Gal 5:17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
I Jn 3:9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
Rom 7:22-25 For I delight in the law of God after the inward man: 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. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Amen!
I covered 1 John 3:9 thoroughly earlier in this thread. I would invite you to go back through the posts if you haven’t already.
Galatians 5:17: You are absolutely correct in that we have two natures. But, it is also correct and very clear that the only way that Christians will ever “overcome” sin is with the help of God through the Holy Spirit. We are not robots and there is no magical switch that can be flipped to stop sinning once we are saved by grace. And Paul was correct in that victory over sin is only possible through Jesus Christ (it’s a spiritual war). Just because we are saved by grace (faith unto salvation) doesn’t mean we CAN’T sin. Same for Romans 7:22-25
Galatians 5:
17. Against the Spirit. The seemingly interminable warfare goes on, the struggle
between the inclination to do right and the inclination to do evil. As Paul analyzed this
conflict in his own past experience he saw victory possible only through Jesus Christ (see
Rom. 7:24 to Rom. 8:2).
These are contrary. Inevitably and unalterably so. There is no compromise between
the two. Compromise with evil never results in good.
The things that ye would. See on Rom. 7:21–24. Paul’s teaching concerning the
weakness of the flesh is out of harmony with the belief that there is latent in man a force
by which he can overcome evil tendencies.
22. I delight in. Gr. sunēdomai, literally, “I rejoice with,” the only occurrence of this Greek word in the NT. It is perhaps stronger than “I consent unto” in v. 16 (cf. Ps. 1:2; 119:97).
The law of God. The article is present also in the Greek (see on ch. 2:12). Paul may be referring to the whole of God’s will revealed to man.
After the inward man. See on v. 17.
23. Another. Gr. heteros, “another of a different kind.” Heteros not only distinguishes but often contrasts (see on Gal. 1:6, 7). This different “law” stands opposed to the law that the inward man approves. The “law of sin” (Rom. 7:23, 25)—the malign force of v. 21 (see comment there)—takes advantage of every fleshly impulse.
In my members. That is, in the organs and faculties of my body (see also Rom. 3:13– 15; 7:5; 1 Cor. 6:15; 12:12, 18, 20).
Warring against. Gr. antistrateuomai, the only occurrence of this word in the NT. The form of the verb implies the carrying on of a military campaign. The law in the members is on a campaign against the law of the mind (see also Gal. 5:17; 1 Peter 2:11).
The law of my mind. By “mind” Paul means the contemplative intelligence, the “inward man” (v. 22). It is this higher self that agrees that the law of God is good (vs. 12, 16, 22). And the law of God revealed to and approved by the mind becomes the law of the mind. On the other hand, Paul sees another law working through the impulses of the body and desires of the flesh, the law “which is in my members,” “the law of sin” (see on v. 21).
Bringing me into captivity. Or, “making me a prisoner.” The word aichmalōtizō occurs elsewhere in the NT only in Luke 21:24 and 2 Cor. 10:5. Paul has employed very strong expressions in this verse to describe the severity of the conflict with sin. He represents himself as engaged in a life-and-death struggle to escape from the captivating power of his evil inclinations.
24. Wretched. Gr. talaipōros may also be translated “distressed,” “miserable.” The only other occurrence in the NT is in Rev. 3:17, where talaipōros describes the condition of the Laodicean church. The distress resulting from the inner conflict, and sometimes agonizing struggle, between good and evil causes Paul to utter this apparently despairing cry and call for help. But he knows the source of deliverance from his troubles and hastens to declare it (Rom. 7:25).
Who shall deliver me? Or, “Who will rescue me?” The question provides Paul with an opportunity to express the good news that is the theme of his whole epistle. Does deliverance come through law? Can a man win release and freedom by the strength of his own will and intellect? In vain have these methods been tried, and the disastrous results have been clearly seen. There is only one way, “through Jesus Christ our Lord” (v. 25).
The body of this death. Or, “this body of death.” The Greek construction is inconclusive as to whether “this” is to be connected with “body” or with “death,” though the latter connection seems more natural. The meaning of this passage has been much disputed. It at least seems to be generally agreed that there is no evidence that Paul is alluding to an ancient custom of chaining a living prisoner to a corpse, though this horrible practice affords a striking illustration of the spiritual predicament Paul is describing.
Paul regards the body, the flesh, as the seat of sin, the dwelling place of the law of sin that works in the members to bring forth death (vs. 5, 13, 23, 25). He does not mean by this that the physical body is evil (see on v. 5). His cry for deliverance is for release from bondage to the law of sin, so that his body shall no longer serve as the seat of sin and death, but rather may be offered to God as a “living sacrifice, holy, acceptable unto God” (ch. 12:1).
25. I thank God. Textual evidence is divided (cf. p. 10) between this and the reading, “Thanks be to God.” Paul does not give a direct answer to his question, “Who shall deliver me?” Nor does he state for what he is thanking God. But this is plainly indicated by the context. What the law cannot do, what the conscience cannot do, what unaided human strength cannot do, can be accomplished by the plan of the gospel. Complete deliverance is available through Jesus Christ, and through Him alone. Compare “Thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Cor. 15:57).
This is the climax toward which Paul’s reasoning in this chapter has been pointing. It is not enough to be convinced of the excellence of the law or to acknowledge the wisdom and justice of its obligations. It is not enough to consent unto it as good or even to delight in its precepts. No amount of earnest striving after obedience will avail against the law of sin in the members, until the struggling sinner surrenders in faith to Christ. Then surrender to a person takes the place of legalistic obedience to a law. And since it is surrender to a person dearly loved, it is felt as perfect freedom (see SC 19; MH 131; DA 466).
I myself serve. Some have wondered why, after reaching the glorious climax in the expression “I thank God through Jesus Christ our Lord,” Paul should refer once more to the struggles of the soul from what he apparently had been delivered. Some understand the expression of thanksgiving as a parenthetical exclamation. They believe that such an exclamation follows naturally the cry, “Who shall deliver?” They hold that before proceeding with an extended discussion of the glorious deliverance (ch. 8) Paul summarizes what he has said in the preceding verses and confesses once again to the conflict against the forces of sin.
Others suggest that by “I myself” Paul means, “left to myself, leaving Christ out of the picture.” They believe that Paul is here stating a general truth that is valid at any point in the Christian experience. Hence they consider Paul’s exclamation to be not parenthetical, but in good logical sequence. Anytime a man tries to find victory over sin, of himself, apart from the power of Christ, he is doomed to failure.
+1