered spiritual worship and service.

(2) From the moral law, as a covenant of works or means of justification, but not as a schoolmaster to bring us to Christ, or a rule of life when we are brought to Him.

2. This implies--

(1) Pardon and freedom from guilt, condemnation, and wrath.

(2) Confidence towards God and peace with Him.

(3) Gratitude and love to Him, causing us to desire and to endeavour to obey Him.

(4) Union and communion with Him.

3. The ground of our deliverance, that being dead wherein we were held. The law is spoken of figuratively, as a person to whom we were in subjection, as a wife to her husband, during his life; but the abrogation of the covenant, which is, as it were, its death, releases us from its authority, so far as that it cannot condemn us, if we are united to Christ.

III. The end for which they were brought into this state. That we might serve; worship (Mat_4:10), obey (Rom_6:16), and promote Gods cause (Joh_12:26). To serve in the oldness of the letter, is to serve merely in the strength of our natural powers. But we must serve in the strength of grace.

1. The former is to serve in a mere external way, regarding only the exterior of Divine worship and the letter of the law. We must worship God in the spirit (Php_3:3; Joh_4:23-24), inwardly, and by His Spirit; and must regard chiefly the spiritual meaning of His laws (Rom_2:28-29).

2. The former is to serve in a legal righteousness, unpardoned, unchanged. We must serve in an evangelical righteousness (Php_3:9).

3. The former is to serve in unbelief, and in a spirit of bondage. This in faith, and in a spirit of adoption (Rom_8:15; Gal_4:5) and a hope of immortality.

4. The former is to serve from fear of God, and from fear of death and hell: this, from love to God as a Father, and in consequence of His love to us.

5. The former is to serve with reluctance, finding His service a drudgery; this, with delight, finding it perfect freedom.

6. The former is to be scanty, inconstant, mercenary, and selfish in our services: this is, to be abundant, unwearied, generous, and disinterested. (Jos. Benson.)

Under the law and under grace: mans condition

I. Under the law.

1. Enslaved by sinful dispositions.

2. Exposed to death.

3. Serving in the letter.

II. Under grace.

1. Free.

2. Quickened by the Spirit.

3. Serving in newness of life. (J. Lyth, D. D.)

But now we are delivered from the law.--

The glorious deliverance, and new obedience of all true believers

1. The great design of the gospel is to make men holy, in order to their becoming happy.

2. To this end Christ lived and died, that He might redeem unto Himself a peculiar people. If, therefore, the Son make us free, then shall we be free indeed. Of this freedom my text speaks. The nature and extent of this privilege will appear when viewed in contrast with our state of sin (verse 5), the misery of which consists in the reigning, the condemning, and the irritating power of sin. Now from all these things we are delivered; from the reigning power by the law of the spirit of life in Jesus Christ; from its condemning power by the obedience and death of Christ; from its irritating power in some good measure already, and we shall ere long obtain a perfect and everlasting deliverance.

3. Now the end of our being thus delivered is that our obedience should bear some good proportion to our new state, principles, and privileges. As ye have received a new spirit out of Christs fulness, let it be your daily labour and pursuit not only to observe the outward letter requiring external obedience to God, but in a spiritual manner (Rom_2:29). Learn, hence--

I. That deliverance out of the state of nature, from under the power of sin, and the rigour of the law, is an unspeakable blessing.

1. Herein is freedom from the law of death. It is a law of death, as it commands obedience, but gives no strength for obedience; as it curseth for disobedience, yet, through the corruption of our nature, becomes the occasion of sin, and so brings upon the sinner condemnation.

2. When does this commence? Although the purpose was from everlasting, and takes its rise from the free love of the Father, yet the actual bestowment of this privilege is upon believing: when by the Spirit of grace they become dead to the law by the body of Christ.

II. That deliverance from the law is a powerful motive, and a special means of gospel obedience, in all them that believe.

1. It is a powerful motive.

(1) In general, all our deliverances, whether from sin, from dangers, or from death, are to be viewed as fresh obligations to serve the Lord. This is the grand argument constantly used in the Divine word. The goodness of God should lead to repentance. Distinguishing mercies are special claims of God for new obedience (Exo_20:2-3; Joh_8:14; Ezr_9:13-14; Psa_103:1-4; Psa_116:1-19).

(2) But what shall we say of that great special mercy, which is the glory of the gospel (Rom_8:32; Joh_3:16; Rom_12:1). Our obedience unto God is never more pleasing to Him than when it flows from this noble principle.

2. It is a special means of gospel obedience.

(1) As it removes all hindrances. How can the soul act for God, that is dead in trespasses and sin? It must first live before it can act; but this deliverance includes in it spiritual life. The soul, in its natural state, is not only dead in its moral powers, but also in law, being under the curse; how then can it do anything truly pleasing, or acceptable unto God? Can such an one love God? rather is his heart full of enmity against Him.

(2) As it qualifies the soul for spiritual services. It may be said of every natural man, that he has no heart suited to the duties of religion (Deu_29:4). But in order to prepare them for His service the Lord promises a new heart and a new spirit, etc. (Eze_36:25-27).

(3) As it animates to all evangelical obedience. It is not only the life, but also the spring of action (2Co_5:14).

III. That to serve God, in newness of spirit, and not in the oldness of the letter, is the distinguishing privilege of those who are delivered from the law.

1. They serve God. They not only profess themselves to be His servants, but they do serve Him. It is their delight so to do, and they are grieved when they are taken off from His service. They serve Him in the duties of public and social worship, in their secret devotions, in their daily callings; they serve Him always and at all times; in their afflictions, by a cheerful submission; in their enjoyments, by improving them to His glory (1Co_10:3).

2. They serve God, not in the oldness of the letter. What the letter of the law is may be learnt by consulting the doctrine of the Scribes and Pharisees of old (Mat_5:1-48.), together with the antidote given us by Christ Himself. We may also find much the same doctrine maintained by the Church of Rome. But why blame the Pharisees and Papists? Alas! how often have we condemned their sin, and yet have been guilty of the same folly!

