but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
Parallel Translations
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but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
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But I se another lawe in my membres rebellinge agaynst the lawe of my mynde and subduynge me vnto the lawe of synne which is in my membres.
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But I see another Law in my members, rebelling against the Lawe of my minde, and leading me captiue vnto the lawe of sinne, which is in my members.
Cross-references (16)
Passages linked to Romans 7:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Galatians 5:17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire.
- James 4:1 Where do wars and fightings among you come from? Don’t they come from your pleasures that war in your members?
- Romans 8:2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.
- Romans 6:19 I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification.
- Romans 7:25 I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God’s law, but with the flesh, sin’s law.
- 1 Peter 2:11 Beloved, I beg you as foreigners and pilgrims, to abstain from fleshly lusts, which war against the soul;
- Hebrews 12:4 You have not yet resisted to blood, striving against sin.
- 1 Timothy 6:11-12 But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, perseverance, and gentleness. Fight the good fight of faith. Take hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses.
- 2 Timothy 2:25-26 in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, and they may recover themselves out of the devil’s snare, having been taken captive by him to his will.
- Psalms 142:7 Bring my soul out of prison, that I may give thanks to your name. The righteous will surround me, for you will be good to me.
- Ecclesiastes 7:20 Surely there is not a righteous man on earth who does good and doesn’t sin.
- Romans 6:13 Also, do not present your members to sin as instruments of unrighteousness, but present yourselves to God as alive from the dead, and your members as instruments of righteousness to God.
- Romans 7:5 For when we were in the flesh, the sinful passions which were through the law worked in our members to bring out fruit to death.
- Romans 7:21 I find then the law that, to me, while I desire to do good, evil is present.
- Romans 7:14 For we know that the law is spiritual, but I am fleshly, sold under sin.
- James 3:2 For we all stumble in many things. Anyone who doesn’t stumble in word is a perfect person, able to bridle the whole body also.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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Geneva Bible translators 1599 · Public Domain The law of the mind in this place, is…
The law of the mind in this place, is not to be understood of the mind as it is naturally, and as our mind is from our birth, but of the mind which is renewed by the Spirit of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 23 But I see another law in my members,…
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Ver. 23. A law in my members] Called the deeds of the body, Rom 8:13, because corruption acteth and uttereth itself by the members of the body. {a} The πανσπερμια ( vox Empedoclea) is within, but easily and often budgeth and breaketh out.
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Warring against the law] The regenerate part. Plato in Cratylo pulchre ait; Ut mentem appellamus νοον, ita legem dicimus νομον, quasi μενοντα νοον, alioqui mens hominum vagatur.
And bringing me into captivity] The sins of the saints (those of daily incursion) are either of precipitancy, as Gal 6:1, or of infirmity; when a man wrestles, and hath some time to fight it out, but for want of breath and strength, falls, and is in some captivity to the law of sin; this is the worse.
{a} επιθυμιαν Plato πολυκεφαλον appellat.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Another law in my members; i.e. a law quite…
Another law in my members; i.e. a law quite different from the law of God, mentioned in the foregoing verse. By the law in the members understand natural corruption, which, like a law, commandeth and inclineth by sensual rewards and punishments; and by the law in the mind understand a principle of grace, which, as a law, as well as the other, commandeth and inelineth to that which is good. The law in the members and the law in the mind, are the same that are called flesh and Spirit, Gal 5:17. These two laws and principles are in all regenerate persons, and are directly contrary to one another; hence there is continual warring and combating betwixt them; as is expressed in both these places, as also in Jam 4:1; 1Pe 2:11.
Bringing me into captivity to the law of sin; i.e. drawing and hurrying me to the commission of sin, against my will and consent. He pursues the metaphor; the flesh doth not only war in the regenerate, but many times it overcomes and hath success: see Rom 7:15.
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To the law of sin which is in my members; i.e. to itself. The antecedent is put in the room of the relative: see Gen 9:16, and elsewhere. The law in the members and the law of sin in the members are the same.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here observe, That in this and the foregoing verses,…
Here observe, That in this and the foregoing verses, mention is made of four laws contending one against another, whereof two are on one side, and two on the other; namely, the law of God, and the law of the mind; the law of the members, and the law of sin. By the law of God is understood the word of God; by the law of the mind, is understood in the regenerate, grace in the heart; in the unregenerate, light in the conscience; by the law of the members, understand original lust and concupiscence; by the law of sin those corrupt principles according to which lust governs.
Learn hence, That there is a conflict or combat between the law of the mind, and the law of the members, and this both in regenerate and unregenerate persons.
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This appears, 1. By the testimony of nature speaking in the Heathen. Thus Medea, video meliora proboque, deterior a sequor their rational appetite displeaseth reason, and leads it captive.
