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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Romans 7:16 Commentaries: But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/romans/7-16.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/romans/7-16.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Romans 7:16</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../romans/7-15.htm" title="Romans 7:15">◄</a> Romans 7:16 <a href="../romans/7-17.htm" title="Romans 7:17">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">If then I do that which I would not, I consent unto the law that <i>it is</i> good.</div><div id="jump">Jump to: <a href="/commentaries/alford/romans/7.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/romans/7.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/romans/7.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/romans/7.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/romans/7.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/romans/7.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/romans/7.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/romans/7.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/romans/7.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/romans/7.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/romans/7.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/romans/7.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/romans/7.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/romans/7.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/romans/7.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/romans/7.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/romans/7.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/romans/7.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/romans/7.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/romans/7.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/romans/6-23.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/romans/7.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/romans/7.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/romans/7.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/romans/7.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/romans/7.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/romans/7.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/romans/7.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/romans/7.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/romans/7.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/romans/7.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/newell/romans/7.htm" title="Newell Commentary">Newell</a> • <a href="/commentaries/parker/romans/7.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/romans/7.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/romans/7.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/romans/7.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/romans/7.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/romans/7.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/romans/7.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/romans/7.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/romans/7.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/romans/7.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/romans/7.htm">Ellicott's Commentary for English Readers</a></div>(16) But the fact that I desire to do what is right is itself a witness to the excellence of the Law, which commands that which I desire.<p><div class="vheading2"><a href="/commentaries/benson/romans/7.htm">Benson Commentary</a></div><span class="bld"><a href="/context/romans/7-16.htm" title="If then I do that which I would not, I consent to the law that it is good....">Romans 7:16-17</a></span>. <span class="ital">If then I do that which I would not, </span>&c. — In willing not to do it, I do so far, though to my own condemnation, <span class="ital">consent to the law, </span>and bear my testimony to it <span class="ital">that it is good </span>— And do indeed desire to fulfil it; though when temptations assault me, contrary to my resolution, I fail in my practice. This is an inference from the former verse, the obvious sense of which is, that men, even in an unconverted state, approve of the law of God: they see its propriety and equity, consequently their judgment approves of it as good, though their passions and inclinations oppose it. It is not supposed here that the person spoken of consents at all times to the whole of God’s law as good: this inference is limited by what he said in the former verse. Nor is it every evil which he hates, that he does; nor does he always feel that hatred which he mentions against the sins which he commits. He only mentions it as a thing which frequently happened, that the evils which he hated, and was inclined to avoid, were actually committed by him; and the good deeds which his conscience inclined him to do, were not performed. From this he infers, that this inclination implied the consent of his judgment unto the goodness of those laws, which under these circumstances he was in the habit of breaking. And, that the minds even of wicked men consent to the law of God as good, is obvious from their approbation of good actions in others. <span class="ital">Now