Romans 7:8

King James Version (KJV)

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

Adam Clarke
Bible Commentary

Sin, taking occasion by the commandment - I think the pointing, both in this and in the 11th verse, to be wrong: the comma should be after occasion, and not after commandment. But sin taking occasion, wrought in me by this commandment all manner of concupiscence. There are different opinions concerning the meaning of the word αφορμη, which we here translate occasion. Dr. Waterland translates the clause, Sin, taking Advantage. Dr. Taylor contends that all commentators have mistaken the meaning of it, and that it should be rendered having received Force. For this acceptation of the word I can find no adequate authority except in its etymology - απο, from, and ὁρμη, impetus. The word appears to signify, in general, whatsoever is necessary for the completion or accomplishment of any particular purpose. Xenophon uses αφορμαι εις τον βιον to signify whatever is necessary for the support of life. There is a personification in the text: sin is, represented as a murderer watching for life, and snatching at every means and embracing every opportunity to carry his fell purpose into effect. The miserable sinner has a murderer, sin, within him; this murderer can only destroy life in certain circumstances; finding that the law condemns the object of his cruelty to death, he takes occasion from this to work in the soul all manner of concupiscence, evil and irregular desires and appetites of every kind, and, by thus increasing the evil, exposes the soul to more condemnation; and thus it is represented as being slain, Romans 7:11. That is, the law, on the evidence of those sinful dispositions, and their corresponding practices, condemns the sinner to death: so that he is dead in law. Thus the very prohibition, as we have already seen in the preceding verse, becomes the instrument of exciting the evil propensity; for, although a sinner has the general propensity to do what is evil, yet he seems to feel most delight in transgressing known law: stat pro ratione voluntas; "I will do it, because I will."

For without the law, sin was dead - Where there is no law there is no transgression; for sin is the transgression of the law; and no fault can be imputed unto death, where there is no statute by which such a fault is made a capital offense.

Dr. Taylor thinks that χωρις νομου, without the law, means the time before the giving of the law from Mount Sinai, which took in the space of 430 years, during which time the people were under the Abrahamic covenant of grace; and without the law that was given on Mount Sinai, the sting of death, which is sin, had not power to slay the sinner; for, from the time that Adam sinned, the law was not re-enacted till it was given by Moses, Romans 5:13. The Jew was then alive, because he was not under the law subjecting him to death for his transgressions; but when the commandment came, with the penalty of death annexed, sin revived, and the Jew died. Then the sting of death acquired life; and the Jew, upon the first transgression, was dead in law. Thus sin, the sting of death, received force or advantage to destroy by the commandment, Romans 7:8, Romans 7:11.

All manner of concupiscence - It showed what was evil and forbade it; and then the principle of rebellion, which seems essential to the very nature of sins rose up against the prohibition; and he was the more strongly incited to disobey in proportion as obedience was enjoined. Thus the apostle shows that the law had authority to prohibit, condemn, and destroy; but no power to pardon sin, root out enmity, or save the soul.

The word επιθυμια, which we render concupiscence, signifies simply strong desire of any kind; but in the New Testament, it is generally taken to signify irregular and unholy desires. Sin in the mind is the desire to do, or to be, what is contrary to the holiness and authority of God.

For without the law, sin was dead - This means, according to Dr. Taylor's hypothesis, the time previous to the giving of the law. See before. But it seems also consistent with the apostle's meaning, to interpret the place as implying the time in which Paul, in his unconverted Jewish state, had not the proper knowledge of the law - while he was unacquainted with its spirituality. He felt evil desire, but he did not know the evil of it; he did not consider that the law tried the heart and its workings, as well as outward actions. This is farther explained in the next verse.

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Albert Barnes
Notes on the Whole 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 aphormēnproperly 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.

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Matthew Henry
Concise Bible Commentary

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.

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SDA Bible Commentary (limited)
Volume 1-7

8. Sin. Paul personifies sin as a principle and power antagonistic to the law of God (see on ch. 5:12). Sin is represented in the NT as an enemy that is ever seeking to bring about our ruin and takes every occasion to accomplish it. It is described as surrounding and besetting us (Heb. 12:1), bringing us into bondage (Rom. 6:12), enticing us, and thus working our death (James 1:14, 15). In other words, sin is represented as doing all that Satan, the archenemy of mankind, is trying to accomplish by tempting us to commit sin. For the manner in which Satan uses the law as an occasion for tempting and alluring mankind to disobedience, so that men may thereby become subject to condemnation and death, see on Rom. 7:11.

