Rom 7:7-11 | Barnes | STEP | Verse 7. What shall we say then ? The objection which is here urged is one that would very naturally rise, and which we may suppose would be urged with no slight indignation. The Jew would ask, "Are we then to suppose that the holy law of God is not only insufficient to sanctify us, but that it is the mere occasion of increased sin? Is its tendency to produce sinful passions, and to make men worse than they were before?" To this objection the apostle replies with great wisdom, by showing that the evil was not in the law, but in man; that though these effects often followed, yet that the law itself was good and pure. Is the law sin ? Is it sinful? Is it evil? For if, as it is said in , the sinful passions were by the law," it might naturally be asked whether the law itself was not an evil thing? God forbid . . Nay, I had not known sin . The word translated nay (αλλα) means more properly but ; and this would have more correctly expressed the sense, "I deny that the law is sin. My doctrine does not lead to that; nor do I affirm that it is evil. I strongly repel the charge; BUT, notwithstanding this, I still maintain 'hat it had an effect in exciting sins, yet so as that I perceived that the law itself was good," . At the same time, therefore, that the law must be admitted to be the occasion of exciting sinful feelings, by crossing the inclinations of the mind, yet the fault was not to be traced to the law. The apostle in these verses refers, doubtless, to the state of his mind before he found that peace which the gospel furnishes by the pardon of sin. But by the law . . By the law here, the apostle has evidently in his eye every law of God, however made known. He means to my that the effect which he describes attends all law, and this effect he illustrates by a single instance drawn from the tenth commandment. When he says that he should not have known sin, he evidently means to affirm, that he had not understood that certain things were sinful unless they had been forbidden; and having stated this, he proceeds to another thing, to show the effect of their being thus forbidden on his mind. He was not merely acquainted abstractly with the nature and existence of sin, with what constituted crime because it was forbidden, but he was conscious of a certain effect on his mind resulting from this knowledge, and from the effect of strong, raging desires when thus restrained, . For I had not known lust . I should not have been acquainted with the nature of the sin of covetousness . The desire might have existed, but he would not have known it to be sinful, and he would not have experienced that raging, impetuous, and ungoverned propensity which he did when he found it to be forbidden. Man without law might have the strong feelings of desire. He might covet that which others possessed. He might take property, or be disobedient to parents; but he would not know it to be evil. The law fixes bounds to his desires, and teaches him what is right and what is wrong. It teaches him where lawful indulgence ends, and where sin begins. The word "lust" here is not limited as it is with us. It refers to all covetous desires; to all wishes for that which is forbidden us. Except the law had said . In the tenth commandment, . Thou shalt not covet . This is the beginning of the command, and all the rest is implied. The apostle knew that it would be understood without repeating the whole. This particular commandment he selected because it was more pertinent than the others to his purpose. The others referred particularly to external actions. But his object was to show the effect of sin on the mind and conscience. He therefore chose one that referred particularly to the desires of the heart. (o) "not known sin" (1) "lust" or "concupiscence" (p) "had said"

Romans 7:7-11

Verse 7. What shall we say then? The objection which is here urged is one that would very naturally rise, and which we may suppose would be urged with no slight indignation. The Jew would ask, "Are we then to suppose that the holy law of God is not only insufficient to sanctify us, but that it is the mere occasion of increased sin? Is its tendency to produce sinful passions, and to make men worse than they were before?" To this objection the apostle replies with great wisdom, by showing that the evil was not in the law, but in man; that though these effects often followed, yet that the law itself was good and pure.

Is the law sin? Is it sinful? Is it evil? For if, as it is said in Rom 7:5, the sinful passions were by the law," it might naturally be asked whether the law itself was not an evil thing?

God forbid. Rom 3:4.

Nay, I had not known sin. The word translated nay (αλλα) means more properly but; and this would have more correctly expressed the sense, "I deny that the law is sin. My doctrine does not lead to that; nor do I affirm that it is evil. I strongly repel the charge; BUT, notwithstanding this, I still maintain 'hat it had an effect in exciting sins, yet so as that I perceived that the law itself was good," Rom 7:8-12. At the same time, therefore, that the law must be admitted to be the occasion of exciting sinful feelings, by crossing the inclinations of the mind, yet the fault was not to be traced to the law. The apostle in these verses refers, doubtless, to the state of his mind before he found that peace which the gospel furnishes by the pardon of sin.

