Below Ive compiled a short list of references in more or less chronological order (by date first written, not

the edition of the source) of references to the story of Mezentius in the Aeneid (Virgil) and the phrase body of death as used by Paul in Romans 7:24. It is important to note that the oldest references use the story as an illustration of the concept and in no place do they suggest Paul was intentionally alluding to the Aeneid. In 1823 we see the first reference to say there seems to be an allusion. This is far from a confident assertion. A mere 11 years later we see a rebuttal of this suggestion. By 1854 a commentator says matter-of-factly, It is, no doubt, to this custom that the Apostle Paul alludes in his Epistle to the Romans. In our present day many pastors and lay persons have not only changed an extra-biblical illustration into an embedded allusion, but some would suggest that the story of Mezentius is an interpretive key to understanding the passage in Romans 7. Equally hyperbolized is the story itself, now including the idea of a punishment for murders by binding them to the murder victim which they can carry around until putrification overtakes them or someone offers to bear the punishment for them. That kind of story certainly parallels the message of the Gospel. But thats because it was made up and embellished to do so, not because its a true first century allusion. The body and soul, like Mezentius his couples, consisting of a dead and earthy part, as well as of a living and spiritual part, whereby we cannot do the thing we would. (Contemplations, Moral and Divine, 1763Hale died in 1676) The Body of Death which we desire to be delivered from, as the Apostle speaks, appears by the Presence of Christ in us to be thus deadly a Body by reason of Sin, we feeling for the present nothing but an heavy Indisposition to all Holiness and Goodness in the Body and its Affections, and all Sinfulness and unclean atheistical Suggestions from the Flesh, which is Death to the Soul. For to be carnally-minded is Death. So that by reason of the Sinfulness of our Body and the fad Heaviness thereof, it appears as deadly and ghastly a thing to us as Mezentius his tying the Living and the Dead together, when once Christ is in us (The Theological Works of the Most Pious and Learned Henry More, 1708More died in 1687) Why do we not cry out more feelingly, "O wretched man that I am, who shall deliver me from this body of death?" Is it not grievous to us to have so cumbersome a yoke-fellow, to be tied (as Mezentius is said to have done) the living and the dead together. (The Whole Works of the Reverend John Howe, Volume III, 1812Howe died in 1705) there seems to be here an allusion to an ancient custom of certain tyrants, who bound a dead body to a living man, and obliged him to carry it about, till the contagion from the putrid mass took away his life! Virgil paints this in all its horrors, in the account he gives of the tyrant Mezentius. (Holy Bible, 1823)

It is commonly supposed that here is a reference to a cruel usage sometimes practised by the tyrants of antiquity; and which is mentioned by Virgil and Cicero, and Valerius Maximus. It consisted in fastening a dead carcass to a living man. Now suppose a dead body bound to your bodyits hands to your handsits face to your faceits lips to your lips. Here is not only a burden, but an offence. You cannot separate yourself from your hated companionit lies downand rises upand walks with you. You cannot breathe without inhaling a kind of pestilence and "Oh!" you would say, "Oh how slowly the parts corrupt and fall offOh how can I longer endure it! When shall I be free? O wretched man that I am! who shall deliver me from the body of this death?" This is very strong. Yet it comes not up to Paul's case. He is speaking of such a wretchedness not without him, but within. (The Works of the Rev. William Jay, 1832) It is, no doubt, to this custom that the Apostle Paul alludes in his Epistle to the Romans. No other image could so well illustrate his meaning. His readers were familiar with it. Peter, sleeping in the prison, bound with chains to the bodies of two live men, would not suit the apostle's purpose. It is very important that we try to make out his meaning. I am brought, he says, into "captivity to the law of sin," and wounded, conquered, and chained to this body of death. The soul is under the law or power of sin, and chained to a body of deatha mass of corruption. (Religious Emblems and Allegories, 1854) Possible allusion to the practice mentioned by Virgil of a tyrant who attached bodies to living ones as a penalty. (A Suggestive Commentary on St. Paul's Epistle to the Romans, 1873) In Virgil there is an account of an ancient king, who was so unnaturally cruel in his punishments, that he used to chain a dead man to a living one. It was impossible for the poor wretch to separate himself from his disgusting burden. The carcas [sic] was bound fast to his body, its hands to his hands, its face to his face, its lips to his lips; it lay down and rose up whenever he did; it moved about with him whithersoever he went, till the welcome moment when death came to his relief And many suppose that it was in reference to this that Paul cried out: "O wretched man that I am!" &c. Whether this be so or not, sin is a body of death, which we all carry about with us. (One Thousand Evangelistic Illustrations, 1921)