Romans 7 15

Romans 7:15 kjv

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

Romans 7:15 nkjv

For what I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do.

Romans 7:15 niv

I do not understand what I do. For what I want to do I do not do, but what I hate I do.

Romans 7:15 esv

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

Romans 7:15 nlt

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.

Romans 7 verses

Romans 7 15 Meaning

The Apostle Paul expresses a profound internal struggle concerning sin. He confesses that he does not do the good things he wants to do. Instead, he involuntarily carries out the evil he hates. This signifies a deep conflict between his renewed spiritual nature and the persistent power of sin residing within him.

Romans 7 15 Context

This verse is situated within Romans chapter 7, where Paul is deeply exploring the relationship between the Law, sin, and human inability. He uses the analogy of marriage to illustrate how the Law, while holy and good, binds believers in Christ, freeing them from their former bondage to the Law and, consequently, to sin. However, Paul admits that even with the understanding of God's righteous Law, he experiences a persistent, unwelcome engagement with sin. He contrasts his inner desire to do good with the reality of sin's power over his flesh, which compels him to do evil. This internal conflict sets the stage for his triumphant declaration in chapter 8 concerning freedom and life in the Holy Spirit.

Romans 7 15 Word analysis

• ἐγώ (egō): First-person singular pronoun, "I." This emphasizes the personal confession of the apostle.

• οὐ (ou): "Not." A strong negation.

• ποιῶ (poiō): First-person singular present indicative active of ποιέω (poieō), meaning "I do," "I make," "I accomplish." It signifies habitual action or ongoing practice.

• καταλάβω (katalabō): First-person singular aorist subjunctive active of καταλαμβάνω (katalambanō), meaning "I grasp," "I comprehend," "I accomplish," "I attain," "I seize." Here, in context with "what is good," it implies the inability to achieve or accomplish the good desired.

• ὅ (ho): Neuter singular nominative or accusative relative pronoun, "what." It introduces the object of his desire and failure.

• θέλω (thelō): First-person singular present indicative active of θέλω (thelō), meaning "I wish," "I want," "I desire." This highlights the presence of volition towards good.

• ἀγαθόν (agathon): Accusative singular neuter of ἀγαθός (agathos), meaning "good." It refers to morally good actions or states.

• ἀλλά (alla): Adversative conjunction, "but." It signals a strong contrast.

• ὃ (ho): Neuter singular nominative or accusative relative pronoun, "what." It introduces the evil he performs.

• μισῶ (misō): First-person singular present indicative active of μισέω (miseō), meaning "I hate." This indicates an aversion and rejection of the evil actions.

• τοῦτο (touto): Neuter singular accusative demonstrative pronoun, "this." It refers to the specific evil deeds he finds himself doing.

• Words-group by words-group analysis:

  • "I do not do the good that I want": This phrase encapsulates the paradox of the fallen human condition, where there's a cognitive and volitional desire for righteousness but a practical inability to achieve it due to the dominion of sin. It points to an internal moral schism.
  • "but I do the evil that I hate": This highlights the contrary experience where the flesh, influenced by sin, is driven to perform actions that the inner person abhors. It underscores sin's active, coercive power.

Romans 7 15 Bonus section

This verse highlights the tension between the believer's new nature in Christ and the ongoing reality of sin's presence and power in the flesh. Paul is not presenting a hopeless picture of perpetual defeat. Rather, he is illustrating the depth of human sinfulness and the magnitude of the redemption found in Jesus Christ. Scholars emphasize that Paul, in Romans 7, is using a rhetorical strategy to demonstrate that the Law, while perfect, cannot save a person or empower them to overcome sin on its own. It merely reveals sin. The freedom from this agonizing bondage comes only through the power of the Holy Spirit, as revealed in Romans 8. The struggle described here is an intensely real aspect of the Christian life as one learns to walk by faith and the Spirit rather than by the flesh.

Romans 7 15 Commentary

Paul's lament in this verse reflects a universal human experience under the Law, even for believers who have a genuine desire for righteousness. He has just established that he is "of spirit" (Romans 7:14), meaning he is renewed internally. However, he faces the stark reality that the flesh, though redeemed, remains a battleground for sin. His inability to perform the good he desires and his involuntary doing of the evil he hates is not a sign that God's Law is faulty or that salvation through Christ is ineffective. Instead, it serves to expose the deep, pervasive nature of sin that still operates through his physical being. This struggle is a testament to the ongoing sanctification process and the power of sin that believers still contend with daily, even as they are declared righteous. This verse should not be interpreted as Paul claiming that true Christians remain enslaved to sin, but rather describing the intensified awareness of sin's presence and the internal conflict it generates in a renewed heart. The ultimate victory over this struggle is found in Christ, as he elaborates in the following chapter.

• Practical usage example: A Christian who desires to be patient may still find themselves snapping impatiently in a moment of stress, recognizing afterward that they acted against their inner desire, attributing the lapse to the workings of sin in their flesh, and seeking God's help to overcome it in the future.