Another's Certainly Conscience Conscious Contrary Covet Coveting Covetousness Desire Except Follows Forbid Howbeit However Indeed Instance Itself Law Lust Nay Nothing Really Repeatedly Sin Sinful Taught Unless Wouldn't Yet
7:7 {4} What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known {o} lust, except the law had said, Thou shalt not covet.
(4) An objection: What then? Are the law and sin the same thing, and do they agree together? No, he says: sin is reproved and condemned by the law. But because sin cannot abide to be reproved, and was not in a manner felt until it was provoked and stirred up by the law, it takes occasion by this to be more outrageous, and yet by no fault of the law.
(o) By the word lust in this place he does not mean evil lusts themselves, but the fountain from which they come, for the heathen philosophers themselves condemned wicked lusts, though somewhat poorly. But as for the fountain of lust, they could not so much as determine it, and yet it is the very seat of the natural and unclean spot and filth.
7:7 [Is] the law sin? Paul intimates that the law was the occasion of sin (Ro 7:5). Does he mean that the law in itself sinful? This thought he indignantly repels.
Nay, I had not known sin, but by the law. The restraints of the law brought to his knowledge his own sinful nature. Paul describes his own experiences when seeking the righteousness of the law, and thus describes those of human nature. The experiences here given are his own, but what he says is applicable to all men. The experiences are those of Saul of Tarsus, not those of Paul the apostle.
For I had not known lust. Greedy desire for the possessions of others. All evil desire is embraced.
7:7 What shall we say then - This is a kind of a digression, to the beginning of the next chapter , wherein the apostle, in order to show in the most lively manner the weakness and inefficacy of the law, changes the person and speaks as of himself, concerning the misery of one under the law. This St. Paul frequently does, when he is not speaking of his own person, but only assuming another character, Rom 3:5, 1Cor 10:30, 1Cor 4:6. The character here assumed is that of a man, first ignorant of the law, then under it and sincerely, but ineffectually, striving to serve God. To have spoken this of himself, or any true believer, would have been foreign to the whole scope of his discourse; nay, utterly contrary thereto, as well as to what is expressly asserted, Rom 8:2. Is the law sin - Sinful in itself, or a promoter of sin. I had not known lust - That is, evil desire. I had not known it to be a sin; nay, perhaps I should not have known that any such desire was in me: it did not appear, till it was stirred up by the prohibition.
7:7-13 There is no way of coming to that knowledge of sin, which is necessary to repentance, and therefore to peace and pardon, but by trying our hearts and lives by the law. In his own case the apostle would not have known the sinfulness of his thoughts, motives, and actions, but by the law. That perfect standard showed how wrong his heart and life were, proving his sins to be more numerous than he had before thought, but it did not contain any provision of mercy or grace for his relief. He is ignorant of human nature and the perverseness of his own heart, who does not perceive in himself a readiness to fancy there is something desirable in what is out of reach. We may perceive this in our children, though self-love makes us blind to it in ourselves. The more humble and spiritual any Christian is, the more clearly will he perceive that the apostle describes the true believer, from his first convictions of sin to his greatest progress in grace, during this present imperfect state. St. Paul was once a Pharisee, ignorant of the spirituality of the law, having some correctness of character, without knowing his inward depravity. When the commandment came to his conscience by the convictions of the Holy Spirit, and he saw what it demanded, he found his sinful mind rise against it. He felt at the same time the evil of sin, his own sinful state, that he was unable to fulfil the law, and was like a criminal when condemned. But though the evil principle in the human heart produces sinful motions, and the more by taking occasion of the commandment; yet the law is holy, and the commandment holy, just, and good. It is not favourable to sin, which it pursues into the heart, and discovers and reproves in the inward motions thereof. Nothing is so good but a corrupt and vicious nature will pervert it. The same heat that softens wax, hardens clay. Food or medicine when taken wrong, may cause death, though its nature is to nourish or to heal. The law may cause death through man's depravity, but sin is the poison that brings death. Not the law, but sin discovered by the law, was made death to the apostle. The ruinous nature of sin, and the sinfulness of the human heart, are here clearly shown.
Conscience Conscious Contrary Covet Coveting Covetousness Desire Except Far Follows Forbid Howbeit However Indeed Instance Itself Law Means Sin Sinful Taught Thought Unless Way Wouldn't
Conscience Conscious Contrary Covet Coveting Covetousness Desire Except Far Follows Forbid Howbeit However Indeed Instance Itself Law Means Sin Sinful Taught Thought Unless Way Wouldn't
