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Commentary on Romans 7 verses 14–25
Here is a description of the conflict between grace and corruption in the heart, between the law of God and the law of sin. And it is applicable two ways: - 1. To the struggles that are in a convinced soul, but yet unregenerate, in the person of whom it is supposed, by some, that Paul speaks. 2. To the struggles that are in a renewed sanctified soul, but yet in a state of imperfection; as other apprehend. And a great controversy there is of which of these we are to understand the apostle here. So far does the evil prevail here, when he speaks of one sold under sin, doing it, not performing that which is good, that it seems difficult to apply it to the regenerate, who are described to walk not after the flesh, but after the Spirit; and yet so far does the good prevail in hating sin, consenting to the law, delighting in it, serving the law of God with the mind, that it is more difficult to apply it to the unregenerate that are dead in trespasses and sins.
I. Apply it to the struggles that are felt in a convinced soul, that is yet in a state of sin, knows his Lord's will, but does it not, approves the things that are more excellent, being instructed out of the law, and yet lives in the constant breach of it, Rom 2:17-23. Though he has that within him that witnesses against the sin he commits, and it is not without a great deal of reluctancy that he does commit it, the superior faculties striving against it, natural conscience warning against it before it is committed and smiting for it afterwards, yet the man continues a slave to his reigning lusts. It is not thus with every unregenerate man, but with those only that are convinced by the law, but not changed by the gospel. The apostle had said (Rom 6:14), Sin shall not have dominion, because you are not under the law, but under grace, for the proof of which he here shows that a man under the law, and not under grace, may be, and is, under the dominion of sin. The law may discover sin, and convince of sin, but it cannot conquer and subdue sin, witness the predominancy of sin in many that are under very strong legal convictions. It discovers the defilement, but will not wash it off. It makes a man weary and heavy laden (Mat 11:28), burdens him with his sin; and yet, if rested in, it yields no help towards the shaking off of that burden; this is to be had only in Christ. The law may make a man cry out, O wretched man that I am! who shall deliver me? and yet leave him thus fettered and captivated, as being too weak to deliver him (Rom 8:3), give him a spirit of bondage to fear, Rom 8:15. Now a soul advanced thus far by the law is in a fair way towards a state of liberty by Christ, though many rest here and go no further. Felix trembled, but never came to Christ. It is possible for a man to go to hell with his eyes open (Num 24:3, Num 24:4), illuminated with common convictions, and to carry about with him a self-accusing conscience, even in the service of the devil. He may consent to the law that it is good, delight to know God's ways (as they, Isa 58:2), may have that within him that witnesses against sin and for holiness; and yet all this overpowered by the reigning love of sin. Drunkards and unclean persons have some faint desires to leave off their sins, and yet persist in them notwithstanding, such is the impotency and such the insufficiency of their convictions. Of such as these there are many that will needs have all this understood, and contend earnestly for it: though it is very hard to imagine why, if the apostle intended this, he should speak all along in his own person; and not only so, but in the present tense. Of his own state under conviction he had spoken at large, as of a thing past (Rom 7:7, etc.): I died; the commandment I found to be unto death; and if here he speaks of the same state as his present state, and the condition he was now in, surely he did not intend to be so understood: and therefore,
II. It seems rather to be understood of the struggles that are maintained between grace and corruption in sanctified souls. That there are remainders of indwelling corruption, even where there is a living principle of grace, is past dispute; that this corruption is daily breaking forth in sins of infirmity (such as are consistent with a state of grace) is no less certain. If we say that we have no sin, we deceive ourselves, Jo1 1:8, Jo1 1:10. That true grace strives against these sins and corruptions, does not allow of them, hates them, mourns over them, groans under them as a burden, is likewise certain (Gal 5:17): The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other, so that you cannot do the things that you would. These are the truths which, I think, are contained in this discourse of the apostle. And his design is further to open the nature of sanctification, that it does not attain to a sinless perfection in this life; and therefore to quicken us to, and encourage us in, our conflicts with remaining corruptions. Our case is not singular, that which we do sincerely strive against, shall not be laid to our charge, and through grace the victory is sure at last. The struggle here is like that between Jacob and Esau in the womb, between the Canaanites and Israelites in the land, between the house of Saul and the house of David; but great is the truth and will prevail. Understanding it thus, we may observe here,
