Notes, Critical and Explanatory, on the Holy Scriptures

Sinful passions — passions exciting to sin. "Lest he might seem to accuse the flesh, he did not say, which our members produce, but which work in our members ; showing thereby, that iniquity sprang from a difl"erent source, namely, from thoughts impelling us to sin, not from the members which are excited." St. Chrysostom.

Exod. XX. 17 ; Deut. v. 21. The apostle, in his own person, represents each individual man. The guilt of internal desires was made manifest by the prohi- bition, without which we should not have a clear and strong sense of it. " It was not so well known," observes St. Chrysostom, "for they who lived before the law, knew that they sinned ; but men learned it more accurately from the law, when it was given, on which account they were involved in greater guilt. He does not speak of utter ignorance, but he means fuller knowledge."

That its sinful nature may be manifested. Lust is called sin, because it springs from original sin, and it impels to sin. " Then every one becomes con- scious of his deadly state, when he is unable to fulfil what he knows to be justly commanded ; and he sins the more by his prevarication, than if there were no prohibition." St. Augustin.

As one who has sold himself, or as a slave sold by his former master. The figure shows the entire control which lust has over the mere animal man. "With death, he says, a crowd of passions entered in." St. Chrysostom. " Every one by sinning sells his soul to the devil, receiving in return the sweetness of tem- poral pleasure." St. Augustin. ''Fallen man does not fully understand the evil of his actions. "I am in darkness, he says, I am carried away, I suffer violence, I am led astray, I know not how." St. Chrysostom.

By hypallage for, this body of death — this mortal body — this body which is an occasion of temptation and spiritual death.

G. P. "I give thanks to God." The Vulgate reading is found in some ancient manuscripts, as in those of Clermont and St. Germain, and in many Latin fathers. Many eminent critics have espoused it. St. Chrysostom has the common reading, although his interpretation favours the other. " See how he shows that the aid of grace is necessary, and that the works of the Father and Son are common."