WHAT CONCLUSION DOES HE COME TO REGARDING HIS CONFLICTING BEHAVIOR? WHAT IS THE PRINCIPLE HE CONCLUDES?

I FIND THEN THE PRINCIPLE THAT EVIL IS PRESENT IN ME, THE ONE WHO WANTS TO DO GOOD: Heurisko (1SPAI) ara ton nomon, to thelonti (PAPMSD) emoi poiein (PAN) to kalon, hoti emoi to kakon parakeitai (3SPMI): (Ro 7:23; 6:12,14; 8:2; Ps 19:13; 119:133; Jn 8:34; Eph 6:11-13; 2Pet 2:19) (2Chr 30:18,19; Ps 19:12; 40:12; 65:3; 119:37; Isa 6:5-7; Zec 3:1-4; Lu4:1; Heb 2:17; 4:15)

As you study these passages remember the context. Beginning in Romans 7:14 Paul begins to discuss the conflict between two natures. This section has been one of the most controversial in the New Testament. The majority of modern commentators (men like John MacArthur, John Piper, William Newell, Donald Barnhouse, et al) favor this section to be a description of a saved man who is wrestling with the sinful propensities still present in the physical body of every saved individual. Others feel Paul is discussing an unsaved man in this section. Although I favor the former interpretation, the principles that can be gleaned from Paul's teaching on this struggle are still applicable to all men whatever their status regarding salvation. Click here for a summary of the arguments that favor Romans 7:14-25 as a description of a believer over an unbeliever (or vice versa), as there are legitimate points favoring both interpretations.

The language clearly indicates a purpose to summarize what has gone before.

Then (686) (ara) can be translated therefore, then, now, consequently and is used to mark a transition to what naturally follows from the preceding arguments.

I find - The Greek verb here is heurisko which gives us our English "Eureka!" - I found it - This exclamation  is attributed to Archimedes on discovering a method for determining the purity of gold.

The principle that evil is present - In Romans 7:22-23 Paul describes an opposing principle, the law of God.

Principle (3551) (nomos) is used in this context to stand for the regulative principle which exercises a control over one. Clearly in this context nomos does not refer to the Mosaic Law, but to  an inviolable spiritual principle (see similar use Romans 8:2 [note]). It could be considered analogous to the phrase, the "law" of gravity (but see Wuest's note below). Nomos is used in the sense of a principle of operation, similar to Paul's use earlier in the letter, where he speaks of law of faith (see note Ro 3:27) and as he does in Galatians, where he speaks of the law of Christ (Galatians 6:2).

Newell writes that Paul...

now states as a settled conclusion, what he has experimentally discovered. And we all need to consent to the fact-even if we have found God's way of deliverance, that evil is present. It is the denial of this fact that has wrecked thousands of lives! For evil will be present until the Lord comes, bringing in the redemption of our bodies.

Wuest explains that law (principle)...

...could refer to a law such as the constant rule of experience imposing itself on the will such as a modern scientific law, or the Mosaic law, or to the law of sin which Paul speaks of as in his members (Vincent). The last interpretation seems most in keeping with the times in which Paul is writing, and with the context. The law in his members warring against the law of his mind is, of course, the evil nature. Paul finds a condition that when he desires to do good, this evil nature always asserts itself against the doing of that good. He brings out the same truth in Galatians 5:17 (note) where he says,

“The flesh (evil nature) has a passionate desire to suppress the Spirit, and the Spirit has a passionate desire to suppress the flesh. And these are set in opposition to each other so that you may not do the things which you desire to do.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

In this verse Paul says that evil is the constant rule of experience imposing itself on the will. Paul found that evil is still present in an individual whenever he wants to do good.

Barnes has a good explanation of the law writing that...