1.What he complains of - the remainder of indwelling corruptions, which he here speaks of, to show that the law is insufficient to justify even a regenerate man, that the best man in the world hath enough in him to condemn him, if God should deal with him according to the law, which is not the fault of the law, but of our own corrupt nature, which cannot fulfil the law. The repetition of the same things over and over again in this discourse shows how much Paul's heart was affected with what he wrote, and how deep his sentiments were. Observe the particulars of this complaint. (1.) I am carnal, sold under sin, Rom 7:14. He speaks of the Corinthians as carnal, Co1 3:1. Even where there is spiritual life there are remainders of carnal affections, and so far a man may be sold under sin; he does not sell himself to work wickedness, as Ahab did (Kg1 21:25), but he was sold by Adam when he sinned and fell - sold, as a poor slave that does his master's will against his own will - sold under sin, because conceived in iniquity and born in sin. (2.) What I would, that I do not; but what I hate, that do I, Rom 7:15. And to the same purport, Rom 7:19, Rom 7:21, When I would do good, evil is present with me. Such was the strength of corruptions, that he could not attain that perfection in holiness which he desired and breathed after. Thus, while he was pressing forward towards perfection, yet he acknowledges that he had not already attained, neither was already perfect, Phi 3:12. Fain he would be free from all sin, and perfectly do the will of God, such was his settled judgment; but his corrupt nature drew him another way: it was like a clog, that checked and kept him down when he would have soared upward, like the bias in a bowl, which, when it is thrown straight, yet draws it aside. (3.) In me, that is in my flesh, dwelleth no good, Rom 7:18. Here he explains himself concerning the corrupt nature, which he calls flesh; and as far as that goes there is no good to be expected, any more than one would expect good corn growing upon a rock, or on the sand which is by the sea-side. As the new nature, as far as that goes, cannot commit sin (Jo1 3:9), so the flesh, the old nature, as far as that goes, cannot perform a good duty. How should it? For the flesh serveth the law of sin (Rom 7:25), it is under the conduct and government of that law; and, while it is so, it is not likely to do any good. The corrupt nature is elsewhere called flesh (Gen 6:3, Joh 3:6); and, though there may be good things dwelling in those that have this flesh, yet, as far as the flesh goes, there is no good, the flesh is not a subject capable of any good. (4.) I see another law in my members warring against the law of my mind, Rom 7:23. The corrupt and sinful inclination is here compared to a law, because it controlled and checked him in his good motions. It is said to be seated in his members, because, Christ having set up his throne in his heart, it was only the rebellious members of the body that were the instruments of sin - in the sensitive appetite; or we may take it more generally for all that corrupt nature which is the seat not only of sensual but of more refined lusts. This wars against the law of the mind, the new nature; it draws the contrary way, drives on a contrary interest, which corrupt disposition and inclination are as great a burden and grief to the soul as the worst drudgery and captivity could be. It brings me into captivity. To the same purport (Rom 7:25), With the flesh I serve the law of sin; that is, the corrupt nature, the unregenerate part, is continually working towards sin. (5.) His general complaint we have in Rom 7:24, O wretched man that I am! who shall deliver me from the body of this death? The thing he complains of is a body of death; either the body of flesh, which is a mortal dying body (while we carry this body about with us, we shall be troubled with corruption; when we are dead, we shall be freed from sin, and not before), or the body of sin, the old man, the corrupt nature, which tends to death, that is, to the ruin of the soul. Or, comparing it to a dead body, the touch of which was by the ceremonial law defiling, if actual transgressions be dead works (Heb 9:14), original corruption is a dead body. It was as troublesome to Paul as if he had had a dead body tied to him, which he must have carried about with him. This made him cry out, O wretched man that I am! A man that had learned in every state to be content yet complains thus of his corrupt nature. Had I been required to speak of Paul, I should have said, "O blessed man that thou art, an ambassador of Christ, a favourite of heaven, a spiritual father of thousands!" But in his own account he was a wretched man, because of the corruption of nature, because he was not so good as he fain would be, had not yet attained, neither was already perfect. Thus miserably does he complain. Who shall deliver me? He speaks like one that was sick of it, that would give any thing to be rid of it, looks to the right hand and to the left for some friend that would part between him and his corruptions. The remainders of indwelling sin are a very grievous burden to a gracious soul.