3. They serve Him in newness of spirit, or with a new spirit. They cannot satisfy themselves merely with external service, lip labour, or a lifeless profession. They well know that God is a spirit, and they that worship Him must do it in spirit and in truth; that their worship must not only be real, in opposition to hypocrisy, but spiritual, in opposition to all that is carnal and corrupt. In a word, it must be suited to their new state (Php_3:3).

IV. That new obedience, or true holiness, is the work of Gods free spirit. I will put My Spirit within you. (J. Stafford.)

The believers freedom

I. Its nature. Discharge from the law (R.V.).

1. The law holds--

(1) As a master does his slaves--taking every precaution against their escape.

(2) As justice does condemned criminals in the stone walls of a prison.

(3) As death does its victims in the security of the grave.

2. The believers freedom from the law, therefore, is--

(1) Liberty from bondage.

(2). Immunity from punishment.

(3) Life from the dead.

II. Its means. The death of one party or the other.

1. The A.V. represents the law as dead, which expresses an important truth. The law as a covenant is abrogated for one thing, and all its demands are exhausted for another. As a venomous reptile is sometimes killed by leaving its sting in the victim it has stung to death, so the law, in executing its vengeance on Jesus our substitute, died. Christ rendered it all the obedience it could demand by His life, and expiated all the offences it condemned by His death. Consequently, being dead, it has no hold on the believer.

(1) The dead master has no hold on his slave. If, therefore, the Son shall make you free, etc.

(2) Justice, dead in a sense by the satisfaction of all its claims, has no hold on its once condemned criminal.

(3) Death, being now abolished by the death of Christ, and swallowed up in victory, its victims are free.

2. The R.V. represents the believer as dead--another important truth.

(1) The master has no hold on a dead slave.

(2) Justice has no hold on a dead criminal. And so the believer, by dying with Christ, enters into freedom from both bondage and condemnation. But--

(3) Christs death was followed, and inevitably, by resurrection, and therefore by union with Him the believer is dead to death.

III. Its effects. That we should serve. Liberty is not licence. We are discharged from the law as a covenant, but not as a rule of life. Our liberty is transference to another Master, whose service is perfect freedom and whose law is the perfect law of liberty. So, then, the believer serves--

1. Not in the oldness of the letter. There is a way of literal conformity to all the precepts of the law which is consistent with breaking every one of them. We may have no idols of wood and stone, and yet worship self, wealth, etc. We may not actually take a mans life, but we may murder his interests and reputation. We may commit adultery in thought as well as in deed, etc.

2. But in the newness of the spirit.

(1) By the help of the Spirit who makes all things new.

(2) By new motives.

(3) In a new way. (J. W. Burn.)

That we should serve in newness of spirit, and not in the oldness of the letter.--

The old service and the new

I. Newness of spirit implies such principles, dispositions, and views, as the Spirit of God implants in hearts which He renews. Serving in the spirit is a service of filial obedience to Him who gave Himself for us, as constrained by His love, and in the enjoyment of all the privileges of the grace of the new covenant. Believers have thus, under the influence of the Holy Spirit, become capable of serving God with that new and Divine nature of which they partake, according to the spiritual meaning of the law, as His children, with cordial affection and gratitude. It is the service not of the hireling but of the son; not of the slave but of the friend; not with the view of being saved by the keeping of the law, but of rendering grateful obedience to their almighty Deliverer.

II. The oldness of the letter respects such service as the law, by its light, authority, and terror, can procure from one who is under it, and seeking life by it, without the Spirit of God and His sanctifying grace and influence. Much outward conformity to the law may in this way be attained from the pride of self-righteousness, without any principle better than that of a selfish, slavish, mercenary, carnal disposition, influenced only by fear of punishment and hope of reward. Serving, then, in the oldness of the letter, is serving in a cold, constrained, and wholly external manner. Such service is essentially defective, proceeding from a carnal, unrenewed heart, destitute of holiness. In this way Paul describes himself (Php_3:1-21) as having formerly served, when he had confidence in the flesh, as he there designates such outward service. Serving in newness of spirit and in oldness of the letter are here contrasted, as not only different, but as incompatible the one with the other. (R. Haldane.)

Believers serve in newness of spirit as they serve

1. According to the spirit of the law which is love.

2. With their spirit, instead of an outward formal service.

3. From a new and spiritual nature created in them.

4. By the grace of the Holy Spirit who dwells within (Rom_8:1-2; Rom_8:9; Rom_8:11).

5. With new means and in new ways. (T. Robinson, D. D.)

The true spirit of service

In the heroic days when Xerxes led his army in Greece, there was a remarkable contrast between the way in which the Persian soldiers and the Grecian warriors were urged to combat. The unwilling hosts of Persia were driven to the conflict by blows and stripes from their officers; they were either mercenaries or cowards, and they feared close contact with their opponents. They were driven to their duty as beasts are, with rods and goads. On the other side the armies of Greece were small, but each man was a patriot and a hero, and hence when they marched to the conflict it was with quick and joyous step, with a martial song upon their lips, and when they neared the foe they rushed upon his ranks with an enthusiasm and a fury which nothing could withstand. No whips were needed for the Spartan men at arms--like high-mettled chargers they would have resented the touch thereof; they were drawn to battle by the cords of a man, and by the bands of patriotic love they were bound to hold their posts at all hazards. Spartans, would their leaders say, your fathers disdained to number the Persians with the dogs of their flock, and will you be their slaves? Say ye, is it not better to die as free men than to live as slaves? What if your foes be many, yet one lion can tear in pieces a far-reaching flock of sheep. Use well your weapons this day! Avenge your slaughtered sires, and till the courts of Shushan with confusion and lamentation! Such were the many arguments which drew the Lacedaemonians and Athenians to the fight--not the whips so fit for beasts, nor the cords so suitable for cattle. This illustration may set forth the difference between the worlds service of bondage, and the Christians religion of love: the worldling is flogged to his duty under fear, and terror, and dread, but the Christian man is touched by motives which appeal to his highest nature; he is affected by motives so dignified as to be worthy of the sons of God; he is not driven as a beast, he is moved as a man. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 7:5-6. For — We ought now to be fruitful in good works, because we were formerly fruitful in evil: when we were in the flesh — Under the comparatively carnal dispensation of Moses, and in our natural corrupt state, before we believed on Christ and were regenerated. Thus, οι οντες εν σαρκι, they that are in the flesh, and οι κατα σαρκα οντες, they that are after the flesh, (Rom 8:5; Rom 8:8,) signify those that are influenced and governed by the fleshly principle, in opposition to the guidance and influences of the Holy Spirit; and ειναι εν σαρκι, to be in the flesh,

