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Selected Verse: Romans 7:22 - King James
| Verse |
Translation |
Text |
| Ro 7:22 |
King James |
For I delight in the law of God after the inward man: |
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 I delight in the law of God after the inward man--"from the bottom of my heart." The word here rendered "delight" is indeed stronger than "consent" in Rom 7:16; but both express a state of mind and heart to which the unregenerate man is a stranger. |
| Notes on the Bible, by Albert Barnes, [1834] |
For I delight - The word used here Συνήδομαι Sunēdomai, occurs no where else in the New Testament. It properly means to rejoice with anyone; and expresses not only approbation of the understanding, as the expression, "I consent unto the law," in Rom 7:16, but more than that it denotes sensible pleasure in the heart. It indicates not only intellectual assent, but emotion, an emotion of pleasure in the contemplation of the Law. And this shows that the apostle is not speaking of an unrenewed man. Of such a man it might be said that his conscience approved the Law; that his understanding was convinced that the Law was good; but never yet did it occur that an impenitent sinner found emotions of pleasure in the contemplation of the pure and spiritual Law of God. If this expression can be applied to an unrenewed man, there is, perhaps, not a single mark of a pious mind which may not with equal propriety be so applied. It is the natural, obvious, and usual mode of denoting the feelings of piety, an assent to the divine Law followed with emotions of sensible delight in the contemplation. Compare Psa 119:97, "O how love I thy law; it is my meditation all the day." Psa 1:2, "but his delight is in the law of the Lord." Psa 19:7-11; Job 23:12.
In the law of God - The word "law" here is used in a large sense, to denote all the communications which God had made to control man. The sense is, that the apostle was pleased with the whole. One mark of genuine piety is to be pleased with the whole of the divine requirements.
After the inward man - In respect to the inward man. The expression "the inward man" is used sometimes to denote the rational part of man as opposed to the sensual; sometimes the mind as opposed to the body (compare Co2 4:16; Pe1 3:4). It is thus used by the Greek classic writers. Here it is used evidently in opposition to a carnal and corrupt nature; to the evil passions and desires of the soul in an unrenewed state; to what is called elsewhere "the old man which is corrupt according to the deceitful lusts." Eph 4:22. The "inward man" is called elsewhere "the new man" Eph 4:24; and denotes not the mere intellect, or conscience, but is a personification of the principles of action by which a Christian is governed; the new nature; the holy disposition; the inclination of the heart that is renewed. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
I delight in (συνήδομαι)
Lit., I rejoice with. Stronger than I consent unto (Rom 7:16). It is the agreement of moral sympathy.
The inward man (τὸν ἔσω ἄνθρωπον)
The rational and moral I, the essence of the man which is conscious of itself as an ethical personality. Not to be confounded with the new man (Eph 4:24; Col 3:10). It is substantially the same with the mind (Rom 7:23). |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| For I delight in the law of God - This is more than "I consent to," Rom 7:16. The day of liberty draws near. The inward man - Called the mind, Rom 7:23, Rom 7:25. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
I delight in the law of God after the inward man - Every Jew, and every unregenerate man, who receives the Old Testament as a revelation from God, must acknowledge the great purity, excellence and utility of its maxims, etc., though he will ever find that without the grace of our Lord Jesus he can never act according to those heavenly maxims; and without the mercy of God, can never be redeemed from the curse entailed upon him for his past transgressions. To say that the inward man means the regenerate part of the soul, is supportable by no argument. Ὁ εσω ανθρωπος, and ὁ εντος ανθρωπος, especially the latter, are expressions frequently in use among the purest Greek ethic writers, to signify the soul or rational part of man, in opposition to the body of flesh. See the quotations in Wetstein from Plato and Plotinus. The Jews have the same form of expression; so in Yalcut Rubeni, fol. 10, 3, it is said: The flesh is the inward garment of the man; but the Spirit is the Inward man, the garment of which is the body; and St. Paul uses the phrase in precisely the same sense in Co2 4:16, and Eph 3:16. If it be said that it is impossible for an unregenerate man to delight in the law of God, the experience of millions contradicts the assertion. Every true penitent admires the moral law, longs most earnestly for a conformity to it, and feels that he can never be satisfied till he awakes up after this Divine likeness; and he hates himself, because he feels that he has broken it, and that his evil passions are still in a state of hostility to it.
The following observations of a pious and sensible writer on this subject cannot be unacceptable: "The inward man always signifies the mind; which either may, or may not, be the subject of grace. That which is asserted of either the inward or outward man is often performed by one member or power, and not with the whole. If any member of the body perform an action, we are said to do it with the body, although the other members be not employed. In like manner, if any power or faculty of the mind be employed about any action, the soul is said to act. This expression, therefore, I delight in the law of God after the inward man, can mean no more than this, that there are some inward faculties in the soul which delight in the law of God. This expression is particularly adapted to the principles of the Pharisees, of whom St. Paul was one before his conversion. They received the law as the oracles of God, and confessed that it deserved the most serious regard. Their veneration was inspired by a sense of its original, and a full conviction that it was true. To some parts of it they paid the most superstitious regard. They had it written upon their phylacteries, which they carried about with them at all times. It was often read and expounded in their synagogues: and they took delight in studying its precepts. On that account, both the prophets and our Lord agree in saying that they delighted in the law of God, though they regarded not its chief and most essential precepts." See farther observations on this point at the end of the chapter, (Rom 7:22-25 (note)).
So far, then, is it from being true that none but a Regenerate man can delight in the law of God, we find that even a proud, unhumbled Pharisee can do it; and much more a poor sinner, who is humbled under a sense of his sin, and sees, in the light of God, not only the spirituality, but the excellence of the Divine law. |
16 If then I do that which I would not, I consent unto the law that it is good.
24 And that ye put on the new man, which after God is created in righteousness and true holiness.
22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.
12 Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food.
7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.
8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.
9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.
10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
11 Moreover by them is thy servant warned: and in keeping of them there is great reward.
2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
97 MEM. O how love I thy law! it is my meditation all the day.
16 If then I do that which I would not, I consent unto the law that it is good.
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.
10 And have put on the new man, which is renewed in knowledge after the image of him that created him:
24 And that ye put on the new man, which after God is created in righteousness and true holiness.
16 If then I do that which I would not, I consent unto the law that it is good.
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.
16 If then I do that which I would not, I consent unto the law that it is good.
22 For I delight in the law of God after the inward man:
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.
24 O wretched man that I am! who shall deliver me from the body of this death?
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.
16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;
16 For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.