2.What he comforts himself with. The case was sad, but there were some allays. Three things comforted him: -
(1.)That his conscience witnessed for him that he had a good principle ruling and prevailing in him, notwithstanding. It is well when all does not go one way in the soul. The rule of this good principle which he had was the law of God, to which he here speaks of having a threefold regard, which is certainly to be found in all that are sanctified, and no others. [1.] I consent unto the law that it is good, Rom 7:16, sumphēmi - I give my vote to the law; here is the approbation of the judgment. Wherever there is grace there is not only a dread of the severity of the law, but a consent to the goodness of the law. "It is a good in itself, it is good for me." This is a sign that the law is written in the heart, that the soul is delivered into the mould of it. To consent to the law is so far to approve of it as not to wish it otherwise constituted than it is. The sanctified judgment not only concurs to the equity of the law, but to the excellency of it, as convinced that a conformity to the law is the highest perfection of human nature, and the greatest honour and happiness we are capable of. [2.] I delight in the law of God after the inward man, Rom 7:22. His conscience bore witness to a complacency in the law. He delighted not only in the promises of the word, but in the precepts and prohibitions of the word; sunēdomai expresses a becoming delight. He did herein concur in affection with all the saints. All that are savingly regenerate or born again do truly delight in the law of God, delight to know it, to do it - cheerfully submit to the authority of it, and take a complacency in that submission, never better pleased than when heart and life are in the strictest conformity to the law and will of God. After the inward man; that is, First, The mind or rational faculties, in opposition to the sensitive appetites and wills of the flesh. The soul is the inward man, and that is the seat of gracious delights, which are therefore sincere and serious, but secret; it is the renewing of the inward man, Co2 4:16. Secondly, The new nature. The new man is called the inner man (Eph 3:16), the hidden man of the heart, Pe1 3:4. Paul, as far as he was sanctified, had a delight in the law of God. [3.] With the mind I myself serve the law of God, Rom 7:25. It is not enough to consent to the law, and to delight in the law, but we must serve the law; our souls must be entirely delivered up into the obedience of it. Thus it was with Paul's mind; thus it is with every sanctified renewed mind; this is the ordinary course and way; thitherward goes the bent of the soul. I myself - autos egō, plainly intimating that he speaks in his own person, and not in the person of another.
(2.)That the fault lay in that corruption of his nature which he did really bewail and strive against: It is no more I that do it, but sin that dwelleth in me. This he mentions twice (Rom 7:17, Rom 7:20), not as an excuse for the guilt of his sin (it is enough to condemn us, if we were under the law, that the sin which does the evil dwelleth in us), but as a salvo for his evidences, that he might not sink in despair, but take comfort from the covenant of grace, which accepts the willingness of the spirit, and has provided pardon for the weakness of the flesh. He likewise herein enters a protestation against all that which this indwelling sin produced. Having professed his consent to the law of God, he here professes his dissent from the law of sin. "It is not I; I disown the fact; it is against my mind that it is done." As when in the senate the major part are bad, and carry every thing the wrong way, it is indeed the act of the senate, but the honest party strive against it, bewail what is done, and enter their protestation against it; so that it is no more they that do it. - Dwelleth in me, as the Canaanites among the Israelites, though they were put under tribute: dwelleth in me, and is likely to dwell there, while I live.
(3.)His great comfort lay in Jesus Christ (Rom 7:25): I thank God, through Jesus Christ our Lord. In the midst of his complaints he breaks out into praises. It is a special remedy against fears and sorrows to be much in praise: many a poor drooping soul hath found it so. And, in all our praises, this should be the burden of the son, "Blessed be God for Jesus Christ." Who shall deliver me? says he (Rom 7:24), as one at a loss for help. At length he finds an all-sufficient friend, even Jesus Christ. When we are under the sense of the remaining power of sin and corruption, we shall see reason to bless God through Christ (for, as he is the mediator of all our prayers, so he is of all our praises) - to bless God for Christ; it is he that stands between us and the wrath due to us for this sin. If it were not for Christ, this iniquity that dwells in us would certainly be our ruin. He is our advocate with the Father, and through him God pities, and spares, and pardons, and lays not our iniquities to our charge. It is Christ that has purchased deliverance for us in due time. Through Christ death will put an end to all these complaints, and waft us to an eternity which we shall spend without sin or sigh. Blessed be God that giveth us this victory through our Lord Jesus Christ!
Paul does not say that the weak man does not know what he is doing but rather that he does not understand why he is doing it.Here Paul shows that even the man who is carnal and sold under sin may try, by the instinct of natural law as it were, to resist evil, but he is overcome by sin and is subdued unwillingly. This often happens, for example, when someone decides not to react to provocation, but in the end his anger gets the better of him and he gives in to it against his will. In other words, he gets angry when he does not want to get angry.… Someone who is not yet spiritual will be defeated in instances like these, even against his own will, because that will is not yet strong or resilient enough to retain control of him even to the point of death in his struggle for truth.
