GOD'S WORD® Translation (©1995)
So I've discovered this truth: Evil is present with me even when I want to do what God's standards say is good.

King James Bible
I find then a law, that, when I would do good, evil is present with me.

Douay-Rheims Bible
I find then a law, that when I have a will to do good, evil is present with me.

Darby Bible Translation
I find then the law upon me who will to practise what is right, that with me evil is there.

English Revised Version
I find then the law, that, to me who would do good, evil is present.

Webster's Bible Translation
I find then a law, that when I would do good, evil is present with me.

Weymouth New Testament
I find therefore the law of my nature to be that when I desire to do what is right, evil is lying in ambush for me.

World English Bible
I find then the law, that, to me, while I desire to do good, evil is present.

Young's Literal Translation
I find, then, the law, that when I desire to do what is right, with me the evil is present,

Cross References

Romans 7:23 but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members.

Romans 7:25 Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin.

Romans 8:2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 14b-25

Here is a description of the conflict between grace and corruption in the heart, between the law of God and the law of sin. And it is applicable two ways:-1. To the struggles that are in a convinced soul, but yet unregenerate, in the person of whom it is supposed, by some, that Paul speaks. 2. To the struggles that are in a renewed sanctified soul, but yet in a state of imperfection; as other apprehend. And a great controversy there is of which of these we are to understand the apostle here. So far does the evil prevail here, when he speaks of one sold under sin, doing it, not performing that which is good, that it seems difficult to apply it to the regenerate, who are described to walk not after the flesh, but after the Spirit; and yet so far does the good prevail in hating sin, consenting to the law, delighting in it, serving the law of God with the mind, that it is more difficult to apply it to the unregenerate that are dead in trespasses and sins.

I. Apply it to the struggles that are felt in a convinced soul, that is yet in a state of sin, knows his Lord's will, but does it not, approves the things that are more excellent, being instructed out of the law, and yet lives in the constant breach of it, ch. 2:17-23. Though he has that within him that witnesses against the sin he commits, and it is not without a great deal of reluctancy that he does commit it, the superior faculties striving against it, natural conscience warning against it before it is committed and smiting for it afterwards, yet the man continues a slave to his reigning lusts. It is not thus with every unregenerate man, but with those only that are convinced by the law, but not changed by the gospel. The apostle had said (ch. 6:14), Sin shall not have dominion, because you are not under the law, but under grace, for the proof of which he here shows that a man under the law, and not under grace, may be, and is, under the dominion of sin. The law may discover sin, and convince of sin, but it cannot conquer and subdue sin, witness the predominancy of sin in many that are under very strong legal convictions. It discovers the defilement, but will not wash it off. It makes a man weary and heavy laden (Mt. 11:28), burdens him with his sin; and yet, if rested in, it yields no help towards the shaking off of that burden; this is to be had only in Christ. The law may make a man cry out, O wretched man that I am! who shall deliver me? and yet leave him thus fettered and captivated, as being too weak to deliver him (ch. 8:3), give him a spirit of bondage to fear, ch. 8:15. Now a soul advanced thus far by the law is in a fair way towards a state of liberty by Christ, though many rest here and go no further. Felix trembled, but never came to Christ. It is possible for a man to go to hell with his eyes open (Num. 24:3, 4), illuminated with common convictions, and to carry about with him a self-accusing conscience, even in the service of the devil. He may consent to the law that it is good, delight to know God's ways (as they, Isa. 58:2), may have that within him that witnesses against sin and for holiness; and yet all this overpowered by the reigning love of sin. Drunkards and unclean persons have some faint desires to leave off their sins, and yet persist in them notwithstanding, such is the impotency and such the insufficiency of their convictions. Of such as these there are many that will needs have all this understood, and contend earnestly for it: though it is very hard to imagine why, if the apostle intended this, he should speak all along in his own person; and not only so, but in the present tense. Of his own state under conviction he had spoken at large, as of a thing past (v. 7, etc.): I died; the commandment I found to be unto death; and if here he speaks of the same state as his present state, and the condition he was now in, surely he did not intend to be so understood: and therefore,

