Verse
Context
Sermons
J. Edwin Orr
Paul WasherJ. Edwin Orr
George WarnockJ. Edwin Orr
Carter ConlonJ. Edwin OrrSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
For, that which I do, I allow not, etc. - The first clause of this verse is a general assertion concerning the employment of the person in question in the state which the apostle calls carnal, and sold under sin. The Greek word κατεργαξομαι which is here translated I do, means a work which the agent continues to perform till it is finished, and is used by the apostle, Phi 2:12, to denote the continued employment of God's saints in his service to the end of their lives. Work Out your own salvation; the word here denotes an employment of a different kind; and therefore the man who now feels the galling dominion of sin says, What I am continually labouring at I allow not, ου γινωσκω, I do not acknowledge to be right, just, holy, or profitable. But what I hate, that do I - I am a slave, and under the absolute control of my tyrannical master: I hate his service, but am obliged to work his will. Who, without blaspheming, can assert that the apostle is speaking this of a man in whom the Spirit of the Lord dwells? From Rom 7:7 to this one the apostle, says Dr. Taylor, denotes the Jew in the flesh by a single I; here, he divides that I into two I's, or figurative persons; representing two different and opposite principles which were in him. The one I, or principle, assents to the law that it is good, and wills and chooses what the other does not practice, Rom 7:16. This principle he expressly tells us, Rom 7:22, is the inward man; the law of the mind, Rom 7:23; the mind, or rational faculty, Rom 7:25; for he could find no other inward man, or law of the mind, but the rational faculty, in a person who was carnal and sold under sin. The other I, or principle, transgresses the law, Rom 7:23, and does those things which the former principle allows not. This principle he expressly tells us, Rom 7:18, is the flesh, the law in the members, or sensual appetite, Rom 7:23; and he concludes in the last verse, that these two principles were opposite to each other; therefore it is evident that those two principles, residing and counteracting each other in the same person; are reason and lust, or sin that dwells in us. And it is very easy to distinguish these two I's, or principles, in every part of this elegant description of iniquity, domineering over the light and remonstrances of reason. For instance, Rom 7:17 : Now then, it is no more I that do it, but Sin that dwelleth in me. The I he speaks of here is opposed to indwelling or governing sin; and therefore plainly denotes the principle of reason, the inward man, or law of the mind; in which, I add, a measure of the light of the Spirit of God shines, in order to show the sinfulness of sin. These two different principles he calls, one flesh, and the other spirit, Gal 5:17; where he speaks of their contrariety in the same manner that he does here. And we may give a probable reason why the apostle dwells so long upon the struggle and opposition between these two principles; it appears intended to answer a tacit but very obvious objection. The Jew might allege: "But the law is holy and spiritual; and I assent to it as good, as a right rule of action, which ought to be observed; yea, I esteem it highly, I glory and rest in it, convinced of its truth and excellency. And is not this enough to constitute the law a sufficient principle of sanctification?" The apostle answers, "No; wickedness is consistent with a sense of truth. A man may assent to the best rule of action, and yet still be under the dominion of lust and sin; from which nothing can deliver him but a principle and power proceeding from the fountain of life." The sentiment in this verse may be illustrated by quotations from the ancient heathens; many of whom felt themselves in precisely the same state, (and expressed it in nearly the same language), which some most monstrously tell us was the state of this heavenly apostle, when vindicating the claims of the Gospel against those of the Jewish ritual! Thus Ovid describes the conduct of a depraved man: - Sed trahit invitam nova vis; aliudque cupido, Mens aliud suadet. Video meliora, proboque; Deteriora sequor. Ovid, Met. lib. vii. ver. 19. My reason this, my passion that persuades; I see the right, and I approve it too; Condemn the wrong, and yet the wrong pursue. - indignum facinus! nunc ego et Illam scelestam esse, et me miserum sentio: Et taedet: et amore ardeo: et prudens, sciens, Vivus, vidensque pereo: nec quid agam scio. - Terent. Eun. ver. 70. An unworthy act! Now I perceive that she is wicked, and I am wretched. I burn with love, and am vexed at it. Although prudent, and intelligent, and active, and seeing, I perish; neither do I know what to do. Sed quia mente minus validus, quam corpore toto, Quae nocuere, sequar; fugiam, quae profore credam. Hor. Ep. lib. i. E. 8, ver. 7. More in my mind than body lie my pains: Whate'er may hurt me, I with joy pursue; Whate'er may do me good, with horror view. Francis. Επει γαρ ὁ ἁμαρτανων ου θελει ἁμαρτανειν, αλλα κατορθωσαι δηλον ὁτι, ὁ μεν θελει, ου ποιει, και ὁμη θελει, ποιει. Arrian. Epist. ii. 26. For, truly, he who sins does not will sin, but wishes to walk uprightly: yet it is manifest that what he wills he doth not; and what he wills not he doth. - αλλα νικωμαι κακοις, Και μανθανω μεν, οἱα τολμησω κακα Θυμος δε κρεισσῳν των εμων βουλευματων, Ὁσπερ μεγιστων αιτος κακων βροτοις. - Eurip. Med. v. 1077. - But I am overcome by sin, And I well understand the evil which I presume to commit. Passion, however, is more powerful than my reason; Which is the cause of the greatest evils to mortal men. Thus we find that enlightened heathens, both among the Greeks and Romans, had that same kind of religious experience which some suppose to be, not only the experience of St. Paul in his best state, but to be even the standard of Christian attainments! See more examples in Wetstein. The whole spirit of the sentiment is well summed up and expressed by St. Chrysostom: ὁταν τινος επιθυμωμεν, ειτε κωλυωμεθα, αιρεται μαλλον της επιθυμιας ἡ φλοξ. If we lust after any thing which is afterwards prohibited, the flame of this desire burns the more fiercely.
