Romans 7:23 · Clearspring

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Other translations

WEBBE

but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.

BSB

But I see another law at work in my body, warring against the law of my mind and holding me captive to the law of sin that dwells within me.

KJV

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.

ASV

but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.

BBE

But I see another law in my body, working against the law of my mind, and making me the servant of the law of sin which is in my flesh.

Original Greek

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βλέπω blepō I see G991 δὲ de however G1161 ἕτερον heteron another G2087 νόμον nomon law G3551 ἐν en in G1722 τοῖς tois the G3588 μέλεσίν melesin members G3196 μου mou of mine G3165 ἀντιστρατευόμενον antistrateuomenon warring against G497 τῷ tō the G3588 νόμῳ nomō law G3551 τοῦ tou of the G3588 νοός noos mind G3563 μου mou of mine G3165 καὶ kai and G2532 αἰχμαλωτίζοντά aichmalōtizonta making captive G163 με me me G3165 ἐν en to G1722 τῷ tō the G3588 νόμῳ nomō law G3551 τῆς tēs (the) G3588 ἁμαρτίας hamartias of sin G266 τῷ tō which G3588 ὄντι onti is being G1510 ἐν en in G1722 τοῖς tois the G3588 μέλεσίν melesin members G3196 μου mou of mine G3165

The early church

Here again he calls sin a law warring against the other, not in respect of good order, but from the strict obedience yielded to it by those who comply with it. As then it gives the name of master to Mammon, and of god to the belly, not because of their intrinsically deserving it, but because of the extreme obsequiousness of their subjects; so here he calls sin a law, owing to those who are so obsequious to it, and are afraid to leave it, just as those who have received the Law dread leaving the Law. This then, he means, is opposed to the law of nature; for this is what is meant by "the law of my mind." And he next represents an array and battle, and refers the whole struggle to the law of nature. For that of Moses was subsequently added over and above: yet still both the one and the other, the one as teaching, the other as praising what was right, wrought no great effects in this battle; so great was the thraldom of sin, overcoming and getting the upper hand as it did. And this Paul setting forth, and showing the decided victory it had, says, "I see another law warring against the law of my mind, and bringing me into captivity." He does not use the word conquering only, but "bringing me into captivity to the law of sin." He does not say the bent of the flesh, or the nature of the flesh, but "the law of sin." That is, the thrall, the power. In what sense then does he say, "Which is in my members?" Now what is this? Surely it does not make the members to be sin, but makes them as distinct from sin as possible. For that which is in a thing is diverse from that wherein it is. As then the commandment also is not evil, because by it sin took occasion, so neither is the nature of the flesh, even if sin subdues us by means of it. For in this way the soul will be evil, and much more so too, since it has authority in matters of action. But these things are not so, certainly they are not.

John Chrysostom · d. 407Homilies on Romans

Commentary

Matthew Henry · Verses 23–25

This passage does not represent the apostle as one that walked after the flesh, but as one that had it greatly at heart, not to walk so. And if there are those who abuse this passage, as they also do the other Scriptures, to their own destruction, yet serious Christians find cause to bless God for having thus provided for their support and comfort. We are not, because of the abuse of such as are blinded by their own lusts, to find fault with the scripture, or any just and well warranted interpretation of it. And no man who is not engaged in this conflict, can clearly understand the meaning of these words, or rightly judge concerning this painful conflict, which led the apostle to bemoan himself as a wretched man, constrained to what he abhorred. He could not deliver himself; and this made him the more fervently thank God for the way of salvation revealed through Jesus Christ, which promised him, in the end, deliverance from this enemy. So then, says he, I myself, with my mind, my prevailing judgement, affections, and purposes, as a regenerate man, by Divine grace, serve and obey the law of God; but with the flesh, the carnal nature, the remains of depravity, I serve the law of sin, which wars against the law of my mind. Not serving it so as to live in it, or to allow it, but as unable to free himself from it, even in his very best state, and needing to look for help and deliverance out of himself. It is evident that he thanks God for Christ, as our deliverer, as our atonement and righteousness in himself, and not because of any holiness wrought in us. He knew of no such salvation, and disowned any such title to it. He was willing to act in all points agreeable to the law, in his mind and conscience, but was hindered by indwelling sin, and never attained the perfection the law requires. What can be deliverance for a man always sinful, but the free grace of God, as offered in Christ Jesus? The power of Divine grace, and of the Holy Spirit, could root out sin from our hearts even in this life, if Divine wisdom had not otherwise thought fit. But it is suffered, that Christians might constantly feel, and understand thoroughly, the wretched state from which Divine grace saves them; might be kept from trusting in themselves; and might ever hold all their consolation and hope, from the rich and free grace of God in Christ.

Read Matthew Henry on Romans 7 →

Cross-references

16

Topics

Sin War Thankfulness Depravity Of Man Conscience Captivity Stoicism