Occasion. Gr. aphormÃ„â€œ, “opportunity,” “incentive.” The word is used only by Paul in the NT (Rom. 7:11; 2 Cor. 5:12; 11:12; Gal. 5:13; 1 Tim. 5:14).

Commandment. A single precept, in this case the tenth commandment as contrasted with “law,” which refers to the entire code.

The phrase “by the commandment” may be connected with “taking occasion,” meaning that sin took advantage of the commandment (as in KJV). Or it may be connected with “wrought in me,” meaning that sin wrought in me by the help of the commandment. The second may be compared with “working death in me by that which is good” (v. 13). In either case, the meaning is much the same.

Wrought. Gr. katergazomai, “to work out to a finish,” “to accomplish” (see also Rom. 2:9; 1 Cor. 5:3; 2 Cor. 7:10). It is used of working out both evil and good (see Rom. 7:15, 17, 18, 20).

Concupiscence. Gr. epithumia, translated “lust” in v. 7 (see comment there). Paul is saying that the command not to covet made him covet all the more. Such is the natural reaction of the unregenerate heart to the express will of God. The fact that something has been forbidden often seems to make it appear all the more desirable, and provokes the evil passions of a rebellious heart (see Prov. 9:17).

A sinner may often appear to be calm and tranquil, at peace with himself and the world, but when the law of God is brought home to his conscience, he not infrequently becomes irritated and even enraged. He spurns its authority, yet his conscience tells him it is right. He attempts to throw it off, yet he trembles at its power. And to show his independence and his determination to sin, he plunges into iniquity and becomes a more wicked and obstinate sinner. It becomes a struggle for victory, and in the controversy with God he resolves not to be overcome. Accordingly it often happens that a man is more profane, blasphemous, and desperate when under conviction of sin than at other times. Thus it may sometimes be a clear indication that a man is under such conviction when he becomes particularly violent and abusive in his opposition to God.

Compare Paul’s own former experience in resisting the will of God as revealed to him. After the martyrdom of Stephen, Paul was angered by his secret conviction that Stephen was in the right, and in order to quench the growing conviction, he plunged himself with frenzied zeal into a campaign of persecution, terror, and death (see AA 112, 113). He sought to “kick against the pricks” of conviction and enlightened conscience (Acts 26:14). His prejudice and his pride of popularity caused him to rebel against God until he became an instrument in the hands of Satan (see AA 101, 102). Thus did the revelation of the will of God stir up Paul’s sinful nature to still greater sin, until at last he was brought to the place where he was willing to acknowledge his sinfulness and his need of a Saviour (Acts 9:6; see AA 119).

Paul’s experience is a clear illustration of the fact that the law is not able to root out rebelliousness and sin. Its effect may be quite the contrary. It was only when Paul came face to face with Christ that he found freedom from sin’s power and condemnation.

Without the law. Literally, “without law,” or “apart from law” (see on ch. 2:12).

Sin was dead. The supplied verb should probably be “is” rather than “was,” since Paul is apparently stating a general principle. He has already implied the idea that sin is “dead” apart from law (chs. 4:15; 5:13). By “dead” he evidently does not mean nonexistent, but inactive, lifeless. Compare “faith without works is dead” (James 2:26). Sin has reigned ever since Adam’s transgression (Rom. 5:12, 21), but the complete virulence and power of sin stand exposed only when the law enters with its restrictions and prohibitions. Then sin is shown to be rebellion against the will of God, and unregenerate human nature is stirred to sinful opposition and activity.

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Ellen G. White
SDA Bible Commentary, vol. 6 (EGW), 1076

15. See EGW on ch. 3:31. 6BC 1076.1

19, 22 (1 Thessalonians 3:13; 4:7; Hebrews 12:14). Wholeness to God—Holiness is wholeness to God. The soul is surrendered to God. The will, and even the thoughts, are brought into subjection to the will of Christ. The love of Jesus fills the soul, and is constantly going out in a clear, refreshing stream, to make glad the hearts of others (Manuscript 33, 1911). 6BC 1076.2

23. A Voice Heard in Heaven—Transgression placed the whole world in jeopardy, under the death sentence. But in heaven there was heard a voice saying, “I have found a ransom” (Letter 22, 1900). 6BC 1076.3

