Romans 7:20
Verse
Context
Sermons
Norman Grubb
Octavius Winslow
H.J. VineSummary
Commentary
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
It is no more I - My will is against it; my reason and conscience condemn it. But sin that dwelleth in me - the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul. Thus I am in perpetual contradiction to myself. Two principles are continually contending in me for the mastery: my reason, on which the light of God shines, to show what is evil; and my passions, in which the principle of sin works, to bring forth fruit unto death. This strange self-contradictory propensity led some of the ancient philosophers to imagine that man has two souls, a good and a bad one; and it is on this principle that Xenophon, in his life of Cyrus, causes Araspes, a Persian nobleman, to account for some misconduct of his relative to Panthea, a beautiful female captive, whom Cyrus had entrusted to his care: - "O Cyrus, I am convinced that I have two souls; if I had but one soul, it could not at the same time pant after vice and virtue; wish and abhor the same thing. It is certain, therefore, that we have two souls; when the good soul rules, I undertake noble and virtuous actions; but when the bad soul predominates, I am constrained to do evil. All I can say at present is that I find my good soul, encouraged by thy presence, has got the better of my bad soul." See Spectator, vol. viii. No. 564. Thus, not only the ancients, but also many moderns, have trifled, and all will continue to do so who do not acknowledge the Scriptural account of the fall of man, and the lively comment upon that doctrine contained in the seventh chapter of the Epistle to the Romans.
John Gill Bible Commentary
I find then a law,.... This is to be understood either of the corruption of nature, which he found by experience to be in him; and which, because of its force, power, and prevalence it sometimes had in him, he calls "a law"; it forcibly demanding compliance with its lusts; and is the same with what he calls "evil", and which the Jews so frequently style "the evil imagination", by which they mean the corruption of nature; and one of the seven names, and the first of them, by which it is called, they tell us (k), is, "evil"; the very name it goes by here, and which they say God calls it, Gen 6:5; and well may it be so called, since it is originally, naturally, and continually evil; it is evil in its nature and consequences; it is the source and spring of all evil: that when I would do good; says the apostle, as soon as any good thought arises in me, any good resolution is entered into by me, or I am about to do anything that is good, evil, the vitiosity of nature, is present with me, and hinders me; it came into the world with me, and it has continued with me ever since; it cleaves close unto me, it lies very nigh me, and whenever there is any motion to that which is good, it starts up, which seemed to lie asleep before, and exerts itself, so that I cannot do the good I would. The Jews say (l), there are , "two hearts" in man, the good imagination, and the evil imagination. The apostle here speaks as of two wills in regenerate men, one to good, and another to evil: or this may be understood of the law of God, which he found agreed with his mind, willing that which is good, though sin lay so near to him; or he found that willing that which was good was the law of God, very agreeable to it; and that the law was on his side, favouring him, encouraging him to that which is good, though sin kept so close to him; to which sense agree the following words. (k) T. Bab. Succa, fol. 52. 1. & Kiddushin, fol. 30. 2. (l) Tzeror Hammor, fol. 135. 4.
Romans 7:20
Struggling with Sin
19For I do not do the good I want to do. Instead, I keep on doing the evil I do not want to do.20And if I do what I do not want, it is no longer I who do it, but it is sin living in me that does it.
- Scripture
- Sermons
- Commentary
Freedom of Spirit - Part 6
By Norman Grubb77610:00JHN 14:6JHN 14:9ROM 6:6ROM 7:201CO 6:191CO 15:452CO 5:21EPH 2:31JN 4:4
This sermon delves into the concept of self and Satan's influence, highlighting the internal struggle between our true identity in Christ and the deceptive nature of Satan. It emphasizes the need to recognize that our sinful desires and struggles do not define us, but rather stem from the influence of Satan misusing God's beautiful property within us. The sermon explores the transformation that occurs when we understand that Jesus Christ lives in us, replacing the self-seeking nature of Satan with the divine nature of Christ, leading to liberation and a new identity in Him.