Wherefore even the sainted Paul says "For what I would, that do I not, but what I would not, that I do; ".
Hence evil, as though besieging me, cleaves to me and dwells in me, justice giving me up to be sold to the Evil One, in consequence of having violated the law. Therefore also the expressions: "That which I do, I allow not "and "what I hate, that do I".
Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me-that is, in my flesh-dwelleth no good thing."
Come, let us now consider whether a teacher sent from heaven can fail to be perfect. Let us suppose that some one were to be sent from heaven to instruct the life of men in the first principles of virtue, and to form them to righteousness. No one can doubt but that this teacher, who is sent from heaven, would be as perfect in the knowledge of all things as in virtue, lest there should be no difference between a heavenly and an earthly teacher. For in the case of a man his instruction can by no means be from within and of himself. For the mind, shut in by earthly organs, and hindered by a corrupt body, of itself can neither comprehend nor receive the truth, unless it is taught from another source. How then can one practise what he teaches, unless he is like him whom he teaches? For if he be subject to no passion, a man may thus answer him who is the teacher: It is my wish not to sin, but I am overpowered; for I am clothed with frail and weak flesh: it is this which covets, which is angry, which fears pain and death. And thus I am led on against my will; and I sin, not because it is my wish, but because I am compelled. I myself perceive that I sin; but the necessity imposed by my frailty, which I am unable to resist, impels me. What will that teacher of righteousness say in reply to these things? How will he refute and convict a man who shall allege the frailty of the flesh as an excuse for his faults, unless he himself also shall be clothed with flesh, so that he may show that even the flesh is capable of virtue?
Paul is not condemning himself here but describing the common lot of mankind, which he sees in himself.
What does the "I know not" mean?-I am ignorant. And when could this ever happen? For nobody ever sinned in ignorance. Seest thou, that if we do not receive his words with the proper caution, and keep looking to the object of the Apostle, countless incongruities will follow? For if they sinned through ignorance, then they did not deserve to be punished. As then he said above, "for without the Law sin is dead," not meaning that they did not know they were sinning, but that they knew indeed, but not so distinctly; wherefore they were punished, but not so severely: and again; "I should not have known lust;" not meaning an entire ignorance of it, but referring to the most distinct knowledge of it; and said, that it also "wrought in me all manner of concupiscence, not meaning to say that the commandment made the concupiscence, but that sin through the commandment introduces an intense degree of concupiscence; so here it is not absolute ignorance that he means by saying, "For what I do, I know not;" since how then would he have pleasure in the law of God in his inner man? What then is this, "I know not?" I get dizzy, he means, I feel carried away, I find a violence done to me, I get tripped up without knowing how. Just as we often say, Such an one came and carried me away with him, without my knowing how; when it is not ignorance we mean as an excuse, but to show a sort of deceit, and circumvention, and plot. "For what I would, that I do not: but what I hate, that I do." How then canst thou be said not to know what thou art doing? For if thou willest the good, and hatest the evil, this requires a perfect knowledge. Whence it appears that he says, "that I would not," not as denying free will, or as adducing any constrained necessity. For if it was not willingly, but by compulsion, that we sinned, then the punishments that took place before would not be justifiable.
Paul says that he subjected himself to sin of his own accord and then, as if drunk, he did not know what he was doing. Or perhaps he meant that he did not understand that what he accepted against his will was evil.
This may appear to the less discerning to contradict [verse 13]. How can sin be made manifest if it is not understood? But here “I do not understand” means “I do not approve.” For instance, darkness cannot be seen, but it is perceived in contrast to light; in other words, to perceive darkness is not to see it. Likewise sin, because it is not made clear by the light of righteousness, is discerned by not understanding in the way that darkness is perceived by not seeing. “Who understands his own transgressions?
It appears that this refers to the ignorant Gentiles, whose thoughts Paul is reproducing. For having consigned their destiny and future to their own lusts even to the point of regarding vain idols as having some power over our lives, they deprive man of his glory, which is the ability to live freely, and to have full and complete control over his own will to do whatever he wishes.… It may be that someone who is forced to act against his will cannot be blamed for it, but at the same time no rational person will praise him for his godliness and righteousness either. For why should somebody be praised for doing things against his own will, even if he is forced to do so by a power over which he has no control?
We do not sin from necessity or by compulsion; rather we are overcome by desire and do things which in principle we detest.