Jamieson-Fausset-Brown Bible Commentary
For, &c.--better, "For that which I do I know not"; that is, "In obeying the impulses of my carnal nature I act the slave of another will than my own as a renewed man?" for, &c.--rather, "for not what I would (wish, desire) that do I, but what I hate that I do."
John Gill Bible Commentary
For that which I do, I allow not,.... The apostle having cleared the law from the charge of being the cause either of sin or death, and taken the blame to himself, proceeds to give an account of the struggle and combat he found in himself between the flesh and spirit; "that which I do, I allow not". That which he did was evil, since he allowed not of it; but this is to be understood not of any notorious crime committed by him, and repeated again and again; nor of a sinful course of life, for before his conversion he was not a profane man, but externally moral; and after his conversion, had his conversation in the world by the grace of God in righteousness and holiness; a vicious course of life being contrary to the grace of God implanted in him, and the doctrines of grace professed by him; but of internal lusts, the workings of corruptions in his heart, and which are real actions of the mind, together with the various frailties and infirmities of life: when that apostle says that what he did, "I know not": his meaning is, not that he was utterly ignorant of them, of their nature and operations; that he was insensible of their motions, and unconcerned about them; for his sense of them, and concern for them, are expressed by him in the strongest terms, "I know", "I find", "I see", "O wretched man", &c. Rom 7:18; but either that the efforts and effects of sin in him were so sadden, and at an unawares, that he was sometimes overtaken and held captive, before he knew well where he was, or, what he was doing; or the sense is, that he had not a full knowledge of the evil of his heart, the corruptions of his nature, nor did he understand all his infirmities and the errors of his life; or else the meaning is, I own it not as right, but confess it to be wrong, I do not acknowledge these actions as the productions of the new man, they are alien to him, but as the deeds of the old man; or rather, "I do not approve" of them, I dislike, abhor, and detest them; I cannot excuse or palliate them, but must condemn them; so words of knowledge in the Hebrew language are expressive of love, liking, and approbation; see Psa 1:6; on which last text, "I know him", says Jarchi, , "it is the language of love", or a phrase expressive of strong affection; and so here, I know not, I do not like, love, and approve of these things, or I do not "allow" of them, and indulge myself in them, I loathe them and myself for them; and is this talking like an unregenerate man? can it be thought that the apostle speaks of himself as unregenerate, or represents such a man? for what I would, that do I not; what he desired and willed was good, though he did it not; and so the Vulgate Latin version reads, "for not the good which I would, I do": and so the next clause, "but the evil which I hate, I do": and what was that? he would have had his thoughts always employed about the best things; he would have had his affections continually and alone set on God, Christ, and the things of another world; he would he was desirous to keep the whole law of God, and do the whole will of God, and live without sin, and as the angels do in heaven: now such a will as this is never to be found in unregenerate persons; this is from God, and the power of his grace: when he says he did not what he willed, what he was desirous of, and bent upon, his sense is, not that he never did any good thing he willed; for he did many good things, as every good man does, but he did not always do the good he willed, and never perfectly, nor anything without grace and strength from Christ: he adds, but what I hate, that do I; sin was what he hated; it being contrary to the pure and holy nature of God, to the good and righteous law of God, and was in itself, to his view, exceeding sinful: he hated vain thoughts, unclean desires, revengeful lusts, the secret motions of all sin in his heart, and the various evil actions of life; which can never be said of an unregenerate man; who loves sin, delights in iniquity, and takes pleasure in them that do it; and yet what the apostle hated he did; he wrought with his carnal I, his flesh, and through the power of it, and force of temptation, though not without reluctance, remorse, and repentance. The Karaite Jews, which were the better sort of them, say and hold some things, not much unlike to what is here delivered; "though a man (say they (i)) should transgress some of the commandments, or the commandments in part, , "through the strength of lust, and not on account of, or with pleasure not delight", he shall be one of those that shall enter into paradise.'' (i) R. Eliahu in Addareth, c. 3. apud Triglaud de Sect. Karaeorum, c. 10. p. 176.
