the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
Romans 7:8
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And sin found a way to use that command and make me want all kinds of things that weren't mine. So sin came to me because of the command. But without the law, sin has no power.
But sin, finding opportunity in the commandment, wrought in me all kinds of covetousness. Apart from the law sin lies dead.
But synne toke an occasion by the meanes of the commaundement and wrought in me all manner of concupiscece. For with out the lawe synne was deed.
But sin, finding occasion through the mitzvah, produced in me all kinds of coveting. For apart from the law, sin is dead.
But sin seized the opportunity provided by this commandment and produced in me all kinds of sinful desires. For apart from the law, sin is dead.Romans 4:15; 5:20; 1 Corinthians 15:56;">[xr]
But sin, taking an opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead.
And sin found a way to use that command and cause me to want all kinds of things I should not want. But without the law, sin has no power.
but sin, finding occasion, worked in me through the commandment all manner of coveting: for apart from the law sin [is] dead.
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin [was] dead.
But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead.
But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead.
But sin taking occasion by the commandment, wrought in me all manner of desire: for without the law sin was dead.
Sin took advantage of this, and by means of the Commandment stirred up within me every kind of coveting; for apart from Law sin would be dead.
And thoruy occasioun takun, synne bi the maundement hath wrouyt in me al coueytise; for withouten the lawe, synne was deed.
but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from the law sin is dead.
But sin, seizing its opportunity through the commandment, produced in me every kind of covetous desire. For apart from the law, sin is dead.
It was sin that used this command as a way of making me have all kinds of desires. But without the Law, sin is dead.
But sin, finding an opportunity through the commandment [to express itself] produced in me every kind of coveting and selfish desire. For without the Law sin is dead [the recognition of sin is inactive].
but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from the law sin is dead.
But sin, taking its chance through that which was ordered by the law, was working in me every form of desire: because without the law sin is dead.
But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead.
but sin, getting a point of attack by the commandment, wrought in me every lust; for without law sin [was] dead.
And by this commandment sin found for itself an occasion, and completed in me all concupiscence. For without the law sin was dead.
and by this commandment, sin found occasion, and perfected in me all concupiscence: for without the law, sin was dead.
But sinne taking occasion by the commaundement, wrought in me all maner of concupiscence. For without the Law sinne was dead.
But sin used this command to arouse all kinds of covetous desires within me! If there were no law, sin would not have that power.
The Law made me know how much I was sinning. It showed me how I had a desire for all kinds of things. For without the Law, sin is dead.
But sin, seizing an opportunity in the commandment, produced in me all kinds of covetousness. Apart from the law sin lies dead.
But sinne tooke an occasion by ye commandement, and wrought in me all maner of concupiscence: for without the Lawe sinne is dead.
So by means of this commandment, sin found an occasion and provoked in me every kind of lust. For without the law sin was dead.
Howbeit sin taking, occasion - through the commandment, wrought out in me all manner of coveting; for, apart from law, sin is dead; -
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
But sinne, takyng occasion by the commaundement, wrought in me all maner of concupiscence. For without the lawe, sinne [was] dead.
But by means of that commandment sin found its chance to stir up all kinds of selfish desires in me. Apart from law, sin is a dead thing.
And sin, seizing an opportunity through the commandment, produced in me coveting of every kind. For apart from the law sin is dead.
But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin is dead.
But sin taking occasion through the commandment worked every lust in me; for apart from Law, sin is dead.
`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.
But then toke synne occasion at the commaundement, and stered vp in me all maner of lust. For without the lawe synne was deed.
but sin receiving strength by the commandment, wrought in me all manner of concupiscence. for before the law sin appear'd dead.
Don't you remember how it was? I do, perfectly well. The law code started out as an excellent piece of work. What happened, though, was that sin found a way to pervert the command into a temptation, making a piece of "forbidden fruit" out of it. The law code, instead of being used to guide me, was used to seduce me. Without all the paraphernalia of the law code, sin looked pretty dull and lifeless, and I went along without paying much attention to it. But once sin got its hands on the law code and decked itself out in all that finery, I was fooled, and fell for it. The very command that was supposed to guide me into life was cleverly used to trip me up, throwing me headlong. So sin was plenty alive, and I was stone dead. But the law code itself is God's good and common sense, each command sane and holy counsel.
But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. For apart from the law, sin is dead.
But sin, taking opportunity by the commandment, produced in me all manner of evil desire. For apart from the law sin was dead.
But when I read the commandment, I realized just how much I lusted after other men's possessions.
But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead.
But sin, taking opportunity through the commandment, worked out in me coveting of every kind. For apart from the Law sin is dead.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
sin: Romans 7:11, Romans 7:13, Romans 7:17, Romans 4:15, Romans 5:20
wrought: James 1:14, James 1:15
For without: etc. Rather, "For without a law sin is dead." Where there is no law, there is no transgression; for sin is the transgression of the law: the very essence of sin consists in the violation of some positive law. Romans 4:15, John 15:22, John 15:24, 1 Corinthians 15:56
Reciprocal: Genesis 4:7 - sin Genesis 43:18 - seek occasion against us Deuteronomy 5:21 - General Deuteronomy 15:9 - Beware Joshua 7:21 - I coveted 2 Chronicles 15:3 - without law Proverbs 9:17 - Stolen Matthew 5:28 - hath Mark 7:21 - out Romans 7:5 - did work Romans 7:7 - is the law Romans 13:9 - covet Galatians 5:17 - and these Colossians 3:5 - evil
Gill's Notes on the Bible
But sin taking occasion by the commandment,.... By "the commandment" is meant, either the whole moral law, or that particular commandment, "thou shalt not covet", Exodus 20:17, which, the Jews say, comprehends all;
"God, (say they f,) caused them (the Israelites) to hear the ten words, which he concluded with this word, "thou shalt not covet"; שכולם תלוים בו, "for all of them depend on that": and to intimate, that whoever keeps this commandment, it is as if he kept the whole law, and whoever transgresses this, it is all one as if he transgressed the whole law;''
and no doubt but it does refer to any unlawful thought of, desire after, and inclination to anything forbidden in the other commandments. By "sin" is meant, not the devil, as some of the ancients thought; but the vitiosity and corruption of nature, indwelling sin, the law in the members that took "occasion" by the law of God; so that the law at most could only be an occasion, not the cause of sin, and besides, this was an occasion not given by the law, but taken by sin; so that it was sin, and not the law, which
wrought in [him] all manner of concupiscence. The law forbidding every unclean thought, and covetous desire of unlawful objects, sin took an occasion through these prohibitions to work in him, stir up and excite concupiscence, evil desire after all manner of things forbidden by the law; hence it is clear that not the law, but sin, is exceeding sinful:
for without the law sin was dead; not that, before the law of Moses was given, sin lay dead and unexerted, for during that interval between Adam and Moses sin was, and lived and reigned, and death by it, as much as at any other time; but when the apostle was without the law, that is, without the knowledge of the spirituality of it, before it came with power and light into his heart and conscience, sin lay as though it was dead; it was so in his apprehension, he fancied himself free from it, and that he was perfectly righteous.
f Abkath Rochel, l. 1. par. 1. p. 3. Ed. Huls.
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.
Clarke's Notes on the Bible
Verse Romans 7:8. 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 ορμη, impetus. The word appears to signify, in general, whatsoever is necessary for the completion or accomplishment of any particular purpose. Xenophon uses αφορμαιειςτονβιον 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 offence.
Dr. Taylor thinks that χωριςνομον, 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.