2. By the testimony of scripture, and that
1. As to the unregenerate, witness Herod, Mar 6:26. who had conflict between lust and conscience; as had also Pilate upon the occasion of our Savior’s death: Conscience bid him spare, popularity bid him kill.
2. As to the regenerate, The flesh lusteth against the spirit, and the spirit against the flesh, &c. Gal 5:17
3. By the testimony of experience: Who finds not every day within himself a contest of contrary motions and inclinations? A Christian’s bosom is like Rebecca’s womb, it has twins of two contrary natures: A smooth Jacob and rough Esau, flesh and spirit.
But wherein consists the difference between that conflict which is found in the natural and spiritual, the regenerate and unregenerate man?
Ans. 1. The conflict in an unregenerate person is not between grace and sin, but between one lust and another; the struggle is, which lust shall be in the throne, as rebels in a kingdom, having cast off the authority of their lawful prince, everyone snatches at the sceptre, and would command and rule. Thus every lust is ambitious of superiority, and usurps a regency in the soul: So that though the sinner oft changes his master, yet not his servitude, he is a slave still.
Now, from this contrariety of lust rebelling in a carnal heart, he is necessitated to oppose the lust which he favours less, to gratify another which he favours more. Thus the conflict is between sin and sin, not between grace and sin.
2. As an unregenerate man’s combat with sin is betwixt one lust and another, so it is only between one faculty and another. Thus light in the understanding opposes lust in the will. The judgment and conscience of a sinner says, "Oh do not that abominable thing which the soul of God hates." But then lust in the will votes for it, and is angry with conscience for being so bold as to oppose it.
Whereas, the conflict in a regenerate person, is between grace and sin, not betweixt sin and sin, and not betwixt the understanding and the will, but betwixt the regenerate and unregenerate part in the same will.
And although grace be foiled in a particular combat, yet it keeps the field, and the Christian will not throw down his weapon, till he lays down his life.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain O wretched man that I am,.... Not as considered…
O wretched man that I am,.... Not as considered in Christ, for as such he was a most happy man, being blessed with all spiritual blessings, and secure from all condemnation and wrath; nor with respect to his inward man, which was renewing day by day, and in which he enjoyed true spiritual peace and pleasure; nor with regard to his future state, of the happiness of which he had no doubt: he knew in whom he had believed; he was fully persuaded nothing could separate him from the love of God; and that when he had finished his course, he should have the crown of righteousness laid up for him: but this exclamation he made on account of the troubles he met with in his Christian race; and not so much on account of his reproaches, persecutions, and distresses for Christ's sake; though these were many and great, yet these did not move or much affect him, he rather took delight and pleasure in them; but on account of that continual combat between, the flesh and spirit in him; or by reason of that mass of corruption and body of sin he carried about with him; ranch such a complaint Isaiah makes, Isa 6:5, which in the Septuagint is, , "O miserable I". This shows him to be, and to speak of himself as a regenerate man; since an unregenerate man feels no uneasiness upon that score, or makes any complaint of it, saying as here,
who shall deliver me from the body of this death? or "this body of death"; by which some understand, this mortal body, or the body of flesh subject to death for sin; and suppose the apostle expresses his desire to quit it, to depart out of it, that he might enjoy an immortal life, being weary of the burden of this mortal body he carried about with him: so Philo the Jew (s) represents the body as a burden to the soul, which "it carries about as a dead carcass", and never lays down from his birth till his death: though it should be observed, that when the apostle elsewhere expresses an earnest longing after a state of immortality and glory, some sort of reluctance and unwillingness to leave the body is to be observed, which is not to be discerned here; and was this his sense, one should think he would rather have said, when shall I be delivered? or why am I not delivered? and not who shall deliver me? though admitting this to be his meaning, that he was weary of the present life, and wanted to be rid of his mortal body, this did not arise from the troubles and anxieties of life, with which he was pressed, which oftentimes make wicked men long to die; but from the load of sin, and burden of corruption, under which he groaned, and still bespeaks him a regenerate man; for not of outward calamities, but of indwelling sin is he all along speaking in the context: wherefore it is better by "this body of death" to understand what he in Rom 6:6 calls "the body of sin"; that mass of corruption that lodged in him, which is called "a body", because of its fleshly carnal nature; because of its manner of operation, it exerts itself by the members of the body; and because it consists of various parts and members, as a body does; and "a body of death", because it makes men liable to death: it was that which the apostle says "slew" him, and which itself is to a regenerate man, as a dead carcass, stinking and loathsome; and is to him like that punishment Mezentius inflicted on criminals, by fastening a living body to a putrid carcass (t): and it is emphatically called the body of "this death", referring to the captivity of his mind, to the law of sin, which was as death unto him: and no wonder therefore he so earnestly desires deliverance, saying, "who shall deliver me?" which he speaks not as being ignorant of his deliverer, whom he mentions with thankfulness in Rom 7:25; or as doubting and despairing of deliverance, for he was comfortably assured of it, and therefore gives thanks beforehand for it; but as expressing the inward pantings, and earnest breathings of his soul after it; and as declaring the difficulty of it, yea, the impossibility of its being obtained by himself, or by any other than he, whom he had in view: he knew he could not deliver himself from sin; that the law could not deliver him; and that none but God could do it; and which he believed he would, through Jesus Christ his Lord.
