Romans 7:15
New International Version
I do not understand what I do. For what I want to do I do not do, but what I hate I do.

New Living Translation
I don’t really understand myself, for I want to do what is right, but I don’t do it. Instead, I do what I hate.

English Standard Version
For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.

Berean Study Bible
I do not understand what I do. For what I want to do, I do not do. But what I hate, I do.

Berean Literal Bible
For what I do, I do not understand. For what I want, this I do not do; but what I hate, this I do.

New American Standard Bible
For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate.

King James Bible
For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

Christian Standard Bible
For I do not understand what I am doing, because I do not practice what I want to do, but I do what I hate.

Contemporary English Version
In fact, I don't understand why I act the way I do. I don't do what I know is right. I do the things I hate.

Good News Translation
I do not understand what I do; for I don't do what I would like to do, but instead I do what I hate.

Holman Christian Standard Bible
For I do not understand what I am doing, because I do not practice what I want to do, but I do what I hate.

International Standard Version
I don't understand what I am doing. For I don't practice what I want to do, but instead do what I hate.

NET Bible
For I don't understand what I am doing. For I do not do what I want--instead, I do what I hate.

New Heart English Bible
For I do not know what I am doing. For I do not practice what I desire to do; but what I hate, that I do.

Aramaic Bible in Plain English
For that which I committed I did not understand, neither was it anything that I chose, but I was doing what I hated.

GOD'S WORD® Translation
I don't realize what I'm doing. I don't do what I want to do. Instead, I do what I hate.

New American Standard 1977
For that which I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate.

Jubilee Bible 2000
For that which I do, I do not understand, and not even the good that I desire is what I do; but what I hate, that is what I do.

King James 2000 Bible
For that which I do I know not: for what I would, that do I not; but what I hate, that do I.

American King James Version
For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

American Standard Version
For that which I do I know not: for not what I would, that do I practise; but what I hate, that I do.

Douay-Rheims Bible
For that which I work, I understand not. For I do not that good which I will; but the evil which I hate, that I do.

Darby Bible Translation
For that which I do, I do not own: for not what I will, this I do; but what I hate, this I practise.

English Revised Version
For that which I do I know not: for not what I would, that do I practise; but what I hate, that I do.

Webster's Bible Translation
For that which I do, I allow not: for what I would, that I do not; but what I hate, that I do.

Weymouth New Testament
For what I do, I do not recognize as my own action. What I desire to do is not what I do, but what I am averse to is what I do.

World English Bible
For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do.

Young's Literal Translation
for that which I work, I do not acknowledge; for not what I will, this I practise, but what I hate, this I do.
Study Bible
Struggling with Sin
14We know that the law is spiritual; but I am unspiritual, sold as a slave to sin. 15I do not understand what I do. For what I want to do, I do not do. But what I hate, I do. 16And if I do what I do not want to do, I admit that the law is good.…
Cross References
John 15:15
No longer do I call you servants, for a servant does not understand what his master is doing. But I have called you friends, because everything I have learned from My Father I have made known to you.

Romans 7:19
For I do not do the good I want to do. Instead, I keep on doing the evil I do not want to do.

Galatians 5:17
For the flesh craves what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are opposed to each other, so that you do not do what you want.

Treasury of Scripture

For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.

For that.

Romans 14:22
Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.

Luke 11:48
Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.

allow.

Psalm 1:6
For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

Nahum 1:7
The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him.

2 Timothy 2:19
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

what.

Romans 7:16,19,20
If then I do that which I would not, I consent unto the law that it is good…

1 Kings 8:46
If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near;

Psalm 19:12
Who can understand his errors? cleanse thou me from secret faults.

what I hate.

Romans 12:9
Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.

Psalm 36:4
He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.

Psalm 97:10
Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.







Lexicon
I do not understand
γινώσκω (ginōskō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

what
(ho)
Personal / Relative Pronoun - Accusative Neuter Singular
Strong's Greek 3739: Who, which, what, that.

I do.
κατεργάζομαι (katergazomai)
Verb - Present Indicative Middle or Passive - 1st Person Singular
Strong's Greek 2716: From kata and ergazomai; to work fully, i.e. Accomplish; by implication, to finish, fashion.

For
γὰρ (gar)
Conjunction
Strong's Greek 1063: For. A primary particle; properly, assigning a reason.

what
(ho)
Personal / Relative Pronoun - Accusative Neuter Singular
Strong's Greek 3739: Who, which, what, that.

I want [to do],
θέλω (thelō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 2309: To will, wish, desire, be willing, intend, design.

