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Tuesday, July 22nd, 2025
the Week of Proper 11 / Ordinary 16
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Bahasa Indonesia Sehari-hari

Roma 7:19

Sebab bukan apa yang aku kehendaki, yaitu yang baik, yang aku perbuat, melainkan apa yang tidak aku kehendaki, yaitu yang jahat, yang aku perbuat.

Bible Study Resources

Concordances:

- Nave's Topical Bible - Conscience;   Depravity of Man;   Good and Evil;   Justification;   Man;   Sin;   Stoicism;   Scofield Reference Index - Flesh;   The Topic Concordance - Evil;   Flesh;   Law;   Sin;  

Dictionaries:

- Bridgeway Bible Dictionary - Evil;   Goodness;   Sin;   Baker Evangelical Dictionary of Biblical Theology - Evil;   Flesh;   Law of Christ;   Sexuality, Human;   Sin;   Spirituality;   Charles Buck Theological Dictionary - Adoption;   Law;   Sin;   Easton Bible Dictionary - Sanctification;   Sin;   Holman Bible Dictionary - Death;   Freedom;   Human Free Will;   Romans, Book of;   Hastings' Dictionary of the Bible - Justification, Justify;   Law;   Liberty;   Man;   Romans, Epistle to the;   Hastings' Dictionary of the New Testament - Demon;   Free Will;   Goodness (Human);   Law;   Lust;   Regeneration;   Regeneration (2);   Romans Epistle to the;   Sin;   Sin (2);   Morrish Bible Dictionary - 11 To Desire, Will, Purpose;   30 To Do, Practise;  

Encyclopedias:

- Condensed Biblical Cyclopedia - Saul of Tarsus;   International Standard Bible Encyclopedia - Pauline Theology;   The Jewish Encyclopedia - Yeẓer Ha-Ra';  

Devotionals:

- Daily Light on the Daily Path - Devotion for February 15;  

Parallel Translations

Alkitab Terjemahan Baru
Sebab bukan apa yang aku kehendaki, yaitu yang baik, yang aku perbuat, melainkan apa yang tidak aku kehendaki, yaitu yang jahat, yang aku perbuat.
Alkitab Terjemahan Lama
Karena yang baik yang aku gemar itu, tiada aku perbuat, melainkan yang jahat yang aku tiada gemar, itulah aku amalkan.

Contextual Overview

14 For we knowe, that the lawe is spirituall: but I am carnall, solde vnder sinne. 15 For that which I do, I alowe not. For what I woulde, that do I not: but what I hate, that do I. 16 If I do nowe that which I woulde not, I consent vnto the lawe, that it is good. 17 Nowe then, it is not I that do it: but sinne that dwelleth in me. 18 For I knowe, that in me, that is to say in my fleshe, dwelleth no good thyng. For to wyll, is present with me: but I fynde no meanes to perfourme that which is good. 19 For the good that I woulde, do I not: But the euyll which I woulde not, that do I. 20 And yf I do that I woulde not, then is it not I that doth it, but sinne that dwelleth in me. 21 I fynde then by the lawe, that when I woulde do good, euyll is present with me. 22 For I delite in the lawe of God, after the inwarde man: 23 But I see another lawe in my members, rebellyng agaynst the lawe of my mynde, and subduyng me vnto the lawe of sinne, which is in my members.

Bible Verse Review
  from Treasury of Scripure Knowledge

Reciprocal: Romans 7:15 - what Romans 7:18 - for to will Philippians 3:12 - I had 1 Peter 3:11 - do

Cross-References

Genesis 7:2
Of euery cleane beast thou shalt take with thee seuen and seuen, the male and his female, but of vncleane cattell two, the male and his female.
Genesis 7:3
Of foules also of the ayre seuen and seuen, the male and the female, to kepe seede alyue vpon the face of all the whole earth.
Genesis 7:6
And Noah was sixe hundreth yere olde, when the fluddes of water came vpon the earth.
Genesis 7:9
There came two & two vnto Noah vnto the arke, the male and the female, as God had commaunded Noah.
Job 12:15
Beholde, if he withholde the waters, they drye vp: yf he let them go, they destroy the earth.
Jeremiah 3:23
Truely, in vayne is health hoped for from the hylles, be they neuer so many: but the health of Israel standeth only vpon God our Lorde.
2 Peter 3:6
By the which thinges the world that then was, perisshed, beyng then ouerrunne with water.

