I do not understand what I do. For what I want to do, I do not do. But what I hate, I do.For I don’t understand what I am doing. For I don’t practice what I desire to do; but what I hate, that I do.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 which I do I know not: for not what I would, that do I practise; but what I hate, that I do.
4 sermons cite this verse
therefore there is now no condemnation for all who are in Christ Jesus because through Christ Jesus the law of the spirit of life has set me free from the law of sin and death for the law was powerless to do and it was weakened by the sinful nature God did by sending his own son in the likeness of sinful man to be a sin offering so he condemned sin and sinful man in order that the righteous requirements of the law might be fully met in us who do not live according to the sinful nature but according to the spirit. Those who live according to the sinful nature have their minds set on what that nature desires. Those who live according to the spirit have their minds set on what the spirit desires. The mind of sinful man is death. The mind controlled by the spirit is life and peace. The sinful mind is hostile to God. It doesn't submit to God's law nor can it do so. …
… for we know that the law is spiritual, but I am of the flesh sold under sin. I do not understand my own actions for I do not do what I want, but I do the very thing I hate. Paul's saying, I have a problem. And that's why the struggle is good. It teaches us we have a problem. You can't fix a problem, right? If you don't know what the problem is. And Paul's laying it out for us right here. He says, the problem is me. God is good. His law, his moral law, what's right, what's wrong that he's etched on our hearts. It's good. The problem is I am not good. The problem is I have a sin problem. What is sin? Sin is the reason you keep doing the thing you hate. it's a sin problem it goes all the way back to the first man and woman Adam and Eve God created them there was no sin the world was beautiful harmonious unlike it is today and then they were tempted they turned their backs on God and it says in that moment this disease called sin entered into the human existence and because of that we keep returning back to the things we hate there's so many world religions out there and they all agree we have a problem. Buddhism says our problem is we're ignorant, so we need more enlightenment. Hinduism says our problem is we're forgetful. We've forgotten our divine nature. We just need to …
Here, then, are two very good reasons at first sight, why men who obey the Scripture precepts are more likely to arrive at religious truth, than those who neglect them; first, because such men are teachable men; secondly, because they are pure in heart; such shall see God, whereas the proud provoke His anger, and the carnal are His abhorrence. But to proceed. Consider, moreover, that those who try to obey God evidently gain a knowledge of themselves at least; and this may be shown to be the first and principal step towards knowing God. For let us suppose a child, under God's blessing, profiting by his teacher's guidance, and trying to do his duty and please God. He will perceive that there is much in him which ought not to be in him. His own natural sense of right and wrong tells him that peevishness, sullenness, deceit, and self-will, are tempers and principles of which he has cause to be ashamed, and he feels that these bad tempers and principles are in his heart. As he grows older, he will understand this more and more. Wishing, then, and striving to act up to the law of conscience, he will yet find that, with his utmost efforts, and after his most earnest prayers, he still falls short of what he knows to be right, and what he aims at. Conscience, however, being respected, will become a more powerful and enlightened guide than before; it will become more refined and hard to please; and he will understand and perceive more clearly the distance that exists between his own conduct and thoughts, and perfection. He will admire and take pleasure in the holy law of God, of which he reads in Scripture; but he will be humbled withal, as understanding himself to be a continual transgressor against it. Thus he will learn from experience the doctrine of original sin, before he knows the actual name of it. He will, in fact, say to himself, what St. Paul describes all beginners in religion as saying, "What I would, that do I not; but what I hate, that do I. I delight in the law of God after the inward man, but I see another law in my members, warring against the law of my mind, and bringing me into captivity. I know that in my flesh dwelleth no good thing." The effect of this experience will be to make him take it for granted, as an elementary truth, that he cannot gain heaven for himself; to make him feel himself guilty before God; and to feel, moreover, that even were he admitted into the Divine presence, yet, till his heart be (so to say) made over again, he cannot perfectly enjoy God. This, surely, is the state of self-knowledge; these are the convictions to which every one is brought on, who attempts honestly to obey the precepts of God. I do not mean that all that I have been saying will necessarily pass through his mind, and in the same order, or that he will be conscious of it, or be able to speak of it, but that on the whole thus he will feel. …
8. The more he strive, wishes, labours to be free, the more does he feel his chains, the grievous chains of sin, wherewith Satan binds and “leads him captive at his will;” his servant he is, though he repine ever so much; though he rebel, he cannot prevail. He is still in bondage and fear, by reason of sin: Generally, of some outward sin, to which he is peculiarly disposed, either, by nature, custom, or outward circumstance; but always, of some inward sin, some evil temper or unholy affection. And the more he frets against it, the more it prevails; he may bite but cannot break his chain. Thus he toils without end, repenting and sinning, and repenting and sinning again, till at length the poor, sinful, helpless wretch is even at his wit’s end and can barely groan, “O wretched man that I am! who shall deliver me from the body of this death?” 9. This whole struggle of one who is “under the law,” under the “spirit of fear and bondage,” is beautifully described by the Apostle in the foregoing chapter, speaking in the person of an awakened man. “I,” saith he, “was alive without the law once:” (Verse 9:) I had much life, wisdom, strength, and virtue; so I thought: “But, when the commandment came, sin revived, and I died:” When the commandment, in its spiritual meaning, came to my heart, with the power of God, my inbred sin was stirred up, fretted, inflamed, and all my virtue died away. “And the commandment, which was ordained to life, I found to be unto death. For sin taking occasion by the commandment, deceived me, and by it slew me:” (Verses 10, 11:) It came upon me unaware; slew all my hopes; and plainly showed, in the midst of life I was in death. “Wherefore the law is holy, and the commandment holy, and just, and good:” (Verse 12:) I no longer lay the blame on this, but on the corruption of my own heart. I acknowledge that “the law is spiritual; but I am carnal, sold under sin:” (Verse 14:) I now see both the spiritual nature of the law; and my own carnal, devilish heart “sold under sin,” totally enslaved: (Like slave bought with money, who were absolutely at their master’s disposal:) “For that which I do, I allow not; for what I would, I do not, but what I hate, that I do:” (Verse 15:) Such is the bondage under which I groan; such the tyranny of my hard master. “To will is present with me, but how to perform that which is good I find not. For the good that I would, I do not; but the evil which I would not, that I do:” (Verses 18, 19:) “I find a law,” an inward constraining power, “that when I would do good, evil is present with me. For I delight in “or consent to “the law of God, after the inward man:” (Verses 21, 22:) In my “mind:” (So the Apostle explains himself in the words that immediately follow; and so, o eso anthropos, the inward man, is understood in all other Greek writers:) But I see another law in my members, another constraining power, warring against the law of my mind, or inward man, and bringing me into captivity to the law or power “of sin:” (Verse 23:) Dragging me, as it were, at my conquerors chariot-wheels, into the very thing which my soul abhors. “o wretched man that I am! who shall deliver me from the body of this death?” (Verse 24.) Who shall deliver me from this helpless, dying life, from this bondage of sin and misery? Till this is done, “I myself” (or rather, that I, autos ego, that man I am now personating) “with the mind,” or inward man, “serve the law of God;” my mind, my conscience is on God’s side; “but with my flesh,” with my body, “the law of sin,” (verse 25, ) being hurried away by a force I cannot resist. …