Romakëve 7:23

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por shoh një ligj tjetër në gjymtyrët e mia, që lufton kundër ligjit të mendjes sime dhe që më bën skllav të ligjit të mëkatit që është në gjymtyrët e mia.

Bible Verse Review
  from Treasury of Scripure Knowledge

another: Romans 7:5, Romans 7:21, Romans 7:25, Romans 8:2, Ecclesiastes 7:20, Galatians 5:17, 1 Timothy 6:11, 1 Timothy 6:12, Hebrews 12:4, James 3:2, James 4:1, 1 Peter 2:11

members: Romans 6:13, Romans 6:19

and: Romans 7:14, Psalms 142:7, 2 Timothy 2:25, 2 Timothy 2:26

Reciprocal: Psalms 65:3 - prevail Psalms 73:2 - feet Psalms 119:133 - let not Song of Solomon 5:3 - have put Song of Solomon 6:13 - two armies Isaiah 61:1 - to proclaim Micah 7:19 - subdue Romans 3:27 - but by Romans 6:12 - Let not Romans 7:17 - sin 2 Corinthians 10:5 - bringing Galatians 2:19 - through Colossians 3:5 - members James 1:25 - the perfect

Gill's Notes on the Bible

But I see another law in my members,.... That is, he saw, he perceived it by experience; he felt the force and power of inbred corruption working in him, and as a law demanding obedience to it; and which he might well call "another law", it being not only distinct from, but opposite to the law of God he delighted in; the one is good, the other evil; this other law is a transgression of the law of God, and which he observed to be "in [his] members", i.e. in the members of his body; not that it had its seat only, or chiefly in his body, and the parts of it, but because it exerted itself by them, it made use of them to fulfil its lusts: the same phrase is used in the Targum on Psalms 38:3; which renders the words there thus, there is no peace, באברי, "in my members" because of my sin: now this law was, says he,

warring against the law of my mind; by the "law of [his] mind" is meant, either the law of God written on his mind in conversion, and which he delighted in, and served with his mind, as renewed by the Spirit of God; or the new nature in him, the principle of grace wrought in his mind, called "the law" of it, because it was the governing principle there; which reigns, and will reign in every regenerate person through righteousness, unto eternal life, though the law of sin opposes all its force and power against it; that is not only contrary to it, lusts against it, but wars, and commits acts of hostility against it: the state of regenerate persons is a warfare, they have many enemies to combat with, as Satan and the world; but those of their own household, within themselves, in their own hearts, are the worst of all; there is a civil war in them, as it were a company of two armies, flesh and spirit, sin and grace, combating together; and so it will be as long as this life lasts; so true is that saying of the Jews m, in which they agree with the apostle,

"as long as the righteous live, נלחמים עם יצרן, "they are at war with the corruption of their nature"; when they die they are at rest:''

hence we read of מלחמת יצן הרע, "the war of the evil imagination" n: but what is worst of all, this is sometimes

bringing [them] into captivity to the law of sin, which is in [their] members; that is, to itself; for the law in the members, and the law of sin in the members, must be the same: and it may be said to bring into captivity to itself, when it only endeavours to do it, though it does not effect it; for sometimes words which express an effect only design the endeavour to effect, but not that itself; see

Ezekiel 24:13. But admitting that this phrase intends the real and actual effecting of it, it is to be understood of a captivity to sin, different from that an unregenerate man is in; who is a voluntary captive to sin and Satan, gives up himself to such slavery and bondage, and rather goes, than is brought or carried into it; whereas a regenerate man is, through the force of sin, and power of temptation, violently drawn and carried into captivity; in which he is held against his will, and to his great uneasiness: besides, this expression does not denote absolute dominion, which sin has not over a regenerate man; nor is it utterly inconsistent with his character as such; for as a subject of one nation may be taken a prisoner, and be carried captive into another nation, and yet remain a subject where he was, and does not become one of that country of which he is carried captive; so a regenerate man, being carried captive by sin, does not come under the absolute dominion of sin, or cease to be a subject of the kingdom of grace, or in other words, a regenerate person: moreover, the very phrase of "bringing into captivity" supposes that the person before was not a captive; whereas every unregenerate man one, was always so, and never otherwise: add to all this, that this captivity was very distressing and uneasy to the person, and makes him cry out, "O wretched man", c. whereas the captivity of an unregenerate person is very agreeable to him he likes his prison, he loves his chains, and do not choose to be in any other state and condition; though, as the Jews o say, there is no captivity כגלות הנשמה, "like the captivity of the soul"; and nothing so grieving and afflictive to a good man as that is. The apostle uses much such language as his countrymen do, who frequently represent man as having two principles in him, the one good, the other bad; the one they call יצר הרע, "the evil imagination", or corruption of nature; the other they call הטוב

