Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SEVEN (Lesson XXV)

Reformer Martin Luther sees active principles struggling for supremacy inside mankind. One will lead to eternal life, the other will lead to a dead-end. Luther is speaking in a spiritual sense. The Apostle Paul sees himself as a warrior fighting for the one and against the other. He knows that he will not be defeated by his sinful tendencies as long as his soul does not surrender to them, something his sinful flesh has already done. That’s why Paul takes the side of the spiritual man who strives to obey the Law while resisting his sinful passions.¹

Calvin agrees that there is a division in each believer’s soul resulting from the contest between Spirit and Flesh. In this conflict, morality – which represents the free-will Law of God – inspires them to righteousness. Meanwhile, immorality – which represents the oppressive law of Satan – instigates evil acts. In other words, the Spirit inspires obedience of divine law; the Flesh draws them away from obeying divine law. The Spirit asks for cooperation, the Flesh demands participation. And because of this constant push and pull, a person is torn between cooperative and contrary desires and becomes a divided being. The unregenerate person is in bondage and serves as a slave to evil tendencies. But a regenerate person walks hand-in-hand with the Spirit, who guides them by God’s will. That’s because the Spirit must be declared sovereign in order to win. Every believer should be on the Spirit’s side. But Paul had to admit he was unable to do so every time because he was still captive to the flesh. And for that reason, he was still tempted and driven by sinful tendencies.²

Adam Clarke adds the warning that although the believer has a desire for greater purity, it comes with the price of strict obedience to the revelation from God in the Old Testament which contains excellent and useful maxims. But this can never be achieved without the grace and mercy of our Lord Jesus in the New Testament. It starts with every true believer admiring the moral law. They should earnestly desire to be in conformity to it. But they won’t be satisfied until they become more and more like Jesus through sanctification. They hate it when they fall short and feel as though they have betrayed the One who loved them and whom they admire, the Son of God. To make it even worse, they see that their evil tendencies are still alive and active in their hearts, minds, and bodies. It’s as if you can hear such frustration in the Apostle Paul’s voice after he finds himself still fighting a war that should have already been won.³

Clarke illustrates this war between the believer’s heart and mind as a city under siege by hostile forces. The city represents the believer’s soul. They are under constant assault from without. The enemy has one goal, and that is to continue the siege until it takes full control. So there are repeated, incessant attacks. Always harassing, battering, and storming the city’s gates. All these assaults begin to reduce the inhabitant to extreme misery. Never has a picture more impressively been drawn and more effectually furnished to show the sad sight of a believer’s soul being sacked, and then shamefully and painfully led into oppressive captivity.⁴

As a result, the one in captivity now yearns to be set free again. They blame themselves for being so careless and not being on guard at the gate of their souls against these enemies. Those who were born as captive slaves of sin cannot be in as bad a state of mind than this once free believer who is now back in sin’s clutches. Sin and corruption have finally triumphed. The believer’s conscience and reasoning now lay chained. They are ready to be sold as slaves.⁵ We can hear their screams for liberation which Paul will articulate in the next verse.

Robert Haldane is not as graphic as Clarke, but he too believes that one main characteristic of the regenerate person is that they delight in the law of the Lord. That is the same thing David told his son Solomon.⁶ The unregenerate man, however, hates the law because its demands go against his desires. He is hostile to anything God says and never wants to be subject to the law of God. That’s why he takes no delight in it. In Paul’s mind, the regenerate person represents the believer’s inner-man, while the unregenerate person represents the believer’s outer-man. Paul sees the inner-man as spiritual in nature and inspired by the wisdom of God’s Word, while the outer-man is physical in nature and depends for guidance upon human logic and instinct. And in spite of being saddled with these evil tendencies of the past, the believer is still conscious of God’s law and delights in being obedient to God’s will. This depiction of a believer’s inner warfare should come as no surprise to any Christian. Is it not part of every believer’s testimony? How can anyone strive in their sanctification to be all God wants them to be without having moments when holiness comes into conflict with worldliness? If you call yourself a Christian but have never experienced this battle, most likely you are not a true child of God.⁷

Albert Barnes also takes up Paul’s theme of his spiritual nature being a warrior fighting on the side of the law to preserve life, while his sinful nature is part of the lawless mob trying to hijack his destiny and lead him from life to death. He too joins Clarke in illustrating the believer who falls prey to their sinful tendencies as a prisoner of war captured in the battle of the spirit against the flesh. After all, is it not said that to the victor belong the spoils?⁸ Barnes feels that Paul represents himself as being in spiritual warfare. He shares that from time to time he was overcome and made an unwilling participant to the sinful tendencies of his heart. This may be strong language to some believers who tend to downplay any such inclinations. That’s because it can be painful. It speaks of the disastrous conflicts in the hearts and minds of those who wish to be all that God wants them to be. Why couldn’t God have arranged that all of these negative things be washed away in the new birth and baptism? As we have noted before, it was designed by God to help the believer develop the necessary strength, resolve, and courage to go all the way to the end and taste victory.⁹

Charles Hodge not only admits that the principle of evil is active, but that it can be overwhelming. Its intent is to take the soul captive. We see this in verse 14, where Paul calls himself as a slave being sold into sin. As such, he is not a willing servant, but a miserable, helpless victim. This should not be understood as sin always getting the upper hand. Rather, sin has power the soul does not have to free itself. Sin is always dressed for battle and remains an enemy in spite of all that a believer can do. For Paul, the soul is the center of a person’s personality. Understanding the law helps us open communion with the spiritual world. At the same time, the flesh is the center of a person’s existence. So the law is the battlefield between the soul and flesh. But reality sets in during this time of conflict, and the soul finds that it cannot free itself from the dominion or power of the flesh. That’s why redemption is needed. The conflict is, from first to last, a natural one. The flesh cannot contend on the spiritual level. And the combatants can be identified as person’s sinful tendencies and spiritual tendencies.¹⁰

Charles Spurgeon explores the issue of freedom in what Paul speaks of here as combat. For him, a believer who has committed themselves to following Christ because their sins are forgiven, want more than anything to be completely free from sin’s influence. They want to lead an unblemished life without sin. And by having this desire in their soul, they will never be satisfied until that desire is fulfilled. This shows that their spiritual nature delights in the law of God. But, much to their consternation, there is another force at work within them. As far as Spurgeon is concerned, this should open every believer’s eyes to the reality that there are, within our human nature, factors that could end up sending the best saint to hell if sovereign grace does not stand in its way. That means, there is a little of hell’s tormenting flame within the heart of every child of God, and only the great and merciful God of heaven can provide the answer to putting out this fire.

Spurgeon contributes this warring between his own heart and mind to the light God sent into his soul through the Gospel. He likens his spiritual nature and sinful nature to Cain and Abel, the Egyptians and Israelites in a battle for the soul. One following the will of man and the other the will of God. He goes so far as to say that if there be a little David in your heart, there will be a big Saul too. This battle will go on as long as believers are in this world. The sinful nature will never ask for a truce or make a peace treaty between itself and the spiritual nature. The sinful nature lies in ambush, preparing to strike at any opportune moment. But freedom from such a deadly foe cannot be achieved without help.

Spurgeon also thinks that the sinful nature brings people into captivity in other respects. While the battle rages between the sinful tendencies still leftover from the previous life are fighting against the new spiritual tendencies imputed into the believer’s heart by the Holy Spirit at their new birth, the fog of doubt can cover the battlefield and cause havoc with the believer’s mind. As a result, they may begin to ask themselves, “Am I really a child of God?” If their answer is “Yes,” then they follow this by saying: “If that’s true, why am I this way?” Other questions begin to ensue. Why can’t I pray and believe like I want to? If I am truly a child of God, why do I feel listless when it comes to my devotion to God and His Word; I shouldn’t shuffle into the House of God, slouch down in my seat, go through the motions of praise and worship and have no enjoyment in doing so? Why do I get upset at those around me who seem to feast on the occasion and sing for joy from their hearts?