II. It seems rather to be understood of the struggles that are maintained between grace and corruption in sanctified souls. That there are remainders of indwelling corruption, even where there is a living principle of grace, is past dispute; that this corruption is daily breaking forth in sins of infirmity (such as are consistent with a state of grace) is no less certain. If we say that we have no sin, we deceive ourselves, 1 Jn. 1:8, 10. That true grace strives against these sins and corruptions, does not allow of them, hates them, mourns over them, groans under them as a burden, is likewise certain (Gal. 5:17): The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other, so that you cannot do the things that you would. These are the truths which, I think, are contained in this discourse of the apostle. And his design is further to open the nature of sanctification, that it does not attain to a sinless perfection in this life; and therefore to quicken us to, and encourage us in, our conflicts with remaining corruptions. Our case is not singular, that which we do sincerely strive against, shall not be laid to our charge, and through grace the victory is sure at last. The struggle here is like that between Jacob and Esau in the womb, between the Canaanites and Israelites in the land, between the house of Saul and the house of David; but great is the truth and will prevail. Understanding it thus, we may observe here,

1. What he complains of-the remainder of indwelling corruptions, which he here speaks of, to show that the law is insufficient to justify even a regenerate man, that the best man in the world hath enough in him to condemn him, if God should deal with him according to the law, which is not the fault of the law, but of our own corrupt nature, which cannot fulfil the law. The repetition of the same things over and over again in this discourse shows how much Paul's heart was affected with what he wrote, and how deep his sentiments were. Observe the particulars of this complaint. (1.) I am carnal, sold under sin, v. 14. He speaks of the Corinthians as carnal, 1 Co. 3:1. Even where there is spiritual life there are remainders of carnal affections, and so far a man may be sold under sin; he does not sell himself to work wickedness, as Ahab did (1 Ki. 21:25), but he was sold by Adam when he sinned and fell-sold, as a poor slave that does his master's will against his own will-sold under sin, because conceived in iniquity and born in sin. (2.) What I would, that I do not; but what I hate, that do I, v. 15. And to the same purport, v. 19, 21, When I would do good, evil is present with me. Such was the strength of corruptions, that he could not attain that perfection in holiness which he desired and breathed after. Thus, while he was pressing forward towards perfection, yet he acknowledges that he had not already attained, neither was already perfect, Phil. 3:12. Fain he would be free from all sin, and perfectly do the will of God, such was his settled judgment; but his corrupt nature drew him another way: it was like a clog, that checked and kept him down when he would have soared upward, like the bias in a bowl, which, when it is thrown straight, yet draws it aside. (3.) In me, that is in my flesh, dwelleth no good, v. 18. Here he explains himself concerning the corrupt nature, which he calls flesh; and as far as that goes there is no good to be expected, any more than one would expect good corn growing upon a rock, or on the sand which is by the sea-side. As the new nature, as far as that goes, cannot commit sin (1 Jn. 3:9), so the flesh, the old nature, as far as that goes, cannot perform a good duty. How should it? For the flesh serveth the law of sin (v. 25), it is under the conduct and government of that law; and, while it is so, it is not likely to do any good. The corrupt nature is elsewhere called flesh (Gen. 6:3, Jn. 3:6); and, though there may be good things dwelling in those that have this flesh, yet, as far as the flesh goes, there is no good, the flesh is not a subject capable of any good. (4.) I see another law in my members warring against the law of my mind, v. 23. The corrupt and sinful inclination is here compared to a law, because it controlled and checked him in his good motions. It is said to be seated in his members, because, Christ having set up his throne in his heart, it was only the rebellious members of the body that were the instruments of sin-in the sensitive appetite; or we may take it more generally for all that corrupt nature which is the seat not only of sensual but of more refined lusts. This wars against the law of the mind, the new nature; it draws the contrary way, drives on a contrary interest, which corrupt disposition and inclination are as great a burden and grief to the soul as the worst drudgery and captivity could be. It brings me into captivity. To the same purport (v. 25), With the flesh I serve the law of sin; that is, the corrupt nature, the unregenerate part, is continually working towards sin. (5.) His general complaint we have in v. 24, O wretched man that I am! who shall deliver me from the body of this death? The thing he complains of is a body of death; either the body of flesh, which is a mortal dying body (while we carry this body about with us, we shall be troubled with corruption; when we are dead, we shall be freed from sin, and not before), or the body of sin, the old man, the corrupt nature, which tends to death, that is, to the ruin of the soul. Or, comparing it to a dead body, the touch of which was by the ceremonial law defiling, if actual transgressions be dead works (Heb. 9:14), original corruption is a dead body. It was as troublesome to Paul as if he had had a dead body tied to him, which he must have carried about with him. This made him cry out, O wretched man that I am! A man that had learned in every state to be content yet complains thus of his corrupt nature. Had I been required to speak of Paul, I should have said, "O blessed man that thou art, an ambassador of Christ, a favourite of heaven, a spiritual father of thousands!" But in his own account he was a wretched man, because of the corruption of nature, because he was not so good as he fain would be, had not yet attained, neither was already perfect. Thus miserably does he complain. Who shall deliver me? He speaks like one that was sick of it, that would give any thing to be rid of it, looks to the right hand and to the left for some friend that would part between him and his corruptions. The remainders of indwelling sin are a very grievous burden to a gracious soul.

