New American Standard Bible
What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, "YOU SHALL NOT COVET."
King James Bible
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 lust, except the law had said, Thou shalt not covet.
Darby Bible Translation
What shall we say then? is the law sin? Far be the thought. But I had not known sin, unless by law: for I had not had conscience also of lust unless the law had said, Thou shalt not lust;
World English Bible
What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet."
Young's Literal Translation
What, then, shall we say? the law is sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said:
Romans 7:7 Parallel
CommentaryBarnes' Notes on the Bible
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 people 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 Romans 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 - Note, Romans 3:4.
Nay, I had not known sin - The word translated "nay" ἀλλὰ alla 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 that it had an effect in exciting sins, yet so as that I perceived that the Law itself was good;" Romans 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 sins.
But by the law - Romans 3:20. By "the law" here, the apostle has evidently in his eye every law of God, however made known. He means to say 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, Romans 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 what 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 what is forbidden us.
Except the law had said - In the tenth commandment; Exodus 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.
LibraryThe Original and the Actual Relation of Man to Law.
ROMANS vii. 10.--"The commandment which, was ordained to life, I found to be unto death." The reader of St. Paul's Epistles is struck with the seemingly disparaging manner in which he speaks of the moral law. In one place, he tells his reader that "the law entered that the offence might abound;" in another, that "the law worketh wrath;" in another, that "sin shall not have dominion" over the believer because he is "not under the law;" in another, that Christians "are become dead to the law;" in …
William G.T. Shedd—Sermons to the Natural Man
The Fainting Warrior
There are Therefore in us Evil Desires, by Consenting not unto which we Live...
"You shall not covet your neighbor's house; you shall not covet your neighbor's wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor."
'You shall not covet your neighbor's wife, and you shall not desire your neighbor's house, his field or his male servant or his female servant, his ox or his donkey or anything that belongs to your neighbor.'
"He will come and destroy these vine-growers and will give the vineyard to others." When they heard it, they said, "May it never be!"
But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.)
because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.
for the Law brings about wrath, but where there is no law, there also is no violation.
The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more,
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Jump to NextConscience 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
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