That’s why Spurgeon has a miserable person like this crying out in agony, “Oh, what a captivity the soul is brought into when it allows inbred sin to cast any doubts upon its safety in Christ.” The feeling of captivity can come whenever we sense that sinful thoughts or ideas begin to flood our mind. It can really be disturbing if we consider sinning even for a moment. As a result, we may then notice that we don’t feel like serving the Lord, our prayers become cold and routine, we have little joy in the company of other believers and even less in the godless society around us. Even the singing of Gospel hymns and the preaching of the Word of God become boring. This should make us have empathy with the Apostle Paul when he cries out, “Who can deliver me from this dead body I’m dragging around.”¹¹ Fear not, the answer in the next verse will be the solution for everyone.¹²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SEVEN (Lesson XXIV)

Scottish theologian Robert Haldane is convinced that Paul’s words should not be taken as evidence that he was not attempting to overcome his bad tendencies. It’s just that no matter how hard he tried he always came up short. Paul had the will to obey God, but he just couldn’t develop a consistent way of doing so. Somehow, it was beyond his capability. He needed help. How disappointed he was that he couldn’t rectify his inconsistent behavior. So that’s why he ends up saying he knew he wanted to do the right thing but there was a missing component, and it ended causing him to do the wrong thing. As a result, Haldane is convinced that far from this being the dilemma of an unregenerate person, it is a challenge to every regenerate person that they learn to be sensitive and sensible to the reality that this is meant to help them mature.¹

Charles Hodge sees a clear distinction between a sinner making an excuse, and a repentant believer offering a confession. For instance, when an unrepentant person says they are sorry for their sins, they may be expressing remorse, but not repentance. Just saying sorry is not enough. The word sorry can have a variety of meanings. It all depends on the person’s intent in saying it. For instance, when a sinful person agrees they are doing something wrong but still approves of participating in it. Paul’s respect for the law did not allow him to have that attitude. Hodge hypothesizes that this has become part of an experimental religion he’s seen. There are those who feel bad about sin but enjoy sinning. Every true Christian must have an unrelenting intent to get rid of any desire to sin and work on it with the Holy Spirit’s help until it is totally removed from consideration.²

At this point, preacher Octavius Winslow talks about the conflict between that which is born of the flesh and that which is born of the Spirit. First of all, the regenerate soul is spiritual, holy, directed from above, of a Divine nature. Therefore, it cannot sin because it is created by God. That is the great evidence of regeneration. So believers should not underestimate the tenderness of their renewed conscience. They must judge how astute they are at recognizing words of condemnation and not make them tools for self-accusation. Do not become hard on oneself and say bitter things about one’s soul. Do not take that which is called grace and extract from it reason for self-condemnation. It is God who justifies, not we ourselves.³

No one can assert that the possibility of sin no longer exists in the heart of the believer. Paul himself speaks of this in Romans 7:20. Everything that God has said in His Word and all that we read about in the stories of the saints confirms the doctrine that sinful tendencies remained in them. We can then conclude that the Lord has acted wisely by allowing these inclinations to be part of a believer’s experience to the last step of life’s journey. However, He graciously provided His Word as a storehouse of promises, consolations, cautions, rebukes, and admonitions, all referring to the indwelling sin of a believer. That’s why there is a covenant of grace – with all its sanctifying, strengthening, invigorating, and animating provisions – designed to handle this very condition. So don’t look at it as a curse but as a cause to trust God for assistance and sufficient stamina to reach the destiny He has for your life.⁴

Charles Spurgeon touches on what he feels is an oft-misunderstood circumstance the believer must deal with. The more a believer yearns for holiness, and the more sanctified they become, the more they realize there is still higher ground. Day after day they endeavor to elevate their commitment to go all the way, but still a great distance to go. So they end up crying out with the Apostle Paul, “The good I want to do fails, but the bad I try to stay away from succeeds.” This is not a case of failure, it is a case of struggling to swim against the current of wrong doing. It was not meant to be easy but to help the believer develop patience, strength, courage, and resolve. The real “I,” the “Spiritual Ego,” still presses forward, like a ship ramming up against wind and tide, and striving to reach the harbor for safety. But it will not happen overnight. There are many storms yet ahead. But with Jesus as our Pilot, we are guaranteed that even with little smooth sailing, we will still make a safe landing.⁵

Spurgeon admits that there will be struggles, and challenges, and necessary changes within the hearts of the men and women in whom the grace of God is working mightily! Some will give up and began to drift with the current. But those who are committed will fight for control with the help of the Holy Spirit. They never think of compromising. They know the forces against them will one day yield, and they will find true peace for their souls. Spurgeon gave his personal testimony: “Speaking for myself, I can say that, often, when I am most earnest in prayer, stray thoughts will come into my mind to draw me off from the holy work of supplication; and when I am most intently aiming at humility, then the shadow of pride falls upon me.” We can all agree with Spurgeon, this happens to all believers who are earnestly seeking to grow and develop in Christ in order to be what God wants them to be. And in that sense we all share the experience of the Apostle Paul.⁶

Verses 22-23: In my mind I am happy with God’s law. But I see another law working in my body. That law makes war against the law that my mind accepts. That other law working in my body is the law of sin, and that law makes me its prisoner.

Paul openly admits that he is comfortable with what God’s law has to say. Yet, even though he uses the Greek word for law (“nomos”), it is better if we understand it in this context to mean: “principle.” This allows Paul to introduce of another principle that resists the action of the first. We see this illustrated when a tractor pulls a plow. The principle of forward-motion, due to the power of the tractor’s engine and traction of its wheels, is immediately inhibited by the principle of resistance of the plow’s digging into the soil. That’s why Paul says, every time he feels a positive urge to do something good, there is a negative pull resisting it.

Paul gives the Galatians a fuller explanation of this battle within: “We naturally love to do bad things that are just the opposite from the right things the Holy Spirit tells us to do, and the supernatural things we want to do when the Spirit has His way with us are just the opposite of our natural desires. These two forces within us are constantly fighting each other to win control over us, and our wishes are never free from their pressures.”⁷ And the writer of Hebrews tells his readers that this resistance against sin can end up causing believers to sweat great drops of blood.⁸ Also, the Apostle James says that this is caused by a whole army of evil desires at war within us.⁹ Then the Apostle Peter tells his listeners: “I beg you to keep away from the evil pleasures of this world; they are not for you, for they fight against your very souls.”¹⁰

The Jews had extensive writings on this subject, something I’m sure the Apostle Paul was familiar with. For instance, in their commentary on Genesis, we find this statement: “Why was death decreed against the righteous? Because as long as the righteous live they must fight against their evil desires.”¹¹ And Rabbi Nathan, while exploring the sayings of the Jewish fathers, speaks of this “evil impulse.” He illustrates it by saying that when a person sets out to do something good for God, they find that after awhile their arms and legs get tired. The “evil impulse” that lives within is king over the whole body, while the “good impulse” is a prisoner of the soul.¹² So for the Jewish members of the church in Rome, Paul was in familiar territory when talking about this internal conflict between right and wrong.

Early church scholar Diodore also sees Paul describing the common lot of humans. Any ordinary person can see in their mind what needs to be done but just cannot seem to make it happen. But the person who believes in Christ can achieve what they set out to do with the help of the Holy Spirit. That’s why such people are called “spiritual.”¹³ Also, Pelagius hears Paul saying that his “inner-self” is the rational and intelligent soul which agrees with the law of God. That’s because the law provides instructions on how to live rationally and not to be led about by irrational passions like an animal. However, the “outer-self” is the body. It depends on human instinct to instruct it on what to eat and drink and enjoy sensual pleasures. Such human wisdom and logic war against spiritual reason, and if they gain the upper hand will subject everything to its own authority. This allows us to reach a place of understanding where when we do what we do not want to do, we know who is in control.¹⁴

Early church scholars had much to say about the two laws that Paul mentioned being at war within the believer. Ambrosiaster believes that Paul sees one of the laws ruling his bodily members, which he calls “the outer-self.” This law is hostile to any interference from the new spiritual nature. It wars with the mind, trying to lead the believer into being captive to fleshly desires and passions. It also tries to prevent the believer from seeking help. The other law, called “the inner-self,” is the law of the mind. This law is constantly opposed by two things. First, the ever-present desires of the flesh and old leftover habits needing to be pacified. Second, by its own negligence. It would rather give in than constantly be in turmoil over what is right or wrong. It isn’t long before the inner becomes captive to the outer and divine rescue is needed.¹⁵

Then Augustine taught that everyone must cope with fleshly habits and how they war against the restrictions being put on them by their own understanding of morality. And since they have not yet fully yielded to grace, they have no assistance from a higher power. As Augustine sees it, if fleshly habits were merely a case of urges and not domination, there would be no condemnation. Condemnation comes only when a person freely surrenders control to all those immoral urges. But if such urges exist and a person does not surrender their will to them, that will keep them from becoming prisoners to their own urges. This means then, that this person has yielded to the full power of grace. Paul is speaking of this grace when he cries out for deliverance, pleading for divine help. His desire is for love to accomplish by grace what fear could not achieve through the law¹⁶.¹⁷

In manuscripts the Apostle Paul read in Hebrew, he no doubt understood that in Jewish thinking no one could ever reach the ultimate level of being as kind as the God of Abraham, Isaac, and Jacob. In English, this Hebrew word is often translated as “loving-kindness.” In reading the Old Testament, it quickly becomes apparent that this refers to things and actions that are pleasant and agreeable to our senses; things we feel are excellent in value and quality; ways we describe as appropriate and expected of a person of good ethics and character. To put it another way: it is a kind person doing a loving thing at the right time and for a good reason. Even in that case, who can exceed the LORD God in being kind?