2. What he comforts himself with. The case was sad, but there were some allays. Three things comforted him:-

(1.) That his conscience witnessed for him that he had a good principle ruling and prevailing in him, notwithstanding. It is well when all does not go one way in the soul. The rule of this good principle which he had was the law of God, to which he here speaks of having a threefold regard, which is certainly to be found in all that are sanctified, and no others. [1.] I consent unto the law that it is good, v. 16, sympheµmi-I give my vote to the law; here is the approbation of the judgment. Wherever there is grace there is not only a dread of the severity of the law, but a consent to the goodness of the law. "It is a good in itself, it is good for me." This is a sign that the law is written in the heart, that the soul is delivered into the mould of it. To consent to the law is so far to approve of it as not to wish it otherwise constituted than it is. The sanctified judgment not only concurs to the equity of the law, but to the excellency of it, as convinced that a conformity to the law is the highest perfection of human nature, and the greatest honour and happiness we are capable of. [2.] I delight in the law of God after the inward man, v. 22. His conscience bore witness to a complacency in the law. He delighted not only in the promises of the word, but in the precepts and prohibitions of the word; syneµdomai expresses a becoming delight. He did herein concur in affection with all the saints. All that are savingly regenerate or born again do truly delight in the law of God, delight to know it, to do it-cheerfully submit to the authority of it, and take a complacency in that submission, never better pleased than when heart and life are in the strictest conformity to the law and will of God. After the inward man; that is, First, The mind or rational faculties, in opposition to the sensitive appetites and wills of the flesh. The soul is the inward man, and that is the seat of gracious delights, which are therefore sincere and serious, but secret; it is the renewing of the inward man, 2 Co. 4:16. Secondly, The new nature. The new man is called the inner man (Eph. 3:16), the hidden man of the heart, 1 Pt. 3:4. Paul, as far as he was sanctified, had a delight in the law of God. [3.] With the mind I myself serve the law of God, v. 25. It is not enough to consent to the law, and to delight in the law, but we must serve the law; our souls must be entirely delivered up into the obedience of it. Thus it was with Paul's mind; thus it is with every sanctified renewed mind; this is the ordinary course and way; thitherward goes the bent of the soul. I myself-autos egoµ, plainly intimating that he speaks in his own person, and not in the person of another.