then it is no more I that </span>can properly be said to <span class="ital">do it, but </span>rather <span class="ital">sin that dwelleth in me </span>— Which makes, as it were, another person, and tyrannises over me. “Here the apostle considers man as composed of two parts, <span class="ital">flesh </span>and <span class="ital">spirit, </span>each of which has distinct <span class="ital">volitions, affections, </span>and <span class="ital">passions. </span>And, because the influence of these on men’s actions is very powerful, he calls the one <span class="ital">the law of the members, </span>and the other, <span class="ital">the law of the mind; </span>(<a href="/romans/7-23.htm" title="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.">Romans 7:23</a>;) and, like the ancient philosophers, he considers these two principles as distinct persons. And as in this discourse he personates mankind, he speaks of the former, which (<a href="/romans/7-22.htm" title="For I delight in the law of God after the inward man:">Romans 7:22</a>) he terms, <span class="greekheb">ο εσω ανθρωπος</span>, <span class="ital">the inward man, </span>or spiritual part of human nature, as his real self, and calls it, <span class="greekheb">εγο</span>, <span class="ital">I, </span>(<a href="/romans/7-17.htm" title="Now then it is no more I that do it, but sin that dwells in me.">Romans 7:17</a>; <a href="/romans/7-19.htm" title="For the good that I would I do not: but the evil which I would not, that I do.">Romans 7:19</a>,) and <span class="greekheb">αυτος εγω</span>, <span class="ital">I myself </span>(<a href="/romans/7-25.htm" title="I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.">Romans 7:25</a>,) because it is the part in which man was made after the image of God. The other person he calls his flesh, or carnal part; and, <span class="greekheb">ο εξω ανθρωπος</span>, <span class="ital">the outward man; </span>(<a href="/2_corinthians/4-16.htm" title="For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.">2 Corinthians 4:16</a>;) and <span class="ital">sin dwelling in him, </span>in this verse; and <span class="ital">the body of sin; </span>(<a href="/romans/6-6.htm" title="Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that from now on we should not serve sin.">Romans 6:6</a>;) and <span class="ital">the body of death; </span>(<a href="/romans/7-24.htm" title="O wretched man that I am! who shall deliver me from the body of this death?">Romans 7:24</a>;) and <span class="ital">the old man; </span>(<a href="/romans/6-6.htm" title="Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that from now on we should not serve sin.">Romans 6:6</a>; <a href="/ephesians/4-21.htm" title="If so be that you have heard him, and have been taught by him, as the truth is in Jesus:">Ephesians 4:21</a>; <a href="/colossians/3-9.htm" title=" Lie not one to another, seeing that you have put off the old man with his deeds;">Colossians 3:9</a>;) and denies that this part is his self; (<a href="/romans/7-17.htm" title="Now then it is no more I that do it, but sin that dwells in me.">Romans 7:17</a>;) and to prevent our confounding this with his real self, having said, (<a href="/romans/7-18.htm" title="For I know that in me (that is, in my flesh,) dwells no good thing: for to will is present with me; but how to perform that which is good I find not.">Romans 7:18</a>,) <span class="ital">I know that in me dwelleth no good thing, </span>he immediately corrects himself by adding, <span class="ital">that is, in my flesh. </span>But notwithstanding the apostle considered the flesh and spirit as distinct persons, who have different affections and members, and though he ascribes to those persons different volitions and actions, and denies that the actions of the outward man, or flesh, are his actions, it does not follow that he thought himself no way concerned in, or accountable for, the actions of his flesh. For he told the very persons to whom he said those things, (<a href="/romans/8-13.htm" title="For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live.">Romans 8:13</a>,) <span class="ital">If ye live after the flesh ye shall die. </span>But he thus spake to give a more lively idea of the struggle between reason and passion, [or rather, between grace and nature,] which subsists in the minds of those whose conscience is awakened by the operation of the law, but who are not completely converted.” Perhaps, as Doddridge conjectures, he might have read the passage in Xenophon’s <span class="ital">Cyropedia, </span>lib. 6., where Araspes complains of two souls contending within him.