Romans 7:8
Parallel Verses
New American Standard Bible
But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead.

King James Bible
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

Darby Bible Translation
but sin, getting a point of attack by the commandment, wrought in me every lust; for without law sin was dead.

World English Bible
But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead.

Young's Literal Translation
'Thou shalt not covet;' and the sin having received an opportunity, through the command, did work in me all covetousness -- for apart from law sin is dead.

Romans 7:8 Parallel
Commentary
Barnes' Notes on the Bible

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 no where 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" ἀφορμὴν aphormēn 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 what 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 one 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 Romans 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, what 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. Anyone 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; in the controversy with God he re solves 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 people 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 what is forbidden, and desire what is denied." (These passages are quoted from Tholuck.) See also Proverbs 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 connection requires us to under stand it only so far as it was excited by the Law. People'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.

Romans 7:8 Parallel Commentaries

Library
The 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
Now, humble Christians are often the dupes of a very foolish error. They look up to certain advanced saints and able ministers, and they say, "Surely, such men as these do not suffer as I do; they do not contend with the same evil passions as those which vex and trouble me." Ah! if they knew the heard of those men, if they could read their inward conflicts, they would soon discover that the nearer a man lives to God, the more intensely has he to mourn over his own evil heart, and the more his Master
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

There are Therefore in us Evil Desires, by Consenting not unto which we Live...
20. There are therefore in us evil desires, by consenting not unto which we live not ill: there are in us lusts of sins, by obeying not which we perfect not evil, but by having them do not as yet perfect good. The Apostle shows both, that neither is good here perfected, where evil is so lusted after, nor evil here perfected, whereas such lust is not obeyed. The one forsooth he shows, where he says, "To will is present with me, but to perfect good is not;" [1875] the other, where he says, "Walk in
St. Augustine—On Continence

Its Source
Let us here review, briefly, the ground which we have already covered. We have seen, first, that "to justify" means to pronounce righteous. It is not a Divine work, but a Divine verdict, the sentence of the Supreme Court, declaring that the one justified stands perfectly conformed to all the requirements of the law. Justification assures the believer that the Judge of all the earth is for him, and not against him: that justice itself is on his side. Second, we dwelt upon the great and seemingly insoluable
Arthur W. Pink—The Doctrine of Justification

Cross References
Mark 7:22
deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness.

Romans 3:20
because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.

Romans 7:9
I was once alive apart from the Law; but when the commandment came, sin became alive and I died;

Romans 7:11
for sin, taking an opportunity through the commandment, deceived me and through it killed me.

1 Corinthians 15:56
The sting of death is sin, and the power of sin is the law;

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