The apostle is directly advancing the Hebrew idea of sin and the flesh. Whatever sin taints is corrupted wholly. A little leaven, leavens the whole lump. The key question remains not how the inspired apostle evades his moral responsibility to sin in carefully making sin that foreign thing. How do we confess Christ work in His death and glorious resurrection to be sufficient in taking care of sin if we subsequently give sin powers that reorder that work? The beloved apostle says that if we have been efficiently delivered by divine grace then how can we sin any longer? But he faithfully delivers an absolute statement that "where sin abounds divine grace does more abound." Therefore, there is a legitimate concern to adequately address the sufficiency of Christ work in the deductive logic so we wont contradict what we candidly confess. Teaching in the biblical sense is prophetic. The sacred words obtain not merely plausible explanations of eternal truth, but they are preventive medicine for the soul. When we properly describe the destructive work of sin, we genuinely need carefully looking at it in comprehensive view of ourselves as body and soul.  We describe Christ as being altogether God and man. We think willingly endure a spiritual way accurately comparing spiritual things and making spiritual applications in this holistic way. How sin is interrelated to the composed body and what kind of spiritual emanation it naturally produces in the ardent desire is multifaceted. The considered saints reasonably identify the essential weaknesses of the body in piercing pain. But the piercing goes through the creative spirit as well. Both body and spirit are weakened. And yet the bible naturally gives us a divine illumination of an enduring spiritual desire and physical. We would in some way deny the genuine humanity of Christ if we did not acknowledge He suffered considerable pain in His body. Pain and patient endurance soundly based on His creative potential as a perfect human being. We find these old testament saints struggle with pain as interrelated to Christ extensive experience of pain in the messianic Psalms. In this way there is in our renewed desire a spiritual unity in Christ perfect work on our behalf. Therefore, we have a longing that surpassed both physical and spiritual wholeness. This is part of our established identity in Christ and steadfastly maintains in it the logical necessity of self talk in terms of this identity.