There is a law whose operation I experience whenever I attempt to do good. There have been various opinions about the meaning of the word law in this place. It is evident that [it] is used here in a sense somewhat unusual. But it retains the notion which commonly attaches to it of that which binds, or controls. And though this to which he refers differs from a law, inasmuch as it is not imposed by a superior, which is the usual idea of a law, yet it has so far the sense of law that it binds, controls, influences, or is that to which he was subject. There can be no doubt that he refers here to his carnal and corrupt nature; to the evil propensities and dispositions which were leading him astray. His representing this as a law is in accordance with all that he says of it, that it is servitude, that he is in bondage to it, and that it impedes his efforts to be holy and pure. The meaning is this: "I find a habit, a propensity, an influence of corrupt passions and desires, which, when I would do right, impedes my progress, and prevents my accomplishing what I would." Comp. Gal 5:17. Every Christian is as much acquainted with this as was the apostle Paul. (Albert Barnes. Barnes NT Commentary)

MacDonald adds that Paul...

finds a principle or law at work in his life causing all his good intentions to end in failure. When he wants to do what is right, he ends up by sinning. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos)

Lingering sin does battle with every good thing a believer desires to do. The Sin Nature wants us to try to do good apart from God. Even if based upon the Word of God but to take the truth, the Word and try to work it according to the flesh.

The Lord warned Cain who was angry with Abel because his sacrifice was accepted...

If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it. (Genesis 4:7)

Here in Romans 7:21 Paul is saying that this "principle" still applies and sin is always in the shadows, ready to pounce and lead us into disobedience. We must master it! I don't understand exactly how Cain was to accomplish this but Paul goes on in the next verses (and Romans 8) to explain how believers can accomplish this task.

Haldane makes an interesting observation noting that...

The evil propensity of our nature the Apostle calls a law (principle), because of its strength and permanence. It has the force of a law in corrupt nature. This proves that it is of himself, as to his present state, that the Apostle speaks. None but the regenerate man is properly sensible of this law.

It does not refer to conscience, which in an unregenerate man will smite him when he does that which he knows to be wrong. It refers to the evil principle which counteracts him when he would do that which is right.

This law is the greatest grievance to every Christian. It disturbs his happiness and peace more than any other cause. It constantly besets him, and, from its influence, his very prayers, instead of being in themselves worthy of God, need forgiveness, and can be accepted only through the mediation of Christ. It is strange that any Christian should even hesitate as to the character in which the Apostle uses this language. It entirely suits the Christian, and not in one solitary feature does it wear the feeblest semblance of any other character. (Haldane, R. An Exposition of Romans)

S Lewis Johnson offers an interesting analysis of this last section writing that in...

In the final cycle of the apostle's reasoning he points out that the enemy within is stronger than his renewed self (Ed note: referring to the Christian). The new life alone is not sufficient for overcoming in the struggle for victory. The another law which always wins the battle against the law of his mind and brings him into captivity is the "law" of indwelling sin (cf. Romans 7:21, 25). The believer, thus, is always in a losing conflict. The present tenses of verse twenty-three vividly portray the habitual struggle that always ends, it seems, in defeat. And, finally, there comes the agonizing cry of verse twenty-four,

"Oh, wretched man that I am! Who shall deliver me from the body of this death?"

The body is the body looked at as that in which the death of indwelling sin is located. Paul is now at the end of self, the only time God can come in and deliver the believer. No longer is he looking within; it is "who shall deliver me?" It was Alfred Lord Tennyson who wrote,

Oh! that a man would arise in me
 That the man I am may cease to be

That is the cry of the concerned Christian, cognizant of his weakness in himself and longing for deliverance from the thralldom of indwelling sin. In the final verse of the section the apostle breaks forth with a cry of victory, "I thank God through Jesus Christ, our Lord." There IS such a man! Trust in Him is the answer to the longing for deliverance. He says here what he will say in an expanded way in the next chapter (cf. Romans 8:1-11). The victory is found in the continuing ministry of the Holy Spirit and in His final deliverance at the resurrection.

Present (3873) (parakeimai from pará = near, with + keímai = to lie) means literally to lie near and so to be adjacent to or to be within reach (present tense = continually). It is used with the metaphorical meaning in this verse which conveys the idea of to be at hand or be present.

Barnes explains that the idea of parakeimai means...

Is near; is at hand. It starts up unbidden, and undesired. It is in the path, and never leaves us, but is always ready to impede our going, and to turn us from our good designs. Compare Psalm 65:3, "Iniquities prevail against me." (Spurgeon's comment) The sense is, that to do evil is agreeable to our strong natural inclinations and passions. (Ibid)

Wants (2309) (thelo) describes that desire (present tense = continually) which comes from one’s emotions. It is a predetermined and focused will that one sets to do. It is an active decision of the will, implying volition (will) and purpose. It is a conscious willing that denotes a more active resolution urging on to action. 

