Rom 7:22-25 | Clarke | STEP | Verse 22 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 , and . 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, ( (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.

‏ Romans 7:22-25

Verse 22

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 2Cor 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. Verse 23

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. Verse 24

O wretched man that I am, etc. - This affecting account is finished more impressively by the groans of the wounded captive. Having long maintained a useless conflict against innumerable hosts and irresistible might, he is at last wounded and taken prisoner; and to render his state more miserable, is not only encompassed by the slaughtered, but chained to a dead body; for there seems to be here an allusion to an ancient custom of certain tyrants, who bound a dead body to a living man, and obliged him to carry it about, till the contagion from the putrid mass took away his life! Virgil paints this in all its horrors, in the account he gives of the tyrant Mezentius. Aeneid, lib. viii. ver. 485.

Quid memorem infandas caedes? quid facta tyranni?

Mortua quin etiam jungebat corpora Vivis,

Componens manibusque manus, atque oribus ora;

Tormenti genus! et sanie taboque fluentes

Complexu in misero, longa sic morte necabat.

What tongue can such barbarities record,

Or count the slaughters of his ruthless sword? 'Twas not enough the good, the guiltless bled,

Still worse, he bound the living to the dead:

These, limb to limb, and face to face, he joined;

O! monstrous crime, of unexampled kind!

Till choked with stench, the lingering wretches lay,

And, in the loathed embraces, died away!

Pitt.

Servius remarks, in his comment on this passage, that sanies, mortui est; tabo, viventis scilicet sanguis: "the sanies, or putrid ichor, from the dead body, produced the tabes in the blood of the living." Roasting, burning, racking, crucifying, etc., were nothing when compared to this diabolically invented punishment.

We may naturally suppose that the cry of such a person would be, Wretched man that I am, who shall deliver me from this dead body? And how well does this apply to the case of the person to whom the apostle refers! A body - a whole mass of sin and corruption, was bound to his soul with chains which he could not break; and the mortal contagion, transfused through his whole nature, was pressing him down to the bitter pains of an eternal death. He now finds that the law can afford him no deliverance; and he despairs of help from any human being; but while he is emitting his last, or almost expiring groan, the redemption by Christ Jesus is proclaimed to him; and, if the apostle refers to his own case, Ananias unexpectedly accosts him with - Brother Saul! the Lord Jesus, who appeared unto thee in the way, hath sent me unto thee, that thou mightest receive thy sight, and be filled with the Holy Ghost. He sees then an open door of hope, and he immediately, though but in the prospect of this deliverance, returns God thanks for the well-grounded hope which he has of salvation, through Jesus Christ our Lord. Verse 25

I thank God through Jesus Christ - Instead of ευχαριστω τῳ Θεῳ, I thank God, several excellent MSS., with the Vulgate, some copies of the Itala, and several of the fathers, read ἡ χαρις του Θεου, or του Κυριου, the grace of God, or the grace of our Lord Jesus Christ; this is an answer to the almost despairing question in the preceding verse. The whole, therefore, may be read thus: O wretched man that I am, who shall deliver me from the body of this death? Answer - The grace of God through our Lord Jesus Christ. Thus we find that a case of the kind described by the apostle in the preceding verses, whether it were his own, before he was brought to the knowledge of Christ, particularly during the three days that he was at Damascus, without being able to eat or drink, in deep penitential sorrow; or whether he personates a pharisaic yet conscientious Jew, deeply concerned for his salvation: I say, we find that such a case can be relieved by the Gospel of Christ only; or, in other words, that no scheme of redemption can be effectual to the salvation of any soul, whether Jew or Gentile, but that laid down in the Gospel of Christ.

Let any or all means be used which human wisdom can devise, guilt will still continue uncancelled; and inbred sin will laugh them all to scorn, prevail over them, and finally triumph. And this is the very conclusion to which the apostle brings his argument in the following clause; which, like the rest of the chapter, has been most awfully abused, to favor anti-evangelical purposes.

So then with the mind I myself serve the law of God - That this clause contains the inference from the preceding train of argumentation appears evident, from the αρα ουν, therefore, with which the apostle introduces it. As if he had said: "To conclude, the sum of what I have advanced, concerning the power of sin in the carnal man, and the utter insufficiency of all human means and legal observances to pardon sin and expel the corruption of the heart, is this: that the very same person, the αυτος εγω, the same I, while without the Gospel, under the killing power of the law, will find in himself two opposite principles, the one subscribing to and approving the law of God; and the other, notwithstanding, bringing him into captivity to sin: his inward man - his rational powers and conscience, will assent to the justice and propriety of the requisitions of the law; and yet, notwithstanding this, his fleshly appetites - the law in his members, will war against the law of his mind, and continue, till he receives the Gospel of Christ, to keep him in the galling captivity of sin and death."