(Rom 7:9,) ζην περιπατειν κατα σαρκα, to live, to walk according to the flesh, (Rom 7:12-13,) bear the same sense. It is evident, therefore, as Dr. Whitby justly observes, that this expression, when we were in the flesh, not only signifies to be under the carnal ordinances of the law, for so were all the pious Jews, who lived from Moses to gospel times; but that it more especially relates to them who, living under these ordinances, were themselves carnal, and so had the law of the flesh still warring against the law of their minds, and bringing them into captivity to the law of sin, which could not be the state of Zacharias and Elisabeth, or any other of those persons who were righteous before God, and walked in all the commandments of the Lord blameless. And if of such [unregenerate persons] only, we understand the apostle’s following discourse in this chapter, the sense will be clear. The motions of sins — Τα παθηματα των αμαρτιων, sinful passions; which were by the law — Accidentally occasioned or irritated thereby; did work in our members — Spread themselves all over the whole man; to bring forth fruit — Very different from that which has just been mentioned, even such as would have been unto death, Rom 6:21; Rom 6:23; that is, would have exposed us to, and have issued in, eternal death, if God in his mercy had not interposed, and brought us acquainted with the gospel. But now — Being brought out of that carnal state; we are delivered from the law — Set at liberty from our subjection to it as a law, and our obligation to observe it, and from the condemning, irritating power thereof, and therefore from the sinful passions occasioned by it; that being dead wherein we were held — In subjection, as the wife to her living husband; that law being now made void, and having no further power to condemn us. It may be proper to observe here, that the Syriac and Arabic versions, Origen, Theodoret, Œcumenius, and Theophylact, (with whom agree Bengelius, Mill, Macknight, and others,) read αποθανοντες, we being dead to that by which we were held: which, says Origen, is undoubtedly the best reading, agreeing with Rom 7:4, ye are become dead to the law. That we should serve — God and our generation; in newness of spirit — In a new and spiritual manner; and not in the oldness of the letter — Not in a bare, literal, external way, as we did before. The new service here enjoined implies, 1st, A freedom from the dominion of the flesh, by the power of the Spirit enabling us to mortify the deeds and lusts of the flesh, Rom 8:13. 2d, The serving God, not chiefly with bodily services and carnal ordinances, but in the spirit of our minds, Rom 12:2; Php 3:3; having our minds renewed and transformed after the image of God, in righteousness and true holiness, which are the fruits of the Spirit. 3d, The serving him by the continual aid of his Spirit, strengthening us with might in the inner man, Eph 3:16, so as to live and walk in the Spirit, or to live as those who are renewed by the Spirit, and possessed of his various graces. With regard to the believing Jews in particular, it implies, that being loosed from the Mosaic law, they were no longer to worship and serve God with rites and ceremonies pertaining to their flesh, but with services of their spirit, consisting in faith, love, and new obedience. From this, however, we must not infer that the pious Jews under the law did not serve God with spiritual services: all the services in which true piety and morality consist, were enjoined in the covenant with Abraham, and were practised by the pious Israelites. But to these the law of Moses added numberless services pertaining to the body, from which the converted Jews were freed since their embracing the gospel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

7:5 old nature (literally flesh): Although “flesh” can refer to the human body in a neutral sense (see 8:3, which speaks of Christ coming “in the flesh”), Paul more often uses the word negatively, to denote human existence apart from God. To be “in the flesh” is to be dominated by sin and its hostility to God. • the law aroused these evil desires: The law of God is a good thing in itself (see 7:12), but it arouses sinful tendencies by provoking the rebellion that is in people’s hearts. When we are in rebellion against God, his commands spark in us a desire to do the exact opposite of what he commands.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 7:5. Ἦμεν ἐν τῇ σαρκὶ, we were in the flesh) that is [we were] carnal. See the opposite Rom 7:6, at the end.—διὰ, by) Rom 7:8.—τῷ θανάτῳ, to that death) of which Rom 7:13, ch. Rom 8:6, speak.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_7:5. Confirmation of the ἵνα καρποφ. τ. Θεῷ. That we should bring forth fruit to God, I say with justice; for formerly under the law we bore fruit to death, but now (Rom_7:6) our position is quite different from what it was before.