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Ellen G. White
The Desire of Ages, 608

The wisdom of Christ's answer had convicted the scribe. He knew that the Jewish religion consisted in outward ceremonies rather than inward piety. He had some sense of the worthlessness of mere ceremonial offerings, and the faithless shedding of blood for expiation of sin. Love and obedience to God, and unselfish regard for man, appeared to him of more value than all these rites. The readiness of this man to acknowledge the correctness of Christ's reasoning, and his decided and prompt response before the people, manifested a spirit entirely different from that of the priests and rulers. The heart of Jesus went out in pity to the honest scribe who had dared to face the frowns of the priests and the threats of the rulers to speak the convictions of his heart. “And when Jesus saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God.” DA 608.1

The scribe was near to the kingdom of God, in that he recognized deeds of righteousness as more acceptable to God than burnt offerings and sacrifices. But he needed to recognize the divine character of Christ, and through faith in Him receive power to do the works of righteousness. The ritual service was of no value, unless connected with Christ by living faith. Even the moral law fails of its purpose, unless it is understood in its relation to the Saviour. Christ had repeatedly shown that His Father's law contained something deeper than mere authoritative commands. In the law is embodied the same principle that is revealed in the gospel. The law points out man's duty and shows him his guilt. To Christ he must look for pardon and for power to do what the law enjoins. DA 608.2

The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: “What think ye of Christ? whose son is He?” This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, “The Son of David.” This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, “Is not this the Son of David?” The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, “Have mercy on me, O Lord, Thou Son of David.” Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.” Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God. DA 608.3

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Ellen G. White
Selected Messages Book 1, 212-3

When the Spirit of God reveals to man the full meaning of the law, a change takes place in his heart. The faithful portrayal of his true state by the prophet Nathan made David acquainted with his own sins, and aided him in putting them away. He accepted the counsel meekly, and humbled himself before God. “The law of the Lord,” he said, “is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psalm 19:7-14). 1SM 212.1

Paul's testimony of the law is: “What shall we say then? Is the law sin [the sin is in the man, not in the law]? 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. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me” (Romans 7:7-11). 1SM 212.2

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Ellen G. White
Selected Messages Book 1, 347

There are many who cry, “Believe, only believe.” Ask them what you are to believe. Are you to believe the lies forged by Satan against God's holy, just, and good law? God does not use His great and precious grace to make of none effect His law, but to establish His law. What is the decision of Paul? He says: “What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law.... For I was alive without the law once: but when the commandment came, sin revived, and [the commandment then ended?—No.] I [Paul] died.... Wherefore the law is [standing directly in the way of my having liberty and peace?—No.] holy, and the commandment holy, and just, and good” (Romans 7:7-12). 1SM 347.1

Paul learned that there was no power in the law to pardon the transgressor of law. “By the deeds of the law there shall no flesh be justified” (Romans 3:20). “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Romans 8:3, 4). 1SM 347.2

The Lord saw our fallen condition; He saw our need of grace, and because He loved our souls, He has given us grace and peace. Grace means favor to one who is undeserving, to one who is lost. The fact that we are sinners, instead of shutting us away from the mercy and love of God, makes the exercise of His love to us a positive necessity in order that we may be saved. Christ says, “Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain” (John 15:16). 1SM 347.3

When Adam fell, provision was made for his restoration. In due time Jesus, the Prince of life, came to our world to enter into controversy with the powers of darkness. In this world Satan had an opportunity to exhibit the result of the working out of his principles of freedom from all law, and Christ, by His unswerving obedience to His Father's commandments, made manifest the result of practicing the principles of righteousness. In accordance with his principles of evil, Satan harassed the Son of God with fierce temptations, and finally brought Him to the judgment hall, that He might be condemned to death without cause. The confederacy of evil moved upon the hearts of men to work out the principles of evil. Christ and Barabbas were presented before the multitude. Barabbas was a notable robber and murderer; Christ was the Son of God. Pilate looked upon the two, and thought there would be no hesitation in the choice of Jesus. The marks of nobility, intelligence, and purity were plainly revealed in His countenance, in marked contrast to the coarse features of Barabbas. He asked, “Whether of the twain will ye that I release unto you? (Matthew 27:21). And the hoarse cry of the infuriated mob was heard, calling, “Barabbas.” “Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified” (Matthew 27:22, 23). 1SM 347.4

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