Struggling with Sin
14We know that the law is spiritual; but I am unspiritual, sold as a slave to sin.15I do not understand what I do. For what I want to do, I do not do. But what I hate, I do.16And if I do what I do not want to do, I admit that the law is good.
- Scripture
- Sermons
- Commentary
Garland, Texas - Complete Commitment
By J. Edwin Orr6.1K1:26:37ROM 6:14ROM 7:15ROM 8:11ROM 12:1
This sermon emphasizes the importance of total commitment to God, highlighting the struggle with sin and the need to surrender completely to experience the power of the Holy Spirit. It discusses the distinction between justification by faith and sanctification, urging believers to decisively dedicate their lives to God and allow the Holy Spirit to empower them to live a life pleasing to Him.
The Godly Home Part 4
By Paul Washer3.5K1:20:50Godly FamilyGEN 2:18ISA 1:18MAT 6:14MAT 11:28ROM 7:15COL 3:132TI 3:16In this sermon, the speaker emphasizes the importance of obedience and submission to authority. He shares personal experiences of his travels and adventures, highlighting the benefits of following the guidance of those who are knowledgeable and experienced. The speaker also discusses the significance of marriage and parenthood as examples of God's love and character. He emphasizes the impact that a father's actions can have on a child's perception of God. Overall, the sermon encourages listeners to embrace obedience and submission, as it can lead to a fulfilling and adventurous life.
Santification
By J. Edwin Orr3.0K1:25:53SantificationMAT 6:33JHN 8:34ROM 1:8ROM 3:23ROM 6:14ROM 7:151PE 2:19In this sermon, the preacher focuses on the problem of man's guilt and the need for justification. The first three chapters of the book of Romans address the issue of sin and guilt, emphasizing that every person is guilty before God. The solution to this problem is justification by faith, as stated in Romans 5:1. The preacher also highlights the ongoing struggle with the power of sin in the lives of believers, referencing Romans 6 and 7 as evidence of this struggle.
The Law of the Spirit
By George Warnock2.4K59:49Spirit Of GodMAT 18:20JHN 20:22ROM 7:15ROM 8:1EPH 2:21REV 12:11In this sermon, the speaker emphasizes the importance of obedience and timing in the work of God. He compares the precision of science in modern times to the flexibility of God's timing. The speaker encourages believers to be filled with the Spirit and move in unity as the body of Christ. He also highlights the conflict between the old Adam and the desire to do what is right. Ultimately, the sermon emphasizes the need for obedience and discernment in following God's timing and will.
Total Commitment
By J. Edwin Orr2.1K28:51Total CommitmentROM 3:23ROM 5:1ROM 6:23ROM 7:15ROM 7:19ROM 8:11ROM 12:1In this sermon, the speaker focuses on the subject of sin and its impact on humanity. He explains that both Gentiles and Jews are sinners, emphasizing that all people have sinned and fallen short of God's glory. The speaker then moves on to discuss the concept of justification, highlighting that through faith in Jesus Christ, believers can be justified and have peace with God. He also addresses the ongoing struggle with sin in the life of a believer, using Romans 7 to illustrate the internal conflict between wanting to do what is right but sometimes falling into sin. The speaker concludes by emphasizing the importance of relying on God's grace and reckoning oneself dead to sin but alive to God.