In the New Testament Jesus gives us two of the most insightful and challenging examples of what it means to express love in a way that is both cultured and graceful. Jesus tells His disciples, “If you love only those who love you, why should you get credit for that? Even sinners love those who love them! And if you are only kind to those who are kind to you, why should you get recognition, even sinners do as much.”¹

It’s clear that Jesus expected those who profess to be His followers to go out of their way to be kind. Often while at work, I would hear that someone needed a ride. So I quickly contacted them and offered to take them wherever they needed to go. But they would kindly refuse by saying, “Oh no, I don’t want you to go out of your way.” I always responded, “But that’s the joy of taking you there because it is out of my way. Would I be doing you any favor if where you needed to go was on my regular route? Besides, it’s a blessing only when it is out of the way.” For our love to be graceful, it must express itself in such a way that people will see us as cultured Christians. Not haughty or stuck-up, but a person who always gives their best and does their best for others in need. – Dr. Robert R Seyda.

THE GOSPEL NEVER GROWS OLD

Having been given the honor and privilege to serve as a missionary to Europe and Asia, I have always had a soft spot for stories from the mission field. But many that I read were from the 19th and 20th Centuries. So it is a joy to find one from our own day and age. I hope you enjoy this one written by Joanna Reed Shelton.

She begins with by saying she couldn’t believe it when she opened her email. There was an invitation to the 120th-anniversary celebration of a church in Osaka, Japan – a church founded by her great-grandfather, Thomas Theron Alexander, a 19th-century Presbyterian missionary. When she read the email, she felt something pulling her toward Japan and the recognition of her great-grandfather’s struggles and triumphs there. Before long – and against all odds – his example helped her launch her own journey of faith.

Joanna was born in Texas, in the far southeastern corner near the Gulf Coast and Louisiana. Although not particularly religious, her parents occasionally took her and her brother to church. She remembered sitting with her parents in the sanctuary at the beginning of each service. But soon all the kids were herded down to a basement room filled with pictures, books, games, and colorful objects designed to appeal to young children like her.

Sitting in a semi-circle on the floor, they would crane their necks upward at their teacher, who tried to keep them interested using stories of Jesus and His miracles. But what stood out for her in the picture books held by the teacher was the barren wasteland of desert sand, camels ridden by one-dimensional figures in heat-trapping robes, and a sprinkling of palm trees. While the pictures entertained the kids, the books’ messages were completely lost in the process.

By the time she was 13 or 14 her interest in church began to increase, but the family lived too far away to walk, and her parents did not want to get up and take her there. From then on her life was preoccupied with college, graduate school, and a high-flying career as an international economist and trade negotiator in Washington, DC. During those years she held religion firmly at arm’s length. When she saw all the divisiveness caused by some and the hypocrisy of others among the so-called faithful, she felt it wasn’t for her.

Although she considered herself a spiritual person, she shunned most of the practices and beliefs associated with organized religion. Sometimes, though, she longed for an outlet for spiritual feelings that she harbored deep inside. So after receiving the surprise email from Japan, she flew to Osaka to take part in Sunday worship and an afternoon anniversary celebration at the church founded by her great-grandfather.

As she listened to the minister’s preaching, her gaze fell on the organist. She thought about her great-grandfather’s struggles to control his emotions during Sunday services following the sudden death of her aunty Ella who was only 14-years-old at the time. Ella played the organ at that same church. The day before the church’s anniversary celebration, she visited Ella’s grave. They recited the Lord’s Prayer and sang “Amazing Grace” as a final tribute. Afterwards, they washed the headstone in Japanese tradition, carefully scrubbing moss and dirt from the crevices of Ella’s name and epitaph.

More visits to Japan followed, bringing new friends and further discoveries. She spoke at the anniversary celebration of another church her great-grandfather founded in Osaka and delved deeper into his work as a writer and theologian at Meiji Gakuin University. Over time, she gained a clearer picture of how he influenced the people he served.

All of this inspired her to write a book about her great-grandfather. She knew that if she hoped to understand what drew him into ministry in Japan, she needed to learn more about Christianity. So, for the first time, she began to read the Bible. As she did a long-suppressed inner flame began to burn brighter as she read and contemplated the Scriptures.

Several verses, in particular, spoke to her. In Luke 17:20–21, when Jesus is asked by the Pharisees when the kingdom of God is coming, He replies: “The coming of the kingdom of God is not something that can be observed; nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is in your midst.” And in John 14:9, Jesus says, “Anyone who has seen me has seen the Father.”

For the first time, she felt she understood the true meaning of faith, as a hope in things unseen. She also realized that Jesus taught us what it means to be God’s people, loving one another as we love ourselves. Only through love can we help bring God’s kingdom to life on earth as it is in heaven.

When she saw the enduring faith of Japanese Christians whose ancestors were taught by missionaries like her great-grandfather, the spiritual yearning she felt much of her life gained a new focus. Her great-grandfather’s hand, lying still for over 100 years, seemed to beckon her. So in 2007, she joined a small Presbyterian church in northwestern Montana. For the last six years, she has served faithfully, keeping the same vows her great-grandfather took: to trust in Jesus Christ as her Savior, to acknowledge Him as Lord of all and head of the church. She said: “You might say I’m the latest convert of a man whose work clearly was not done when he died more than a century ago.”

How true then are the words of God to the prophet Isaiah when He said: “So is my word that goes out from my mouth: It will not return to me empty but will accomplish what I desire and achieve the purpose for which I sent it.”¹ If you are or have been, a missionary, minister, teacher, layman, Sunday School teacher, or one who witnesses to those around you about the goodness of God and His grace that brings salvation to a lost and dying world, keep this in mind: Long after you may be gone what you said may still find root and produce another living soul for the kingdom of God. So never get tired or grow weary. God will take care of every seed you plant. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SEVEN (Lesson XXIII)

Verses 19-21: I don’t do the good that I want to do. Instead, I do the evil that I don’t want to do. So if I do what I don’t want to do, then I am not really the one doing it. It is sin living in me that does it. So I have learned this lesson: When I want to do good, evil is always present.

When a sinner, especially one with a very active and vile lifestyle, is converted there are many comments and exclamations citing, “My, how they have changed” or “They are so different now.” The change is most certainly contributed to the presence of a new spirit alive in them. But the effects of the new indwelling force would not be one tenth as conspicuous if it were not for the sudden absence of the old spirit’s influence. This combination is what makes the change from sinner to saint so glorious. That’s why others who suddenly become holy and claim a new relationship with Jesus Christ but do not exhibit any changes in their old ways, can be called a “Sino,” (Saint in name only). They’ve merely put on a religious mask. In such cases, the old has not passed away, and all things have not become new, they’ve only had a token make-over. It also makes it harder for God to use them as tools and instruments for His glory because they need to be clean and sanctified so as not to cause infections in those still trying to heal from the ravages of sin.

The Psalmist also struggled with these same tendencies, that’s why he prayed to God: “Guide my footsteps by your word; don’t let any kind of sin rule me.”¹ The word “rule” used here refers to the power and authority of a slave-master over his subjects. Jesus identified this problem when He spoke to the Jews about such freedom from sin: “Yes, indeed! I tell you that everyone who practices sin is a slave of sin. Now a slave does not remain with a family forever, but a son does remain with it forever. So if the Son frees you, you will really be free!”² Since no person can free themselves from the bondage of sin, they must recognize their need for a Savior. So when Jesus said He can set us free, He does not mean free from the presence of sin, but free from the power of sin. In other words, He gave us the ability to say “No!” to our sinful tendencies.

