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Selected Verse: Romans 7:15 - King James
| Verse |
Translation |
Text |
| Ro 7:15 |
King James |
For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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." |
| Notes on the Bible, by Albert Barnes, [1834] |
For that which I do - That is, the evil which I do, the sin of which I am conscious, and which troubles me.
I allow not - I do not approve; I do not wish it; the prevailing bent of my inclinations and purposes is against it. Greek, "I know not;" see the margin. The word "know," however, is sometimes used in the sense of approving, Rev 2:24, "Which have not known (approved) the depths of Satan;" compare Psa 101:4, I will not know a wicked person." Jer 1:5.
For what I would - That which I approve; and which is my prevailing and established desire. What I would wish always to do.
But what I hate - What I disapprove of: what is contrary to my judgment; my prevailing inclination; my established principles of conduct.
That do I - Under the influence of sinful propensities, and carnal inclinations and desires. This represents the strong native propensity to sin; and even the power of corrupt propensity under the restraining influence of the gospel. On this remarkable and important passage we may observe,
(1) That the prevailing propensity; the habitual fixed inclination of the mind of the Christian, is to do right. The evil course is hated, the right course is loved. This is the characteristic of a pious mind. It distinguishes a holy man from a sinner.
(2) the evil which is done is disapproved; is a source of grief; and the habitual desire of the mind is to avoid it, and be pure. This also distinguishes the Christian from the sinner.
(3) there is no need of being embarrassed here with any metaphysical difficulties or inquiries how this can be; for.
(a) it is in fact the experience of all Christians. The habitual, fixed inclination and desire of their minds is to serve God. They have a fixed abhorrence of sin; and yet they are conscious of imperfection, and error, and sin, that is the source of uneasiness and trouble. The strength of natural passion may in an unguarded moment overcome them. The power of long habits of previous thoughts may annoy them. A man who was an infidel before his conversion, and whose mind was filled with scepticism, and cavils, and blasphemy, will find the effect of his former habits of thinking lingering in his mind, and annoying his peace for years. These thoughts will start up with the rapidity of lightning. Thus, it is with every vice and every opinion. It is one of the effects of habit. "The very passage of an impure thought through the mind leaves pollution behind it," and where sin has been long indulged, it leaves its withering, desolating effect on the soul long after conversion, and produces that state of conflict with which every Christian is familiar.
(b) An effect somewhat similar is felt by all people. All are conscious of doing that, under the excitement of passion and prejudice, which their conscience and better judgment disapprove. A conflict thus exists, which is attended with as much metaphysical difficulty as the struggle in the Christian's mind referred to here.
(c) The same thing was observed and described in the writings of the heathen. Thus, Xenophon (Cyrop. vi. 1), Araspes, the Persian, says, in order to excuse his treasonable designs," Certainly I must have two souls; for plainly it is not one and the same which is both evil and good; and at the same time wishes to do a thing and not to do it. Plainly then, there are two souls; and when the good one prevails, then it does good; and when the evil one predominates, then it does evil." So also Epictetus (Enchixid. ii. 26) says, "He that sins does not do what he would, but what he would not, that he does." With this passage it would almost seem that Paul was familiar, and had his eye on it when he wrote. So also the well-known passage from Ovid, Meta. vii. 9.
Aliudque Cupido,
Mens aliud suadet. Video meliora, proboque,
Deteriora sequor.
"Desire prompts to one thing, but the mind persuades to another. I see the good, and approve it, and yet pursue the wrong." - See other passages of similar import quoted in Grotius and Tholuck. |
| The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
I do I allow not
The apostle personifies the strife of the two natures in the believer, the old or Adamic nature, and the divine nature received through the new birth (Pe1 1:23); (Pe2 1:4); (Gal 2:20); (Col 1:27). The "I" which is Saul of Tarsus, and the "I" which is Paul the apostle are at strife, and "Paul" is in defeat. In Chapter 8, this strife is effectually taken up on the believer's behalf by the Holy Spirit; (Rom 8:2); (Gal 5:16); (Gal 5:17) and Paul is victorious.
Contrast (Eph 6:12) where the conflict is not fleshly, but spiritual. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
I do (κατεργάζομαι)
See on Rom 7:8. Accomplish, achieve. Here appropriately used of carrying out another's will. I do not perceive the outcome of my sinful life.
I allow not (οὐ γινώσκω)
Allow is used by A.V. in the earlier English sense of approve. Compare Luk 11:48; Rom 14:22; Th1 2:4. Shakespeare: "Thou shalt hold the opinion of Pythagoras as I will allow of thy wits" ("Twelfth Night," iv., 2). But the meaning of γινώσκω is not approve, but recognize, come to know, perceive. Hence Rev., I know not. Paul says: "What I carry out I do not recognize in its true nature, as a slave who ignorantly performs his master's behest without knowing its tendency or result."
I would (θέλω)
See on Mat 1:19. Rather desire than will in the sense of full determination, as is shown by I consent (Rom 7:16), and I delight in (Rom 7:22).
Do I not (πράσσω)
See on Joh 3:21. Rev., correctly, practice: the daily doing which issues in accomplishment (κατεργάζομαι).
Do I (ποιῶ)
See on Joh 3:21. More nearly akin to κατεργάζομαι I accomplish, realize. "When I have acted (πράσσω) I find myself face to face with a result which my moral instinct condemns" (Godet). I do not practice what I would, and the outcome is what I hate. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.
4 A froward heart shall depart from me: I will not know a wicked person.
24 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden.
12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
22 For I delight in the law of God after the inward man:
16 If then I do that which I would not, I consent unto the law that it is good.
19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
17 Now then it is no more I that do it, but sin that dwelleth in me.
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
22 For I delight in the law of God after the inward man:
16 If then I do that which I would not, I consent unto the law that it is good.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.