The Secret Place of Rest
By Carter Conlon2.0K36:05ROM 7:15This sermon titled 'The Secret Place of Rest' delves into the profound truths in Matthew 11:28-30, emphasizing the need to come to Jesus in our weariness and heavy burdens to find rest. It highlights the importance of trusting in God's strength rather than relying on our own efforts, and the significance of surrendering our struggles and weaknesses to Him to experience true rest and peace.
Thursday #2 Complete Commitment
By J. Edwin Orr1.9K53:19Revival TheologyMAT 6:33JHN 10:16ROM 6:7ROM 7:15ROM 7:19ROM 12:1EPH 4:22In this sermon, the preacher discusses the doctrine of renewal and the concept of complete commitment to God. He uses a story about a Hopi Indian to illustrate the idea of having two dogs that represent the struggle between sin and righteousness. The preacher emphasizes that every person is born with the guilt of sin, except for Jesus Christ. The solution to this problem is justification, which means being set right with God and declared innocent through faith in Jesus Christ. The preacher also emphasizes the importance of dedicating one's whole life to God and living a holy and acceptable life as a living sacrifice.
A Heart Cleansed by Faith
By Ernest O'Neill1.5K33:18ISA 64:6LUK 24:47ROM 3:20ROM 5:8ROM 7:15GAL 2:16COL 3:9In this sermon, the preacher addresses the issue of feeling helpless and unable to overcome personal struggles. He emphasizes that saying "I can't" is tragic because it implies a lack of faith in God's power to help. The preacher explains that when we realize that not doing what we know is right is actually sin against God, it changes our perspective. He encourages listeners to turn away from relying on people, things, and circumstances for their needs and instead depend on God. By putting off the old nature and looking to God for security, the preacher assures that God will fill us with His Holy Spirit and cleanse our hearts.
(Genesis) 46 - Jacob in the Crucible of Divine Discipline
By S. Lewis Johnson1.4K50:20Divine DisciplineGEN 30:1GEN 30:22MAT 6:33ROM 7:15GAL 5:17PHP 1:12In this sermon, the preacher focuses on Genesis chapter 30, which explores the story of Rachel and Leah and the fruit of polygamy. The chapter begins with Rachel's jealousy and envy towards her sister Leah because she was unable to bear children. The preacher highlights the negative consequences of jealousy and how it can trouble families and churches. The sermon also emphasizes the grace of God in using difficult and unpromising situations to demonstrate His power and love.
Baptism With the Spirit
By Ernest O'Neill1.3K25:39Inner TransformationBaptism Of The Holy SpiritJHN 14:26ACT 1:8ACT 2:4ROM 7:15ROM 8:91CO 12:132CO 5:17GAL 2:20EPH 4:221JN 1:9Ernest O'Neill addresses the struggle of Christians who, despite knowing the right actions, often fail to live them out due to an internal conflict of desires. He emphasizes that the central problem is not a lack of knowledge but the inability to act according to one's true intentions, leading to frustration and hypocrisy. O'Neill explains that true victory over this internal struggle comes through the baptism of the Holy Spirit, which cleanses the heart and transforms the believer from within. He encourages believers to seek the Holy Spirit's guidance and to understand that their old selves were crucified with Christ, allowing for a new identity in Him. The sermon concludes with a call to embrace this transformative power for a genuine Christian life.
Follow the Leader
By Jim Cymbala1.3K19:03Spirit LedROM 1:17ROM 3:21ROM 6:15ROM 7:15ROM 8:2ROM 8:9In this sermon, the speaker emphasizes that victory in life does not come from making promises or vows, but from being led by the Holy Spirit. He shares a personal story of struggling with attending school and making promises to God, only to continue disobeying. The speaker explains that living according to our human nature leads to disobedience and being enemies of God, as our flesh desires self-gratification. However, God sent His Son to condemn sin and human nature, so that those who live according to the Spirit can fulfill the righteous demands of the law.
What Does It Mean to Be Born Again and How to Know?
By Alan Barr1.2K31:05Born AgainMAT 6:33JHN 18:36ACT 16:31ROM 7:15ROM 10:9EPH 6:111PE 5:8In this sermon, the preacher discusses the concept of being born again and the longing for our true home in heaven. He emphasizes that one proof of being born again is the longing for home and the sense of being a stranger in this world. The preacher urges listeners to examine their lives and see if there is evidence of these four things: conviction of sin, ability to repent, belief in Jesus' sacrifice, and offering oneself to God. He also highlights the importance of experiencing a spiritual battle between wanting to please God and the pull of the world. The sermon concludes with an encouragement to seek God's salvation and surrender to Him.
