For I consent [1] 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. [2] 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

1 - "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.

2 - 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.

For I delight - The word used here Συνήδομαι Sunēdomai, occurs no where else in the New Testament. It properly means to rejoice with anyone; and expresses not only approbation of the understanding, as the expression, "I consent unto the law," in Romans 7:16, but more than that it denotes sensible pleasure in the heart. It indicates not only intellectual assent, but emotion, an emotion of pleasure in the contemplation of the Law. And this shows that the apostle is not speaking of an unrenewed man. Of such a man it might be said that his conscience approved the Law; that his understanding was convinced that the Law was good; but never yet did it occur that an impenitent sinner found emotions of pleasure in the contemplation of the pure and spiritual Law of God. If this expression can be applied to an unrenewed man, there is, perhaps, not a single mark of a pious mind which may not with equal propriety be so applied. It is the natural, obvious, and usual mode of denoting the feelings of piety, an assent to the divine Law followed with emotions of sensible delight in the contemplation. Compare Psalm 119:97, "O how love I thy law; it is my meditation all the day." Psalm 1:2, "but his delight is in the law of the Lord." Psalm 19:7-11; Job 23:12.
In the law of God - The word "law" here is used in a large sense, to denote all the communications which God had made to control man. The sense is, that the apostle was pleased with the whole. One mark of genuine piety is to be pleased with the whole of the divine requirements.
After the inward man - In respect to the inward man. The expression "the inward man" is used sometimes to denote the rational part of man as opposed to the sensual; sometimes the mind as opposed to the body (compare 2-Corinthians 4:16; 1-Peter 3:4). It is thus used by the Greek classic writers. Here it is used evidently in opposition to a carnal and corrupt nature; to the evil passions and desires of the soul in an unrenewed state; to what is called elsewhere "the old man which is corrupt according to the deceitful lusts." Ephesians 4:22. The "inward man" is called elsewhere "the new man" Ephesians 4:24; and denotes not the mere intellect, or conscience, but is a personification of the principles of action by which a Christian is governed; the new nature; the holy disposition; the inclination of the heart that is renewed.

I delight in the law of God after the inward man - Every Jew, and every unregenerate man, who receives the Old Testament as a revelation from God, must acknowledge the great purity, excellence and utility of its maxims, etc., though he will ever find that without the grace of our Lord Jesus he can never act according to those heavenly maxims; and without the mercy of God, can never be redeemed from the curse entailed upon him for his past transgressions. To say that the inward man means the regenerate part of the soul, is supportable by no argument. Ὁ εσω ανθρωπος, and ὁ εντος ανθρωπος, especially the latter, are expressions frequently in use among the purest Greek ethic writers, to signify the soul or rational part of man, in opposition to the body of flesh. See the quotations in Wetstein from Plato and Plotinus. The Jews have the same form of expression; so in Yalcut Rubeni, fol. 10, 3, it is said: The flesh is the inward garment of the man; but the Spirit is the Inward man, the garment of which is the body; and St. Paul uses the phrase in precisely the same sense in 2-Corinthians 4:16, and Ephesians 3:16. If it be said that it is impossible for an unregenerate man to delight in the law of God, the experience of millions contradicts the assertion. Every true penitent admires the moral law, longs most earnestly for a conformity to it, and feels that he can never be satisfied till he awakes up after this Divine likeness; and he hates himself, because he feels that he has broken it, and that his evil passions are still in a state of hostility to it.
The following observations of a pious and sensible writer on this subject cannot be unacceptable: "The inward man always signifies the mind; which either may, or may not, be the subject of grace. That which is asserted of either the inward or outward man is often performed by one member or power, and not with the whole. If any member of the body perform an action, we are said to do it with the body, although the other members be not employed. In like manner, if any power or faculty of the mind be employed about any action, the soul is said to act. This expression, therefore, I delight in the law of God after the inward man, can mean no more than this, that there are some inward faculties in the soul which delight in the law of God. This expression is particularly adapted to the principles of the Pharisees, of whom St. Paul was one before his conversion. They received the law as the oracles of God, and confessed that it deserved the most serious regard. Their veneration was inspired by a sense of its original, and a full conviction that it was true. To some parts of it they paid the most superstitious regard. They had it written upon their phylacteries, which they carried about with them at all times. It was often read and expounded in their synagogues: and they took delight in studying its precepts. On that account, both the prophets and our Lord agree in saying that they delighted in the law of God, though they regarded not its chief and most essential precepts." See farther observations on this point at the end of the chapter, (Romans 7:22-25 (note)).
So far, then, is it from being true that none but a Regenerate man can delight in the law of God, we find that even a proud, unhumbled Pharisee can do it; and much more a poor sinner, who is humbled under a sense of his sin, and sees, in the light of God, not only the spirituality, but the excellence of the Divine law.

For I delight in the law of God after the (b) inward man:
(b) The inner man and the new man are the same, and are compared and contrasted with the old man; and neither do these words "inward man" signify man's mind and reason, and the "old man" the physical body that is subject to them, as the philosophers imagine: but by the outward man is meant whatever is either without or within a man from top to bottom, as long as that man is not born again by the grace of God.

For I delight in the law of God,.... This an unregenerate man cannot do; he does not like its commands, they are disagreeable to his corrupt nature; and as it is a threatening, cursing, damning law, it can never be delighted in by him: the moralist, the Pharisee, who obeys it externally, do not love it, nor delight in it; he obeys it not from love to its precepts, but from fear of its threatenings; from a desire of popular esteem, and from low, mercenary, selfish views, in order to gain the applause of men, and favour of God: only a regenerate man delights in the law of God; which he does, as it is fulfilled by Christ, who has answered all the demands of it: and as it is in the hands of Christ, held forth by him as a rule of holy walk and conversation; and as it is written upon his heart by the Spirit of God, to which he yields a voluntary and cheerful obedience: he serves it with his mind, of a ready mind freely, and without any constraint but that of love; he delights together with the law, as the word here used signifies; the delight is mutual and reciprocal, the law delights in him, and he delights in the law; and they both delight in the selfsame things, and particularly in the perfect obedience which the Son of God has yielded to it. The apostle adds,
after the inward man; by which he means the renewed man, the new man, or new nature, formed in his soul; which had its seat in the inward part, is an internal principle, oil in the vessel of the heart, a seed under ground, the kingdom within us, the hidden man of the heart, which is not obvious to everyone's view, it being not anything that is external, though never so good: this in its nature is agreeable to the law of God, and according to this a regenerate man delights in it: but then this restrictive limiting clause supposes another man, the old man, the carnal I, according to which the apostle did not delight in the law of God; and proves, that he speaks of himself as regenerate, and not as unregenerate, or as representing an unregenerate man, because no such distinction is to be found in such a person; nor does such a person delight at all, in any sense, upon any consideration in the law of God, but is enmity against it, and not subjected to it; nor can he be otherwise, without the grace of God.

For I delight in the law of God after the inward man--"from the bottom of my heart." The word here rendered "delight" is indeed stronger than "consent" in Romans 7:16; but both express a state of mind and heart to which the unregenerate man is a stranger.

For I delight in the law of God - This is more than "I consent to," Romans 7:16. The day of liberty draws near. The inward man - Called the mind, Romans 7:23, Romans 7:25.