But by the law. Rom 3:20. By the law here, the apostle has evidently in his eye every law of God, however made known. He means to my that the effect which he describes attends all law, and this effect he illustrates by a single instance drawn from the tenth commandment. When he says that he should not have known sin, he evidently means to affirm, that he had not understood that certain things were sinful unless they had been forbidden; and having stated this, he proceeds to another thing, to show the effect of their being thus forbidden on his mind. He was not merely acquainted abstractly with the nature and existence of sin, with what constituted crime because it was forbidden, but he was conscious of a certain effect on his mind resulting from this knowledge, and from the effect of strong, raging desires when thus restrained, Rom 7:8,9.

For I had not known lust. I should not have been acquainted with the nature of the sin of covetousness. The desire might have existed, but he would not have known it to be sinful, and he would not have experienced that raging, impetuous, and ungoverned propensity which he did when he found it to be forbidden. Man without law might have the strong feelings of desire. He might covet that which others possessed. He might take property, or be disobedient to parents; but he would not know it to be evil. The law fixes bounds to his desires, and teaches him what is right and what is wrong. It teaches him where lawful indulgence ends, and where sin begins. The word "lust" here is not limited as it is with us. It refers to all covetous desires; to all wishes for that which is forbidden us.

Except the law had said. In the tenth commandment, Ex 20:17.

Thou shalt not covet. This is the beginning of the command, and all the rest is implied. The apostle knew that it would be understood without repeating the whole. This particular commandment he selected because it was more pertinent than the others to his purpose. The others referred particularly to external actions. But his object was to show the effect of sin on the mind and conscience. He therefore chose one that referred particularly to the desires of the heart.

(o) "not known sin" Rom 3:20 (1) "lust" or "concupiscence" (p) "had said" Ex 20:17 Verse 8. But sin. To illustrate the effect of the law on the mind, the apostle in this verse depicts its influence in exciting to evil desires and purposes. Perhaps nowhere has he evinced more consummate knowledge of the human heart than here. He brings an illustration that might have escaped most persons, but which goes directly to establish his position that the law is insufficient to promote the salvation of man. Sin here is personified. It means not a real entity; not a physical subsistence; not something independent of the mind, having a separate existence, and lodged in the soul; but it means the corrupt passions, inclinations, and desires of the mind itself. Thus we say that lust burns, and ambition rages, and envy corrodes the mind, without meaning that lust, ambition, or envy are any independent physical subsistences; but meaning that the mind that is ambitious, or envious, is thus excited.

Taking occasion. The word occasion--(αφορμην) properly denotes any material, or preparation, for accomplishing anything; then any opportunity, occasion, etc. of doing it. Here it means that the law was the exciting cause of sin; or was that which called the sinful principle of the heart into exercise. But for this, the effect here described would not have existed. Thus we say that a tempting object of desire presented is the exciting cause of covetousness. Thus an object of ambition is the exciting cause of the principle of ambition. Thus the presentation of wealth, or of advantages possessed by others which we have not, may excite covetousness or envy. Thus the fruit presented to Eve was the exciting cause of sin; the wedge of gold to Achan excited his covetousness. Had not these objects been presented, the evil principles of the heart might have slumbered, and never have been called forth. And hence no men understand the full force of their native propensities until some object is presented that calls them forth into decided action. The occasion which called these forth in the mind of Paul was the law crossing his path, and irritating and exciting the native strong inclinations of the mind.

By the commandment. By all law appointed to restrain and control the mind.

Wrought in me. Produced or worked in me. The word used here means often to operate in a powerful and efficacious manner. (Doddridge.)

All manner of. Greek, "All desire." Every species of unlawful desire. It was not confined to one single desire, but extended to everything which the law declared to be wrong.

Concupiscence. Unlawful or irregular desire. Inclination for unlawful enjoyments. The word is the same which in Rom 7:7 is rendered lust. If it be asked in what way the law led to this, we may reply, that the main idea here is, that opposition by law to the desires and passions of wicked men only tends to inflame and exasperate them. This is the case with regard to sin in every form. An attempt to restrain it by force; to denounce it by laws and penalties; to cross the path of wickedness; only tends to irritate, and to excite into living energy, that which otherwise would be dormant in the bosom. This it does, because

(1.) it crosses the path of the sinner, and opposes his intention, and the current of his feelings and his life.