Ernest O'neill's Testimony
By Ernest O'Neill1.2K38:40PSA 51:10MAT 5:6MAT 5:8ACT 15:9ROM 3:23ROM 6:23ROM 7:15In this sermon, the speaker emphasizes the importance of hungering for the word of God and being fully committed to it. He shares his personal experience of struggling with sin and realizing the need for obedience to God. The speaker highlights the significance of believing in the Bible and understanding the consequences of sin. He also briefly mentions his background and upbringing in a working-class family and his involvement in the Methodist Church.
Jesus' Love Brings Deliverance
By Ernest O'Neill97029:50PSA 22:1ISA 53:12MAT 6:33LUK 23:46ROM 6:6ROM 7:15ROM 7:24In this sermon, the speaker reflects on the inner conflict that many Christians experience, as described in Romans 7:15. He challenges the common interpretation that this passage represents the normal Christian life, arguing that it is actually a description of Paul's life before he was delivered by Jesus. The speaker emphasizes that through Jesus, believers are delivered from a life of moral struggle and sin. He encourages listeners to recognize the power of Christ's crucifixion and resurrection, and to choose to live in the victory and freedom that Easter Sunday represents.
Dr. Jekyll and Mr. Hyde
By Ernest O'Neill95537:03MAT 6:33ROM 6:1ROM 6:14ROM 6:23ROM 7:15In this sermon, the preacher shares a personal experience of witnessing a disturbing incident on the streets of London. He then connects this experience to the biblical passage in Romans 7:15, where the apostle Paul expresses his struggle with doing what he knows is right. The preacher acknowledges that many of us have tried various methods to improve our behavior and control our inner struggles, but ultimately find them ineffective. He emphasizes that the root problem lies in the presence of another self within us, a darkness that we cannot control. The sermon highlights the universal human struggle with this inner conflict and points to the need for a solution beyond our own efforts.
Paradoxes of the Spiritual Life
By Stephen Kaung86153:40MAT 6:33ROM 6:6ROM 7:152CO 1:9In this sermon, the speaker focuses on the paradox of brokenness leading to release. He refers to the Apostle Paul's experiences in Second Corinthians, where Paul opens up about his sufferings for Christ's sake. Paul initially tries to overcome his struggles, but eventually realizes that there is no good in his flesh. He accepts the sentence of death and finds deliverance through Jesus Christ. The speaker also emphasizes the concept of being earthen vessels, acknowledging our sinfulness and the need for cleansing through Christ's blood.
Foundations - Spiritual Life
By Stephen Kaung80651:48GEN 2:7GEN 3:6JHN 3:6ROM 6:6ROM 7:15ROM 8:13GAL 5:16HEB 2:7
This sermon delves into the creation of man, the purpose of God in creating humanity, the choice between living for oneself or living for Christ, the battle between the spirit and the soul, and the importance of defeating the enemy in our lives to fulfill God's purpose. It emphasizes the need to live for Christ, even in the face of difficulties, and to allow the life of Christ within us to grow and mature, enabling us to be used by God to overcome the works of the enemy.
Whatever It Takes
By Jim Cymbala79014:34ObedienceECC 1:9ISA 55:8MAT 6:33MAT 16:24MRK 8:34ROM 7:15GAL 2:20In this sermon, the speaker reflects on his personal journey from the business world to the ministry and the battle he faced in accepting God's calling. He emphasizes that our ways and thoughts are not the same as God's, and that true Christianity requires denying oneself, taking up the cross, and following Jesus. The speaker admits to his own selfishness and the need to break free from self-centered desires. He highlights the importance of surrendering to God and following His will, rather than pursuing personal happiness or pleasing oneself. The sermon encourages listeners to embrace the truth of the Gospel and reject any new or false teachings.
Cling to the Lord
By Alphaus Mdlalose7801:12:22GEN 19:16RUT 1:8RUT 1:14MAT 6:33ROM 7:151JN 1:9In this sermon, the speaker shares a story about a mother and her imprisoned son. The son pleads with his mother to seek help from a powerful witch doctor to influence the outcome of his trial. However, the mother, being a Christian, is faced with a moral dilemma. The speaker draws parallels between this story and biblical examples, such as the prodigal son and Peter's denial of Jesus. The sermon emphasizes the importance of staying true to one's faith and seeking forgiveness and mercy from God.