There is an interesting Tractate in the Talmud that talks about the Scripture that reads, “They will look on me whom they have pierced and mourn for him as for an only son. They will grieve bitterly for him as for a firstborn son who has died.³ According to the Rabbi who explained this, he says that the hidden message here is the slaying of the Evil Inclination, and wonders why such a slaying should not be an occasion for mourning?⁴ Here we see that these sinful tendencies were known by the Jews as “Evil Inclinations.” Then Rabbi Assi gives his understanding: “The Evil Inclination is at first like the thread of a spider, but ultimately becomes like a rope, as it is said, Woe unto them that draws iniquity with cords of vanity, and sin as it were with a rope.⁵”⁶ This is another way of saying that a person can become addicted to these Evil Imaginations. This could be what the Psalmist admitted.⁷

With Paul being in such a quandary of wanting to do good, but doing wrong, early church scholar Ambrose asks: “Do you think anyone who knows about sin can avoid it?”⁸ And then Pelagius issues his challenge to think of someone who used profanity so much for such a long time that now they do it even when they don’t want to.⁹ And as far as Constantius is concerned, Paul is simply trying to play the role of someone who was in the habit of sinning and is still bound to the vices of the flesh.¹⁰ The reason for these questions and challenges is to point out that when a person knows what they are about to do is wrong, yet cannot keep from doing it, they must admit that sinning has become an addiction.

What makes all of this so hard to fathom is that each occasion involves an act of the will. Ambrosiaster wonders if it’s because the sinner is being compelled to sin by a power outside himself. He doesn’t think so. Whose fault was it, to begin with, the sin or the sinner? Sin may be hanging around, but it can do nothing unless a person voluntarily lets it take over their decision-making process. Like the serpent in the Garden of Eden, sin comes to tempt and persuade. And once that is accomplished it takes full control.¹¹ As mentioned before, what started as a choice, has become an uncontrollable craving. That’s why outside help is so urgently needed. You may have seen a person who just committed a terrible act, with their face covering their hands sobbing: “Why did I do that? I can’t believe I did such a horrible thing! I couldn’t help myself!” Pelagius reasons, what started out as an act of the will ends up becoming a habit. When that happens, what was originally done consciously is now done subconsciously.¹²

Preacher Chrysostom used some spiritual psychology to analyze Paul’s reasoning here. As he sees it, Paul clears both the body and soul from responsibility for sin. He puts the blame on the action taken. In his mind, if the soul does not want to sin it should be cleared of guilt. In fact, if it refuses to perform the act itself, that guards the body against being indicted as well. Everything can be blamed on the evil tendency and the choice that was made. For Chrysostom, what drives the soul and body to make a decision is on a different level than that of the evil tendency. That’s why their choices are not the same. What the soul and body choose are the things of God. What the evil tendency chooses can go in any direction if allowed to wander. Of course, our free will is a gift from God, so it tends to aim toward Him. But the will of the evil tendency depends on what it can influence the mind to do.¹³ This reasoning of Chrysostom’s is not easy to follow, but it does appear that he is saying that if the spiritual nature inside is unwilling to cooperate, then the sinful nature gets all the blame. However, even Chrysostom must admit that the spiritual nature will still be forced to go along a hostage.

The Patriarch of Alexandria’s conclusion is that if sin dwells in our flesh and corrupts it, while the law may offer help and give advice, it does not set one free from sin’s grasp. Yet, even after being bound in weakness to sin, it is not sufficient to claim innocence from sinning because at least we knew to do better. What we really need is to make up our minds to live right and do what the law demands.¹⁴ The problem, of course, is that the law cannot forgive until all payments due are paid, and in our sinful state that became impossible. Only God’s grace and mercy through Jesus Christ has the power to stop the vicious circle and put us on the strait¹⁵ and narrow way to holiness.¹⁶

For Martin Luther, saying a person’s first impulse is to follow the rules and do what is good and pleasing to God, cannot be said by an unregenerate individual. The sinner has no tendencies to first seek what is right in the eyes of the Law.¹⁷ They are always attracted to that which is wrong according to the Law. John Calvin’s assessment is that no matter how much a believer is influenced to do what is right, they are still conscious of their own weaknesses. Yet, that does not excuse them from any culpability when that which is done turns out to be wrong. Even the best of works that a person tries to do are susceptible to having imperfections and prone to failure. So what use is it to try and do the best one can? We must acknowledge that only God can pardon mistakes made.¹⁸

Wesleyan theologian Adam Clarke feels that this argument that a person’s free will is their worst enemy must be reexamined. For him it is not the will that causes people to go astray, it is the corrupt passions which oppose and oppress the will. Clarke says he is truly astonished by the errors of interpretation that build what he calls, “systems of divinity” to handle this dilemma. How can anyone call our free will – God’s only friend in the human soul – God’s worst enemy? What dismays Clarke even more, they do this with the seventh chapter of Romans staring them in the face!¹⁹ Clarke may be referring to those who claim that being chosen by God has nothing to do with free will, it is all part of predestination.

As Clarke sees it, the case is clear. The human soul is so completely fallen that it has no power to help itself up without power from above. Nevertheless, it still has the capability to detect the good from the bad. Furthermore, it perceives the excellence of the good and prefers it over the corruption of bad because of its superior benefits. However, beyond that, it cannot go. Still, there are times when the soul is tempted to do wrong and inexplicably consents to sin. If it did not have a free will, it would not be able to make such a choice. Here is something to keep in mind: Although it can do no good unless it receives grace from God, yet it cannot be forced to commit sin. In Clarke’s mind, even Satan himself cannot do this. In fact, before the devil can get anyone to sin, he must first get their consent. No doubt this is why God, in His endless mercy, gave mankind the ability to respond to an offer of salvation. If it were not for free will, the soul would endlessly wander under the influence of sin. And this brings up another point. Without free will, mankind would be incapable of choosing vice over virtue. In other words, if a person can choose to do wrong, they can choose to do right. However, the point Paul is making is that without the help of God’s grace, the choice of good over evil is impossible.²⁰

Clarke makes note of Greek philosopher, historian, soldier and mercenary Xenophon of Athens’ biography of King Cyrus. We read where Persian nobleman Araspes must account for some misconduct by a relative involving a captive woman named Panthea whom Cyrus entrusted to his care. Araspes’ alibi is very revealing. He tells Cyrus if I have only one soul I would not be able to pant after vice or pant after virtue. That’s why I am convinced, along with all others, that I possess two souls. How else could I explain wishing for or abhorring the same thing? So based on the fact that I possess two souls, I am certain that when the good soul rules, it will lead me to do noble and virtuous things. But if the bad soul predominates, I undoubtedly would end up doing what was evil. So Araspes felt confident enough to tell Cyrus that his good soul had been able to control his bad soul, and it was all due to Cyrus’ influence.²¹ So, if the ancients came to the conclusion that the power of good to overcome evil lies within mankind’s ability, it’s no wonder some modern thinkers buy into the same trivial thought process in spite of having Romans, Chapter 7 before their very eyes. In other words, Clarke was speaking out against those who contend that mankind is capable of saving himself with good morals and deeds.²²

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SEVEN (Lesson XXII)

Reformist John Calvin says we should not be misled by Paul’s statement that there was no good thing to be found in him. He was talking about that part of his old nature left over after becoming a new creation in Christ Jesus. The Apostle was quick to modify his statement by admitting that this was not to his liking because he did not want to slight the grace of God by which he had been redeemed and regenerated. As such, Paul confirms the fact that believers are divided into two parts – the relics of the flesh, and the reforms of grace. This is the progress of sanctification. Step after step, day after day, the believer is taking more and more control of the flesh. But what seems to be so elusive is, something influencing the flesh to sin that can’t be cornered and eliminated. Yes, a person may be born-again, but they must accept the fact they are still human. With God’s Spirit living inside and influencing the believer you would think they had the advantage. But for some, while they gave the Spirit free range to impact their soul, heart, and mind, they retain control of the flesh. That’s why Paul calls on everyone to offer their bodies as a living sacrifice to God which is the best thing they can do¹ to please the One who redeemed them and set them free from sin’s bondage.²

For Adam Clarke, when Paul says he really wants to do what’s right it shows that his will is on the side of God and truth. He really desires to accept and respond in obedience to what God says. He knows there is an uncomfortable conflict going on between his mind and his soul. It’s almost as though some evil force has moved in and is trying to take over. Paul made it plain that his spirit sincerely wanted to stay in God’s will, but those faculties connected to his flesh were being hostile to his spirit. The question is, was Paul mistakenly crediting his will when in truth it was his passions? His will wants to do what’s right, but his passions lusting after what’s wrong. While his will can discern and approve what is right, it lacks the added ability to perform the task agreed upon. It is like a weak muscle. The brain tells it to move, but it cannot obey the command.

