Romans 7:15

For that which I do, I allow not,.... The apostle having cleared the law from the charge of being the cause either of sin or death, and taken the blame to himself, proceeds to give an account of the struggle and combat he found in himself between the flesh and spirit; "that which I do, I allow not". That which he did was evil, since he allowed not of it; but this is to be understood not of any notorious crime committed by him, and repeated again and again; nor of a sinful course of life, for before his conversion he was not a profane man, but externally moral; and after his conversion, had his conversation in the world by the grace of God in righteousness and holiness; a vicious course of life being contrary to the grace of God implanted in him, and the doctrines of grace professed by him; but of internal lusts, the workings of corruptions in his heart, and which are real actions of the mind, together with the various frailties and infirmities of life: when that apostle says that what he did, γινωσκω, "I know not": his meaning is, not that he was utterly ignorant of them, of their nature and operations; that he was insensible of their motions, and unconcerned about them; for his sense of them, and concern for them, are expressed by him in the strongest terms, "I know", "I find", "I see", "O wretched man", c. Romans 7:18 but either that the efforts and effects of sin in him were so sadden, and at an unawares, that he was sometimes overtaken and held captive, before he knew well where he was, or, what he was doing; or the sense is, that he had not a full knowledge of the evil of his heart, the corruptions of his nature, nor did he understand all his infirmities and the errors of his life; or else the meaning is, I own it not as right, but confess it to be wrong, I do not acknowledge these actions as the productions of the new man, they are alien to him, but as the deeds of the old man; or rather, "I do not approve" of them, I dislike, abhor, and detest them; I cannot excuse or palliate them, but must condemn them; so words of knowledge in the Hebrew language are expressive of love, liking, and approbation; see Psalms 1:6; on which last text, "I know him", says Jarchi, לשון חבה, "it is the language of love", or a phrase expressive of strong affection; and so here, I know not, I do not like, love, and approve of these things, or I do not "allow" of them, and indulge myself in them, I loathe them and myself for them; and is this talking like an unregenerate man? can it be thought that the apostle speaks of himself as unregenerate, or represents such a man?

for what I would, that do I not; what he desired and willed was good, though he did it not; and so the Vulgate Latin version reads, "for not the good which I would, I do": and so the next clause, "but the evil which I hate, I do": and what was that? he would have had his thoughts always employed about the best things; he would have had his affections continually and alone set on God, Christ, and the things of another world; he would he was desirous to keep the whole law of God, and do the whole will of God, and live without sin, and as the angels do in heaven: now such a will as this is never to be found in unregenerate persons; this is from God, and the power of his grace: when he says he did not what he willed, what he was desirous of, and bent upon, his sense is, not that he never did any good thing he willed; for he did many good things, as every good man does, but he did not always do the good he willed, and never perfectly, nor anything without grace and strength from Christ: he adds,

but what I hate, that do I; sin was what he hated; it being contrary to the pure and holy nature of God, to the good and righteous law of God, and was in itself, to his view, exceeding sinful: he hated vain thoughts, unclean desires, revengeful lusts, the secret motions of all sin in his heart, and the various evil actions of life; which can never be said of an unregenerate man; who loves sin, delights in iniquity, and takes pleasure in them that do it; and yet what the apostle hated he did; he wrought with his carnal I, his flesh, and through the power of it, and force of temptation, though not without reluctance, remorse, and repentance. The Karaite Jews, which were the better sort of them, say and hold some things, not much unlike to what is here delivered;

"though a man (say they i) should transgress some of the commandments, or the commandments in part, לא על צד החפץ

לתגבורת תאוה, "through the strength of lust, and not on account of, or with pleasure not delight", he shall be one of those that shall enter into paradise.''

i R. Eliahu in Addareth, c. 3. apud Triglaud de Sect. Karaeorum, c. 10. p. 176.