Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Romans 7:23 - King James

Verse	Translation	Text
Ro 7:23	King James	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.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
But I see another--it should be "a different" law in my members--(See on Rom 7:5). warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members--In this important verse, observe, first, that the word "law" means an inward principle of action, good or evil, operating with the fixedness and regularity of a law. The apostle found two such laws within him; the one "the law of sin in his members," called (in Gal 5:17, Gal 5:24) "the flesh which lusteth against the spirit," "the flesh with the affections and lusts," that is, the sinful principle in the regenerate; the other, "the law of the mind," or the holy principle of the renewed nature. Second, when the apostle says he "sees" the one of these principles "warring against" the other, and "bringing him into captivity" to itself, he is not referring to any actual rebellion going on within him while he was writing, or to any captivity to his own lusts then existing. He is simply describing the two conflicting principles, and pointing out what it was the inherent property of each to aim at bringing about. Third, when the apostle describes himself as "brought into captivity" by the triumph of the sinful principle of his nature, he clearly speaks in the person of a renewed man. Men do not feel themselves to be in captivity in the territories of their own sovereign and associated with their own friends, breathing a congenial atmosphere, and acting quite spontaneously. But here the apostle describes himself, when drawn under the power of his sinful nature, as forcibly seized and reluctantly dragged to his enemy's camp, from which he would gladly make his escape. This ought to settle the question, whether he is here speaking as a regenerate man or the reverse.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

But I see another--it should be "a different"

law in my members--(See on Rom 7:5).

warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members--In this important verse, observe, first, that the word "law" means an inward principle of action, good or evil, operating with the fixedness and regularity of a law. The apostle found two such laws within him; the one "the law of sin in his members," called (in Gal 5:17, Gal 5:24) "the flesh which lusteth against the spirit," "the flesh with the affections and lusts," that is, the sinful principle in the regenerate; the other, "the law of the mind," or the holy principle of the renewed nature. Second, when the apostle says he "sees" the one of these principles "warring against" the other, and "bringing him into captivity" to itself, he is not referring to any actual rebellion going on within him while he was writing, or to any captivity to his own lusts then existing. He is simply describing the two conflicting principles, and pointing out what it was the inherent property of each to aim at bringing about. Third, when the apostle describes himself as "brought into captivity" by the triumph of the sinful principle of his nature, he clearly speaks in the person of a renewed man. Men do not feel themselves to be in captivity in the territories of their own sovereign and associated with their own friends, breathing a congenial atmosphere, and acting quite spontaneously. But here the apostle describes himself, when drawn under the power of his sinful nature, as forcibly seized and reluctantly dragged to his enemy's camp, from which he would gladly make his escape. This ought to settle the question, whether he is here speaking as a regenerate man or the reverse.

Notes on the Bible, by Albert Barnes, [1834]
But I see another law - Note, Rom 7:21. In my members - In my body; in my flesh; in my corrupt and sinful propensities; Note, Rom 6:13; compare Co1 6:15; Col 3:5. The body is composed of many members; and as the flesh is regarded as the source of sin Rom 7:18, the law of sin is said to be in the members, that is, in the body itself. Warring against - Fighting against; or resisting. The law of my mind - This stands opposed to the prevailing inclinations of a corrupt nature. It means the same as was expressed by the phrase "the inward man," and denotes the desires and purposes of a renewed heart. And bringing me into captivity - Making me a prisoner, or a captive. This is the completion of the figure respecting the warfare. A captive taken in war was at the disposal of the victor. So the apostle represents himself as engaged in a warfare; and as being overcome, and made an unwilling captive to the evil inclinations of the heart. The expression is strong; and denotes strong corrupt propensities. But though strong, it is believed it is language which all sincere Christians can adopt of themselves, as expressive of that painful and often disastrous conflict in their bosoms when they contend against the native propensities of their hearts.

Notes on the Bible, by Albert Barnes, [1834]

But I see another law - Note, Rom 7:21.

In my members - In my body; in my flesh; in my corrupt and sinful propensities; Note, Rom 6:13; compare Co1 6:15; Col 3:5. The body is composed of many members; and as the flesh is regarded as the source of sin Rom 7:18, the law of sin is said to be in the members, that is, in the body itself.

Warring against - Fighting against; or resisting.

The law of my mind - This stands opposed to the prevailing inclinations of a corrupt nature. It means the same as was expressed by the phrase "the inward man," and denotes the desires and purposes of a renewed heart.

And bringing me into captivity - Making me a prisoner, or a captive. This is the completion of the figure respecting the warfare. A captive taken in war was at the disposal of the victor. So the apostle represents himself as engaged in a warfare; and as being overcome, and made an unwilling captive to the evil inclinations of the heart. The expression is strong; and denotes strong corrupt propensities. But though strong, it is believed it is language which all sincere Christians can adopt of themselves, as expressive of that painful and often disastrous conflict in their bosoms when they contend against the native propensities of their hearts.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
sin Sin (See Scofield) - (Rom 5:21).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

sin

Sin

(See Scofield) - (Rom 5:21).

