Romans catena (u05-open)

At times we must interpret a word according to its plain meaning, at others figuratively, and occasionally because the context requires a different sense—either as it stands or as it appears elsewhere in Scripture. By observing this carefully, we avoid many mistakes and unfounded suppositions. Therefore, we must recognize that what has been perceived is not always located in the same reality; sometimes it is bodily sight, sometimes spiritual discernment. This principle must be universally understood: when the divine purpose is to conceal truth rather than reveal it openly to the Spirit in the prophets and to the Word of Christ in the apostles, the phrasing often becomes complex and does not follow a single, straightforward sequence. This is done so that the unworthy, upon encountering what is secretly reserved for their benefit, do not bring judgment upon themselves by seizing what was meant to remain hidden. This is frequently the reason why some suppose that Scripture as a whole lacks syntax and coherence—especially the prophetic and apostolic writings, and most notably Paul’s letter to the Romans, where legal matters are named differently and placed in varied contexts, making it seem as though Paul deviates from his stated purpose. But what shall we say? Is the law sin? Certainly not! Yet I would not have known sin except through the law; for I would not have known covetousness had the law not declared, 'You shall not covet.' Thus we understand the law not merely as Moses’ prohibition against covetousness, but also as the natural law ingrained in us—for desire is naturally implanted in us as a passion, and sin has seized opportunity not only through the written commandment but also through this inner law. Even Adam knew this before the Mosaic law. Sin, taking occasion through the commandment, produced in me every kind of covetousness—not only in me, but in every soul when sin awakens, all covetousness wages war against the human race; for it is impossible for a human soul not to fall into passions, even if later, through discipline, it appears, as it were, to attain impassibility. Paul declares that all covetousness is passionate and sinful—which the law forbids by teaching, 'You shall not covet'—and this is an irrational impulse arising from mere urge, overflowing beyond reason, by which we cling to life, desiring good, the middling and indifferent life, attaching ourselves to wealth, honor, women, and other covetous things, doing the will of sin, thus stretching ourselves toward what we imagine to be good upon all that we desire. For the fantasy of good becomes covetousness. Apart from the law, sin is powerless. I once lived apart from the law; but when the commandment came, sin revived, and I died, and I found that the very commandment meant for life became death to me—for sin, seizing opportunity through the commandment, deceived me and thereby killed me. Then it could be said of such a person that he lives apart from the law; for upon this condition, reflecting, Paul and every person would say, I once lived apart from the law, when, as he says, on the eighth day after birth, of the race of Israel, a Hebrew of the Hebrews—for it is not possible for an irrational infant, possessing a state, to live under law. Indeed, every person has lived apart from the law at some time, namely in childhood, when there was no reproof, for ignorance is not subject to punishment; and the commandment has come at some time to every person—but when did they fulfill the word, and understand the commandment enjoining such things and forbidding such things? And at the very moment the commandment came, in its first occurrence, wickedness arose—or, as Paul called it, sin awoke, having been dead; for since it is not natural for sin and humanity to coexist, therefore, when the commandment came, sin awoke and the soul died, according to the soul, the sinner, this one shall die. For I, concerning the soul and concerning the human...