(2.) That the fault lay in that corruption of his nature which he did really bewail and strive against: It is no more I that do it, but sin that dwelleth in me. This he mentions twice (v. 17, 20), not as an excuse for the guilt of his sin (it is enough to condemn us, if we were under the law, that the sin which does the evil dwelleth in us), but as a salvo for his evidences, that he might not sink in despair, but take comfort from the covenant of grace, which accepts the willingness of the spirit, and has provided pardon for the weakness of the flesh. He likewise herein enters a protestation against all that which this indwelling sin produced. Having professed his consent to the law of God, he here professes his dissent from the law of sin. "It is not I; I disown the fact; it is against my mind that it is done." As when in the senate the major part are bad, and carry every thing the wrong way, it is indeed the act of the senate, but the honest party strive against it, bewail what is done, and enter their protestation against it; so that it is no more they that do it.-Dwelleth in me, as the Canaanites among the Israelites, though they were put under tribute: dwelleth in me, and is likely to dwell there, while I live.

(3.) His great comfort lay in Jesus Christ (v. 25): I thank God, through Jesus Christ our Lord. In the midst of his complaints he breaks out into praises. It is a special remedy against fears and sorrows to be much in praise: many a poor drooping soul hath found it so. And, in all our praises, this should be the burden of the son, "Blessed be God for Jesus Christ." Who shall deliver me? says he (v. 24), as one at a loss for help. At length he finds an all-sufficient friend, even Jesus Christ. When we are under the sense of the remaining power of sin and corruption, we shall see reason to bless God through Christ (for, as he is the mediator of all our prayers, so he is of all our praises)-to bless God for Christ; it is he that stands between us and the wrath due to us for this sin. If it were not for Christ, this iniquity that dwells in us would certainly be our ruin. He is our advocate with the Father, and through him God pities, and spares, and pardons, and lays not our iniquities to our charge. It is Christ that has purchased deliverance for us in due time. Through Christ death will put an end to all these complaints, and waft us to an eternity which we shall spend without sin or sigh. Blessed be God that giveth us this victory through our Lord Jesus Christ!

Calvin's Commentary

21. I find then a law, that, when I would do good, evil is present with me.

21. Reperio igitur Legem volenti mihi facere bonum quod mihi malum insideat. [228]

22. For I delight in the law of God after the inward man:

22. Consentio enim Legi Dei secundum interiorem hominem.

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.

23. Video autem alterum Legem in membris meis, repugnantem [229] legi mentis me?, et captivum me reddentem legi peccati, qu? est in membris meis.

21. I find then, etc. Here Paul supposes a fourfold law. The first is the law of God, which alone is properly so called, which is the rule of righteousness, by which our life is rightly formed. To this he joins the law of the mind, and by this he means the prompt readiness of the faithful mind to render obedience to the divine law, it being a certain conformity on our part with the law of God. On the other hand, he sets in opposition to this the law of unrighteousness; and according to a certain kind of similarity, he gives this name to that dominion which iniquity exercises over a man not yet regenerated, as well as over the flesh of a regenerated man; for the laws even of tyrants, however iniquitous they may be, are called laws, though not properly. To correspond with this law of sin he makes the law of the members, that is, the lust which is in the members, on account of the concord it has with iniquity.

As to the first clause, many interpreters take the word law in its proper sense, and consider kata or dia to be understood; and so Erasmus renders it, "by the law;" as though Paul had said, that he, by the law of God as his teacher and guide, had found out that his sin was innate. But without supplying anything, the sentence would run better thus, "While the faithful strive after what is good, they find in themselves a certain law which exercises a tyrannical power; for a vicious propensity, adverse to and resisting the law of God, is implanted in their very marrow and bones."