Vincent's Word Studies, by Marvin R. Vincent [1886]
I see (βλέπω) See on Joh 1:29. Paul is a spectator of his own personality. Another (ἕτερον) See on Mat 6:24. Warring against (ἀντιστρατευόμενον) Only here in the New Testament. Taking the field against. The law of my mind (τῷ νόμῳ τοῦ νοός μου) Νοῦς mind, is a term distinctively characteristic of Paul, though not confined to him. See Luk 24:45; Rev 13:18; Rev 17:9. Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit. He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heart. The key to its Pauline usage is furnished by the contrast in Co1 14:14-19, between speaking with a tongue and with the understanding (τῷ νοΐ́), and between the spirit and the understanding (Co1 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinion, resulting from its exercise, in Co1 1:10; and with κρίνει judgeth in Rom 14:5. Paul uses it mainly with an ethical reference - moral judgment as related to action. See Rom 12:2, where the renewing of the νοῦς mind is urged as a necessary preliminary to a right moral judgment ("that ye may prove," etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος not approved, reprobate. See note on reprobate, Rom 1:28, and compare note on Ti2 3:8; note on Tit 1:15, where the νοῦς is associated with the conscience. See also on Eph 4:23. It stands related to πνεῦμα spirit, as the faculty to the efficient power. It is "the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements." In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spirit, which, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mind is in the foreground. Bringing into captivity (αἰχμαλωτίζοντα) Only here, Co2 10:5, and Luk 21:24. See on captives, Luk 4:18. The warlike figure is maintained. Lit., making me prisoner of war. Law of sin The regime of the sin-principle. sin is represented in the New Testament as an organized economy. See Ephesians 6. The conflict between the worse and the better principle in human nature appears in numerous passages in the classics. Godet remarks that this is the passage in all Paul's epistles which presents the most points of contact with profane literature. Thus Ovid: "Desire counsels me in one direction, reason in another." "I see and approve the better, but I follow the worse." Epictetus: "He who sins does not what he would, and does what he would not." Seneca: "What, then, is it that, when we would go in one direction, drags us in the other?" See also the passage in Plato ("Phaedrus," 246), in which the human soul is represented as a chariot drawn by two horses, one drawing up and the other down.

Vincent's Word Studies, by Marvin R. Vincent [1886]

I see (βλέπω)

See on Joh 1:29. Paul is a spectator of his own personality.

Another (ἕτερον)

See on Mat 6:24.

Warring against (ἀντιστρατευόμενον)

Only here in the New Testament. Taking the field against.

The law of my mind (τῷ νόμῳ τοῦ νοός μου)

Νοῦς mind, is a term distinctively characteristic of Paul, though not confined to him. See Luk 24:45; Rev 13:18; Rev 17:9.

Paul's usage of this term is not based, like that of spirit and flesh, on the Septuagint, though the word occurs six times as the rendering of lebh heart, and once of ruach spirit.

He uses it to throw into sharper relief the function of reflective intelligence and moral judgment which is expressed generally by καρδία heart.

The key to its Pauline usage is furnished by the contrast in Co1 14:14-19, between speaking with a tongue and with the understanding (τῷ νοΐ́), and between the spirit and the understanding (Co1 14:14). There it is the faculty of reflective intelligence which receives and is wrought upon by the Spirit. It is associated with γνωμή opinion, resulting from its exercise, in Co1 1:10; and with κρίνει judgeth in Rom 14:5.

Paul uses it mainly with an ethical reference - moral judgment as related to action. See Rom 12:2, where the renewing of the νοῦς mind is urged as a necessary preliminary to a right moral judgment ("that ye may prove," etc.,). The νοῦς which does not exercise this judgment is ἀδόκιμος not approved, reprobate. See note on reprobate, Rom 1:28, and compare note on Ti2 3:8; note on Tit 1:15, where the νοῦς is associated with the conscience. See also on Eph 4:23.

It stands related to πνεῦμα spirit, as the faculty to the efficient power. It is "the faculty of moral judgment which perceives and approves what is good, but has not the power of practically controlling the life in conformity with its theoretical requirements." In the portrayal of the struggle in this chapter there is no reference to the πνεῦμα spirit, which, on the other hand, distinctively characterizes the christian state in ch. 8. In this chapter Paul employs only terms pertaining to the natural faculties of the human mind, and of these νοῦς mind is in the foreground.

Bringing into captivity (αἰχμαλωτίζοντα)

Only here, Co2 10:5, and Luk 21:24. See on captives, Luk 4:18. The warlike figure is maintained. Lit., making me prisoner of war.

Law of sin

The regime of the sin-principle. sin is represented in the New Testament as an organized economy. See Ephesians 6.