I do not do.
πράσσω (prassō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 4238: To do, perform, accomplish; be in any condition, i.e. I fare; I exact, require.

But
ἀλλ’ (all’)
Conjunction
Strong's Greek 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

what
(ho)
Personal / Relative Pronoun - Accusative Neuter Singular
Strong's Greek 3739: Who, which, what, that.

I hate,
μισῶ (misō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 3404: To hate, detest, love less, esteem less. From a primary misos; to detest; by extension, to love less.

I do.
ποιῶ (poiō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.
(15) That which I do I allow not.--Rather, that which I perform I know not. I act blindly, and without any conscious direction of the will; that higher part of me which should preside over and direct my actions, is kept down by the lower physical nature.

Which I do.--St. Paul uses three words for "to do" in this passage, the distinction between which is hard to represent in English. That which is employed here and in Romans 7:17; Romans 7:20, is the strongest, "perform"--deliberate action, thoroughly carried out. The other two words differ, as "do" and "practise," the one referring to single, the other to habitual and repeated actions.

What I would.--If my will had free course I should act very differently.

Verses 15-25. - For that which I do (rather, work, or perform, or accomplish, κατεργάζομαι) I know not (rather than I allow not, as in the English Version, this being the proper meaning of the verb γινώσκω. The idea may be that, when under the delusion of sin I do wrong, I do not know what I am accomplishing): for not what I would, that I do (rather, practise; the verb here is πράσσω); but what I hate, that I do (ποιῶ). But if what I would not that I do, I consent unto the Law that it is good (καλός). Now then (νυνὶ δὲ, not in temporal sense, but meaning, as the case is) it is no more I that work (κατεργάζομαι, as before) it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth not good (ἀγαθόν): for to will is present with me; but to perform (κατεργάζεσθθαι) that which is good (τὸ καλὸν) is not (οὐ, rather than οὐχ αὐρίσκω ασ ιν the Textus Receptus, is the best-supported reading). For the good (ἀγαθόν) that I would I do not (οἰ ποιῶ): but the evil which I would not, that I practise (πράσσω). But if what I (ἐγὼ, emphatic) would not, that I do (ποιῶ), it is no longer I (ἐγὼ, again emphatic) that work (κατεργάζομαι) it, but sin that dwelleth in me. I find then the law, that to me who would do good, evil is present. For I delight in the Law of God after the inward man. But I see a different law in my members (on what is meant by "members" (μέλεσι) see note under Romans 6:13) warring against the law of my mind, and brining me into captivity to (or, according to some readings, by) the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? (probably in the same sense as "the body of sin" in Romans 6:6; see note thereon. Translate certainly as in the English Version; not this body of death, as if it meant this mortal body) Thanks be to 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. In the note introducing this whole section (vers. 7-25)its general drift has been intimated. The following additional comments may further explain the part of it which begins at ver. 15.

(1) The initial γὰρ introduces proof of the ἐγὼ being in the condition spoken of in the preceding clause, viz. "sold under sin." For (the meaning is) am I not a bond-slave, when, as I feel is the case with me, I am not my own master? But, observe, the state that goes on to be described is that of an unwilling bond-slave; not of one who likes his bondage, and has no desire to be free. The conscience is supposed already, through the operation of law, to protest against sin; to hate its thraldom; not willingly to acquiesce in it.

(2) The distinction between the verbs ποιῶ, πράσσω κατεργάζομαι, not observed in the English Version, but to which attention has been drawn in the above translation, has its meaning. Attention to the places where they occur will show their appropriateness in each case, denoting severally single acts, habitual practice, and general working, performance, or accomplishment.

(3) The English Version is wrong in rendering, in ver. 15, "What I would, that I do not," so as to make the idea the same as that in ver. 19. There are really two different statements in the two verses - the first, of our doing what we wish not to do; the second, of our not doing what we wish to do; and after each the same conclusion is drawn in the same words, viz. that sin is the real worker (κατεργάζομαι being here the word appropriately used).

