Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Romans 7:13 - New American Standard Bible©

Verse	Translation	Text
Ro 7:13	New American Standard Bible©	Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful.
	King James	Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Was then that which is good made--"Hath then that which is good become" death unto me? God forbid--that is, "Does the blame of my death lie with the good law? Away with such a thought." But sin--became death unto me, to the end. that it might appear sin--that it might be seen in its true light. working death in--rather, "to" me by that which is good, that sin by the commandment might become exceeding sinful--"that its enormous turpitude might stand out to view, through its turning God's holy, just, and good law into a provocative to the very things which is forbids." So much for the law in relation to the unregenerate, of whom the apostle takes himself as the example; first, in his ignorant, self-satisfied condition; next, under humbling discoveries of his inability to keep the law, through inward contrariety to it; finally, as self-condemned, and already, in law, a dead man. Some inquire to what period of his recorded history these circumstances relate. But there is no reason to think they were wrought into such conscious and explicit discovery at any period of his history before he "met the Lord in the way"; and though, "amidst the multitude of his thoughts within him" during his memorable three day's blindness immediately after that, such views of the law and of himself would doubtless be tossed up and down till they took shape much as they are here described (see on Act 9:9) we regard this whole description of his inward struggles and progress rather as the finished result of all his past recollections and subsequent reflections on his unregenerate state, which he throws into historical form only for greater vividness. But now the apostle proceeds to repel false inferences regarding the law, secondly: Rom 7:14-25, in the case of the REGENERATE; taking himself here also as the example.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Was then that which is good made--"Hath then that which is good become"

death unto me? God forbid--that is, "Does the blame of my death lie with the good law? Away with such a thought."

But sin--became death unto me, to the end.

that it might appear sin--that it might be seen in its true light.

working death in--rather, "to"

me by that which is good, that sin by the commandment might become exceeding sinful--"that its enormous turpitude might stand out to view, through its turning God's holy, just, and good law into a provocative to the very things which is forbids." So much for the law in relation to the unregenerate, of whom the apostle takes himself as the example; first, in his ignorant, self-satisfied condition; next, under humbling discoveries of his inability to keep the law, through inward contrariety to it; finally, as self-condemned, and already, in law, a dead man. Some inquire to what period of his recorded history these circumstances relate. But there is no reason to think they were wrought into such conscious and explicit discovery at any period of his history before he "met the Lord in the way"; and though, "amidst the multitude of his thoughts within him" during his memorable three day's blindness immediately after that, such views of the law and of himself would doubtless be tossed up and down till they took shape much as they are here described (see on Act 9:9) we regard this whole description of his inward struggles and progress rather as the finished result of all his past recollections and subsequent reflections on his unregenerate state, which he throws into historical form only for greater vividness. But now the apostle proceeds to repel false inferences regarding the law, secondly: Rom 7:14-25, in the case of the REGENERATE; taking himself here also as the example.

Notes on the Bible, by Albert Barnes, [1834]
Was then that which is good ... - This is another objection which the apostle proceeds to answer. The objection is this, "Can it be possible that what is admitted to be good and pure, should be changed into evil? Can what tends to life, be made death to a man?" In answer to this, the apostle repeats that the fault was not in the Law, but was in himself, and in his sinful propensities. Made death - Rom 7:8, Rom 7:10. God forbid - Note, Rom 3:4. But sin - This is a personification of sin as in Rom 7:8. That it might appear sin - That it might develope its true nature, and no longer be dormant in the mind. The Law of God is often applied to a man's conscience, that he may see how deep and desperate is his depravity. No man knows his own heart until the Law thus crosses his path, and shows him what he is. By the commandment - Note, Rom 7:8. Might become exceeding sinful - In the original this is a very strong expression, and is one of those used by Paul to express strong emphasis, or intensity καθ ̓ ὑπερβολὴν kath huperbolēn by hyperboles. In an excessive degree; to the utmost possible extent, Co1 12:31; Co2 1:8; Co2 4:7; Co2 12:7; Gal 1:13. The phrase occurs in each of these places. The sense here is, that by the giving of the command, and its application to the mind, sin was completely developed; it was excited, inflamed, aggravated, and showed to be excessively malignant and deadly. It was not a dormant, slumbering principle; but it was awfully opposed to God and His Law. Calvin has well expressed the sense: "It was proper that the enormity of sin should be revealed by the Law; because unless sin should break forth by some dreadful and enormous excess (as they say,) it would not be known to be sin. This excess exhibits itself the more violently, while it turns life into death." The sentiment of the whole is, that the tendency of the Law is to excite the dormant sin of the bosom into active existence, and to reveal its true nature. It is desirable that that should be done, and as that is all that the Law accomplishes, it is not adapted to sanctify the soul. To show that this was the design of the apostle, it is desirable that sin should be thus seen in its true nature, because, (1) Man should be acquainted with his true character. He should not deceive himself. (2) because it is one part of God's plan to develope the secret feelings of the heart, and to show to all creatures what they are. (3) because only by knowing this, will the sinner be induced to take a remedy, and strive to be saved. So God often allows people to plunge into sin; to act out their nature, so that they may see themselves, and be alarmed at the consequences of their own crimes.