So it was with Paul’s will. His spirit told it to chose right, but it could not let go of wrong. In particular, his will had no power over his sensual appetites. This is where the principle of rebellion was dwelling. He realized it would take more than his will to do the job, he needed the power of Divine grace. But in his case, still being an unregenerate Pharisee, he had not received such a gift from God. For Clark, this was a real learning experience for Paul. He realized that his sinful nature contained no resource or principle by which it could redirect itself to the light of truth; no rationale by which it could go in search of purity on its own. So it tended to run away and hide in the darkness of sin where it found comfort in old habits. He also realized that it was a waste of time to moderate or compromise with this fallen principle. Sin is sin, and sin is in rebellion against God. There is no signing of a peace treaty, it must be conquered and removed from heart’s throne.³

Albert Barnes believes that here Paul confirms the doctrine of original sin. By so doing, Paul also highlights the belief of the doctrine of total depravity. Who can argue with Paul on this? He‘s talking about himself. It proves that he knew about evil lurking in his heart. And if this was true of him, it is true of all others. Paul provides us with a good way to examine our dilemma with this problem. Are we willing to admit that we also possess such sinful tendencies? And are we ready to acknowledge that we started out life with a sinner’s heart and it didn’t get better, only worse? Having such a rebellious tendency inside affects our behavioral pattern, especially before conversion. That’s when the desires of the flesh reign and riot without control. So does this stop immediately upon conversion? A few things did, but it was our old habits that hung on waiting to be pampered. But there was one good paradigm shift, and that was we now have help from the Holy Spirit. We must not allow these tendencies to go unchecked. This is why God included the experience of sanctification along with the new birth.⁴

On this subject of our sinful nature in conflict with our spiritual nature, preacher Octavius Winslow sees a comparison between a king who was deposed from his throne and driven into exile. Even though he no longer sits on the throne, he still bears the dignity of royalty. In this case, it was grace, driven from power in a believer’s life after being severely tried, sharply assailed, and momentarily defeated. But grace never throws off its robes of divine character, nor does it relinquish its sovereignty. It is always ready to rule again. This was what happened in the case of the Apostle Paul. He says that he and grace are on the same side. So there is another power that has briefly taken control. So whatever sin may come out of this, he knows the source behind it. And once the enemy is identified, the battle to take back control can begin.⁵ Winslow also sees this in a larger context as the church. And so the church is saying, “I sleep, but my heart is awake.”⁶ Even when drowsy and fainthearted, the church can still not forget that she is still her Beloved’s, and her Beloved is hers.⁷ Winslow recalls a letter written by a Scottish minister who declared the glorious nature and blessed triumph of the “Life of God in the soul of man!”⁸ God is not dead, neither is His Spirit dead, so why should those in whom His Spirit lives be dead?⁹

Frédéric Godet agrees that Paul had no doubt about his commitment to doing good by the will of God. God’s will is always present, well within reach. When Paul says that he wanted to do good. The Greek verb thelō (“would” or “want”) he uses in verses 15-16, means to have in mind, to intend. In other words, it is a simple desire rather than a fixed or deliberate action. To say it another way, Paul means well, but it doesn’t turn out well. It’s another failure of good intentions. Here Godet shines the light on the real frustration of the believer’s conflict with his will and his wants. In other words, he was looking for some resource within to correct his errors and redirect his steps back onto the right path. But he could find nothing, and that was frustrating. What believer doesn’t know about this dilemma?¹⁰

Karl Barth believes that a religious person must be ready to explain what they mean by being successful as a believer. Is it something that was accomplished by them or through them? If they did it by virtue of their own will that’s one thing, but if they were able to see it done beyond the competence of their will then there is something else involved. So what Paul is saying here is that he looked to accomplish what was good using his will but couldn’t find either the motivation or preservation. That’s because the chief characteristic of goodness is that it persistently demands discernment between it and evil. It is the action one takes that determines such knowledge. In a way, Paul was saying I thought I was doing good but it always turned out to be bad. And this was contrary to Paul’s intentions. So the question arises once again: Who then am I? Am I one of those who wants to but never gets around to accomplishing what I really want to do? Do I care enough to try again? And when I make up my mind I’m going through with it this time, does it dawn on me that it still won’t happened because the will to do it just isn’t strong enough? No wonder Paul cried out to God for help.¹¹

As John Stott sees it, this is the inner conflict of a regenerate person who knows, loves, chooses, and longs to obey God’s law, but finds that by themselves they cannot get it done. Paul’s body, soul, and spirit were intent on obeying God’s law, especially his mind and will. So when he trespassed the law he was immediately aware that it went against his reason, his desire, and his consent. But the law is helpless. Only the power of the indwelling Spirit can make the necessary changes. So when looking back, Paul asks who was to blame for not doing the good he wanted to do? Who can he point to for making him do what he didn’t want to do? He certainly couldn’t blame it on the law. He left no doubt that for him the law was holy and perfect. Besides, by being so eager to do good and avoid evil, he is endorsing and approving of the law.

So since the law was not to blame who was? Paul now openly admits that he, he himself, was the responsible party. But there was another factor. When he did do wrong, it wasn’t voluntarily. On the contrary, He knew it was wrong to start with. And by knowing it was wrong, his will would not consent to it. So his will must be a prisoner, a prisoner to the sarx,¹² to sin living in his flesh. So this creates a dual personality. There is the false, the fallen, the counterfeit “I.” And then there is the real “I.” So the real “I” is the one that loves and wants the good, and hates the evil, for that is its primary orientation. Therefore, the “I” which does the opposite, the thing the real “I” hates and does not want to do, that is the false “I.” It is a usurper, namely, “a sinful person,”¹³ better known as the sarx.¹⁴ In other words, the law is neither responsible for our sinning, nor capable of saving us from sinning. It has been fatally weakened by the sarx. The only one who can come to the rescue is the Holy Spirit.¹⁵

Douglas Moos feels that there are two very different interpretations of this verse we must examine. Each one agrees with one of the major views of the identity of the “I.” There are those who think the “I” Paul is talking about is his regenerate “I.” Paul, the Christian, has a certain part of himself – a sinful nature – that disposes him to sin. The second view is that Paul, the Jew under the law, was still in the “flesh.” Everything he did was dictated by the flesh. It was a condition caused by his sinful passions being inflamed by the restrictions of the law. Although Moo tends to back the second interpretation. It is what I call Paul the Pharisee. One thing is for sure, Paul never saw this condition until he was converted.¹⁶

Jewish scholar David Stern talks about the “new me” trying to deal with the “old me” when it comes to sin. So the text could read, “It is not ‘the real me’ doing it, it’s the ‘old me.”” What Paul was also saying is that if I am serious about my transgression, I cannot blame the devil or the sin housed inside me or my old nature; I must take the responsibility myself: I did it. Paul’s purpose in drawing the distinction between “the real me” and “the false me,” is that he was not looking to excuse the “real me.” or pin all the blame on the “false me.” He was really pointing out that the two cannot live in harmony. One will override the other in every case. But with sin on the side of the “false me,” he is now standing with the Holy Spirit on the side of the “real me,” and has every intention of keeping the “real me” from sinning.¹⁷

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SEVEN (Lesson XXI)

American scholar Charles Hodge sees another factor involved here. Paul never concluded that his acting contrary to the law was in any way influenced by thinking it was bad for him. No, he disapproved of what he was doing because he knew it was forbidden by the law. Therefore, his respect for the law made him feel even worse about himself. So he wasn’t going around blaming his circumstances on the law because it was too strict or severe. He agreed with the principles of the law, and it was those principles that helped him see his faults and failures. For a Christian, it’s like the Bible. We believe in the Bible and what it says. In fact, we go around telling others how true and infallible it is. But when we do something that goes against what the Bible says, we shouldn’t condemn the Bible for making things hard on us. We should condemn ourselves for not being hard enough on our uncontrolled behavior.

From this Hodge concludes that if we really and truly approve and love what God’s Word says, and we want to conform to its teachings, then we should be just as unwilling to obey our sinful tendencies and become slaves to sin once again. But at the same time to recognize that the depth and power of original sin still has influence in our conduct. This brings up another reality. If these sinful tendencies still remain in us to exert its power despite all our efforts to grow in sanctification, it should become clear that we must look for deliverance to some power outside of ourselves. We must subject ourselves to a force that is stronger than our sinful tendencies and submit to its control over our hearts and minds. And that power is the Holy Spirit.¹

Charles Spurgeon preached that when Paul said, “I’m not the one really doing this,” he was referring to his true “I” or “Ego,” the “born-again Ego.” For if the born-again believer stands strongly against sin, their body, mind, and spirit that is now under the control of their new nature will not want to sin. That inclination only comes from habits ingrained in the old nature within them and it will never change. It’s like a person who is earnestly seeking to do God’s will until some stray thought or idea enters their mind and begins to lead them astray. They want to love God with all their heart, but some other attraction gets their attention and they follow it instead. They want to be holy as God is holy, but find themselves falling short of their goal.² So it wasn’t that Paul was upset at having to do good, he was upset because his old nature kept interfering with his desire to more like Christ.

