the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
Romans 7:19
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- CondensedDevotionals:
- DailyParallel Translations
I don't do the good that I want to do. I do the evil that I don't want to do.
For I do not do the good I want, but the evil I do not want is what I do.
For I doo not yt good thinge which I wold: but that evill do I which I wolde not.
For the good which I desire, I don't do; but the evil which I don't desire, that I practice.
For I don't do the good I want to do, but instead do the evil that I don't want to do.
For the good that I want, I do not do, but I practice the very evil that I do not want.
I do not do the good things I want to do, but I do the bad things I do not want to do.
For the good which I want, I do not: but the evil which I do not want, that I do.
For the good that I would, I do not; but the evil which I would not, that I do.
For I do not do the good I want, but the evil I do not want is what I keep on doing.
For the good which I desire, I don't do; but the evil which I don't desire, that I practice.
For the good that I would, I do not; but the evil which I would not, that I do.
For what I do is not the good thing that I desire to do; but the evil thing that I desire not to do, is what I constantly do.
For Y do not thilke good thing that Y wole, but Y do thilke yuel thing that Y wole not.
For the good which I would I do not: but the evil which I would not, that I practise.
For I do not do the good I want to do. Instead, I keep on doing the evil I do not want to do.
Instead of doing what I know is right, I do wrong.
For the good that I want to do, I do not do, but I practice the very evil that I do not want.
For the good which I would I do not: but the evil which I would not, that I practise.
For the good which I have a mind to do, I do not: but the evil which I have no mind to do, that I do.
For I don't do the good I want; instead, the evil that I don't want is what I do!
For I do not practise the good that I will; but the evil I do not will, that I do.
For the good that I will to do, I do not; but the evil that I will not to do, that do I.
For I do not perform the good, which I would perform; but the bad, which I would not perform, that I do perform.
For the good that I would, I do not: but the euill which I would not, that I doe.
I want to do what is good, but I don't. I don't want to do what is wrong, but I do it anyway.
I do not do the good I want to do. Instead, I am always doing the sinful things I do not want to do.
For I do not do the good I want, but the evil I do not want is what I do.
For I doe not the good thing, which I would, but the euil, which I would not, that do I.
For it is not the good that I wish to do, that I do: but it is the evil that I do not wish to do, that I do.
For not, the good that I wish, I do, but, the evil that I do not wish, the same I practise.
For the good which I will, I do not: but the evil which I will not, that I do.
For the good that I woulde, do I not: But the euyll which I woulde not, that do I.
I don't do the good I want to do; instead, I do the evil that I do not want to do.
For I do not do the good that I want to do, but I practice the evil that I do not want to do.
For the good that I want to do, I do not do, but the evil that I do not want to do, this I do.
For what good I desire, I do not do. But the evil I do not desire, this I do.
for the good that I will, I do not; but the evil that I do not will, this I practise.
I fynde not. For ye good that I wyll, do I not: but the euell which I wil not, that do I.
for the good that I purpose to do, I do not: but the evil which I resolve against, that I do.
For I do not do the good I want, but I do the very evil I do not want!
For the good that I will to do, I do not do; but the evil I will not to do, that I practice.
I don't do the right thing. I usually do the wrong thing.
For the good that I want, I do not do, but I practice the very evil that I do not want.
For the good that I want, I do not do, but I practice the very evil that I do not want.
Contextual Overview
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
Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female.
Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth.
And Noah was six hundred years old when the flood of waters was upon the earth.
There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah.
Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.
Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the Lord our God is the salvation of Israel.
Whereby the world that then was, being overflowed with water, perished:
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.