ὅτε ἦμεν ἐν τῇ σαρκί] This is the positive and characteristic expression for the negative: when we were not yet made dead to the law. Then the σάρξthe materially human element in us, in its psychically determined antagonism to the Divine Spirit and willwas the life-element in which we moved. Comp Rom_8:8 f.; 2Co_10:3. We are ἘΝ Τ. ΣΏΜΑΤΙ, 1Co_5:3 (2Co_12:2), even after we have died with Christ, because that is an ethical death; but for that very reason we are now, according to the holy self-consciousness of the new life of communion with the Risen One, no longer ἐν τ. σαρκί; and our body, although we still as respects its material substance live in the flesh (Gal_2:20), is ethically not a ΣῶΜΑ Τῆς ΣΑΡΚΌς any more, Col_2:11. The interpretation of Theodoret: Τῇ ΚΑΤᾺ ΝΌΜΟΝ ΠΟΛΙΤΕΊᾼ (so also Oecumenius), though hitting the approximate meaning of the matter, has its inaccurate arbitrariness exposed by the reason assigned for it: ΣΆΡΚΑ ΓᾺΡ ΤᾺς Τῇ ΣΑΡΚΊ ΔΕΔΟΜΈΝΑς ΝΟΜΟΘΕΣΊΑς ὨΝΌΜΑΣΕ, ΤᾺς ΠΕΡῚ ΒΡΏΣΕΩς Κ. ΠΌΣΕΩς. The description ἘΝ Τῇ ΣΑΡΚΊ must supply the ethical conception which corresponds with the contents of the apodosis. Therefore we may not render with Theodore of Mopsuestia: when we were mortal (the believer being no longer reckoned as mortal); but the moral reference of the expression requires at least a more precise definition of the contents than that the existence of the Christian had ceased to be an existence locked up in his inborn nature (Hofmann).

τὰ παθ. τῶν ἁμαρτ.] the passions through which sins are brought about, of which the sins are the actual consequence. On παθήματα compare Gal_5:24, and ΠΑΘΉ, Rom_1:26. They are the passive excitations (often used by Plato in contrast to ΠΟΙΉΜΑΤΑ), which one experiences (ΠΆΣΧΕΙ). Comp esp. Plat. Phil. p. 47 C.

τὰ διὰ τ. νόμου] sc[1542] ὄντα, which are occasioned by the law; How? see Rom_7:7-8. It is erroneous in Chrysostom and Grotius to supply φαινόμενα. Comp rather 1Co_15:56.

ἘΝΗΡΓΕῖΤΟ] were active, middle, not passive (Estius, Glöckler) which would be contrary to Pauline usage. See 2Co_1:6; 2Co_4:12; Eph_3:20; Gal_5:6; Col_1:29; 1Th_2:13; 2Th_2:7. The Greeks have not this use of the middle.

ἐν τ. μέλ. ἡμ.] in our members (as in Rom_7:23; Rom_6:13) they were the active agent.

εἰς τὸ καρποφ. τ. θανάτῳ] This is the tendency (the parallel ἵνα καρποφ. τ. Θεῷ in Rom_7:4 is decisive here against the interpretation, everywhere erroneous, of the consequence) which the passions of sin, in their operation in our members, had with us: that we should bring forth fruit unto death, that is, divested of figure: that we should lead a life falling under the power of death. The subject ἡμᾶς is supplied, as often along with the infinitive (comp Kühner, a[1545] Xen. Mem. iii. 6, 10; Anab. ii. 1, 12), naturally and easily from the immediately preceding ἡμῶν (comp 1Co_8:10; 2Th_3:9; Heb_9:14). There is therefore the less reason to depart from the mode of conception prevailing in Rom_7:4, and to understand the ΠΑΘΉΜΑΤΑ as the fruit-bearing subjects (Hofmann; comp Vulgate, Luther, Calvin, and others), in which case there is imported the conception that the occurrence is something foreign to the man himself (Hofmann). The θάνατος, personified as the lord-paramount opposed to Τῷ ΘΕῷ in Rom_7:4, is not physical (Fritzsche) but eternal death, Rom_6:21; Rom_6:23, which. is incurred through sinful life. The καρποφ. however retains here the figure of the fruit of marriage, namely, according to the context, of the marriage with the law (Rom_7:4), which is now dissolved since we have died with Christ. Comp Erasmus, Paraph.: ex infelici matrimonio infelices foetus sustulimus, quicquid nasceretur morti exitioque gignentes. In Mat_12:39 the conception is different. But comp Jam_1:15.

[1542] c. scilicet.

[1545] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 7:5 . Contrast of the earlier life. “ ἐν τῇ σαρκὶ ” is materially the same as “ ὑπὸ τὸν νόμον ”; the same state of the soul is described more from within and more from without. The opposite would be ἐν τῷ πνεύματι , or ὑπὸ χάριν . τὰ πὰπαθήματα τῶν ἁμαρτιῶν are the passions from which acts of sin proceed: Gal 5:24 . τὰ διὰ τοῦ νόμου : it is through the law that these passions become actualised: we would never know them for what they are, if it were not for the law. εἰς τὸ καρποφορῆσαι τῷ θανάτῳ : there is no allusion to marriage here any more than in Rom 7:4 . Death is personified here as in Rom 5:17 : this tyrant of the human race is the only one who profits by the fruits of the sinful life.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 5. “For when we were in the flesh, the affections of sins, excited by the law, did work in our members to bring forth fruit unto death;”

The for evidently bears not on Rom 7:5 only, but on Rom 7:5-6 together.

The expression: to be in the flesh, is very far from being synonymous with living in the body; comp. Gal 2:20. The term flesh, denoting literally the soft parts of the body, which are the usual seat of agreeable or painful sensations, is applied in biblical language to the whole natural man, in so far as he is yet under the dominion of the love of pleasure and the fear of pain, that is to say, of the tendency to self-satisfaction. The natural complacency of the ego with itself—such is the idea of the word flesh in the moral sense in which it is so often used in Scripture. Now, what part does the law play in the moral development of man in this state? The affections of sins, παθήματα ἁμαρτιῶν, are, says Paul, excited by it. The Greek term, which may be rendered by affection or passion, denotes an essentially passive state. And, indeed, the affections of sense, which correspond to certain external objects fitted to satisfy them, are less of the nature of spontaneous determinations of the will, than the effect of impressions received. As to the complement: of sins, it might be taken either as the genitive of cause (produced by sins), or of quality (which have the character of sins). But in both senses the singular: of sin, would have been more natural. This complement might also be explained as the genitive of apposition: the affections in which the varied inward forms of sin consist, such emotions as are intemperate or impure, interested or proud, selfish or violent. But is it not more natural to see in this complement: of sins, the genitive of effect? the affections which do not fail to produce every kind of sins, as soon as, being strongly excited, they seek their gratification.