It is clear that the Apostle Paul and Charles Spurgeon were ahead of neurologist Sigmund Freud in identifying the three parts of the human physic apparatus that are influenced by these inclinations or tendencies. They are the body’s needs, emotional desires, and the intellectual instincts. Freud identified these as the Id, Ego, and Super-ego. For instance, the Id may express its need for food; the Ego may choose what food to give it, but the Super-ego can override the Ego by selecting sugar-free because it is healthier. In like manner, the Id signals that it is tired and needs rest, the Ego may decide to give it coffee to wake up its energy, but the Super-ego then cancels that by choosing to stop and take a nap. You can use the same formula to analyze how we respond to our evil tendencies or holy tendencies which can lead to sin or sanctification.

Frédéric Godet sees Paul consciously wanting to be true to the Law, and, therefore, he stands with the Law against his corrupt nature. He is more than willing to adhere to the regimen of the Law to do good and remain holy. But each time he tries to follow through with such an assertion and desire, his corrupt nature gets in the way. Could this lead Paul to compromise and somehow make his miserable state of still being under control of sinful tendencies easier to deal with? Might that make his actions less offensive to God by finding fault in someone or something else that caused him to do these bad things? No! It was humiliating enough to admit that he was not the master of his own life. He had been attacked by some tyrant who barged in and forced him to act in opposition to what he knew was right and what he really wanted to do! Oh, the misery! No wonder he wanted to be delivered from his spiritual dead body. This is like looking sin in the eye and realizing it’s you.³

One Jewish writer notes that Paul distinguishes between “self” and “sin,” as forces that dwell in his flesh. He then personifies “self” to be what the Jews call the Yetzer Hara (evil inclination), something recognized by Rabbis of his day. When seen that way, sin is not merely “an act,” it is a mindset promoted by something within. After a person is born-again, the “self” inside has a new master. Their slave mentality to sin is replaced by a new allegiance to Yeshua who has taken over their lives. So it would seem odd that the old ghost of their past life should still be haunting the new temple where the Spirit of God dwells.⁴

Verse 18: Yes, I know that nothing good lives in me—I mean nothing good lives in the part of me that is not spiritual. I want to do what is good, but I don’t do it.

Paul now shares the frustration that comes with this internal conflict between his sinful nature and spiritual nature. In spite of knowing what is right by way of the law sealed in his conscience, and being fully aware of the consequences of not obeying the guidelines given him, he still must fight and wrestle with the urge and tendency to do what was wrong. According to the record, this was the very thing that precipitated the flood that wiped out everyone except Noah and his family.⁵ Yet, even those who descended from Noah still expressed frustration with this evil tendency. Job asked God: “How can you demand purity in one born impure?”⁶ So his friend Eliphaz responded: “What man in all the earth can be as pure and righteous as you claim to be? Why God doesn’t even trust the angels!”⁷ That’s why faith in God’s willingness to forgive is crucial to the survival of our spiritual nature.

Ambrosiaster hears Paul saying that something bad was living inside him. It wasn’t that Paul was condemning his flesh as being bad, but some sinful tendency that was using his flesh to sin. So that raises the question, how can something dwelling inside a believer that has no interest in doing wrong, allow a spirit of perversion to enter and persuade him to do wrong? We know that since the body of the first man was corrupted by sin, this inclination to keep doing wrong became innate. And though one’s heart and mind are changed with the washing of the blood of the Lamb, somehow this sinful tendency still remains in the body. And when that tendency grows restless and wants to be satisfied it puts pressure on the emotions and mind to comply. As a result, this sinful tendency continues to take advantage of the flesh. This is where the devil once ruled his kingdom. So the flesh is the main culprit that becomes a tool of sinful tendencies. Its only goal is to deceive the new creation that now lives in the flesh with evil temptations. This is what brings a person into direct conflict with the law – God’s Word. So the person is then pressured to give in to one or the other.⁸

This is what tormented Paul so much. While he could certainly agree that what the law commanded was good, and he got joy out of wanting to do what the law said was right. But in spite of all that, the desire and commitment to carry out his holy desires were lacking. This was caused by his being oppressed by a competing tendency to do wrong. It should have been easy enough to side with the goodness in his heart, but he found himself making contrary decisions. So he had to admit, it wasn’t him in control of this other power, but this other power was in control of him. All that he used to satisfy those sinful tendencies became habits, while all that he wanted to do was keep himself pure in the eyes of God, it became a daily struggle. No wonder then, that his old habit of sinning just made it so much easier to go with the flow and not fight back. And that, more than anything else, is what upset Paul and made him angry at himself. Anyone who has tried to quit a bad habit knows exactly what Paul is talking about.

To this, we add the thoughts of another early church scholar who sees Paul admitting that he knew all along what was the right thing to do but just couldn’t bring himself to resist the force driving him to do wrong. It is one thing when you are unable to do some good thing another person wants you to do, but when you can’t get yourself to do the good you want to do it is even more intimidating. And one of the things that makes it even more discouraging is that while help is being offered, you are too proud to accept it. This, more than anything, is the reason for many downfalls experienced by a believer. God, Jesus, and the Holy Spirit are all standing by to help, so why aren’t we reaching out to them constantly for assistance?⁹

In other words, the tendency to do wrong comes from within, but the motivation to do what is right must come from without. Anyone who has raised children will recognize this factor. You do not need to teach your children to do wrong, it is part of their nature. But you must deliver to them the truth about doing what is right. So in Paul’s mind, all sinners come with the inclination to do wrong just like children. So if they are going to turn away from that urge, it must be done by infusing a power they yet do not have, and that is the power of God’s Word.

Martin Luther finds it a good thing that Paul confesses that he still had sinful tendencies in his being that needed to be addressed even though he was a committed believer in Christ. Yet, he was clearly dedicated to overcoming those inclinations in order to advance in sanctification. Herein we can see a model of how to evaluate whether or not we really do want to grow in the freedom we have in Christ or are more interested in finding a compromise so we can stay where we are morally and spiritually content. Luther says this cannot be said of people who are carnal-minded because the Spirit of God does not guide and control their spiritual nature. So Paul is only talking to believers here.¹⁰

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SEVEN (Lesson XX)

Swiss theologian Karl Barth raises this issue: How can I ever do God’s will for my life if I cannot do my own will to obey His Word? A good question because no believer will ever be able to reach perfection. And that is the real factor. As new creatures in Christ Jesus, we must accept that there will be things we do well in our obedience to Christ and our calling, but there are other things where we must admit are shortcomings and even failures. But like an umbrella over it all is God’s love, grace, and mercy that offers forgiveness and cleansing so we can get up again and keep going, guided by what we have learned from our mistakes.¹

Verses 16-17: And if I don’t want to do what I do, that means I agree that the law is good. But I am not really the one doing the evil. It is sin living in me that causes me to do it.

Now Paul returns to the crux of his argument about the relationship between himself, the law, and sin. The law is doing a good job of pointing out right and wrong. Paul must weigh the potential of which one to do. But in the end, the determination of whether he does what is righteousness or sin is up to him. The young Psalmist, who wrote the longest Psalm, came to this conclusion: “Whatever it may concern, every law of God is right. That’s why I hate the opposite way.”² So in Paul’s mind, whenever he feels tempted to do the opposite of what the Law says is right, it’s because his sinful nature is taking control while his spiritual nature is trying to hold onto the steering wheel.

Augustine suggests that we take what Paul says here as representing someone under the law prior to grace. He agrees that Paul has defended the law against all charges. However, he sees a danger in that some make think Paul is denying the use of free will. How can Paul say he’s not the one doing what’s wrong? How can he blame it on sin living in him? For Augustine, this condition can only exist in the heart and mind of an unregenerate person. It is a case of sin overpowering this individual who is trying their best to live right. However, they are attempting to do so in their own strength. And since they don’t have God’s liberating grace, their efforts will fail. As far as Augustine is concerned, it is only by their free will a person is able to believe in the Deliverer and to receive grace. Once deliverance comes, then the same Deliverer will help them overcome such tendencies, so they will not sin and cease to be under the condemnation of the law. Instead, they will fulfill the law by the love of God which they could not have done through fear³.⁴ In all fairness to Augustine, it is my opinion that he does not see Paul as an unregenerate Gentile, but as an unregenerate Jew who has not yet seen the light of getting right with God by grace instead of by the law. We can say, Paul was speaking of himself when he was a self-righteous Pharisee.

