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7. What then shall we say? Since it has been said that we must be freed from the law, in order that we may serve God in newness of spirit, it seemed as though this evil belonged to the law, — that it leads us to sin. But as this would be above measure inconsistent, the Apostle rightly undertook to disprove it. Now when he adds, Is the law sin? what he means is, “Does it so produce sin that its guilt ought to be imputed to the law?” — But sin I knew not, except through the law; sin then dwells in us, and not in the law; for the cause of it is the depraved lust of our flesh, and we come to know it by the knowledge of God’s righteousness, which is revealed to us in the law. ²¹⁰²¹⁰     It was the saying of Ambrose, “Lex index peccati est, non genitrix — the law is the discoverer, not the begetter of sin.” “The law,’ says Pareus, “prohibits sin; it is not then the cause of it: sin is made known by the law; it is not then by the law produced.” — Ed. You are not indeed to understand, that no difference whatever can be known between right and wrong without the law; but that without the law we are either too dull of apprehension to discern our depravity, or that we are made wholly insensible through self-flattery, according to what follows, —

For coveting I had not known, etc. This is then an explanation of the former sentence, by which he proves that ignorance of sin, of which he had spoken, consisted in this — that he perceived not his own coveting. And he designedly referred to this one kind of sin, in which hypocrisy especially prevails, which has ever connected with itself supine self-indulgence and false assurance. For men are never so destitute of judgment, but that they retain a distinction in external works; nay, they are constrained even to condemn wicked counsels and sinister purposes: and this they cannot do, without ascribing to a right object its own praise. But coveting is more hidden and lies deeper; hence no account is made of it, as long as men judge according to their perceptions of what is outward. He does not indeed boast that he was free from it; but he so flattered himself, that he did not think that this sin was lurking in his heart. For though for a time he was deceived, and believed not that righteousness would be violated by coveting, he yet, at length, understood that he was a sinner, when he saw that coveting, from which no one is free, was prohibited by the law.

Augustine says, that Paul included in this expression the whole law; which, when rightly understood, is true: for when Moses had stated the things from which we must abstain, that we may not wrong our neighbor, he subjoined this prohibition as to coveting, which must be referred to all the things previously forbidden. There is no doubt but that he had in the former precepts condemned all the evil desires which our hearts conceive; but there is much difference between a deliberate purpose, and the desires by which we are tempted. God then, in this last command, requires so much integrity from us, that no vicious lust is to move us to evil, even when no consent succeeds. Hence it was, that I have said, that Paul here ascends higher than where the understanding of men can carry them. But civil laws do indeed declare, that intentions and not issues are to be punished. Philosophers also, with greater refinement, place vices as well as virtues in the soul. But God, by this precept, goes deeper and notices coveting, which is more hidden than the will; and this is not deemed a vice. It was pardoned not only by philosophers, but at this day the Papists fiercely contend, that it is no sin in the regenerate. ²¹¹²¹¹     As an instance of the frivolous and puerile mode of reasoning adopted by the Papists, the following may be adduced: quoting James 1:15, “When lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death,” they reason thus: — “Lust is not simply a sin, for it brings it forth; and when it is sin, it is not mortal sin, for it afterwards brings forth death. “Taking advantage of a metaphor, they apply it strictly and literally, without considering that the Apostle is only exhibiting the rise, progress, and termination — of what? of sin no doubt. The like produces its like. If lust were not sinful, it could not generate what is sinful. Such childish and profane reasoning is an outrage both on common sense and on religion. — Ed. But Paul says, that he had found out his guilt from this hidden disease: it hence follows, that all those who labor under it, are by no means free from guilt, except God pardons their sin. We ought, at the same time, to remember the difference between evil lustings or covetings which gain consent, and the lusting which tempts and moves our hearts, but stops in the midst of its course.