22. For I consent [230] to the law of God, etc. Here then you see what sort of division there is in pious souls, from which arises that contest between the spirit and the flesh, which Augustine in some place calls the Christian struggle (luctam Christianam.) The law calls man to the rule of righteousness; iniquity, which is, as it were, the tyrannical law of Satan, instigates him to wickedness: the Spirit leads him to render obedience to the divine law; the flesh draws him back to what is of an opposite character. Man, thus impelled by contrary desires, is now in a manner a twofold being; but as the Spirit ought to possess the sovereignty, he deems and judges himself to be especially on that side. Paul says, that he was bound a captive by his flesh for this reason, because as he was still tempted and incited by evil lusts; he deemed this a coercion with respect to the spiritual desire, which was wholly opposed to them. [231]

But we ought to notice carefully the meaning of the inner man and of the members; which many have not rightly understood, and have therefore stumbled at this stone. The inner man then is not simply the soul, but that spiritual part which has been regenerated by God; and the members signify the other remaining part; for as the soul is the superior, and the body the inferior part of man, so the spirit is superior to the flesh. Then as the spirit takes the place of the soul in man, and the flesh, which is the corrupt and polluted soul, that of the body, the former has the name of the inner man, and the latter has the name of members. The inner man has indeed a different meaning in 2 Corinthians 4:16; but the circumstances of this passage require the interpretation which I have given: and it is called the inner by way of excellency; for it possesses the heart and the secret feelings, while the desires of the flesh are vagrant, and are, as it were, on the outside of man. Doubtless it is the same thing as though one compared heaven to earth; for Paul by way of contempt designates whatever appears to be in man by the term members, that he might clearly show that the hidden renovation is concealed from and escapes our observation, except it be apprehended by faith.

Now since the law of the mind undoubtedly means a principle rightly formed, it is evident that this passage is very absurdly applied to men not yet regenerated; for such, as Paul teaches us, are destitute of mind, inasmuch as their soul has become degenerated from reason.

Footnotes:

[228] "Insideat," -- parakeitai; the same verb in Romans 7:18, is rendered adest -- is present. It means, to lie near, to be at hand. -- Ed.

[229] "Repugnantem, -- antistrateuomenon, placing itself in battle array, fighting or warring against, taking the field or marching against an enemy. Then follows "taking" an enemy "captive," aichmalotizonta. There are two sorts of captives, willing and unwilling. The latter is the case here; for the Apostle compares himself to captives of war, which are made so by force. The same is meant as by the expression, "sold under sin," verse 14, -- the constrained condition of being subject during life, to the annoyances, to the tempting, seducing, and deadening power of innate corruption. -- Ed.

[230] "Consentio," sunedomai: it is not the same verb as in Romans 7:16; this signifies more than consent, for it includes gratification and delight. See Psalm 1:2. The verb is found only here. Macknight's version, "I am pleased with," is very feeble and inexpressive; Stuart's is better, "I take pleasure in;" but our common version is the best, "I delight in." The gar here would be better rendered "indeed:" the Apostle makes declaration as to his higher principle; and then in the next verse he states more fully what he had said in Romans 7:21. This exactly corresponds with his usual mode in treating subjects. He first states a thing generally, and afterwards more particularly, in more specific terms, and with something additional. -- Ed.