(2.) The law acts the part of a detector, and lays open to view that which was in the bosom, but was concealed.

(3.) Such is the depth and obstinacy of sin in man, that the very attempt to restrain often only serves to exasperate, and to urge to greater deeds of wickedness. Restraint by law rouses the mad passions; urges to greater deeds of depravity; makes the sinner stubborn, obstinate, and more desperate. The very attempt to set up authority over him throws him into a posture of resistance, and makes him a party, and excites all the feelings of party rage. Any one may have witnessed this effect often on the mind of a wicked and obstinate child.

(4.) This is particularly true in regard to a sinner. He is calm often, and apparently tranquil; but let the law of God be brought home to his conscience, and he becomes maddened and enraged. He spurns its authority, yet his conscience tells him it is right; he attempts to throw it off, yet trembles at its power; and, to show his independence, or his purpose to sin, he plunges into iniquity, and becomes a more dreadful and obstinate sinner. It becomes a struggle for victory, and in the controversy with God he resolves not to be overcome. It accordingly happens that many a man is more profane, blasphemous, and desperate when under conviction for sin than at other times. In revivals of religion it often happens that men evince violence, and rage, and cursing, which they do not in a state of spiritual death in the church; and it is often a very certain indication that a man is under conviction for sin when he becomes particularly violent, and abusive, and outrageous in his opposition to God.

(5.) The effect here noticed by the apostle is one that has been observed at all times, and by all classes of writers. Thus Cato says, (Livy, xxxiv. 4,) "Do not think, Romans, that it will be hereafter as it was before the law was enacted. It is more safe that a bad man should not be accused, than that he should be absolved; and luxury not excited would be more tolerable than it will be now, by the very chains irritated and excited as a wild beast." Thus Seneca says, (de Clementia, i. 23,) "Parricides began with the law." Thus Horace; (Odes, i. 3,) "The human race, bold to endure all things, rushes through forbidden crime." Thus Ovid, (Amor. iii. 4,) "We always endeavour to obtain that which is forbidden, and desire that which is denied." (These passages are quoted from Tholuck.) See also Prov 9:17, "Stolen waters are sweet, and bread eaten in secret is pleasant." If such be the effect of the law, then the inference of the apostle is unavoidable, that it is not adapted to save and sanctify man.

For without the law. Before it was given; or where it was not applied to the mind.

Sin was dead. It was inoperative, inactive, unexcited. This is evidently in a comparative sense. The connexion requires us to understand it only so far as it was excited by the law. Men's passions would exist; but without law they would not be known to be evil, and they would not be excited into wild and tumultuous raging. Verse 9. For I. There seems to be no doubt that the apostle here refers to his own past experience. Yet in this he speaks the sentiment of all who are unconverted, and who are depending on their own righteousness.

Was alive. This is opposed to what he immediately adds respecting another state, in which he was when he died. It must mean, therefore, that he had a certain kind of peace; he deemed himself secure; he was free from the convictions of conscience and the agitations of alarm. The state to which he refers here must be doubtless that to which he himself elsewhere alludes, when he deemed himself to be righteous, depending on his own works, and esteeming himself to be blameless, Php 3:4-6 Acts 23:1, 26:4,5. It means, that he was then free from those agitations and alarms which he afterwards experienced when he was brought under conviction for sin. At that time, though he had the law, and was attempting to obey it, yet he was unacquainted with its spiritual and holy nature. He aimed at external conformity. Its claims on the heart were unfelt. This is the condition of every self-confident sinner, and of every one who is unawakened.

Without the law. Not that Paul was ever really without the law--that is, without the law of Moses; but he means before the law was applied to his heart in its spiritual meaning, and with power.

But when the commandment came. When it was applied to the heart and conscience. This is the only intelligible sense of the expression; for it cannot refer to the time when the law was given. When this was, the apostle does not say. But the expression denotes whenever it was so applied; when it was urged with power and efficacy on his conscience, to control, restrain, and threaten him, it produced this effect. We are unacquainted with the early operations of his mind, and with his struggles against conscience and duty. We know enough of him before conversion, however, to be assured that he was proud, impetuous, and unwilling to be restrained. See Acts 8:1-9:43. In the state of his self-confident righteousness and impetuosity of feeling, we may easily suppose that the holy law of God, which is designed to restrain the passions, to humble the heart, and to rebuke pride, would produce only irritation, and impatience of restraint, and revolt.

