In this blog post, we’re going to look closely at Romans 7:15–17 to help us make sense of the rest of the chapter. By focusing on these few verses first, we can get a better feel for what Paul is trying to say and how he uses these words. This small deep dive will give us the head start we need to understand the bigger picture of his message. Let’s start with reading the NKJV translation.
(Romans 7:15-17 NKJV) [15] For what I am doing (katergazomai), I do not understand. For what I will to do, that I do not practice (prasso); but what I hate, that I do (poieo). [16] If, then, I do (poieo) what I will not to do, I agree with the law that it is good. [17] But now, it is no longer I who do it (katergazomai), but sin that dwells in me.
Now let’s read these verses again, but with simple working definitions in place of the words katergazomai, prasso, and poieo. Here is a translation of Romans 7:15-17 with simple definitions translated in place of each word.
(Romans 7:15-17) [15] For what [I produce or bring about as a result] (katergazomai), I do not understand. For what I will to do, that I do not [perform habitually; as a repetitive or routine action] (prasso); but what I hate, that [I intentionally do] (poieo). [16] If, then, [I intentionally do] (poieo) what I will not to do, I agree with the law that it is good. [17] But now, it is no longer I who [produce it or bring about as a result] (katergazomai), but sin that dwells in me.
Paul’s central struggle lies in the conflict between his redeemed will and his fallen nature. While his sinful nature gravitates toward evil, Paul explains that he chooses to obey God’s law intentionally (poieō), acting with deliberate purpose against his own natural impulses.
The core problem is that his sinful nature is habitually (prassō) inclined toward sin; it is a constant, reflexive bending of his internal thought processes. This repetitive and routine action of the flesh never ceases its momentum toward disobedience and self-will. Consequently, the final product (katergazomai) of the flesh—sin—remains and is not yet eradicated.
Even when Paul intentionally pursues righteousness, he must contend with “glitches” in his psychological processors. These must be continually and willfully overwritten to ensure his final actions align with God’s commands. Ultimately, this internal friction testifies to two truths: first, that the Law is inherently good, as it is the standard to which Paul subjects himself; and second, that the “law of the flesh” is evil, as it perpetually rebels against the divine will.
Ironically, this is a picture of the overcomer. Like Jonah, obedience is rendered to God, but the sinful nature is not eradicated.
Really Romans 7 is self evident in its interpretation. Paul’s statement, “what I hate, that I do,” is not a confession of intentional sin. Instead, he is expressing his struggle to disobey the law of his sinful nature and choose to obey God’s Law. If we are truly honest, the things we hate to do are those that require righteousness and self-crucifixion, while the things we are inclined to do are rooted in sin. Paul clarifies this internal war at the end of the chapter: “I see in my members another law waging war against the law of my mind” (Rom 7:23 ESV).
This brings the essential question to the forefront: Why do sinful propensities remain if a believer is diligently practicing righteousness? The reality is that the inclination toward sin does not have to be acted upon, but it remains and can spring back to life. Even as righteousness is consistently practiced and obedience to God is strengthened, there is no point of arrival where one achieves “holy flesh”. That is to say a nature where no sin dwells. The sinful nature remains and is the default setting for those born of Adam’s seed.
The irony of the Christian’s victory “overcoming” is that it is not found in an end to the struggle, but in fully embracing the struggle itself. This is what it means to cry out with Paul, “O wretched man that I am!” It is a place where one would rather die than sin against Christ.
In this state, the Holy Spirit works by contrasting the perfect righteousness of Christ with the indwelling sin of the believer’s own nature. This profound contrast brings the believer to a deeper form of repentance. This is not merely repenting of sinning (individual acts), but repenting of being a sinner (a repentance of ontology, or one’s very nature).