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(s) De Agricultura, p. 191. (t) Alexander ab. Alex. Genial. Dier. l. 3. c. 5,
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain But I see another law in my members -…
But I see another law in my members - Another inward constraining power of evil inclinations and bodily appetites. Warring against the law of my mind - The dictate of my mind, which delights in the law of God. And captivating me - In spite of all my resistance
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 23. But I see another law in my…
Verse 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.
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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, Lu 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 Ro 8:2.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rom 7:23-24. But I see another law — Another…
Rom 7:23-24. But I see another law — Another commanding, constraining power of evil inclinations and fleshly appetites, whose influence is so strong and constant, that it may be fitly called another law; in my members — In my animal part; (of the members, see note on Rom 6:13;) warring against the law of my mind — Against the dictates of my judgment and conscience, which conflict is spoken of Gal 5:17; The flesh lusteth against the spirit, &c.; and bringing me into captivity to the law of sin: As if he had said, The issue of which conflict is not dubious, for passion continually prevails over reason, the flesh over the spirit, and I am led captive in spite of all my efforts to resist. O wretched man — Namely, in this respect, as to this particular; who shall deliver me — Miserable captive as I am; from the body of this death? — Some prefer translating the clause, from this body of death; joining τουτου, this, with σωματος, body, as is done in the Vulgate version. But it seems more proper to consider it as an emphatical Hebraism, signifying the body, that is, the passions and appetites, or the lusts of the body, which cause this death, the death threatened in the curse of the law. Or, as Mr. Smith, in the discourse above mentioned, observes, The body of death may signify death in all its vigour, even that death which is the penalty of a broken law, just as the body of sin signifies the strength of sin. The greatness and insupportable weight of death is its body; and the man here described is represented as exposed to that death, which is the wages of sin. This is the object which chiefly alarms the guilty. Though the remonstrances of conscience are not heard, perhaps, against sin at first, yet after it is committed, conscience raises her voice in more awful accents, and proclaims God’s wrath through the whole soul, which produces a fearful looking for of judgment and fiery indignation from God, which is precisely the state of mind expressed in this passage, namely, the state of a man labouring under the spirit of bondage to fear, or the state described Rom 7:5; when being in the flesh, that is, unregenerate and under the law, sinful passions, manifested and condemned, but not removed by that dispensation, wrought in his members to bring forth fruit unto death.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain But I see another law - Note, Rom 7:21.
But I see another law - Note, Rom 7:21.
In my members - In my body; in my flesh; in my corrupt and sinful propensities; Note, Rom 6:13; compare 1Co 6:15; Col 3:5. The body is composed of many members; and as the flesh is regarded as the source of sin Rom 7:18, the law of sin is said to be in the members, that is, in the body itself.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But I see another--it should be "a different"
But I see another--it should be "a different"
law in my members--(See on Rom 7:5).
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warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members--In this important verse, observe, first, that the word "law" means an inward principle of action, good or evil, operating with the fixedness and regularity of a law. The apostle found two such laws within him; the one "the law of sin in his members," called (in Gal 5:17, Gal 5:24) "the flesh which lusteth against the spirit," "the flesh with the affections and lusts," that is, the sinful principle in the regenerate; the other, "the law of the mind," or the holy principle of the renewed nature. Second, when the apostle says he "sees" the one of these principles "warring against" the other, and "bringing him into captivity" to itself, he is not referring to any actual rebellion going on within him while he was writing, or to any captivity to his own lusts then existing. He is simply describing the two conflicting principles, and pointing out what it was the inherent property of each to aim at bringing about. Third, when the apostle describes himself as "brought into captivity" by the triumph of the sinful principle of his nature, he clearly speaks in the person of a renewed man. Men do not feel themselves to be in captivity in the territories of their own sovereign and associated with their own friends, breathing a congenial atmosphere, and acting quite spontaneously. But here the apostle describes himself, when drawn under the power of his sinful nature, as forcibly seized and reluctantly dragged to his enemy's camp, from which he would gladly make his escape. This ought to settle the question, whether he is here speaking as a regenerate man or the reverse.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 23. Another law—So uniform and controlling is the mastery…
23. Another law—So uniform and controlling is the mastery of this sin=I, that it has the absoluteness of a law in my members, a law of sin. It is a rebel law warring against the law of my higher mind, namely, the divine law.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 23. I see] The true Self contemplates, as it…
23. I see] The true Self contemplates, as it were, the perverting element, the Alter Ego, the flesh. Such conscious contemplation surely befits the idea of the regenerate state rather than that of the state of nature.