Sin revived. Lived again. This means that it was before dormant, Rom 7:8 but was now quickened into new life. The word is usually applied to a renewal of life, Rom 14:9, Lk 15:24,32 but here it means substantially the same as the expression in Rom 7:8, "Sin--wrought- in me all manner of concupiscence." The power of sin, which was before dormant, became quickened and active.

I died. That is, I was by it involved in additional guilt and misery. It stands opposed to "I was alive," and must mean the opposite of that; and evidently denotes that the effect of the commandment was to bring him under what he calls death, Rom 5:12,14,15 that is, sin reigned, and raged, and produced its withering and condemning effects; it led to aggravated guilt and misery. It may also include this idea: that before, he was self-confident and secure; but that by the commandment he was stricken down and humbled, his self-confidence was blasted, and his hopes were prostrated in the dust. Perhaps no words would better express the humble, subdued, melancholy, and helpless state of a converted sinner than the expressive phrase "I died." The essential idea here is, that the law did not answer the purpose which the Jew would claim for it, to sanctify the soul and to give comfort, but that all its influence on the heart was to produce aggravated, unpardoned guilt and woe. Verse 10. And the commandment. The law to which he had referred before.

Which was ordained to life. Which was intended to produce life, or happiness. Life here stands opposed to death, and means felicity, peace, eternal bliss. Jn 3:36. When the apostle says that it was ordained to life, he probably has reference to the numerous passages in the Old Testament which speak of the law in this manner. Lev 18:5, "Ye shall keep my statutes and my judgments; which if a man do, he shall live in them," Eze 20:11 Eze 20:11,13,21, 18:9,21. The meaning of these passages, in connexion with this declaration of Paul, may be thus expressed:

(1.) The law is good; it has no evil, and is itself fitted to produce no evil.

(2.) If man was pure, and it was obeyed perfectly, it would produce life and happiness only. On those who have obeyed it in heaven, it has produced only happiness.

(3.) For this it was ordained; it is adapted to it; and when perfectly obeyed, it produces no other effect. But,

(4.) man is a sinner; he has not obeyed it; and in such a case the law threatens woe. It crosses the inclination of man; and instead of producing peace and life, as it would on a being perfectly holy, it produces only woe and crime. The law of a parent may be good, and may be appointed to promote the happiness of his children; it may be admirably fitted to it if all were obedient; yet in the family there may be one obstinate, self-willed, and stubborn child, resolved to indulge his evil passions, and the results to him would be woe and despair. The commandment, which was ordained for the good of the family, and which would be adapted to promote their welfare, he alone, of all the number, would find to be unto death.

I found. It was to me. It produced this effect.

Unto death. Producing aggravated guilt and condemnation, Rom 7:9.

(q) "ordained to life" Eze 20:11 Verse 11. For sin. This verse is a repetition, with a little variation, of the sentiment in Rom 7:8.

Deceived me. The word here used properly means, to lead or seduce from the right way; and then to deceive, solicit to sin, cause to err from the way of virtue, Rom 16:18, 1Cor 3:18, 2Cor 11:3, "The serpent beguiled Eve through his subtilty; "2Th 2:3. The meaning here seems to be, that his corrupt and rebellious propensities, excited by the law, led him astray; caused him more and more to sin; practised a species of deception on him by urging him on headlong, and without deliberation, into aggravated transgression. In this sense, all sinners are deceived. Their passions urge them on, deluding them, and leading them farther and farther from happiness, and involving them, before they are aware, in crime and death. No being in the universe is more deluded than a sinner in the indulgence of evil passions. The description of Solomon in a particular case will apply to all, Prov 7:21-23. "With much fair speech she caused him to yield;

With the flattering of her lips she forced him.

He goeth after her straightway,

As an ox goeth to the slaughter,

Or as a fool to the correctran of the stocks;

Till a dart strike through his liver,

As a bird hasteth to the snare."

By it. By the law, Rom 7:8.

Slew me. Meaning the same as "I died," Rom 7:9.