Another early church scholar, Origen, takes what Augustine says and turns it around. As far as he is concerned the kind of person Paul is talking about here is one in whom Christ dwells. They are no strangers to righteous living. Rather, they are someone who has started on the path of wanting to do what is right but has not yet been able to perfect it in every circumstance. This kind of weakness exists mostly in those who are new in Christ. The urges and temptation of past habits and tendencies are still fresh in their memory. For example, someone was used to lying in order to get their way might hesitate to do so when it appears it would help them achieve something very difficult to get done otherwise. At first, they resist so they might build a reputation for being an honest individual, but since they practiced this habit so often and for so long, a lie just seems to jump out of their mouths like it had done so many times before.⁵ Wouldn’t this tendency make you angry? I’m sure it would just as it did the Apostle Paul.

Martin Luther sees Paul agreeing that the Law serves a very good purpose. It desires what is good, and so does the Apostle. Therefore, since both agree that it’s the right thing to do, why then does his sinful nature rebel against the Law? Wouldn’t it make sense then, that everyone would be better off without the Law? In other words, why have the Law when all it does is tempt a person to sin? Not only that but when the individual does agree and does what the Law says, it finds no satisfaction in doing good. According to Luther, in Paul’s mind, he is driven to do what’s right out of fear.⁶ If given a choice, any sinner would rather stay in sin as long as there was no punishment. But this is wishful thinking. The Law was given to reveal man’s sinful nature so that he could realize more fully his hopeless, lost condition, and would, therefore, seek salvation. Not from the Law, but from the penalty the Law imposes for disobedience.

John Calvin sees the same thing only in a different light. He hears Paul saying that when a person’s heart agrees with the law and is delighted with its instructions on how to live right, they certainly aren’t happy in transgressing it. There is just too much good in what the law teaches that anyone should find fault with it. Rather, let it help them live a clean, upright life with a pure heart. So no one should think that Paul wants to excuse himself for all his faults and failures. This is what hypocrites do. Rather, it shows how disappointed Paul is that he was not doing better. This then allows us to accept that Paul is speaking here of those who have already been born again. He is not suggesting that people who make mistakes, even those they could have avoided, are totally corrupt. They have been freed from the bondage of sin, and that’s what makes their case so regrettable. With everything good being on their side, why don’t they see it as an advantage over the unregenerate sinner who has no help at all? Paul understood that in his heart he was striving and aspiring after the righteousness of God. This clearly proves that he had the law of God engraved in his heart. But at least he had one major credit to his favor: he knew he had done wrong and admitted it.⁷

Later, Adam Clarke didn’t shy away from concluding that Paul was speaking about people in this world who certainly have what constitutes reason and conscience, but their sin-corrupted and sensual inclinations that drive them to do the opposite of what they should do. This happens when evil tendencies gain control over their reasoning, turning off the light of understanding and corrupting their ability to judge and assess the situation properly. But even worse, while the law rightly condemns them for their actions, it offers no cure. Based on that reasoning, Clarke identifies this principle as being in an unregenerate heart. It is so strong that it overrides all reasoning. It is a principle which is not the essence of the soul but clearly expresses itself as such. It becomes an uncontrollable tyrant. Says Clarke: “This is an inbred and indwelling sin – the seed of the serpent; by which the whole soul is darkened, confused, perverted, and delirious to rebel against God.”⁸

Robert Haldane agrees that most unregenerate people know what is unacceptable behavior in their society, but that’s not enough for them to go against their natural inclinations. Such dispositions are tendencies that all point in one direction – sin. But when a regenerate person does what they hate, their mind agrees with the law that it is wrong. So it is obvious that Paul gives the real reason why he was continuing to do all the things he shouldn’t do and not doing the things he should do, is because of sin. So he was talking about more than reason or conscience. It was another force within him. It was not part of the nature of the new man, but of the old man. It was not inspired by his new spiritual nature, but his old sinful nature. What disturbed Paul more than anything was that this ungodly agent of wrong was not a passer-by, not something that is here momentarily and then gone, it was living in him. He knew that as long as his soul lived in this body made from the dust of the earth, he was susceptible to these attacks. That’s why Paul could rightly say, this is not who I am now, this is what I used to be. But to his credit, by being regenerated Paul was able to distinguish good from evil. That allowed him to love what was good and hate what was evil. But he took responsibility whenever evil won out over good. While in his old life he had nothing but his natural inclinations and unenlightened conscience to guide him, but as a born-again child of God, he now had the authority of the Holy Spirit to help him combat these immoral afflictions. Haldane believes that any real Christian will empathize with Paul’s painful experience because they know he’s not hiding the truth.⁹

Albert Barnes believes that Christians can use what Paul states here as a test of their sanctification. The fact that they are still struggling against sinful desires means that want to be free from them. The anxiety, grief, and heartache that they cause them is enough to submit more and more to God’s holiness. One of the first tests is this: although they are doing wrong they don’t love it. That means they are closer to God than to the devil. Another test is that the more often and the longer they struggle against this sinful tendencies, the more they gain ground on being delivered from its dominion over their lives.

Paul is not talking here about his battle with the Law and the consequences of sin, but of the tension between his corrupt nature and renewed nature warring within his soul; between lawless sin and the Christian principles to remain holy. Paul is not happy that he is still dealing with these tendencies and passions leftover from his previous life. The fact is his heart, and conscience did not enjoy being misled. In fact, he was livid each time it happened. One way to understand Paul’s struggle with sinful habits that brought so much bad spiritual health to his life is to think back to diets you have been on. When you first started you were totally committed and counted every calorie and read every label for sugar and fat content. You were proud of the weight you lost. But each time you let yourself snack on what you knew was bad for you, you may have enjoyed eating it at that moment, but later on, the guilt of giving in was enough to make you cry. In the same way, every believer can say that they don’t set out to invite evil into their lives, they want to grow more and more in the Lord and His Word. They hate sin for sure. Yet, if they are not careful and constantly on guard, those sinful tendencies lurking in the shadows of their mind can ambush them at any moment.¹⁰

Bible scholar Charles Simeon has an interesting way of expressing what he sees here. No believer should be running toward temptation, but they sure can run into temptation. This is what happens when they leave the way of righteousness and holiness and find themselves on an old path or an unexplored one. It’s the difference between knowing where you’re going or not sure where you are going. Whenever we get off a known highway onto an unfamiliar road we seek directions. Unfortunately, the directions we seek often come from our sinful nature instead of our spiritual nature. That’s when we not only get confused but may even get lost. So stick to what you know is right and do not flirt with those things of which you are unsure.¹¹

NEW TESTAMENT CONTEXTUAL COMMENTARY

Dr. Robert R. Seyda

EPISTLE TO THE ROMANS

CHAPTER SEVEN (Lesson XIX)

Martin Luther calls Paul a very spiritual man because he was able to recognize what was good with respect to the Law. As such, the Apostle knew what he should approve and what he should disapprove of in his life. Yet, what frustrated Paul was although he was fully aware of the blessings that came with doing good and the punishment of doing bad, he found himself always having to choose instead of possessing a supernatural inclination to select only that which was right. This then reveals the struggle between his sinful nature and his spiritual nature. Unfortunately, the sinful nature seemed to win more than it should. And that was not by mistake but intentionally; it was willful choosing.¹ This discloses a weakness in the Law. It can point out what is right and holy, but it cannot change a person’s mind for them. This is why our spiritual nature needs a boost from the Holy Spirit to empower our sanctification.

This was certainly the view of John Calvin. He noted the great discord between the Law of God and the nature of mankind that exists in a born again individual. This strife involves the fact that the sinful nature rushes into sin while ignoring the danger, and without any assurance of survival. That’s because without the aid of Divine grace it cannot govern itself when tempted. On the other hand, the spiritual nature is led to do what is right by the Spirit of God. Nevertheless, often the corrupt nature applies pressure and ends up pushing the good nature into doing what is contrary to its wishes.