8. But an occasion being taken, etc. From sin, then, and the corruption of the flesh, proceeds every evil; the law is only the occasion. And though he may seem to speak only of that excitement, by which our lusting is instigated through the law, so that it boils out with greater fury; yet I refer this chiefly to the knowledge the law conveys; as though he had said, “It has discovered to me every lust or coveting which, being hid, seemed somehow to have no existence.” I do not yet deny, but that the flesh is more sharply stimulated to lusting by the law, and also by this means more clearly shows itself; which may have been also the case with Paul: but what I have said of the knowledge it brings, seems to harmonize better with the context; ²¹²²¹²     Most commentators take the opposite view, — that the irritation of sin occasioned by the law is more especially meant here. The two ideas, the knowledge and the excitement, or the increase of sin by the law, are no doubt referred to by the Apostle in these verses. — Ed. for he immediately subjoins —

8. For without the law, etc. He expresses most clearly the meaning of his former words; for it is the same as though he had said, that the knowledge of sin without the law is buried. It is a general truth, which he presently applies to his own case. I hence wonder what could have come into the minds of interpreters to render the passage in the preterimperfect tense, as though Paul was speaking of himself; for it is easy to see that his purpose was to begin with a general proposition, and then to explain the subject by his own example.

9. For I was alive, etc. He means to intimate that there had been a time when sin was dead to him or in him. But he is not to be understood as though he had been without law at any time, but this word I was alive has a peculiar import; for it was the absence of the law that was the reason why he was alive; that is, why he being inflated with a conceit as to his own righteousness, claimed life to himself while he was yet dead. That the sentence may be more clear, state it thus, “When I was formerly without the law, I was alive.” But I have said that this expression is emphatic; for by imagining himself great, he also laid claim to life. The meaning then is this, “When I sinned, having not the knowledge of the law, the sin, which I did not observe, was so laid to sleep, that it seemed to be dead; on the other hand, as I seemed not to myself to be a sinner, I was satisfied with myself, thinking that I had a life of mine own.” But the death of sin is the life of man, and again the life of sin is the death of man.

It may be here asked, what time was that when through his ignorance of the law, or as he himself says, through the absence of it, he confidently laid claim to life. It is indeed certain, that he had been taught the doctrine of the law from his childhood; but it was the theology of the letter, which does not humble its disciples, for as he says elsewhere, the veil interposed so that the Jews could not see the light of life in the law; so also he himself, while he had his eyes veiled, being destitute of the Spirit of Christ, was satisfied with the outward mask of righteousness. Hence he represents the law as absent, though before his eyes, while it did not really impress him with the consciousness of God’s judgment. Thus the eyes of hypocrites are covered with a veil, that they see not how much that command requires, in which we are forbidden to lust or covet.

But when the commandment came, etc. So now, on the other hand, he sets forth the law as coming when it began to be really understood. It then raised sin as it were from be dead; for it discovered to Paul how great depravity abounded in the recesses of his heart, and at the same time it slew him. We must ever remember that he speaks of that inebriating confidence in which hypocrites settle, while they flatter themselves, because they overlook their sins.

10. Was found by me, etc. Two things are stated here — that the commandment shows to us a way of life in the righteousness of God, and that it was given in order that we by keeping the law of the Lord might obtain eternal life, except our corruption stood in the way. But as none of us obey the law, but, on the contrary, are carried headlong on our feet and hands into that kind of life from which it recalls us, it can bring us nothing but death. We must thus distinguish between the character of the law and our own wickedness. It hence follows, that it is incidental that the law inflicts on us a deadly wound, as when an incurable disease is more exasperated by a healing remedy. I indeed allow that it is an inseparable incident, and hence the law, as compared with the gospel, is called in another place the ministration of death; but still this remains unaltered, that it is not in its own nature hurtful to us, but it is so because our corruption provokes and draws upon us its curse.

11. Led me out of the way, etc. It is indeed true, that while the will of God is hid from us, and no truth shines on us, the life of men goes wholly astray and is full of errors; nay, we do nothing but wander from the right course, until the law shows to us the way of living rightly: but as we begin then only to perceive our erroneous course, when the Lord loudly reproves us, Paul says rightly, that we are led out of the way, when sin is made evident by the law. Hence the verb, ἐξαπατᾷν, must be understood, not of the thing itself, but of our knowledge; that is, that it is made manifest by the law how much we have departed from the right course. It must then be necessarily rendered, led me out of the way; for hence sinners, who before went on heedlessly, loathe and abominate themselves, when they perceive, through the light which the law throws on the turpitude of sin, that they had been hastening to death. But he away introduces the word occasion, and for this purpose — that we may know that the law of itself does not bring death, but that this happens through something else, and that this is as it were adventitious. ²¹⁵²¹⁵     This verse will be better understood if we consider it as in a manner a repetition, in another form, of what the former verse contains, and this is perfectly consistent with the usual manner of the Apostle. His object seems to have been to prevent a misapprehension of what he had said, that the commandment which was for life proved to be unto death. He hence says, that sin availed itself of the commandment, and by it deceived him, that is, promised him life, and then by it killed him, that is, proved fatal to him. There is a correspondence in meaning between the commandment unto life and deceiving, and between death and killing. In Romans 7:8, sin, as a person, is said to take advantage of the commandment to work every kind of sinful desires: but it is said here to take this advantage to deceive by promising life, and then to destroy, to expose, and subject him to death and misery. — Ed.