On Eagles' Wings Pt 14
By Don Courville75429:19Radio ShowISA 40:28MAT 6:33JHN 8:32ROM 7:15ROM 8:28HEB 13:17In this sermon, the speaker addresses the importance of seeking the truth and understanding the problems we face in our lives. They emphasize the need to honor and glorify God in our pursuit of truth. The speaker also highlights the responsibility of church leaders to provide resources and support to their congregations, such as good books and special speakers. They suggest that pastors can listen to tapes or attend seminars for personal instruction. Additionally, the speaker expresses their burden to provide pastors and churches with helpful books and resources through their tape ministry.
When the Unseen Becomes Visible
By Carter Conlon72637:26LUK 2:11ROM 7:15This sermon from Luke chapter 2 focuses on the transformative power of Jesus Christ in bringing the unseen into the visible realm. It emphasizes the birth of Jesus as a pivotal moment marked by the bursting force of the unseen into the visible, offering hope for change and peace in the hearts of all people. The message highlights the struggle of humankind to live according to God's ways and the need for surrender to Christ for true transformation and a life that brings glory to God.
Foundations - Divine Life
By Stephen Kaung71451:48GEN 2:7JHN 3:6ROM 7:15GAL 5:17
This sermon delves into the creation of man, the purpose of God in creating humanity, the struggle between the spirit and the soul, the importance of living for Christ, and the ultimate victory over the enemy through the life of Christ within believers. It emphasizes the choice between living for oneself or living for God, highlighting the need to surrender to Christ and allow His life to grow within, leading to maturity and victory over sin.
Who Am I in Christ
By Stephen Kaung53750:20MAT 16:24ROM 7:15GAL 2:201JN 5:4
This sermon emphasizes the importance of seeking God as the ultimate answer to life's questions and hindrances, highlighting that only God can truly provide answers. It discusses the concept of being overcomers through Christ, acknowledging the inner battle between the spirit and self. The sermon also addresses the challenge of overcoming oneself, which is more difficult than overcoming external sins. Lastly, it provides guidance on dealing with sudden spiritual stumbling and the importance of immediate repentance and surrender to God's will.
The Way to God
By Madame Guyon5PSA 40:8PSA 139:23JHN 10:10ROM 7:151CO 2:10GAL 2:20EPH 3:19COL 3:3HEB 4:12Madame Guyon preaches about the journey of the Soul towards God through different degrees of transformation and union. The first degree involves the return of the Soul to God through true conversion. The second degree focuses on the effectual touch in the will, leading to recollection and the pursuit of God within. The third degree emphasizes passivity and interior sacrifice, where the Soul experiences alternations of dryness and facility. The fourth degree signifies naked faith, where the Soul undergoes desolation and total surrender to God. The fifth degree culminates in mystical death, where the Soul unites with God but awaits recognition. The sermon concludes with the transformation of the Soul in God, leading to immense expansion and a profound union with the divine will.
Chuck Smith Quotes
By Chuck Smith5God's LoveUnity in ChristMAT 7:7JHN 15:5ROM 7:151CO 3:42CO 5:14EPH 4:4PHP 4:6COL 3:231TH 5:17JAS 5:16Chuck Smith emphasizes that wisdom is about applying knowledge and that God values all people, not just the 'special' ones. He reassures that Christians are not bound by strict contracts with God, but rather by His love, and that true hope comes when we acknowledge our inability to achieve righteousness on our own. Smith highlights that God is more concerned with our character than our actions, and he calls for unity among different denominations, reminding us that we are all part of the Body of Christ. He also reflects on the importance of prayer and the necessity of submitting to the Lordship of Jesus to overcome our fleshly desires.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
For, that which I do, I allow not, etc. - The first clause of this verse is a general assertion concerning the employment of the person in question in the state which the apostle calls carnal, and sold under sin. The Greek word κατεργαξομαι which is here translated I do, means a work which the agent continues to perform till it is finished, and is used by the apostle, Phi 2:12, to denote the continued employment of God's saints in his service to the end of their lives. Work Out your own salvation; the word here denotes an employment of a different kind; and therefore the man who now feels the galling dominion of sin says, What I am continually labouring at I allow not, ου γινωσκω, I do not acknowledge to be right, just, holy, or profitable. But what I hate, that do I - I am a slave, and under the absolute control of my tyrannical master: I hate his service, but am obliged to work his will. Who, without blaspheming, can assert that the apostle is speaking this of a man in whom the