But Calvin is of the opinion that this conflict, of which the Apostle speaks, does not exist in a person before they are renewed by the Spirit of God. When left to their own nature, they are carried along by their lusts without any resistance. Even if the ungodly are tormented by the stings of conscience, and although they have no joy in what they are doing because it leaves a bitter taste in their mouth, they are torn between deciding if what they feel is because they either hate evil or love good. The Lord permits them to be tormented in this manner. His purpose is to show them what He really thinks of the way they live. At this point, He is allowing the law to motivate them to love righteousness and hate sin, but it is up to them to decide.²

Adam Clarke thinks we can discover why the Apostle Paul dwells so long on the struggle between the principles of knowing what to do but not doing it, and knowing what not to do but doing it anyhow. Clarke feels that Paul feared some Jewish reader would object to such self-condemnation. Since the law is holy and spiritual; and since they accept it as perfect and right; and they agree that it ought to be followed; and are proud of the way they esteem it so highly; and glory and feel secure in it because they are convinced of its truth and excellency, that by thinking of the law this way shouldn’t this be adequate enough to cover their sanctification? In other words, would it be possible to substitute knowing what’s right in exchange for having to do what’s right?³ Clarke tries to look at this in a positive light. Even if it all seems wrong, at least a believer can come to realize that his or her need for the principles and power that come from the fountain of life are more urgent than they thought. Here is the reverse of this. If a person still isn’t convinced of their need for help they won’t ask for it. This, in turn, can lead to the unfortunate person finding themselves struggling under a load they cannot carry with assistance. Maybe then, the light will go on, and they will call out to God for help. Many of the Psalms were composed under such circumstances.

Robert Haldane strongly advocates that every person, whether regenerate or unregenerate, must be sensitive to the truth, so they know when they are doing wrong. Since this is found to be true in every regenerate person, it must then be confined to the unregenerate person’s mind. Haldane is convinced that Paul is speaking as a regenerate Apostle. It is important to understand this so what he says can be applied, in particular, to the regenerate. Especially since he said that he did what he hated and knew it was wrong. Although an unregenerate person may disapprove of evil, they can never say they really hate sin. Haldane also mentions the saying of the Roman poet Ovid, which we noted before,⁴ but believes these propositions are not at all identical. Ovid confesses that he practices what he knows to be wrong, but his inconsistency arises from the love of the evil not the love of right. Paul, on the other hand, confesses that he does what is wrong but declares that instead of loving the evil he does, he hates it and is repulsed by his actions.⁵

Albert Barnes noticed this same love-right/hate-wrong pattern in believers during his day. He does not find it abnormal among Christians. But their perspective is different than that of the unbeliever. For the believer, they have a habitual, fixed inclination and desire to serve God. At the same time, they have a rigid abhorrence of sin. However, they are still conscious of their imperfections, and that they are error-prone to sin. This is what upsets them and makes them uneasy and unsure. They know that the strength of their natural passion may, in an unguarded moment, take over their will. The haunting sense of habits long gone may still annoy them. Before they became believers, their mind was filled with skepticism, and criticism, and disrespect. But even after being born again this former way of thinking lingered in their mind, and annoyed them for years. And no matter how long these bad habits may lie dormant inside them, they can spring to life with the rapidity of lightning. That’s the way it is with every vice. It is one of the leftover effects of habit. As Barnes sees it, “The very passage of an impure thought through the mind leaves pollution behind.” Not only that but where the roots of certain sins went deep, they had a withering, devastating effect on the soul long after conversion. This too may produce conflicts with which every Christian is only too familiar.⁶

Paul’s dilemma of doing wrong even when he wants to do good, is seen by Bible scholar Charles Hodge as part of conventional thinking rather than some philosophical pattern of thought. It represents the language of everyday life, which is part of the common consciousness of people. This no doubt comes from what is called “common sense” rather than “schooled sense.” Common sense is a belief or a conclusion held in common by a large group of people. Schooled sense indicates being taught, you are different, one of a kind, and need not buy into common sense. The language of the Apostle, in this passage, displays a fact of consciousness, with which every Christian is acquainted. How much of what Paul describes here as a conscious understanding of right and wrong, good and bad, and the conflict it causes exists in every person to a greater or lesser degree, depending on whether they are believers or unbelievers. Hodge thinks that this must be decided by conclusions drawn from the whole context of what Paul has said until now. He does favor the idea that Paul is speaking of the turmoil that many believers deal with since unbelievers seldom take time to deal with their conscious commotion.⁷

On the subject of the conflict between man’s will and God’s will, preacher Octavius Winslow is persuaded that most believers do not willingly sin, especially after having just put on the new man which God, through Christ Jesus, created to live in righteousness and true holiness.⁸ It is not possible for a believer to knowingly sin with the full consent and cooperation of their will. Their new spirit hates it, fights against it, and resists it. But this raises the question: is not all sin an act of the will? When it comes to a renewed person, it is going against their will. Winslow notes that the Apostle speaks of the believer’s will under two opposing influences. The one, “I don’t understand myself at all, for I really want to do what is right, but I can’t. I do what I don’t want to – what I hate.”⁹ The other, “When I want to do good, I don’t; and when I try not to do wrong, I do it anyway.”¹⁰

Winslow also addresses the fact that some Bible scholars question whether Paul is speaking of himself as a regenerate man or an unregenerate man. But they cannot ignore that he refers to two antagonist principles dwelling in him – the one on the side of holiness, the other on the side of sin. Even Solomon recognized this when he wrote: “If anyone respects and fears God, he will hate evil. For wisdom hates pride, arrogance, corruption, and deceit of every kind.”¹¹ Yet Paul admitted: “I do not do the good I want to do. Instead, I am always doing the sinful things I don’t want to do.”

So the question is, does Paul see himself doing the opposite of what he wants to do as part of his own volition? Most would say, “Yes!” Every sin must be done voluntary, otherwise it would not be sin since sin is knowing disobeying the Word and will of God. So that raises another question: Is there the concurrence and consent of the renewed will in such an act of disobedience? The love and grace of God demands that we say, “No.” Only a regenerate person can say that they hate sin. So it is not their spiritual nature causing this discord, it is their sinful nature acting up at the wrong time.¹²

Charles Spurgeon calls this: “The believer’s riddle.” Anyone who would try to put this dilemma only in the lap of an unbeliever proves that person doesn’t know much about how believers feel. They hate sin! Granted, but why do they then keep falling into it? First of all, no believer would ever claim to be perfect. There was only one and His name was Jesus of Nazareth. Every Christian would live a perfect life if it were possible. But that still is no excuse or justification for sin. Even when it is being done a believer regards it as evil and abominable. That is the real war that is going on inside the believer’s heart and mind.¹³ In Spurgeon’s way of thinking, this constitutes a strange contradiction – a man who has enough grace to decide to do good, and yet fails to do so. He also sees it as the new nature’s struggle with the old nature’s habits. So for Spurgeon, Paul was talking about a born-again believer who finds that part of him is still imperfect.

For Frédéric Godet, this verse contains proof that serving sin is a form of slavery. Slaves only do what they are told and do not question why. They are not doing their own will but that of another. What Paul is saying then, is that some of the things he does are not the result of what he had planned to do all along. They are, in fact, the result of blind instinct, which drags him along without his consent. But once he realizes what had been done, he gets angry with himself and deplores such mindless and meaningless obedience to sin.¹⁴ To put this another way, it is like a person who hails a taxi at the airport and gives the driver the address of a place they know exactly how to get there. But even when they see the taxi driver going in a different direction they say nothing. It’s only when it takes them twice as long and twice as expensive to get there they want to kick themselves for not saying anything.

Why is it people find it so hard to love, but so easy to hate? Why is it people request permission to love but use any excuse to hate? Why is it people go only so far to show love but will go to any length to express hate?

Jesus detected this disgusting tendency, that’s why He taught so much about love. Love God, love your neighbor, love each other, and love yourself. The Apostle Paul was also aware of this terrible inclination. That’s why he said that you can have all the gifts, talents, and abilities possible in order to do all sorts of wonderful things for others, but if they are not done in love they are a waste of time.

Remember that hit song by Dionne Warwick, “What the world needs now is love sweet love?” But it is more than just human love, it’s God’s love. Because God turns everything around. He finds it so easy to love and so hard to hate. He will use any reason to love and turn down any excuse to hate. He will go to any length to express His love but will always stop short of expressing any hate. If you want any proof, just read John 3:16.

So just remember this, each time you hate for whatever reason, and sometimes for no reason at all, you are not a true Christian. Jesus did not teach us to hate, He taught us to love. – Dr. Robert R Seyda