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SUMMARY
Romans 7:15 powerfully articulates the profound internal conflict experienced by an individual who desires to obey God's law but finds themselves repeatedly acting contrary to their deepest convictions and moral will. This verse encapsulates the agonizing struggle with indwelling sin, where the self is divided, unable to consistently perform the good it intends and instead committing the very evil it despises. It highlights the human inability to achieve perfect righteousness through willpower alone, setting the stage for the liberating solution found in Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 7:15 is rich in literary devices that amplify its profound message of internal conflict. The most prominent device is Antithesis, evident in the stark contrasts presented: "what I do" vs. "I allow not," "what I would" vs. "that do I not," and "what I hate" vs. "that do I." This creates a powerful sense of opposition and internal division. Closely related is Paradox, as the verse presents a seemingly contradictory state where an individual's actions are diametrically opposed to their conscious will and desires. This highlights the irrational and enslaving nature of sin. The entire passage functions as a form of Internal Monologue, providing an intimate and agonizing glimpse into the speaker's inner turmoil, making the struggle relatable and deeply personal. Furthermore, while not personified in this specific verse, the broader context of Romans 7 uses Personification of sin as an active, deceptive, and powerful entity that "seizes opportunity" (Romans 7:11) and "indwells" (Romans 7:17), which is the underlying force driving the paradoxical actions described in verse 15.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 7:15 stands as a stark testament to the universal human struggle with sin, even for those who genuinely desire to live righteously. Theologically, it underscores the doctrine of indwelling sin – the persistent presence and power of sin within the believer, even after conversion. It challenges any notion of self-sufficiency in sanctification, demonstrating that human willpower, apart from divine grace, is insufficient to overcome the pervasive influence of the fallen nature. This verse is crucial for understanding the necessity of God's intervention for true spiritual transformation, laying the groundwork for the Spirit-empowered life described in Romans 8. It reveals that the Law, while holy, cannot provide the power to obey; it merely exposes the depth of human depravity and the need for a Savior.
REFLECTION AND APPLICATION
Romans 7:15 offers both profound comfort and a challenging call to action for believers today. The comfort lies in the universality of the struggle: if the Apostle Paul, a spiritual giant, grappled with this internal conflict, then our own similar experiences are validated and normalized. We are not alone in feeling the tension between our desire for holiness and our occasional failures. This verse fosters humility, reminding us that sanctification is a process, not a perfected state achieved by sheer willpower. The challenge, however, is to recognize that while the struggle is real, the solution is not found in self-condemnation or resignation, but in active reliance on the Holy Spirit. It calls us to move beyond the despair of our own inability and to embrace the liberating power of Christ, who enables us to walk in newness of life. Understanding this verse compels us to seek God's grace daily, confess our shortcomings, and lean into the Spirit's power for victory over sin, rather than relying on our own strength or the dictates of the Law.
Questions for Reflection
FAQ
Does Romans 7:15 describe a non-Christian or a Christian?
Answer: This is one of the most debated questions in biblical scholarship. While some interpret the "I" as a person under the Law prior to conversion, or even humanity in general, the prevailing and most robust theological view is that Paul is describing the experience of a genuine believer, albeit one who is still grappling with the reality of indwelling sin. The language of desiring to do good ("what I would") and hating sin ("what I hate") suggests a regenerate will, a moral compass aligned with God's Law, which is characteristic of a Christian. Furthermore, the progression of Paul's argument from Romans 7 into the Spirit-empowered life of Romans 8 strongly implies that the struggle in chapter 7 is the very one from which the Spirit delivers the believer. It highlights the ongoing spiritual warfare within those who are "in Christ" (Romans 8:1).
CHRIST-CENTERED FULFILLMENT
Romans 7:15, with its agonizing portrayal of internal conflict, finds its ultimate resolution and Christ-centered fulfillment in the person and work of Jesus Christ and the empowering presence of the Holy Spirit. The "wretched man" described in Romans 7:24 cries out for deliverance, and the answer immediately follows: "I thank God through Jesus Christ our Lord!" (Romans 7:25). Christ's perfect obedience fulfilled the Law's righteous requirements, and His atoning sacrifice dealt with the penalty of sin. More profoundly, through the Spirit, Christ provides the power to overcome the very struggle articulated in Romans 7:15. The "law of the Spirit of life in Christ Jesus" sets believers free from "the law of sin and death" (Romans 8:2). While the struggle with indwelling sin may persist, believers are no longer enslaved to it. Instead, they are enabled by the Spirit to "walk not after the flesh, but after the Spirit" (Romans 8:4), putting to death the deeds of the body (Romans 8:13). Thus, Christ does not merely forgive our failures; He empowers us to live in increasing conformity to His will, transforming the internal battle into a pathway for greater reliance on His indwelling power.