Spirit of the Lord dwells? From Rom 7:7 to this one the apostle, says Dr. Taylor, denotes the Jew in the flesh by a single I; here, he divides that I into two I's, or figurative persons; representing two different and opposite principles which were in him. The one I, or principle, assents to the law that it is good, and wills and chooses what the other does not practice, Rom 7:16. This principle he expressly tells us, Rom 7:22, is the inward man; the law of the mind, Rom 7:23; the mind, or rational faculty, Rom 7:25; for he could find no other inward man, or law of the mind, but the rational faculty, in a person who was carnal and sold under sin. The other I, or principle, transgresses the law, Rom 7:23, and does those things which the former principle allows not. This principle he expressly tells us, Rom 7:18, is the flesh, the law in the members, or sensual appetite, Rom 7:23; and he concludes in the last verse, that these two principles were opposite to each other; therefore it is evident that those two principles, residing and counteracting each other in the same person; are reason and lust, or sin that dwells in us. And it is very easy to distinguish these two I's, or principles, in every part of this elegant description of iniquity, domineering over the light and remonstrances of reason. For instance, Rom 7:17 : Now then, it is no more I that do it, but Sin that dwelleth in me. The I he speaks of here is opposed to indwelling or governing sin; and therefore plainly denotes the principle of reason, the inward man, or law of the mind; in which, I add, a measure of the light of the Spirit of God shines, in order to show the sinfulness of sin. These two different principles he calls, one flesh, and the other spirit, Gal 5:17; where he speaks of their contrariety in the same manner that he does here. And we may give a probable reason why the apostle dwells so long upon the struggle and opposition between these two principles; it appears intended to answer a tacit but very obvious objection. The Jew might allege: "But the law is holy and spiritual; and I assent to it as good, as a right rule of action, which ought to be observed; yea, I esteem it highly, I glory and rest in it, convinced of its truth and excellency. And is not this enough to constitute the law a sufficient principle of sanctification?" The apostle answers, "No; wickedness is consistent with a sense of truth. A man may assent to the best rule of action, and yet still be under the dominion of lust and sin; from which nothing can deliver him but a principle and power proceeding from the fountain of life." The sentiment in this verse may be illustrated by quotations from the ancient heathens; many of whom felt themselves in precisely the same state, (and expressed it in nearly the same language), which some most monstrously tell us was the state of this heavenly apostle, when vindicating the claims of the Gospel against those of the Jewish ritual! Thus Ovid describes the conduct of a depraved man: - Sed trahit invitam nova vis; aliudque cupido, Mens aliud suadet. Video meliora, proboque; Deteriora sequor. Ovid, Met. lib. vii. ver. 19. My reason this, my passion that persuades; I see the right, and I approve it too; Condemn the wrong, and yet the wrong pursue. - indignum facinus! nunc ego et Illam scelestam esse, et me miserum sentio: Et taedet: et amore ardeo: et prudens, sciens, Vivus, vidensque pereo: nec quid agam scio. - Terent. Eun. ver. 70. An unworthy act! Now I perceive that she is wicked, and I am wretched. I burn with love, and am vexed at it. Although prudent, and intelligent, and active, and seeing, I perish; neither do I know what to do. Sed quia mente minus validus, quam corpore toto, Quae nocuere, sequar; fugiam, quae profore credam. Hor. Ep. lib. i. E. 8, ver. 7. More in my mind than body lie my pains: Whate'er may hurt me, I with joy pursue; Whate'er may do me good, with horror view. Francis. Επει γαρ ὁ ἁμαρτανων ου θελει ἁμαρτανειν, αλλα κατορθωσαι δηλον ὁτι, ὁ μεν θελει, ου ποιει, και ὁμη θελει, ποιει. Arrian. Epist. ii. 26. For, truly, he who sins does not will sin, but wishes to walk uprightly: yet it is manifest that what he wills he doth not; and what he wills not he doth. - αλλα νικωμαι κακοις, Και μανθανω μεν, οἱα τολμησω κακα Θυμος δε κρεισσῳν των εμων βουλευματων, Ὁσπερ μεγιστων αιτος κακων βροτοις. - Eurip. Med. v. 1077. - But I am overcome by sin, And I well understand the evil which I presume to commit. Passion, however, is more powerful than my reason; Which is the cause of the greatest evils to mortal men. Thus we find that enlightened heathens, both among the Greeks and Romans, had that same kind of religious experience which some suppose to be, not only the experience of St. Paul in his best state, but to be even the standard of Christian attainments! See more examples in Wetstein. The whole spirit of the sentiment is well summed up and expressed by St. Chrysostom: ὁταν τινος επιθυμωμεν, ειτε κωλυωμεθα, αιρεται μαλλον της επιθυμιας ἡ φλοξ. If we lust after any thing which is afterwards prohibited, the flame of this desire burns the more fiercely.