The regimen: by the law, depends directly on the word paqh/mata, the affections; it cannot signify: produced by the law, which would be to say too much; for they result from the natural state which Paul designated by the expression: to be in the flesh. We must therefore explain: excited by the law; this coming into collision with those instincts which were asleep, makes them pass into the active and violent state. Why as a fact do we find man degrading himself so often, by passing beyond the simple satisfaction of his wants, and plunging into excesses to which the brute does not descend? There is not in the latter case that arrest of law which seems so often nothing more to man than an incitement to evil-doing.

The term ἐνηργεῖτο, acted, operated, literally, worked within, denotes that sort of inward fermentation which is produced when the passions, excited by the resistance of the commandment, seek to master the body in order to their gratification. The verb ἐνεργεῖσθαι, to act, operate, is always taken by Paul in the middle sense, which we give to it here, never in the passive sense. to be put in action; comp. 1Th 2:13; 2Th 2:7; Gal 5:6; 2Co 1:6; 2Co 4:12, etc. etc. The word: the members, corresponds to the expression: of the sins. Every evil instinct has, so to speak, an agent corresponding to it in one of the members of the body. The result of this impure working, caused by the shock of the holy law against the carnal heart of the natural man, is an abundance of evil fruits which produce death in man; comp. Jas 1:14-15. The εἰς, to, in order to, contains, as it always does, the notion of end, and not only of effect. In the affections of the flesh, it is said, Rom 8:6, there is a secret aspiration after death. The man who acts without God tends to separate himself ever more profoundly from God.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_7:5

For when we were in the flesh, the motions of sin, which were by the law, etc. The apostle having, in Rom_7:4, stated that believers are freed from the law by the death of Christ, in this and the following verse, shows the necessity and the consequences of this change: We have been thus freed, because formerly, when under the law, we brought forth fruit unto death; but now, being free from the law, we are devoted to the service of God. The force of for, at the beginning of this verse, is therefore obvious. The former legal state of believers is here described by saying, they were in the flesh. In the language of Scripture, the word flesh expresses, in such connections, one or the other of two ideas. or both conjointly. First, a state of moral corruption, as in Rom_8:8, Those that are in the flesh; secondly, a carnal state, i.e., a state in which men are subject to external rites, ceremonies, and commands; or more generally, a legal state, inasmuch as among the Jews, that state was one of subjection to such external rites. Gal_3:3, Having begun in the Spirit, are ye now made perfect by the flesh? Compare Gal_4:9, where the expression weak and beggarly elements is substituted for the phrase the flesh; see Rom_4:1. In the present case, both ideas appear to be included. The meaning is, when in your unrenewed and legal state. The opposite condition is described (Rom_7:6) as a state of freedom from the law; which, of course, shows that the second of the two ideas mentioned above was prominent in the apostles mind when he used the words in the flesh. In Rom_6:14, the apostle says, Sin shall not have dominion over you, for ye are not under the law; and here, in the exposition of that passage, he shows why it is that while under the law sin does have dominion. It is because, while in that state of condemnation and alienation from God, the effect of the law is to produce sin. He says the παθήματα τῶν ἁμαρτιῶν are διὰ τοῦ νόμου. This does not mean that the passions of sin (i.e., which manifest themselves in sinful acts) are simply made known by the law, but they are by it, that is, produced by it. The word παθήματα literally means what is suffered, afflictions: here it is used in a secondary sense for passions, (motions, in the sense of emotions, feelings.) These two meanings of the word are nearly allied, inasmuch as in passion, or feeling, the soul is rather the subject than the agent. These sinful feelings, aroused by the law, the apostle says ἐνηργεῖτο, wrought, (the word is here, as everywhere else in the New Testament, used in an active sense,) in our members; i.e., in us, not merely in our bodily members, but in all our faculties, whether of soul or body. To bring forth fruit, εἰς τὸ καρποφορῆσαι, as expressing the result, not the design. The effect of the excitement of sinful feeling by the law, was the production of fruit unto death; τῷ θανατῷ as opposed to τῷ Θεῷ of the preceding verse. Death is personified. He is represented as a master, to whom our works are rendered. They belong to him. Death, in other words, is the consequence or end secured by our sins. The wages of sin is death. The consequence of sinning is, that we die. The death here meant is no more mere physical death than in Rom_6:23. It is that death which the law of God threatens as the punishment of sin.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

A declaration of the former saying: for the concupiscences (saith he) which the law stirred up in us, were in us as it were an husband, of whom we brought forth very deadly and cursed children. But now since that husband is dead, and so consequently being delivered from the force of that killing law, we have passed into the governance of the spirit, so that we bring forth now, not those rotten and dead, but lively children.

When we were in the state of the first marriage, which he calleth in the next verse following the oldness of the letter.

The motions that egged us to sin, which show their force even in our minds.

He saith not, of the law, but by the law, because they spring of sin which dwelleth within us, and take occasion to work thus in us, by reason of the restraint that the law maketh, not that the fault is in the law, but in ourselves.

Wrought their strength.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For when we were in the flesh--in our unregenerate state, as we came into the world. See on Joh 3:6 and Rom 8:5-9.

the motions--"passions" (Margin), "affections" (as in Gal 5:24), or "stirrings."

of sins--that is, "prompting to the commission of sins."

which were by the law--by occasion of the law, which fretted, irritated our inward corruption by its prohibitions. See on Rom 7:7-9.

did work in our members--the members of the body, as the instruments by which these inward stirrings find vent in action, and become facts of the life. See on Rom 6:6.

to bring forth fruit unto death--death in the sense of Rom 6:21. Thus hopeless is all holy fruit before union to Christ.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. For, when we were in the flesh] When we were without the Gospel, in our carnal and unregenerated state, though believing in the law of Moses, and performing the rites and offices of our religion.

