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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 7:14–25. His four-level outline is real structure in the source text, so it is rendered as structure.
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!
Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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In what follows he continues, "But if I do that which I do not wish to do, it is no longer I that do it, but sin which dwells in me," which being at war with the law of God and "of my mind," he says, "makes me captive by the law of sin which is in my members. O wretched man that I am, who shall deliver me from this body of death."
And the same is denoted by the words, "For I delight in the law of God after the inward man; 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. O wretched man that I am! who shall deliver me from the body of this death? "
Paul says that the mind delights in the things which are taught by the law. This is “our inmost self,” because sin does not dwell in the mind but in the flesh.… It is prevented from dwelling in the mind by free will. Therefore sin dwells in the flesh, at the door of the soul as it were, so as to prevent the soul from doing what it wants to do. If it dwelt in the mind it would derange it, so that man would not know himself. As it is, he does know himself and takes delight in the law of God.
Here Paul is describing the common lot of man. For the ordinary person can see in his mind what ought to be done but cannot achieve it. But the man who has believed in Christ with his mind can achieve it with the help of the Holy Spirit. Such a person is therefore called “spiritual.”
He means, for I knew even before this what was good, but when I find it set down in writing, I praise it.
Paul’s “inmost self” is the rational and intelligent soul which agrees with the law of God, for its law is to live rationally and not to be led about by the passions of irrational animals.The outer self, on the other hand, is the body. Its law is the wisdom of the flesh, which instructs one to eat and drink and enjoy the other sensual pleasures. These war against reason, and if they gain the upper hand, subject it to the law of sin. For if it is true that we do what we do not want to do, Paul would not have said that he sees another law in his members, fighting against the law of his mind. He agrees to the law with his mind.
See wherein we are free, wherein we are delighted with the law of God. Freedom delights. For as long as you do what is just out of fear, God does not delight you. As long as you do it still a slave, he does not delight you. Let him delight you and you are free.
The “inmost self” is the mind.
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Summary
Romans 7:22 encapsulates a profound spiritual reality experienced by the regenerate believer: a genuine, internal affinity and delight for God's holy and righteous law, even amidst the ongoing struggle with indwelling sin. This verse highlights the renewed nature of the "inward man," which, having been transformed by God's grace, aligns itself with divine truth and wisdom, setting the stage for the ultimate victory found in Christ and the Spirit's power.
Context
Literary Context
Romans 7:22 is situated within Paul's intricate and often debated exposition on the relationship between the believer, the Law, and sin. Preceding this verse, Paul establishes the Law's goodness and spiritual nature, contrasting it with the human inability to perfectly obey due to the power of sin (e.g., Romans 7:7-13). He then moves into a deeply personal and confessional section (often understood as the experience of a believer, though debated), where he describes an internal conflict: "For what I want to do I do not do, but what I hate I do" (Romans 7:15). Verse 22, "For I delight in the law of God after the inward man," serves as a crucial counterpoint, revealing that despite the outward struggle and failure, a fundamental, inner agreement with God's standards persists. This sets the stage for the desperate cry in Romans 7:24 and the glorious resolution in Romans 8:1-4.
Historical & Cultural Context
Paul's audience in Rome would have been familiar with the Jewish understanding of the Law (Torah) as God's divine revelation and guide for life. For Jewish Christians, the Law was central to their identity and piety. For Gentile Christians, understanding the Law's role was crucial to grasping the nature of sin and the necessity of Christ's redemptive work. Paul's discussion here is not an attack on the Mosaic Law itself, which he affirms as "holy, righteous and good" (Romans 7:12), but rather an exposition on its inability to grant righteousness or overcome sin in fallen humanity. The cultural context includes a Hellenistic philosophical backdrop where concepts of inner and outer man, or spirit and flesh, were common, though Paul redefines these terms through a distinct theological lens.
Key Themes
This verse significantly contributes to several major themes in Romans. It powerfully illustrates the Believer's Dual Nature, distinguishing between the regenerated "inward man" and the persistent "flesh" or sinful nature, a theme further explored in Romans 7:18. It underscores the Goodness and Holiness of God's Law, showing that the Law itself is not the problem, but sin's power over fallen humanity. Crucially, it highlights the reality of Spiritual Conflict and Sanctification within the Christian life, demonstrating that true faith involves a genuine desire for righteousness even when perfection is not yet attained. This internal delight in God's Law is a hallmark of the new covenant heart, foreshadowing the Spirit's work in enabling obedience as described in Romans 8.
Exposition and Analysis
Key Word Analysis
This word, formed from syn (with) and hēdomai (to take pleasure), means "to rejoice with oneself," "to feel satisfaction concerning," or "to take pleasure in." It signifies a deep, internal agreement and affinity. It is not merely an intellectual assent but an emotional and volitional embrace, indicating that the core of the believer's being finds genuine joy and approval in God's Law.