Evening Thoughts - November
By Octavius Winslow0Power Of PrayerIndwelling SinMAT 21:22JHN 1:14JHN 5:24JHN 20:15ACT 5:31ROM 7:20HEB 12:31PE 5:101JN 1:91JN 4:7Octavius Winslow emphasizes the reality of indwelling sin in believers, explaining that while sin remains a struggle, it is through Christ's grace and the power of prayer that believers can find strength and comfort. He encourages believers to acknowledge their sinfulness and to seek a deeper relationship with God through prayer, which is essential for spiritual growth and sanctification. Winslow reassures that despite the trials and tribulations faced in life, God's love and grace are ever-present, providing hope and assurance of salvation. He highlights the importance of living a life filled with the Holy Spirit, which empowers believers to overcome sin and live in accordance with God's will.
Yet Not I, But
By H.J. Vine0ROM 7:201CO 7:121CO 15:10GAL 2:20H.J. Vine preaches on the transformative power of Christ in the lives of believers, as seen through the experiences of Paul in Romans 7:20, 1 Corinthians 7:12, 1 Corinthians 15:10, and Galatians 2:20. Paul learned to distinguish his new desires from the sin within him, recognizing it was no longer him but sin. He emphasized the importance of heeding the words of the Lord over human authority, giving all glory to God for his abundant labors. Through faith in Christ, Paul found liberty, life, and stability, living by the grace of God and declaring 'Not I, but Christ lives in me.'
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
It is no more I - My will is against it; my reason and conscience condemn it. But sin that dwelleth in me - the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul. Thus I am in perpetual contradiction to myself. Two principles are continually contending in me for the mastery: my reason, on which the light of God shines, to show what is evil; and my passions, in which the principle of sin works, to bring forth fruit unto death. This strange self-contradictory propensity led some of the ancient philosophers to imagine that man has two souls, a good and a bad one; and it is on this principle that Xenophon, in his life of Cyrus, causes Araspes, a Persian nobleman, to account for some misconduct of his relative to Panthea, a beautiful female captive, whom Cyrus had entrusted to his care: - "O Cyrus, I am convinced that I have two souls; if I had but one soul, it could not at the same time pant after vice and virtue; wish and abhor the same thing. It is certain, therefore, that we have two souls; when the good soul rules, I undertake noble and virtuous actions; but when the bad soul predominates, I am constrained to do evil. All I can say at present is that I find my good soul, encouraged by thy presence, has got the better of my bad soul." See Spectator, vol. viii. No. 564. Thus, not only the ancients, but also many moderns, have trifled, and all will continue to do so who do not acknowledge the Scriptural account of the fall of man, and the lively comment upon that doctrine contained in the seventh chapter of the Epistle to the Romans.
John Gill Bible Commentary
I find then a law,.... This is to be understood either of the corruption of nature, which he found by experience to be in him; and which, because of its force, power, and prevalence it sometimes had in him, he calls "a law"; it forcibly demanding compliance with its lusts; and is the same with what he calls "evil", and which the Jews so frequently style "the evil imagination", by which they mean the corruption of nature; and one of the seven names, and the first of them, by which it is called, they tell us (k), is, "evil"; the very name it goes by here, and which they say God calls it, Gen 6:5; and well may it be so called, since it is originally, naturally, and continually evil; it is evil in its nature and consequences; it is the source and spring of all evil: that when I would do good; says the apostle, as soon as any good thought arises in me, any good resolution is entered into by me, or I am about to do anything that is good, evil, the vitiosity of nature, is present with me, and hinders me; it came into the world with me, and it has continued with me ever since; it cleaves close unto me, it lies very nigh me, and whenever there is any motion to that which is good, it starts up, which seemed to lie asleep before, and exerts itself, so that I cannot do the good I would. The Jews say (l), there are , "two hearts" in man, the good imagination, and the evil imagination. The apostle here speaks as of two wills in regenerate men, one to good, and another to evil: or this may be understood of the law of God, which he found agreed with his mind, willing that which is good, though sin lay so near to him; or he found that willing that which was good was the law of God, very agreeable to it; and that the law was on his side, favouring him, encouraging him to that which is good, though sin kept so close to him; to which sense agree the following words. (k) T. Bab. Succa, fol. 52. 1. & Kiddushin, fol. 30. 2. (l) Tzeror Hammor, fol. 135. 4.