another law] See on Rom_3:27. The word “law” is used here with the elasticity of reference pointed out there. It means here a force making itself felt consistently, and so resulting in a rule of (evil) procedure so far as it acts.—It is called more explicitly “the law of sin,” just below.
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in my members] See on Rom_6:13.
warring against] The Gr. word implies not only a battle but a campaign. The conflict is a lasting one in this life. See it described from the other side, 1Co_9:27.
the law of my mind] i.e., practically, the law of God, “with which my mind delights,” (Rom_7:22,) and which in that respect it makes its own. The “mind” is here the “inner man” of Rom_7:22 : so too in Rom_7:25.—The word “mind” sometimes denotes specially the reason, as distinguished e.g. from spiritual intuition (1Co_14:14-15). Sometimes (Col_2:18), apparently, it denotes the rational powers in general as in the unregenerate state; and again, those powers as regenerate (Rom_12:2). In Eph_4:23 it seems to denote the whole inner man, and thus includes the “spirit.” So here.
bringing me into captivity] The word indicates captivity in war.—The Gr. is a present participle, and thus need not imply a successful effort; it cannot imply a completed one. The aim of the “campaign” is described. And no doubt St Paul means to admit a partial success; he feels, in the slightest sin, however it may be (in the world’s estimate) involuntary or inadvertent, a victory of sin and a “capture” of the better self. See note on Rom_7:14 (“sold under sin”).—See 2Co_10:5 for the same metaphor on the other side of the contest.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (23) Another law.—A different law. “In my members,” i.e.,…
(23) Another law.—A different law. “In my members,” i.e., that has its chief seat of activity in my members. This is the law of sin, which is ready to take advantage of every fleshly impulse.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 23. But I see another law in my members.…
23. But I see another law in my members. One law of our being is the approval of righteousness; another is the inclination of the flesh to do evil. This law wars against the law of the mind, the conscience and will, and brings it into captivity. It prevails. Hence, unregenerate man is a captive. There is a struggle in the nature of man; of the “inward man,” with the flesh, with the result of captivity of the soul.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 23. “But I see another law in my members…
23. “But I see another law in my members warring against the law of my mind, and striving to bring me into captivity to the law of sin which is in my members.” The E. V. commits a glaring error in this verse by involving the idea that Paul was actually brought into captivity to the law of sin. This conclusion is utterly alien to the Greek, which conveys no such an idea. On the contrary, it is the perpetual present, revealing simply a constant and indefatigable effort on the part of inbred sin to bring him into captivity. But, thank God, it never succeeded, as his testimony repeatedly assures us. In Colossians 3 he gives us a catalogue of the members of this old man of sin, i. e., anger, wrath, malice, envy, jealousy, revenge, lust, temper, pride, vanity, etc. It so happened that this chapter suffered especially in the way of corruptions, which you observe in not only this, but in several other passages, thus accounting for the misunderstandings, misinterpretations and strange applications which have been made by a diversity of exegesis. If the E. V. were correct in this verse, authenticating the conclusion that Paul was ever and anon actually brought into captivity to the law of sin, it would actually require the aorist tense, which does not here occur, but simply the perpetual present, only indicating a continuous effort on the part of the indwelling enemy to bring him into captivity, but fortunately for him never succeeding, as in that case he would have become a backslider.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain but I see a different law in my members,…
but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members . [And such a state of conflict is unavoidable; for, in my spiritual and intellectual nature, I not only approve, but actually delight in, the law of God, so that I eagerly and heartily wish to perform its requirements, that I may be righteous; but when it comes to performance, I find a law within my flesh operating its members, antagonistic to that law of God which my intellect approves, and warring against it, and sometimes overcoming my allegiance to it, and bringing me into captivity to the sinful law which influences my flesh.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain Sin. (See Scofield "Rom 5:21").
sin
Sin. (See Scofield "Rom 5:21").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:23 another power. . . . This power (literally…
7:23 another power. . . . This power (literally another law. . . . This law): Paul plays on the word law in these verses. Opposed to God’s law (7:22) is another law, a ruling power that prevents Paul from submitting to God’s law even though he fully agrees with it.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.