Gill's Notes on the Bible

For the good that I would, I do not,.... The apostle here repeats what he had delivered in Romans 7:15 to strengthen and confirm this part of his experience; that though he had a will to that which was good, yet he wanted power, and had none of himself to perform; and therefore often did what he would not, and what he would he did not.

Barnes' Notes on the Bible

For the good ... - This is substantially a repetition of what is said in Romans 7:15. The repetition shows how full the mind of the apostle was of the subject; and how much inclined he was to dwell upon it, and to place it in every variety of form. It is not uncommon for Paul thus to express his intense interest in a subject, by placing it in a great variety of aspects, even at the hazard of much repetition.

Clarke's Notes on the Bible

Verse 19. For the good that I would I do not — Here again is the most decisive proof that the will is on the side of God and truth.

But the evil which I would not — And here is equally decisive proof that the will is against, or opposed to evil. There is not a man in ten millions, who will carefully watch the operations of this faculty, that will find it opposed to good and obstinately attached to evil, as is generally supposed. Nay, it is found almost uniformly on God's side, while the whole sensual system is against him.-It is not the WILL that leads men astray; but the corrupt PASSIONS which oppose and oppress the will. It is truly astonishing into what endless mistakes men have fallen on this point, and what systems of divinity have been built on these mistakes. The will, this almost only friend to God in the human soul, has been slandered as God's worst enemy, and even by those who had the seventh chapter to the Romans before their eyes! Nay, it has been considered so fell a foe to God and goodness that it is bound in the adamantine chains of a dire necessity to do evil only; and the doctrine of will (absurdly called free will, as if will did not essentially imply what is free) has been considered one of the most destructive heresies. Let such persons put themselves to school to their Bibles and to common sense.

The plain state of the case is this: the soul is so completely fallen, that it has no power to do good till it receive that power from on high. But it has power to see good, to distinguish between that and evil; to acknowledge the excellence of this good, and to will it, from a conviction of that excellence; but farther it cannot go. Yet, in various cases, it is solicited and consents to sin; and because it is will, that is, because it is a free principle, it must necessarily possess this power; and although it can do no good unless it receive grace from God, yet it is impossible to force it to sin. Even Satan himself cannot do this; and before he can get it to sin, he must gain its consent. Thus God in his endless mercy has endued this faculty with a power in which, humanly speaking, resides the salvability of the soul; and without this the soul must have eternally continued under the power of sin, or been saved as an inert, absolutely passive machine; which supposition would go as nearly to prove that it was as incapable of vice as it were of virtue.

"But does not this arguing destroy the doctrine of free grace?" No! it establishes that doctrine.

1. It is through the grace, the unmerited kindness, of God, that the soul has such a faculty, and that it has not been extinguished by sin.

2. This will, though a free principle, as it respects its nilling of evil and choosing good, yet, properly speaking, has no power by which it can subjugate the evil or perform the good.

We know that the eye has a power to discern objects, but without light this power is perfectly useless, and no object can be discerned by it. So, of the person represented here by the apostle, it is said, To will is present with me, το γαρ θελειν παρακειται μοι. To will is ever in readiness, it is ever at hand, it lies constantly before me; but how to perform that which is good, I find not; that is, the man is unregenerate, and he is seeking justification and holiness from the law. The law was never designed to give these-it gives the knowledge, not the cure of sin; therefore, though he nills evil and wills good, yet he can neither conquer the one nor perform the other till he receives the grace of Christ, till he seeks and finds redemption in his blood. Here, then, the free agency of man is preserved, without which he could not be in a salvable state; and the honour of the grace of Christ is maintained, without which there can be no actual salvation. There is a good sentiment on this subject in the following words of an eminent poet:-

Thou great first CAUSE, least understood;

Who all my sense confined

To know but this, that thou art good;

And that myself am blind.

Yet gave me in this dark estate

To see the good from ill;

And binding nature fast in fate,

Left free the human will.

POPE'S Universal Prayer.


 
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