1. The strong expressions in this clause have led many to conclude that the apostle himself, in his regenerated state, is indisputably the person intended. That all that is said in this chapter of the carnal man, sold under sin, did apply to Saul of Tarsus, no man can doubt: that what is here said can ever be with propriety applied to Paul the Apostle, who can believe? Of the former, all is natural; of the latter, all here said would be monstrous and absurd, if not blasphemous.

2. But it is supposed that the words must be understood as implying a regenerate man, because the apostle says, Rom 7:22, I delight in the law of God; and in this verse, I myself with the mind serve the law of God. These things, say the objectors, cannot be spoken of a wicked Jew, but of a regenerate man such as the apostle then was. But when we find that the former verse speaks of a man who is brought into captivity to the law of sin and death, surely there is no part of the regenerate state of the apostle to which the words can possibly apply. Had he been in captivity to the law of sin and death, after his conversion to Christianity, what did he gain by that conversion? Nothing for his personal holiness. He had found no salvation under an inefficient law; and he was left in thraldom under an equally inefficient Gospel. The very genius of Christianity demonstrates that nothing like this can, with any propriety, be spoken of a genuine Christian.

3. But it is farther supposed that these things cannot be spoken of a proud or wicked Jew; yet we learn the contrary from the infallible testimony of the word of God. Of this people in their fallen and iniquitous state, God says, by his prophet, They Seek me Daily, and Delight to know my ways, as a nation that did Righteousness, and Forsook not the Ordinances of their God: they ask of me the ordinances of Justice, and Take Delight in approaching to God, Isa 58:2. Can any thing be stronger than this? And yet, at that time, they were most dreadfully carnal, and sold under sin, as the rest of that chapter proves. It is a most notorious fact, that how little soever the life of a Jew was conformed to the law of his God, he notwithstanding professed the highest esteem for it, and gloried in it: and the apostle says nothing stronger of them in this chapter than their conduct and profession verify to the present day. They are still delighting in the law of God, after the inward man; with their mind serving the law of God; asking for the ordinances of justice, seeking God daily, and taking delight in approaching to God; they even glory, and greatly exult and glory, in the Divine original and excellency of their Law; and all this while they are most abominably carnal, sold under sin, and brought into the most degrading captivity to the law of sin and death. If then all that the apostle states of the person in question be true of the Jews, through the whole period of their history, even to the present time; if they do in all their professions and their religious services, which they zealously maintain, confess, and conscientiously too, that the law is holy, and the commandment holy, just, and good; and yet, with their flesh, serve the law of sin; the same certainly may be said with equal propriety of a Jewish penitent, deeply convinced of his lost estate, and the total insufficiency of his legal observances to deliver him from his body of sin and death. And consequently, all this may be said of Paul the Jew, while going about to establish his own righteousness - his own plan of justification; he had not as yet submitted to the righteousness of God - the Divine plan of redemption by Jesus Christ.

4. It must be allowed that, whatever was the experience of so eminent a man, Christian, and apostle, as St. Paul, it must be a very proper standard of Christianity. And if we are to take what is here said as his experience as a Christian, it would be presumption in us to expect to go higher; for he certainly had pushed the principles of his religion to their utmost consequences. But his whole life, and the account which he immediately gives of himself in the succeeding chapter, prove that he, as a Christian and an apostle, had a widely different experience; an experience which amply justifies that superiority which he attributes to the Christian religion over the Jewish; and demonstrates that it not only is well calculated to perfect all preceding dispensations, but that it affords salvation to the uttermost to all those who flee for refuge to the hope that it sets before them. Besides, there is nothing spoken here of the state of a conscientious Jew, or of St. Paul in his Jewish state, that is not true of every genuine penitent; even before, and it may be, long before, he has believed in Christ to the saving of his soul. The assertion that "every Christian, howsoever advanced in the Divine life, will and must feel all this inward conflict," etc., is as untrue as it is dangerous. That many, called Christians, and probably sincere, do feel all this, may be readily granted; and such we must consider to be in the same state with Saul of Tarsus, previously to his conversion; but that they must continue thus is no where intimated in the Gospel of Christ. We must take heed how we make our experience, which is the result of our unbelief and unfaithfulness, the standard for the people of God, and lower down Christianity to our most reprehensible and dwarfish state: at the same time, we should not be discouraged at what we thus feel, but apply to God, through Christ, as Paul did; and then we shall soon be able, with him, to declare, to the eternal glory of God's grace, that the law of the Spirit of life, in Christ Jesus, has made us free from the law of sin and death. This is the inheritance of God's children; and their salvation is of me, saith the Lord.

I cannot conclude these observations without recommending to the notice of my readers a learned and excellent discourse on the latter part of this chapter, preached by the Rev. James Smith, minister of the Gospel in Dumfermline, Scotland; a work to which I am indebted for some useful observations, and from which I should have been glad to have copied much, had my limits permitted. Reader, do not plead for Baal; try, fully try, the efficiency of the blood of the covenant; and be not content with less salvation than God has provided for thee. Thou art not straitened in God, be not straitened in thy own bowels.