[231] Some consider the conclusion of Romans 7:23, "to the law of sin which is in my members," as a paraphrase for "to itself;" as the Apostle describes it at the beginning as the law in his members: and the reason which may be assigned for the repetition is twofold, -- to preserve the distinction between it and "the law of the mind" in the preceding clause, -- and to give it a more distinctive character, by denominating it "the law of sin." We in fact find a gradation in the way in which it is set forth: in Romans 7:21, he calls it simply "a law;" in this verse he first calls it "another law in his members," and then, "the law of sin in his members." The construction of Romans 7:21, is difficult. Pareus quotes Chrysostom as supposing sumphenai from Romans 7:16, to be understood after "law," so as to give this rendering, "I find then that the law assents to me desiring to do good," etc., that is, that the law of God was on his side, "though evil was present with him." He then gives his own view, it being essentially that of Augustine: he supposes hoti kalos from Romans 7:16, to be understood after "law," and that hoti, in the last clause, is to be construed "though:" the verse is then to be rendered thus, -- "I find then the law, that it is good to me desiring to do good, though evil is present with me;" The verse taken by itself may thus present a good meaning, but not one that harmonizes with the context, or that forms a part of the Apostle's argument. The only other construction that deserves notice is that of our own version, and of Calvin, and it is that alone which corresponds with the context. It has been adopted by Beza, Grotius, Venema, Turrettin, Doddridge, and others. This verse, and the two which follow, conclude the subject, and also explain what he had been saying about willing and doing. He in fact accounts here for the paradoxical statements which he had made, by mentioning the operation and working of two laws, which were directly contrary to one another. It seems to be a mistake that he alludes to four laws; for the law of the mind and the law of God are the same, under different names; it is that of the mind, because it belongs to and resides in the mind: and it is the law of God, because it comes from him, and is implanted by his Spirit. To the other law he also gives two names, the "law in his members," and the "law of sin." This view is confirmed by the last verse in the chapter, which contains a summary of the whole. The latter part of Romans 7:23 is in character with the Hebraistic style, when the noun is stated instead of the pronoun; see Genesis 9:16; Psalm 50:23; and it is also agreeable to the same style to add the same sentiment with something more specific appended to it. This part then might be rendered thus, -- "and making me captive to itself, even to the law of sin, which is he my members." -- Ed.

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Thomas A Kempis—Imitation of Christ

The Positive Side
What is the relation of the Law (the Ten Commandments) to Christians? In our previous chapter we pointed out how that three radically different answers have been returned to this question. The first, that sinners become saints by obeying the Law. This is Legalism pure and simple. It is heresy of the most dangerous kind. All who really believe and act on it as the ground of their acceptance by God, will perish eternally. Second, others say that the Law is not binding on Christians because it has been …
Arthur W. Pink—The Law and the Saint

Carey's Last Days
1830-1834 The college and mission stripped of all their funds--Failure of the six firms for sixteen millions--Carey's official income reduced from L1560 to L600--His Thoughts and Appeal published in England--His vigour at seventy--Last revision of the Bengali Bible--Final edition of the Bengali New Testament--Carey rejoices in the reforms of Lord William Bentinck's Government--In the emancipation of the slaves--Carey sketched by his younger contemporaries--His latest letters and last message to Christendom--Visits …
George Smith—The Life of William Carey

His Freedom from Sin.
THE first impression which we receive from the life of Jesus is that of perfect innocency and sinlessness in the midst of a sinful world. He, and he alone, carried the spotless purity of childhood untarnished through his youth and manhood. Hence the lamb and the dove are his appropriate symbols. He was, indeed, tempted as we are; but he never yielded to temptation.[21]21 His sinlessness was at first only the relative sinlessness of Adam before the fall; which implies the necessity of trial and temptation, …
Philip Schaff—The Person of Christ

Sin not a Mere Negation.
"I see another law in my members, warring against the law of my mind."--Rom. vii. 23. Dr. Böhl's theory, that sin is a mere loss, default, or lack, is an error almost as critical as Manicheism. This should not be misunderstood. This theory does not deny that the sinner is unholy, nor that he ought to be holy. It says two things: (1) that there is no holiness in the sinner; but--and this indicates the real character of sin--(2) that there ought to be holiness in him. A stone does not hear, nor …
Abraham Kuyper—The Work of the Holy Spirit

The Good that I Would I do Not. Rom 7
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John Newton—Olney Hymns

There are Therefore in us Evil Desires, by Consenting not unto which we Live...
20. There are therefore in us evil desires, by consenting not unto which we live not ill: there are in us lusts of sins, by obeying not which we perfect not evil, but by having them do not as yet perfect good. The Apostle shows both, that neither is good here perfected, where evil is so lusted after, nor evil here perfected, whereas such lust is not obeyed. The one forsooth he shows, where he says, "To will is present with me, but to perfect good is not;" [1875] the other, where he says, "Walk in …
St. Augustine—On Continence