The motions of sins, which were by the law] τα παθηματα των αμαρτιων, the passions of sins, the evil propensities to sins; to every particular sin there is a propensity: one propensity does not excite to all kinds of sinful acts; hence the apostle uses the plural number, the PASSIONS or propensities of SINS; sins being not more various than their propensities in the unregenerate heart, which excite to them. These παθηματα, propensities, constitute the fallen nature; they are the disease of the heart, the pollution and corruption of the soul.

Did work in our members] The evil propensity acts εντοις μελεσιν, in the whole nervous and muscular system, applying that stimulus to every part which is necessary to excite them to action.

To bring forth fruit unto death.] To produce those acts of transgression which subject the sinner to death, temporal and eternal. When the apostle says, the motion of sin which were by the law, he points out a most striking and invariable characteristic of sin, viz. its rebellious nature; it ever acts against law, and the most powerfully against known law. Because the law requires obedience, therefore it will transgress. The law is equally against evil passions and evil actions, and both these exert themselves against it. So, these motions which were by the law, became roused into the most powerful activity by the prohibitions of the law. They were comparatively dormant till the law said, thou shalt NOT do this, thou shalt DO that; then the rebellious principle in the evil propensity became roused, and acts of transgression and omissions of duty were the immediate consequences.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. For when we were, etc. He shows still more clearly by stating the contrary effect, how unreasonably the zealots of the law acted, who would still detain the faithful under its dominion; for as long as the literal teaching of the law, unconnected with the Spirit of Christ, rules and bears sway, the wantonness of the flesh is not restrained, but, on the contrary, breaks out and prevails. It hence follows, that the kingdom of righteousness is not established, except when Christ emancipates us from the law. Paul at the same time reminds us of the works which it becomes us to do, when set free from the law. As long, then, as man is kept under the yoke of the law, he can, as he is sinning continually, procure nothing for himself but death. Since bondage to the law produces sin only, then freedom, its opposite, must tend to righteousness; if the former leads to death, then the latter leads to life. But let us consider the very words of Paul.

In describing our condition during the time we were subject to the dominion of the law, he says, that we were in the flesh. We hence understand, that all those who are under the law attain nothing else but this — that their ears are struck by its external sound without any fruit or effect, while they are inwardly destitute of the Spirit of God. They must therefore necessarily remain altogether sinful and perverse, until a better remedy succeeds to heal their diseases. Observe also this usual phrase of Scripture, to be in the flesh; it means to be endued only with the gifts of nature, without that peculiar grace with which God favors his chosen people. But if this state of life is altogether sinful, it is evident that no part of our soul is naturally sound, and that the power of free will is no other than the power of casting evil emotions as darts into all the faculties of the soul.

The emotions of sins, which are through the law, etc.; that is, the law excited in us evil emotions, which exerted their influence through all our faculties; for there is no part which is not subject to these depraved passions. What the law does, in the absence of the inward teacher, the Spirit, is increasingly to inflame our hearts, so that they boil up with lusts. But observe here, that the law is connected with the vicious nature of man, the perversity of which, and its lusts, break forth with greater fury, the more they are checked by the restraints of righteousness. He further adds, that as long as the emotions of the flesh were under the dominion of the law they brought forth fruit to death; and he adds this to show that the law by itself is destructive. It hence follows, that they are infatuated, who so much desire this bondage which issues in death.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) The new alliance ought not to be unproductive, for the old alliance was not unproductive. Before that mortification of the flesh which proceeds from our relation to the death of Christ, we bore a fruit generated through our carnal appetites by the Law, and the only being to whose honour and glory they contributed was Death.

The sins committed under the old dispensation are regarded as due to a two-fold agency—on the one hand to the Law (the operation of which is described more particularly in Rom_7:7-8), and on the other hand to the flesh, which was only too susceptible to any influence that would call out its sinful impulses. Those impulses have now been mortified, as if by a course of asceticism, through union with the death of Christ.

The “body” is regarded by St. Paul as a neutral principle, which is not in itself either good or bad. It is simply the material frame of men, which though itself “of the earth earthy” is capable of becoming a dwelling-place for the Spirit, and being put to holy uses. The “flesh” is the same material frame regarded as the seat of sinful appetites, and with a tendency to obey the lower rather than the higher self. The proper way to overcome this lower self is by that spiritual asceticism which the believer goes through by his appropriation of the death of Christ.

Motions of sins.—The same word which is translated in Gal_5:24, “affections”—those emotions or passions which lead to sin.

Which were by the law.—Which the Law served to stimulate and quicken in the manner described below.

Did work.—Were active or astir, opposed to that state of torpor or mortification to which they were reduced in the Christian.

Unto death.—Death is here personified as the king of that region which sin serves to enrich.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. when we were in the flesh] For illustration of this important phrase see especially Rom_8:8-9. St Paul here assumes of Christians (1) that they were once “in the flesh;” (2) that they are so no longer. To be “in the flesh” thus describes the man’s condition previous to the special gift of the Holy Spirit connected with justification; (see ch. Rom_5:5, and Gal_4:6;) the condition in which the dominant element was the very antithesis of the Spirit—the “carnal mind.” (See on Rom_8:6-7.) Such passages as Gal_2:20 shew that “in the flesh” may, with a proper context, mean no more than “in the body,” “in the surroundings of material, earthly, life.” But when, as here, the context points to a contrast between “the flesh” and better things, it is plain that the essential idea of “the flesh” is that it is the special vehicle of sin.