<span class="p"><br /><br /></span><span class="ital">But sin that dwelleth in me </span>— “As the apostle had personified sin, he very properly represents it as <span class="ital">dwelling in him; </span>because this suggests to us the absolute and continued influence which sin hath in controlling the reason and conscience of the unregenerated, and in directing all their actions. By distinguishing his <span class="ital">real self, </span>that is, his spiritual part, from the <span class="ital">self, </span>or <span class="ital">flesh, in which sin dwelt, </span>and by observing that the evil actions which he committed were done, not by him, but by sin dwelling in him, the apostle did not mean to teach that wicked men are not accountable for their sins, but to make them sensible of the evil of their sins, by showing them that they are all committed in direct opposition to reason and conscience, the superior part of their nature, at the instigation of passion and lust, the lower part. Further, by appealing to the opposition which reason and conscience make to evil actions, he hath overturned the grand argument, by which the wicked justify themselves in indulging their lusts. Say they, since God hath given us passions and appetites, he certainly meant that we should gratify them. True, says the apostle; but God hath also given you reason and conscience, which oppose the excesses of lust, and condemn its gratification: and as reason and conscience are the superior part of man’s nature, a more certain indication of the will of God may be gathered from their operation, than from the impulses of the other.” — Macknight.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/romans/7.htm">Matthew Henry's Concise Commentary</a></div>7:14-17 Compared with the holy rule of conduct in the law of God, the apostle found himself so very far short of perfection, that he seemed to be carnal; like a man who is sold against his will to a hated master, from whom he cannot set himself at liberty. A real Christian unwillingly serves this hated master, yet cannot shake off the galling chain, till his powerful and gracious Friend above, rescues him. The remaining evil of his heart is a real and humbling hinderance to his serving God as angels do and the spirits of just made perfect. This strong language was the result of St. Paul's great advance in holiness, and the depth of his self-abasement and hatred of sin. If we do not understand this language, it is because we are so far beneath him in holiness, knowledge of the spirituality of God's law, and the evil of our own hearts, and hatred of moral evil. And many believers have adopted the apostle's language, showing that it is suitable to their deep feelings of abhorrence of sin, and self-abasement. The apostle enlarges on the conflict he daily maintained with the remainder of his original depravity. He was frequently led into tempers, words, or actions, which he did not approve or allow in his renewed judgement and affections. By distinguishing his real self, his spiritual part, from the self, or flesh, in which sin dwelt, and by observing that the evil actions were done, not by him, but by sin dwelling in him, the apostle did not mean that men are not accountable for their sins, but he teaches the evil of their sins, by showing that they are all done against reason and conscience. Sin dwelling in a man, does not prove its ruling, or having dominion over him. If a man dwells in a city, or in a country, still he may not rule there.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/romans/7.htm">Barnes' Notes on the Bible</a></div>I consent unto the law - The very struggle with evil shows that it is not loved, or approved, but that the Law which condemns it is really loved. Christians may here find a test of their piety. The fact of struggling against evil, the desire to be free from it, and to overcome it, the anxiety and grief which it causes, is an evidence that we do not love it, and that there. fore we are the friends of God. Perhaps nothing can be a more decisive test of piety than a long-continued and painful struggle against evil passions and desires in every form, and a panting of the soul to be delivered from the power and dominion of sin. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/romans/7.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>16. If then I do that which I would not—"But if what I would not that I do,"<p>I consent unto the law that it is good—"the judgment of my inner man going along with the law."<div class="vheading2"><a href="/commentaries/poole/romans/7.htm">Matthew Poole's Commentary</a></div> This very thing is an argument, that the law is such as I have before asserted, <span class="bld"><a href="/romans/7-12.htm" title="Why the law is holy, and the commandment holy, and just, and good.">Romans 7:12</a>,14</span>. This shows my consent to the holiness and goodness of the law; I vote with it, and for it, as the only rule of right or righteousness. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/romans/7.htm">Gill's Exposition of the Entire Bible</a></div>If then I do that which I would not,.... This is a corollary, or an inference from what he had related of his own experience; that since what he did, though it was contrary to the law of God, yet was what he did not will nor allow of, but hated, it must be a clear point, that he <p>consented to the law, that it was good; lovely and amiable; that it forbad those things which were hateful, and commanded those things which were desirable to a good man; and so is acknowledged to be a very beautiful rule of obedience, walk, and conversation. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/romans/7.htm">Geneva Study Bible</a></div><span class="cverse2">If then I do that which I would not, I consent unto the law that it is good.