Its Source
Let us here review, briefly, the ground which we have already covered. We have seen, first, that "to justify" means to pronounce righteous. It is not a Divine work, but a Divine verdict, the sentence of the Supreme Court, declaring that the one justified stands perfectly conformed to all the requirements of the law. Justification assures the believer that the Judge of all the earth is for him, and not against him: that justice itself is on his side. Second, we dwelt upon the great and seemingly insoluable …
Arthur W. Pink—The Doctrine of Justification

Temptations.
TEMPTATIONS OF SATAN. Satan, even from himself, besides the working of our own lust, doth do us wonderful injury, and hits our souls with many a fiery dart, that we think comes either from ourselves or from heaven and God himself. Satan diligently waiteth to come in at the door, if Careless has left it a little ajar. There is nothing that Satan more desires than to get good men in his sieve to sift them as wheat, that if possible he may leave them nothing but bran; no grace, but the very husk and …
John Bunyan—The Riches of Bunyan

Work, for God Works in You
Work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to work, for His good pleasure.'--Phil. 2:12, 13 In our last chapter we saw what salvation is. It is our being God's workmanship, created in Christ Jesus for good works. It concludes, as one of its chief and essential elements, all that treasury of good works which God afore prepared that we should walk in them. In the light of this thought we get the true and full meaning of to-day's text. Work …
Andrew Murray—Working For God!

Redemption
"Ye shall therefore be perfect, as your Father in Heaven is perfect."--MATT. V. 48. "Wretched man that I am! who shall deliver from the body of this death? Thanks be to God, through Jesus Christ our Lord."--ROM. VII. 24, 25. We have studied the meaning of reconciliation through the Cross. We have said that to be reconciled to God means to cease to be the object of the Wrath of God, that is, His hostility to sin. We can only cease to be the objects of this Divine Wrath by identifying ourselves …
J. H. Beibitz—Gloria Crucis

"Who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"Who walk not after the flesh, but after the Spirit." It is no wonder that we cannot speak any thing to purpose of this subject, and that you do not bear with fruit, because it is indeed a mystery to our judgments, and a great stranger to our practice. There is so little of the Spirit, both in teachers and those that come to be taught, that we can but speak of it as an unknown thing, and cannot make you to conceive it, in the living notion of it as it is. Only we may say in general,--it …
Hugh Binning—The Works of the Rev. Hugh Binning

Impossible with Man, Possible with God
"And he said, The things which are impossible with men are possible with God" (Luke 18:27). Christ had said to the rich young ruler, "Sell all that thou hast . . . and come, follow me." The young man went away sorrowful. Christ then turned to the disciples, and said: "How hardly shall they that have riches enter into the kingdom of God!" The disciples, we read, were greatly astonished, and answered: "If it is so difficult to enter the kingdom, who, then, can be saved?" And Christ gave this blessed …
Andrew Murray—Absolute Surrender

How Christ is to be Made Use Of, in Reference to the Killing and Crucifying of the Old Man.
Having thus shortly pointed out some things in general, serving to the clearing and opening up the way of our use-making of Christ for sanctification, we come now more particularly to the clearing up of this business. In sanctification we must consider, first, The renewing and changing of our nature and frame; and, next, The washing and purging away of our daily contracted spots. The first of these is commonly divided into two parts, viz. 1st, The mortification, killing, and crucifying of the …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

That all Troubles are to be Endured for the Sake of Eternal Life
"My Son, let not the labours which thou hast undertaken for Me break thee down, nor let tribulations cast thee down in any wise, but let my promise strengthen and comfort thee in every event. I am sufficient to reward thee above all measure and extent. Not long shalt thou labour here, nor always be weighed down with sorrows. Wait yet a little while, and thou shalt see a speedy end of thine evils. An hour shall come when all labour and confusion shall cease. Little and short is all that passeth …
Thomas A Kempis—Imitation of Christ