It is most needful to observe that, according to St Paul, the dominance of this element is the invariable condition of man before special grace.

motions] Lit. passions, as marg. E. V.; instincts of evil.

by the law] i.e., to which the law, as calling out the rebellion of the carnal will, gave special direction and energy. See below on Rom_7:7-8.

did work] were active. The Gr. verb is the original of “energize.”

in our members] i.e. in our body, viewed in the variety of its parts and powers. See on Rom_6:13.

unto death] The doleful parallel to “unto God” in Rom_7:4. Death was, as it were, the Power to which the results of the unregenerate life were dedicated. He “who had the power of death” (Heb_2:14) was the usurping god.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For when we were in the flesh,.... This respects not their being under the legal dispensation, the Mosaic economy; which lay greatly in meats and drinks, and divers washings, and carnal ordinances, such as regarded the flesh chiefly; so their meats and drinks concerned the body; their ablutions and washings sanctified to the purifying of the flesh; their circumcision was outward in the flesh; the several rituals of the law consisted in outward things, though typical of internal and spiritual ones; hence those that trusted in them trusted in the flesh: but to be "in the flesh" stands opposed, Rom 7:8; to a being "in the spirit"; whereas there were many under that legal and carnal dispensation who were in the spirit, and had the Spirit of God, as David and others; besides, the apostle must be thought to use the phrase in such a sense, as to include all the persons he is speaking of and writing to, who were both Jews and Gentiles, for of such the church at Rome consisted; and the sense is this, "for when we", Jews and Gentiles, who are now believers in Christ, "were" formerly, before our conversion to, and faith in Christ, "in the flesh", that is, in a corrupt, carnal, and unregenerate state and condition; in which sense the word "flesh" is frequently used in the next chapter: now not all such who have flesh, sin, or corrupt nature in them, must be reckoned to be in the flesh, for there is a difference between flesh being in persons, from which none are free in this life, and their being in the flesh; nor all such who commit sin, or do carnal things at times, for there is not a just man that doth good and sinneth not; but such who are as they were born, without any alteration made in them by the Spirit and grace of God; who have nothing but flesh in them, no fear of God, nor love to and faith in Christ, nor any experience of the work of the Spirit of God upon their souls; no true sight and sense of sin, nor any spiritual knowledge of salvation by Christ; in whom flesh is the governing principle, whose minds and principles are carnal, and their conversation wholly so; yea, persons may be in the flesh, in an unregenerate state, who may abstain from the grosser immoralities of life, and even make a profession of religion: now such these had been the apostle is speaking of and to, and tells how it was with them when in this state;

the motions of sins which were by the law, did work in our members to bring forth fruit unto death: by "the motions of sin" are meant, the evil passions and affections of the mind, the lusts of the heart, sinful desires, evil thoughts, the imaginations of the thoughts of the heart, the first motions of the mind to sin: these "were by the law"; not as the efficient cause of them, that neither produces nor encourages them; it is holy, just, and good, requires truth in the inward parts, and not only forbids the outward acts of sin, but even covetous desires, and lustful thoughts: no, these inward motions of sin arise from a corrupt heart and nature; are encouraged and cherished by the old man that dwells there; and men are enticed by Satan to a compliance with them. Some think that the meaning of the phrase is, that these secret lusts of the heart are made known by the law, as in Rom 7:7, so they are, but not whilst a man is in the flesh, or in an unregenerate state, but when he comes to be wrought upon powerfully by the Spirit of God, who makes use of the law to such a purpose: but the true sense of it is, that these motions of sin are irritated, provoked, and increased, through the law's prohibition of them; which is not to be charged as a fault on the law, but to be imputed to the depravity and corruption of man; who is like to one in a burning fever, very desirous of drink, who the more it is forbid, the more eager is he of it; or like a mighty torrent of water, which rises, rages, flows, and overflows, the more any methods are taken to stop its current; or like a filthy dunghill, which when the sun strikes powerfully on it, it exhales and draws out its filthy stench; which nauseous smell is not to be imputed to the pure rays of the sun, but to the filthiness of the dunghill: these motions of sin are said to "work in our members"; in the members of our bodies, which these sinful affections of the soul make use of to put them into action, and so they bring forth fruit; very evil fruit indeed, for nothing else can be expected from such an evil tree as the corrupt nature of man is: and this fruit is "unto death": deadly fruit, worthy of death, and would issue in eternal death, if grace did not prevent: the rise, beginning, motion, progress, and issue of sin, are most exactly and beautifully described, agreeably to this account here, by the Apostle James, Jam 1:13.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

Ver. 5. In the flesh] In our pure naturals.

The motions of sin] Those maladies of the soul (παθηματα).

By the law] By the irritation of the law.

Did work] Gr. did inwardly work (ενηργειτο).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For when we were in the flesh; i.e. lived according to the flesh, the passions of sins, which were by the law: he does not say, as St. John Chrysostom observes, that they were caused by the law, but only were by it, meaning that they were occasioned by the knowledge of the law, but properly caused by ourselves, and our corrupt inclinations, that were wrought in our members, rather than did work. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For: q.d. For bringing forth of which fruit unto God, we have now better helps than formerly we had; or we are in much better circumstances than formerly we were: and so he proceeds to show how our present state does differ from the former.

When we were in the flesh; i.e. in our carnal, fleshly state, before we were regenerated, or under the carnal pedagogy of the law; for in the next verse he speaks of our being now delivered from the law.

The motions of sins which were by the law; i.e. the corrupt inclinations to sin, which are drawn forth by the law, as ill vapours are raised out of a dunghill by the sun; or which are irritated by the law; of which by and by.

Did work in, our members: see Rom 6:13,16.

To bring forth fruit unto death; i.e. such ill fruit as ends in death, Rom 6:21.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. When we were in the flesh—When we were unregenerate, before our conversion.