Refers to "law" in its broadest sense, but in this context, it primarily denotes the Mosaic Law, the divine revelation of God's will and standards. Paul consistently affirms its holiness and goodness throughout Romans 7. The delight is not in a legalistic system for salvation, but in the inherent righteousness and wisdom of God's revealed character and commands.
Derived from eis (into), this adjective means "inside" or "inner." When combined with "man," it refers to the spiritual, inner being of a person, the part that has been renewed and illuminated by God's Spirit. It contrasts sharply with the "outer man" or "flesh," which remains susceptible to sin. This "inward man" is the true self, transformed by grace, that resonates with God's truth.
Verse Breakdown
"For I delight in the law of God"
Paul expresses a profound personal affirmation. The conjunction "For" (G1063, gár) introduces the reason or explanation for his previous statements about the struggle with sin. Despite the inability to perfectly obey, the apostle's regenerated spirit, his "inward man," finds deep satisfaction and agreement with the divine principles and commands revealed in God's Law. This delight is not a superficial preference but an intrinsic alignment of the renewed heart with God's holiness.
"after the inward man"
This phrase specifies the faculty or aspect of Paul's being from which this delight originates. The "inward man" (G2080 ésō G444 ánthrōpos) refers to the spiritual, inner self, the core of one's being that has been regenerated by the Holy Spirit. It stands in direct contrast to the "flesh" (G4561 sarx), which Paul describes elsewhere as enslaved to sin. This clarifies that the delight in God's Law is a characteristic of the new creation in Christ, not of the fallen, unregenerate nature.
Literary Devices
Paul employs several literary devices in this concise statement. There is a clear Antithesis implied between the "inward man" and the "flesh" or sinful nature that he has been discussing throughout Romans 7. While not explicitly stated in this verse, the contrast between the delight of the inner being and the struggle of the outer nature is foundational to the chapter's argument. The phrase "the law of God" can be seen as a form of Metonymy, where "law" stands for the entire revealed will and character of God. Furthermore, the concept of the "inward man" itself functions as a Metaphor for the regenerated spiritual core of a person, distinct from the physical or unredeemed self.
Theological and Thematic Connections
Romans 7:22 offers a crucial insight into the nature of the regenerate heart. It demonstrates that true conversion involves not merely a change in behavior, but a fundamental reorientation of one's desires and affections. The delight in God's Law is a hallmark of a heart transformed by grace, indicating that the believer's deepest identity is now aligned with God's righteous character, even as the process of sanctification continues. This verse provides comfort and assurance that the internal struggle is not a sign of a lack of faith, but rather evidence of the new nature warring against the old, a tension that ultimately points to the necessity of Christ's deliverance.
Reflection and Application
Romans 7:22 provides profound reassurance and a framework for understanding the Christian life. It validates the common experience of internal conflict, where believers genuinely desire to obey God's commands but still find themselves struggling with sin. This verse reminds us that the presence of this struggle, coupled with a sincere delight in God's holy standards, is actually a sign of spiritual life and transformation, not a disqualifier of faith. It encourages us to nurture our "inward man" through consistent engagement with God's Word, prayer, and reliance on the Holy Spirit, recognizing that our true identity, in Christ, is one that loves and approves of God's perfect will. This delight is a foretaste of the full conformity to Christ that awaits us, and it fuels our pursuit of holiness even in the midst of imperfection.
Questions for Reflection
FAQ
Does "inward man" refer to the spirit, soul, or something else entirely?
The "inward man" (Greek: ho esō anthrōpos) in Romans 7:22 refers to the spiritual, regenerated core of a person, the part that has been renewed and made alive by the Holy Spirit. It is distinct from the physical body or the unredeemed aspects of human nature (often called "flesh" by Paul in this chapter). While related to concepts of spirit and soul, Paul uses "inward man" to emphasize the new identity and disposition that a believer possesses in Christ, which is aligned with God's will and desires righteousness, in contrast to the persistent influence of sin from the fallen nature. This internal transformation is a result of God's work, making one a "new creation" as described in 2 Corinthians 5:17.
Christ-Centered Fulfillment
Romans 7:22, with its declaration of delight in God's law by the "inward man," finds its ultimate fulfillment and resolution in Jesus Christ. While the verse powerfully articulates the genuine spiritual desire of the regenerate believer, it simultaneously underscores the human inability to perfectly fulfill that delight due to the power of indwelling sin, leading to the desperate cry of Romans 7:24. Christ is the answer to this cry. He perfectly delighted in and fulfilled the law of God, not just in His "inward man" but in every aspect of His life, living a sinless life as the only one truly able to obey God perfectly (Hebrews 4:15). Furthermore, through His atoning sacrifice, Jesus takes away the condemnation of the Law for those who believe (Romans 8:1), and by sending the Holy Spirit, He empowers the "inward man" to progressively live out that delight. The Spirit writes God's law on our hearts (Jeremiah 31:33) and enables us to walk not according to the flesh but according to the Spirit (Romans 8:4), transforming our desires into genuine love for God's commands, thereby bringing to fruition the very delight Paul speaks of in this verse.