</span></div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/romans/7.htm">Meyer's NT Commentary</a></div><a href="/romans/7-16.htm" title="If then I do that which I would not, I consent to the law that it is good.">Romans 7:16</a>. Not an incidental inference (Rückert), but an essential carrying on of the argument, from which then <a href="/romans/7-17.htm" title="Now then it is no more I that do it, but sin that dwells in me.">Romans 7:17</a> is further inferred. For the relation of the <span class="greekheb">ἐγώ</span> to the law is in fact the very aim of the section (see <a href="/romans/7-25.htm" title="I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.">Romans 7:25</a>).<span class="p"><br /><br /></span><span class="greekheb">ὃ οὐ θέλω</span>] <span class="ital">whereto I am unwilling</span>, for in fact I <span class="ital">hate</span> it, <a href="/romans/7-15.htm" title="For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.">Romans 7:15</a>. By <span class="greekheb">οὐ</span> the <span class="greekheb">θέλειν</span> is turned into its opposite. Comp. Baeuml. <span class="ital">Partik</span>. p. 278; Ameis on Homer, <span class="ital">Odys</span>. iii. 274.<span class="p"><br /><br /></span><span class="greekheb">σύμφημι τῷ νόμῳ</span>, <span class="greekheb">ὅτι καλός</span>] since indeed the law also desires not what I do. My conduct, therefore, so far as my desire is opposed to it, appears, according to this contradiction, as a proof <span class="ital">that I concur with the law, that it is beautiful, i.e.</span> morally <span class="ital">good;</span> the <span class="ital">moral excellence</span> which the law affirms of itself (<span class="ital">e.g.</span> <a href="/deuteronomy/4-8.htm" title="And what nation is there so great, that has statutes and judgments so righteous as all this law, which I set before you this day?">Deuteronomy 4:8</a>) I also agree with it in acknowledging; in point of fact, I say <span class="ital">yes</span> to it. Comp. also Philippi and Hofmann. The <span class="ital">usual</span> view: <span class="ital">I grant to the law, that</span>, etc., overlooks the <span class="greekheb">συν</span>, and the reference of the <span class="greekheb">τῷ νόμῳ</span> to <span class="greekheb">συν</span> (<span class="ital">I say with</span>). Comp. Plat. <span class="ital">Rep</span>. p. 608 B, <span class="ital">Theaet</span>. p. 199 C, <span class="ital">Phaed</span>. p. 64 B; Soph. <span class="ital">Aj</span>. 271, <span class="ital">Oed. R</span>. 553; Eur. <span class="ital">Hippol</span>. 265; Sturz, <span class="ital">Lex. Xen</span>. IV. p. 153. We may add that Chrysostom, <span class="ital">in loc.</span>, has appropriately directed attention to the <span class="greekheb">οἰκεία εὐγένεια</span> of the moral nature of man.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/romans/7.htm">Expositor's Greek Testament</a></div><a href="/romans/7-16.htm" title="If then I do that which I would not, I consent to the law that it is good.">Romans 7:16</a>. <span class="greekheb">ὃ οὐ θέλω</span> takes up <span class="greekheb">ὃ μισῶ</span> the negative expression is strong enough for the argument. In doing what he hates, <span class="ital">i.e.</span>, in doing evil against his will, his will agrees with the law, that it is good. <span class="greekheb">καλός</span> suggests the moral beauty or nobility of the law, not like <span class="greekheb">ἀγαθή</span> (<a href="/romans/7-12.htm" title="Why the law is holy, and the commandment holy, and just, and good.">Romans 7:12</a>) its beneficial purpose.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/romans/7.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">16</span>. <span class="ital">If then</span>, &c.] The emphasis is obviously on “that which I would not:” q. d., “If my faulty course of action is contradicted by my will, I thereby consent to the goodness of the Law, which also contradicts it.”<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/romans/7.htm">Bengel's Gnomen</a></div><a href="/romans/7-16.htm" title="If then I do that which I would not, I consent to the law that it is good.">Romans 7:16</a>. <span class="greekheb">Σύμφημι</span>, <span class="ital">I consent</span>) <span class="greekheb">Συνήδομαι</span>, <span class="ital">I delight</span> is a stronger expression, <a href="/romans/7-22.htm" title="For I delight in the law of God after the inward man:">Romans 7:22</a>, note. The assent of a man, given to the law against himself, is an illustrious trait of true religion, a powerful testimony for God.—<span class="greekheb">καλὸς</span>, <span class="ital">beautiful</span>) The law, even apart from its legality, is beautiful: <span class="greekheb">καλὸς</span>, <span class="ital">beautiful</span>, suggests holiness, justice, and goodness, <a href="/romans/7-12.htm" title="Why the law is holy, and the commandment holy, and just, and good.">Romans 7:12</a>.<span class="p"><br /><br /></span>Romans 7:16<a name="vws" id="vws"></a><div class="vheading2"><a href="/commentaries/vws/romans/7.htm">Vincent's Word Studies</a></div>I consent (σύμφημι)<p>Lit., speak together with; concur with, since the law also does not desire what I do. Only here in the New Testament.<p>Good (καλός)<p>See on <a href="http://biblehub.com/john/10-11.htm">John 10:11</a>, <a href="/john/10-32.htm">John 10:32</a>; see on <a href="/matthew/26-10.htm">Matthew 26:10</a>; see on <a href="/james/2-7.htm">James 2:7</a>. 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