To do (4160) (poieo) means to make or to do and expresses action either as completed or continued (present tense = continually).

Good (2570) (kalos) refers to that which is inherently excellent or intrinsically good.

Can not all believers identify with the way Hendriksen sums up Romans 7:22 noting that...

The inflexible “law” to which reference is here made, and which the author of this epistle—as well as every believer—is constantly discovering, is this: “When I want to do good, evil lies close at hand.” In view of the fact that, according to verses 17, 20, sinful human nature has established its residence in Paul’s own house (his soul), and has done this with a wicked purpose, the statement “evil lies close at hand,” is indeed very logical. This “evil,” here personified, may be lying down, but is certainly not sleeping. It is pictured as if it were watching the apostle to see whether he is about to carry out a good intention. Whenever such a noble thought or suggestion enters Paul’s heart, evil immediately interrupts in order to turn the good deed into its opposite. (Hendriksen, W., & Kistemaker, S. J. NT Commentary Set. Baker Book or Logos)

Guzik writes...

Anyone who has tried to do good is aware of this struggle. We never know how hard it is to stop sinning until we try.

WHAT IS HIS ASSESSMENT OF THE LAW OF GOD?

FOR I JOYFULLY CONCUR WITH THE LAW OF GOD IN THE INNER MAN: sunedomai (1SPMI) gar to nomo tou theou kata ton eso anthropon: (Ro 8:7; Job 23:12; Ps 1:2; 19:8-10; 40:8; 119:16, 24, 35, 47, 48, 72, 92; Ps 119:97 104, 111, 113, Ps 119:127,167,174; Isa 51:7; Jn 4:34; Heb 8:10) (Ro 2:29; 2Co 4:16; Eph 3:16; Col 3:9; 1Pet 3:4)

For (gar) introduces the explanation of the conflict of good and evil Paul had just discussed in Romans 7:21.

I joyfully concur - This is a stronger expression than agree with the Law (See note Romans 7:16)

Joyfully concur (4913) (sunedomai from sún = with + hedomai = to be pleased  from hedos = delight, enjoyment) means to rejoice in with oneself,  to feel satisfaction concerning, to joyfully agree (present tense = continually). Others attribute to it the meaning of inward satisfaction. Would an unsaved man have this response?

Barnes has an interesting note on sunedomai writing that it...

occurs nowhere else in the New Testament. It properly means, to rejoice with any one; and expresses not only approbation of the understanding, as the expression, "I consent unto the law," in Romans 7:16 (note), 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. Comp. Ps 119:97, "O how love I thy law; it is my meditation all the day." Ps 1:2, "But his delight is in the law of the Lord." Ps 19:7-11; Job 23:12.  (Albert Barnes. Barnes NT Commentary)

Law (see note above) of God - This principle is opposed to the Law of sin, which brings his members (i.e., his body, his hands, his tongue, etc.) into captivity.

KJV Bible Commentary explains that...

Paul has come to the conclusion that as long as the believer is alive there will be a constant warfare between the old sinful nature and his delight in the law of God. Unfortunately, when the believer attempts to win that battle in himself, he is always defeated. Self-attempts to rid our members of the tyranny of indwelling sin cause the frustration which underlies this passage. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson or Logos)

Inner (2080) (eso from eis = in, into) means Into, in, within. Eso when used with a prefixed article ("the") assumes the role of an adjective. As used by Paul, the inner man means the mind or soul.

Note that the only other use of the phrase the inner man (also by Paul) clearly in context refers to believers...

that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man (see note Ephesians 3:16)

Charles Ryrie writes that...

an unbeliever would not say this, further supporting the view that Paul is relating his experience as a believer." (The Ryrie Study Bible: New American Standard Translation: 1995. Moody Publishers)

Henry Morris (who feels this section refers to a believer) says

The "inward man" here is evidently the same as the new man, for the old man (see note Romans 6:6) could never "delight in the law of God." (Morris, Henry: Defenders Study Bible. World Publishing)

The believer’s justified, new inner self no longer sides with sin, but joyfully agrees with the law of God against sin (Ps 1:2; 119:14, 47, 77, 105, 140; cf. 2 Cor. 4:16; Eph. 3:16).

Hendriksen comments on the inner man writing that...