(4) The conflicting principles, or energies, of human nature, between which the individual ἐγὼ, which wills and acts, is here regarded as being distracted, are the σάρξ in which sin dwells (which has been explained above; see note under ver. 14) on the one hand, and the νοῦς (ver. 23) of the ἔσω ἄνθρωπος (ver. 22) on the other. The ἐγὼ is identified with the ἔσω ἄνθρωπος, rather than regarded as an intermediate personality between the two. For it is spoken of throughout as willing what is good; and,. though in ver. 14 it is said to be σαρκινός, and though, in ver. 18, good dwells not in it, yet the first of these expressions only means that it is in the flesh at present, and therefore in bondage; and the latter is at once qualified by the addition, τουτέστιν ἐν τῆ σαρκί μου; it does not identify the ἐγὼ with the σάρξ. It is, we may remark in passing, this ἐγὼ - ὁ ἔσω ἄνθρωπος - that is regarded as rising to a new life with Christ, so as to become a new man, delivered from bondage; this last expression, of course, involving a different idea from that of the inward man). It is to be observed, further, that throughout this section beginning at ver. 7, there is no distinction drawn (as elsewhere by St. Paul) between πνεῦμα and σάρξ; the idea of πνεῦμα, in fact, does not come in at all, except with regard to the Law, which is called πνευματικός. The reason is that the apostle is confining himself here to an examination of what man, even at his best, is in his mere human nature; of what thoughtful observers, though not theologians, may perceive him to be. It is a philosophical rather than a theological analysis. It is one that might commend itself to heathen philosophers, some of whom have, in fact, expressed themselves much to the same effect. Hence it is not till ch. 8, where man's regeneration by the Divine πνεῦμα is portrayed, that the spiritual principle in himself, through which he is capable of such regeneration, comes into view. And it will be seen that it is this very idea of πνεῦμα that pervades that whole chapter. This essential distinction between the two chapters is sufficient in itself to disprove the theory that the regenerate state is described in ch. 7.

(5) The senses in which the word νόμος is used in this chapter require to be perceived and distinguished, its usual sense (see under Romans 2:13) not being uniformly retained. There is, however, always some appended expression to indicate any new application of the word. We find it

(a) in its usual sense, with the usual significance of the absence or the presence of the article, in vers. 7, 9, 12, 14, 16; and in ver. 22, still in the same sense, we have "the Law of God." We find also,

(b) in ver. 23, "the law of my mind," whereby I delight in the "Law of God." Here "law" assumes a different sense from the other, but one in which the word is often used; as when we speak of the laws of nature, having in view, not so much a fiat external to nature which nature must obey, as the uniform rule according to which nature is found to work. The Latin word norma expresses the idea. Thus "the law of my mind" means the normal constitution of my higher and better self, whereby it cannot but assent to "the Law of God. Then

(c) we have "the law of sin in my members;" i.e., in a similar sense, an antagonistic rule or constitution dominant in my σάρξ. Lastly,

(d) in ver. 21, the general law (in like sense) of my complex human nature, which necessitates this antagonism: "the law, that when I would do good" (in accordance with the law of the mind), "evil is present with me" (in virtue of the other law). Ancient and other commentators have been much puzzled as to the meaning of ver. 21, from taking τὸν νόμον at the beginning to denote the Mosaic Law, as νόμος usually does when preceded by the article. But not so when there is something after it to denote a different meaning; as there is here in the ὅτι at the end of the verse, meaning that, not (as some have understood it) because.

(6) Difficulty has been found in the concluding clause of ver. 25, ἄρα οῦν, etc. It follows the expression of thanksgiving, "Thanks be to God," etc., which certainly introduced the thought of deliverance from the state that had been described; and hence it is supposed by some that this clause must be a continuance of that thought, and so to be taken as an introduction to ch. 8. rather than a summing up of the preceding argument. It is said also, in support of this view, that more entire association of the ἐγὼ with the Law of God than was before intimated is here expressed; αὐτὸς ἐγὼ being written instead of simply ἐγὼ, and δουλεύω being a stronger word than συνήδομαι (ver. 22). Thus the meaning would be, "Though in my flesh I still serve the law of sin (the φρόνημα σάρκος still remains in me, notwithstanding my regeneration), yet now in my very real self I not only approve, but am in subjection to, the Law of God." It is, however, at least a question whether these slight differences of expression come to much; and both the introductory ἄρα οῦν and the form of the clause suggest rather its being the summarized result of ch. 7. The additional emphasis added to ἐγὼ (which had, indeed, already been emphatic), and the substitution of δοελεύω for συνήδομαι, may serve only to bring out all the more strongly in the end what it had been the purpose of the whole passage to lead up to, viz. that man's real self, when conscience is fully aroused, yearns for and is ready for redemption. There is no difficulty in so understanding the clause (as we should surely understand it naturally but for the preceding thanksgiving), if we regard the thanksgiving as a parenthetical exclamation, anticipating for a moment the purport of ch. 8. Such an exclamation is characteristic of St. Paul, and it adds life to the passage.



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.
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