Motions of sins—These are spoken of as belonging to a past stage of experience.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For when we were in the flesh, the passions of sins which were through the Law did work in our members to bring forth fruit unto death. In the flesh, to which might be opposed in the Spirit, (cf. Rom_8:9) denotes our state when under the power of sin, before we had risen to a new life in Christ; it is virtually the same as what is meant by being under the Law, as is shown by the opposed expression in ver. 6, kathrghyhmen apo tou nomou . What is signified by "the passions of sins" being "through the Law" will be considered under vers. 7 and 8.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When ye were in the flesh - Carnally minded, in a state of nature; before we believed in Christ. Our sins which were by the law - Accidentally occasioned, or irritated thereby. Wrought in our members - Spread themselves all over the whole man.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if the apostle had said, "When we lived under the dispensation of the law, and were married to the law, we brought forth fruit suitable to that state and condition. But now being freed from the law, and married unto Christ, it is meet and right, equal and fit, that we should bring forth fruit answerable to our more excellent state and condition. That now we serve God with new hearts and lives by the Spirit of Christ, according to the law of grace, and not carnally in the bondage and terror of the old law, called here the oldness of the letter."

Learn hence, 1. That all sincere and serious Christians, who are dead to the law, and espoused unto Christ, ought to bring forth fruit unto God, suitable to their noble estate, and most honourable condition. Freedom and deliverance from the rigour and curse of the law ought to bind us more strongly to God, to love and serve him, to glorify and obey him.

Learn, 2. That all true believers, who are freed from the rigour and curse of the law, ought to serve the Lord in true holiness both of heart and life, and to yield a new and universal obedience to him.

This the apostle here calls the newness of the Spirit, to intimate to us, that new obedience is the work of the holy Spirit in us, as the author of all grace and sanctification. And whereas the newness of the Spirit is opposed to the oldness of the letter; that is, the ministry of the law, which is itself a dead letter, discovering sin, but not discovered how sin may be either pardoned or subdued; we may gather, That the law of God, and indeed the whole word of God, without the Spirit, is but a dead letter, unable to work grace and holiness in us, or to excite and quicken us unto newness of life.

Whenever then we place ourselves under the word, let us pray with David, Lord, open thou mine eyes, that I may see the wonderous things of thy law.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5. “For when we were in carnality, the emotions of sins which were through the law were working in our members to bring forth fruit unto death.” So long as we are unsanctified a thousand carnal incentives antagonistical to the law of God are stirring us up to give way to known and trifling sin, the first overt act, as we have here clearly revealed in the aorist tense, forfeiting our justification and bringing us back into the old condemnation of our former wicked life.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For when we were in the flesh, the sinful passions, which were through the law, wrought in our members to bring forth fruit unto death .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

5, 6. For when in the flesh. When we were in an unconverted condition, under the influence of our carnal nature. The insufficiency of law to deliver us from its power is now shown. The motions of sins. The sinful passions. Which were by the law. How the law set in motion these sinful passions is set forth in verses 7 and 8. See notes on them. Did work in our members. Seized the control of our bodily organs, and thus made us so sin as to be subject to the penalty of death. See 6:21; also James 1:15.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

5. ἧμεν ἐν τῇ σαρκί = ὁ πάλαιος ἄνθρωπος of Rom 6:6.

τὰ παθήματα τῶν ἁμ.: παθήματα only Paul, Heb. and 1 Pet. = (1) sufferings, cf. Rom 8:18, and commonly; (2) = experiences, here and Gal 5:24 = concrete instances of πάθος, the state in which the subject is regarded as not active but receptive of experiences. So here = the effects which our sins produced upon our nature. See Rom 6:6 n.

τὰ διὰ τοῦ νόμου. Developed and explained in Rom 7:7 ff. These experiences came through the influence of law upon the old nature.

ἐνηργεῖτο = were constantly being made operative, i.e. by the action of ὁ πάλαιος ἄηθρωτος in reaction against law (τὰ διὰ τ. ν.); cf. Robinson, Eph. 247. ἐνεργεῖσθαι in S. Paul is always passive, implying an agent, here the context shows that the agent is ὁ παλ. ἄνθρωπος.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5. ὅτε γὰρ ἦμεν ἐν τῇ̀ σαρκί. This verse develops the idea contained in καρποφορήσωμεν: the new marriage ought to be fruitful, because the old one was. εἶναι ἐν τῇ σαρκί is the opposite of εἶναι ἐν τῷ πνεύματι: the one is a life which has no higher object than the gratification of the senses, the other is a life permeated by the Spirit. Although σάρξ is human nature especially on the side of its frailty, it does not follow that there is any dualism in St. Paul’s conception or that he regards the body as inherently sinful. Indeed this very passage proves the contrary. It implies that it is possible to be ‘in the body’ without being ‘in the flesh.’ The body, as such, is plastic to influences of either kind: it may be worked upon by Sin through the senses, or it may be worked upon by the Spirit. In either case the motive-force comes from without. The body itself is neutral. See esp. the excellent discussion in Gifford, pp. 48-52.

τὰ παθήματα τῶν ἁμαρτιῶν: πάθημα has the same sort of ambiguity as our word ‘passion.’ It means (1) an ‘impression,’ esp. a ‘painful impression’ or suffering; (2) the reaction which follows upon some strong impression of sense (cf. Gal 5:24). The gen. τῶν ἁμαρτιῶν = ‘connected with sins,’ ‘leading to sins.’

τὰ διὰ τοῦ νόμου. Here St. Paul, as his manner is, ‘throws up a finger-post’ which points to the coming section of his argument. The phrase διὰ τοῦ νόμου is explained at length in the next paragraph: it refers to the effect of Law in calling forth and aggravating sin.

ἐνηργεῖτο. The pricks and stings of passion were active in our members (cf. 1Th 2:13; 2Th 2:7; 2Co 1:6, 2Co 1:4:12; Gal 5:6, &c.).

τῷ θανάτῳ: dat. commodi, contrasted with καρποφ, τῷ Θεῷ above.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.