יצר, "the good imagination", or principle of grace and goodness; which they say p, are at continual war with each other, and the one is sometimes נשבה, "carried captive" by the other. The good imagination, they say q, is like to one that חבוש בבית חאסורין, "is bound in a prison"; as it is said, "out of prison he cometh to reign"; to which agrees what they say r,

"how shall I serve my Creator whilst I am אסיר יצרי, "a captive to my corruption", and a servant to my lust?''

m Bereshit Rabba, Parash. 9. fol. 7. 4. n Tzeror Hammer, fol. 93. 3. & 113. 3. & 115. 2. & 144. 4. & 145. 1, 2. o Caphtor, fol. 14. 2. p Zohar in Gen. fol. 56. 3. q Pirke Abot R. Nathan, c. 16. fol. 5. 2. r Machzor Jud. Hispan. apud L. Capell. in Rom. vi. 16.

Barnes' Notes on the Bible

But I see another law - Note, Romans 7:21.

In my members - In my body; in my flesh; in my corrupt and sinful propensities; Note, Romans 6:13; compare 1 Corinthians 6:15; Colossians 3:5. The body is composed of many members; and as the flesh is regarded as the source of sin Romans 7:18, the law of sin is said to be in the members, that is, in the body itself.

Warring against - Fighting against; or resisting.

The law of my mind - This stands opposed to the prevailing inclinations of a corrupt nature. It means the same as was expressed by the phrase “the inward man,” and denotes the desires and purposes of a renewed heart.

And bringing me into captivity - Making me a prisoner, or a captive. This is the completion of the figure respecting the warfare. A captive taken in war was at the disposal of the victor. So the apostle represents himself as engaged in a warfare; and as being overcome, and made an unwilling captive to the evil inclinations of the heart. The expression is strong; and denotes strong corrupt propensities. But though strong, it is believed it is language which all sincere Christians can adopt of themselves, as expressive of that painful and often disastrous conflict in their bosoms when they contend against the native propensities of their hearts.

Clarke's Notes on the Bible

Verse Romans 7:23. But I see another law in my members — Though the person in question is less or more under the continual influence of reason and conscience, which offer constant testimony against sin, yet as long as help is sought only from the law, and the grace of Christ in the Gospel is not received, the remonstrances of reason and conscience are rendered of no effect by the prevalence of sinful passions; which, from repeated gratifications, have acquired all the force of habit, and now give law to the whole carnal man.

Warring against the law of my mind — There is an allusion here to the case of a city besieged, at last taken by storm, and the inhabitants carried away into captivity; αντιστρατευομενον, carrying on a system of warfare; laying continual siege to the soul; repeating incessantly its attacks; harassing, battering, and storming the spirit; and, by all these assaults, reducing the man to extreme misery. Never was a picture more impressively drawn and more effectually finished; for the next sentence shows that this spiritual city was at last taken by storm, and the inhabitants who survived the sackage led into the most shameful, painful, and oppressive captivity.

Bringing me into captivity to the law of sin — He does not here speak of an occasional advantage gained by sin, it was a complete and final victory gained by corruption; which, having stormed and reduced the city, carried away the inhabitants with irresistible force, into captivity. This is the consequence of being overcome; he was now in the hands of the foe as the victor's lawful captive; and this is the import of the original word, αιχμαλωτιζοντα, and is the very term used by our Lord when speaking of the final ruin, dispersion, and captivity of the Jews. He says, αιχμαλωτισθησονται, they shall be led away captives into all the nations, Luke 21:24. When all this is considered, who, in his right mind, can apply it to the holy soul of the apostle of the Gentiles? Is there any thing in it that can belong to his gracious state? Surely nothing. The basest slave of sin, who has any remaining checks of conscience, cannot be brought into a worse state than that described here by the apostle. Sin and corruption have a final triumph; and conscience and reason are taken prisoners, laid in fetters, and sold for slaves. Can this ever be said of a man in whom the Spirit of God dwells, and whom the law of the Spirit of life in Christ Jesus has made free from the law of sin and death? See Romans 8:2.