The conflict between the worse and the better principle in human nature appears in numerous passages in the classics. Godet remarks that this is the passage in all Paul's epistles which presents the most points of contact with profane literature. Thus Ovid: "Desire counsels me in one direction, reason in another." "I see and approve the better, but I follow the worse." Epictetus: "He who sins does not what he would, and does what he would not." Seneca: "What, then, is it that, when we would go in one direction, drags us in the other?" See also the passage in Plato ("Phaedrus," 246), in which the human soul is represented as a chariot drawn by two horses, one drawing up and the other down.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But I see another law in my members - Another inward constraining power of evil inclinations and bodily appetites. Warring against the law of my mind - The dictate of my mind, which delights in the law of God. And captivating me - In spite of all my resistance

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

But I see another law in my members - Another inward constraining power of evil inclinations and bodily appetites. Warring against the law of my mind - The dictate of my mind, which delights in the law of God. And captivating me - In spite of all my resistance

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But I see another law in my members - Though the person in question is less or more under the continual influence of reason and conscience, which offer constant testimony against sin, yet as long as help is sought only from the law, and the grace of Christ in the Gospel is not received, the remonstrances of reason and conscience are rendered of no effect by the prevalence of sinful passions; which, from repeated gratifications, have acquired all the force of habit, and now give law to the whole carnal man. Warring against the law of my mind - There is an allusion here to the case of a city besieged, at last taken by storm, and the inhabitants carried away into captivity; αντιστρατευομενον, carrying on a system of warfare; laying continual siege to the soul; repeating incessantly its attacks; harassing, battering, and storming the spirit; and, by all these assaults, reducing the man to extreme misery. Never was a picture more impressively drawn and more effectually finished; for the next sentence shows that this spiritual city was at last taken by storm, and the inhabitants who survived the sackage led into the most shameful, painful, and oppressive captivity. Bringing me into captivity to the law of sin - He does not here speak of an occasional advantage gained by sin, it was a complete and final victory gained by corruption; which, having stormed and reduced the city, carried away the inhabitants with irresistible force, into captivity. This is the consequence of being overcome; he was now in the hands of the foe as the victor's lawful captive; and this is the import of the original word, αιχμαλωτιζοντα, and is the very term used by our Lord when speaking of the final ruin, dispersion, and captivity of the Jews. He says, αιχμαλωτισθησονται, they shall be led away captives into all the nations, Luk 21:24. When all this is considered, who, in his right mind, can apply it to the holy soul of the apostle of the Gentiles? Is there any thing in it that can belong to his gracious state? Surely nothing. The basest slave of sin, who has any remaining checks of conscience, cannot be brought into a worse state than that described here by the apostle. Sin and corruption have a final triumph; and conscience and reason are taken prisoners, laid in fetters, and sold for slaves. Can this ever be said of a man in whom the Spirit of God dwells, and whom the law of the Spirit of life in Christ Jesus has made free from the law of sin and death? See Rom 8:2.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

But I see another law in my members - Though the person in question is less or more under the continual influence of reason and conscience, which offer constant testimony against sin, yet as long as help is sought only from the law, and the grace of Christ in the Gospel is not received, the remonstrances of reason and conscience are rendered of no effect by the prevalence of sinful passions; which, from repeated gratifications, have acquired all the force of habit, and now give law to the whole carnal man.

Warring against the law of my mind - There is an allusion here to the case of a city besieged, at last taken by storm, and the inhabitants carried away into captivity; αντιστρατευομενον, carrying on a system of warfare; laying continual siege to the soul; repeating incessantly its attacks; harassing, battering, and storming the spirit; and, by all these assaults, reducing the man to extreme misery. Never was a picture more impressively drawn and more effectually finished; for the next sentence shows that this spiritual city was at last taken by storm, and the inhabitants who survived the sackage led into the most shameful, painful, and oppressive captivity.

Bringing me into captivity to the law of sin - He does not here speak of an occasional advantage gained by sin, it was a complete and final victory gained by corruption; which, having stormed and reduced the city, carried away the inhabitants with irresistible force, into captivity. This is the consequence of being overcome; he was now in the hands of the foe as the victor's lawful captive; and this is the import of the original word, αιχμαλωτιζοντα, and is the very term used by our Lord when speaking of the final ruin, dispersion, and captivity of the Jews. He says, αιχμαλωτισθησονται, they shall be led away captives into all the nations, Luk 21:24. When all this is considered, who, in his right mind, can apply it to the holy soul of the apostle of the Gentiles? Is there any thing in it that can belong to his gracious state? Surely nothing. The basest slave of sin, who has any remaining checks of conscience, cannot be brought into a worse state than that described here by the apostle. Sin and corruption have a final triumph; and conscience and reason are taken prisoners, laid in fetters, and sold for slaves. Can this ever be said of a man in whom the Spirit of God dwells, and whom the law of the Spirit of life in Christ Jesus has made free from the law of sin and death? See Rom 8:2.

Top