Rom 7:21

“What he says is not very clear. What then is it that is said? I praise the law, he says, in my conscience, and I find it pleads on my side so far as I am desirous of doing what is right, and that it invigorates this wish. For as I feel a pleasure in it, so does it yield praise to my decision. Do you see how he shows, that the knowledge of what is good and what is not such is an original and fundamental part of our nature, and that the Law of Moses praises it, and getteth praise from it? For above he did not say so much as I get taught by the Law, but "I consent to the Law;" nor further on that I get instructed by it, but "I delight in" it. Now what is "I delight?" It is, I agree with it as right, as it does with me when wishing to do what is good. And so the willing what is good and the not willing what is evil was made a fundamental part of us from the first. But the Law, when it came, was made at once a stronger accuser in what was bad, and a greater praiser in what was good. Do you observe that in every place he bears witness to its having a kind of intensitiveness and additional advantage, yet nothing further? For though it praises and I delight in it, and wish what is good the "evil is" still "present with me," and the agency of it has not been abolished. And thus the Law, with a man who determines upon doing anything good, only acts so far as auxiliary to him, as that it has the same wish as himself. Then since he had stated it indistinctly, as he goes on he gives a yet more distinct interpretation, by showing how the evil is present, how too the Law is a law to such a person only who has a mind to do what is good.”

“If sin inheres in my flesh and corrupts it, it may well be that the law offers help and gives advice, but even so it does not set me free from sin. Yet for those who are bound by the weakness of sin, it is hardly enough to know that they should be doing better; what they need is the strength to do what is right and in accordance with the law.”

“The expression is unclear; something is lacking in it. It should have said: so then, when I wish to do good, I find the law to be my defender, yet I do not do the good, because evil is present with me. The meaning of the present passage is this: the knowledge of good has been implanted in me from the beginning; I also find that the law defends it, and praises it, and I desire to do good, but I am drawn in by some other force, and evil is present with me, that is, the working of evil is not destroyed in me. However, St. John Chrysostom, having interpreted the present passage as incomplete, suggests that it can also be understood differently, namely thus: I find that the law was given not to anyone else, but to me who wishes to do good; for the law is a law only for those who wish to do good, since it desires the same thing that they also desire. This will be made clear from what follows.”

“After showing that the law is good because it concords with reason, the Apostle now draws two conclusions based on the two things he had posited; the second conclusion is at but I see another law. In regard to the first he does two things: first, he draws a conclusion from what he had said; second, he offers a sign to clarify it, at for I am delighted. Now he had posited two things. The first was that the law is spiritual (Rom 7:14), from which he concludes: I find then, namely, by experience, a law consistent with that of Moses, that when I have a will to do good, i.e., there is agreement between the law of Moses and my reason, by which I approve the good and detest evil, just as that law commands the good and forbids evil: the word is very near unto you, in your mouth and in your heart, that you may do it (Deut 30:14). And in this way it was necessary that evil, i.e., sin or the inclination of sin, is present with me, i.e., lay next to my reason, as though dwelling in my flesh: guard the doors of your mouth from her who lies in your bosom, i.e., from the flesh (Mic 7:5).”