Jamieson-Fausset-Brown Bible Commentary
For, &c.--better, "For that which I do I know not"; that is, "In obeying the impulses of my carnal nature I act the slave of another will than my own as a renewed man?" for, &c.--rather, "for not what I would (wish, desire) that do I, but what I hate that I do."
John Gill Bible Commentary
For that which I do, I allow not,.... The apostle having cleared the law from the charge of being the cause either of sin or death, and taken the blame to himself, proceeds to give an account of the struggle and combat he found in himself between the flesh and spirit; "that which I do, I allow not". That which he did was evil, since he allowed not of it; but this is to be understood not of any notorious crime committed by him, and repeated again and again; nor of a sinful course of life, for before his conversion he was not a profane man, but externally moral; and after his conversion, had his conversation in the world by the grace of God in righteousness and holiness; a vicious course of life being contrary to the grace of God implanted in him, and the doctrines of grace professed by him; but of internal lusts, the workings of corruptions in his heart, and which are real actions of the mind, together with the various frailties and infirmities of life: when that apostle says that what he did, "I know not": his meaning is, not that he was utterly ignorant of them, of their nature and operations; that he was insensible of their motions, and unconcerned about them; for his sense of them, and concern for them, are expressed by him in the strongest terms, "I know", "I find", "I see", "O wretched man", &c. Rom 7:18; but either that the efforts and effects of sin in him were so sadden, and at an unawares, that he was sometimes overtaken and held captive, before he knew well where he was, or, what he was doing; or the sense is, that he had not a full knowledge of the evil of his heart, the corruptions of his nature, nor did he understand all his infirmities and the errors of his life; or else the meaning is, I own it not as right, but confess it to be wrong, I do not acknowledge these actions as the productions of the new man, they are alien to him, but as the deeds of the old man; or rather, "I do not approve" of them, I dislike, abhor, and detest them; I cannot excuse or palliate them, but must condemn them; so words of knowledge in the Hebrew language are expressive of love, liking, and approbation; see Psa 1:6; on which last text, "I know him", says Jarchi, , "it is the language of love", or a phrase expressive of strong affection; and so here, I know not, I do not like, love, and approve of these things, or I do not "allow" of them, and indulge myself in them, I loathe them and myself for them; and is this talking like an unregenerate man? can it be thought that the apostle speaks of himself as unregenerate, or represents such a man? for what I would, that do I not; what he desired and willed was good, though he did it not; and so the Vulgate Latin version reads, "for not the good which I would, I do": and so the next clause, "but the evil which I hate, I do": and what was that? he would have had his thoughts always employed about the best things; he would have had his affections continually and alone set on God, Christ, and the things of another world; he would he was desirous to keep the whole law of God, and do the whole will of God, and live without sin, and as the angels do in heaven: now such a will as this is never to be found in unregenerate persons; this is from God, and the power of his grace: when he says he did not what he willed, what he was desirous of, and bent upon, his sense is, not that he never did any good thing he willed; for he did many good things, as every good man does, but he did not always do the good he willed, and never perfectly, nor anything without grace and strength from Christ: he adds, but what I hate, that do I; sin was what he hated; it being contrary to the pure and holy nature of God, to the good and righteous law of God, and was in itself, to his view, exceeding sinful: he hated vain thoughts, unclean desires, revengeful lusts, the secret motions of all sin in his heart, and the various evil actions of life; which can never be said of an unregenerate man; who loves sin, delights in iniquity, and takes pleasure in them that do it; and yet what the apostle hated he did; he wrought with his carnal I, his flesh, and through the power of it, and force of temptation, though not without reluctance, remorse, and repentance. The Karaite Jews, which were the better sort of them, say and hold some things, not much unlike to what is here delivered; "though a man (say they (i)) should transgress some of the commandments, or the commandments in part, , "through the strength of lust, and not on account of, or with pleasure not delight", he shall be one of those that shall enter into paradise.'' (i) R. Eliahu in Addareth, c. 3. apud Triglaud de Sect. Karaeorum, c. 10. p. 176.