12. So then the law is indeed holy, etc. Some think that the words law and commandment is a repetition of the same thing; with whom I agree; ²¹⁶²¹⁶     This is doubtless true, and it is an example of what the Apostle’s manner of writing is, it being that of the ancient prophets. How various are the words used in the 119th Psalm to designate the law or the revealed will of God? and two different words are often used in the same verse.
   Having spoken of the law in connection with sin, the Apostle may be supposed to have had the character of sin in view in characterizing the law. Sin works depraved desires and lusts; the law is holy: sin deceives and acts the traitor, the law is plain-dealing and just: sin leads to death and misery; the law is good and leads to happiness. The last contrast is evident from what follows in the next verse, “Was that which is good made death unto me?” — Ed. and I consider that there is a peculiar force in the words, when he says, that the law itself and whatever is commanded in the law, is holy, and therefore to be regarded with the highest reverence, — that it is just, and cannot therefore be charged with anything wrong, — that it is good, and hence pure and free from everything that can do harm. He thus defends the law against every charge of blame, that no one should ascribe to it what is contrary to goodness, justice, and holiness.

13. Has then what is good, etc. He had hitherto defended the law from calumnies, but in such a manner, that it still remained doubtful whether it was the cause of death; nay, the minds of men were on this point perplexed, — how could it be that nothing but death was gained from so singular a gift of God. To this objection then he now gives an answer; and he denies, that death proceeds from the law, though death through its means is brought on us by sin. And though this answer seems to militate in appearance against what he had said before — that he had found the commandment, which was given for life, to be unto death, there is yet no contrariety. He had indeed said before, that it is through our wickedness that the law is turned to our destruction, and that contrary to its own character; but here he denies, that it is in such a sense the cause of death, that death is to be imputed to it. In 2 Corinthians 3 he treats more fully of the law. He there calls it the ministration of death; but he so calls it according to what is commonly done in a dispute, and represents, not the real character of the law, but the false opinion of his opponents. ²¹⁷²¹⁷     This can hardly be admitted. The Apostle in Corinthians evidently states a fact, as he often does, without going into an explanation; and the fact was, that the law proved to be the ministration of death: but it proved to be so through the sin and wickedness of man. — Ed.

But sin, etc. With no intention to offend others, I must state it as my opinion, that this passage ought to be read as I have rendered it, and the meaning is this, — “Sin is in a manner regarded as just before it is discovered by the law; but when it is by the law made known, then it really obtains its own name of sin; and hence it appears the more wicked, and, so to speak, the more sinful, because it turns the goodness of the law, by perverting it, to our destruction; for that must be very pestiferous, which makes what is in its own nature salutary to be hurtful to us.” The import of the whole is — that it was necessary for the atrocity of sin to be discovered by the law; for except sin had burst forth into outrageous, or, as they say, into enormous excess, it would not have been acknowledged as sin; and the more outrageous does its enormity appear, when it converts life into death; and thus every excuse is taken away from it. ²¹⁸²¹⁸     Erasmus, Beza, Pareus, Stuart, and others, make up the ellipsis by putting in, “was made death to me,” after “sin.” But there is no need of adding anything. The sentence throughout is thoroughly Hebraistic. What is partially announced in the words, “that it might appear sin,” or, to be sin, etc., is more fully stated in the last clause; and the participle, “working” — κατεργαζομένη, is used instead of a verb, the auxiliary verb being understood. See similar instances in Romans 14:9-13 Calvin’s version is no doubt the correct one. What follows the last ἵνα more fully explains what comes after the first. — Ed.