Romans 7:16

7:14-17 Compared with the holy rule of conduct in the law of God, the apostle found himself so very far short of perfection, that he seemed to be carnal; like a man who is sold against his will to a hated master, from whom he cannot set himself at liberty. A real Christian unwillingly serves this hated master, yet cannot shake off the galling chain, till his powerful and gracious Friend above, rescues him. The remaining evil of his heart is a real and humbling hinderance to his serving God as angels do and the spirits of just made perfect. This strong language was the result of St. Paul's great advance in holiness, and the depth of his self-abasement and hatred of sin. If we do not understand this language, it is because we are so far beneath him in holiness, knowledge of the spirituality of God's law, and the evil of our own hearts, and hatred of moral evil. And many believers have adopted the apostle's language, showing that it is suitable to their deep feelings of abhorrence of sin, and self-abasement. The apostle enlarges on the conflict he daily maintained with the remainder of his original depravity. He was frequently led into tempers, words, or actions, which he did not approve or allow in his renewed judgement and affections.

Romans 7:16-17 . If then I do that which I would not, &c. — In willing not to do it, I do so far, though to my own condemnation, consent to the law, and bear my testimony to it that it is good — And do indeed desire to fulfil it; though when temptations assault me, contrary to my resolution, I fail in my practice. This is an inference from the former verse, the obvious sense of which is, that men, even in an unconverted state, approve of the law of God: they see its propriety and equity, consequently their judgment approves of it as good, though their passions and inclinations oppose it. It is not supposed here that the person spoken of consents at all times to the whole of God’s law as good: this inference is limited by what he said in the former verse. Nor is it every evil which he hates, that he does; nor does he always feel that hatred which he mentions against the sins which he commits. He only mentions it as a thing which frequently happened, that the evils which he hated, and was inclined to avoid, were actually committed by him; and the good deeds which his conscience inclined him to do, were not performed. From this he infers, that this inclination implied the consent of his judgment unto the goodness of those laws, which under these circumstances he was in the habit of breaking. And, that the minds even of wicked men consent to the law of God as good, is obvious from their approbation of good actions in others.

Now then it is no more I that can properly be said to do it, but rather sin that dwelleth in me — Which makes, as it were, another person, and tyrannises over me. “Here the apostle considers man as composed of two parts, flesh and spirit, each of which has distinct volitions, affections, and passions. And, because the influence of these on men’s actions is very powerful, he calls the one the law of the members, and the other, the law of the mind; ( Romans 7:23 ;) and, like the ancient philosophers, he considers these two principles as distinct persons. And as in this discourse he personates mankind, he speaks of the former, which ( Romans 7:22 ) he terms, ο εσω ανθρωπος , the inward man, or spiritual part of human nature, as his real self, and calls it, εγο , I, ( Romans 7:17 ; Romans 7:19 ,) and αυτος εγω , I myself ( Romans 7:25 ,) because it is the part in which man was made after the image of God. The other person he calls his flesh, or carnal part; and, ο εξω ανθρωπος , the outward man; ( 2 Corinthians 4:16 ;) and sin dwelling in him, in this verse; and the body of sin; ( Romans 6:6 ;) and the body of death; ( Romans 7:24 ;) and the old man; ( Romans 6:6 ; Ephesians 4:21 ; Colossians 3:9 ;) and denies that this part is his self; ( Romans 7:17 ;) and to prevent our confounding this with his real self, having said, ( Romans 7:18 ,) I know that in me dwelleth no good thing, he immediately corrects himself by adding, that is, in my flesh.

Romans 7:16 . ὃ οὐ θέλω takes up ὃ μισῶ the negative expression is strong enough for the argument. In doing what he hates, i.e. , in doing evil against his will, his will agrees with the law, that it is good. καλός suggests the moral beauty or nobility of the law, not like ἀγαθή ( Romans 7:12 ) its beneficial purpose.

Romans 7:16 . Σύμφημι , I consent ) Συνήδομαι , I delight is a stronger expression, Romans 7:22 , note. The assent of a man, given to the law against himself, is an illustrious trait of true religion, a powerful testimony for God.— καλὸς , beautiful ) The law, even apart from its legality, is beautiful: καλὸς , beautiful , suggests holiness, justice, and goodness, Romans 7:12 . Romans 7:16