Notes on the Bible, by Albert Barnes, [1834]

Was then that which is good ... - This is another objection which the apostle proceeds to answer. The objection is this, "Can it be possible that what is admitted to be good and pure, should be changed into evil? Can what tends to life, be made death to a man?" In answer to this, the apostle repeats that the fault was not in the Law, but was in himself, and in his sinful propensities.

Made death - Rom 7:8, Rom 7:10.

God forbid - Note, Rom 3:4.

But sin - This is a personification of sin as in Rom 7:8.

That it might appear sin - That it might develope its true nature, and no longer be dormant in the mind. The Law of God is often applied to a man's conscience, that he may see how deep and desperate is his depravity. No man knows his own heart until the Law thus crosses his path, and shows him what he is.

By the commandment - Note, Rom 7:8.

Might become exceeding sinful - In the original this is a very strong expression, and is one of those used by Paul to express strong emphasis, or intensity καθ ̓ ὑπερβολὴν kath huperbolēn by hyperboles. In an excessive degree; to the utmost possible extent, Co1 12:31; Co2 1:8; Co2 4:7; Co2 12:7; Gal 1:13. The phrase occurs in each of these places. The sense here is, that by the giving of the command, and its application to the mind, sin was completely developed; it was excited, inflamed, aggravated, and showed to be excessively malignant and deadly. It was not a dormant, slumbering principle; but it was awfully opposed to God and His Law. Calvin has well expressed the sense: "It was proper that the enormity of sin should be revealed by the Law; because unless sin should break forth by some dreadful and enormous excess (as they say,) it would not be known to be sin. This excess exhibits itself the more violently, while it turns life into death." The sentiment of the whole is, that the tendency of the Law is to excite the dormant sin of the bosom into active existence, and to reveal its true nature. It is desirable that that should be done, and as that is all that the Law accomplishes, it is not adapted to sanctify the soul. To show that this was the design of the apostle, it is desirable that sin should be thus seen in its true nature, because,

(1) Man should be acquainted with his true character. He should not deceive himself.

(2) because it is one part of God's plan to develope the secret feelings of the heart, and to show to all creatures what they are.

(3) because only by knowing this, will the sinner be induced to take a remedy, and strive to be saved. So God often allows people to plunge into sin; to act out their nature, so that they may see themselves, and be alarmed at the consequences of their own crimes.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
sin/sinful Sin (See Scofield) - (Rom 5:21).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

sin/sinful

Sin

(See Scofield) - (Rom 5:21).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Exceeding (καθ' ὑπερβολὴν) An adverbial phrase. Lit., according to excess. The noun ὑπερβολή means a casting beyond. The English hyperbole is a transcription.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Exceeding (καθ' ὑπερβολὴν)

An adverbial phrase. Lit., according to excess. The noun ὑπερβολή means a casting beyond. The English hyperbole is a transcription.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Was then that which is good made the cause of evil to me; yea, of death, which is the greatest of evil? Not so. But it was sin, which was made death to me, inasmuch as it wrought death in me even by that which is good - By the good law. So that sin by the commandment became exceeding sinful - The consequence of which was, that inbred sin, thus driving furiously in spite of the commandment, became exceeding sinful; the guilt thereof being greatly aggravated.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Was then that which is good made the cause of evil to me; yea, of death, which is the greatest of evil? Not so. But it was sin, which was made death to me, inasmuch as it wrought death in me even by that which is good - By the good law. So that sin by the commandment became exceeding sinful - The consequence of which was, that inbred sin, thus driving furiously in spite of the commandment, became exceeding sinful; the guilt thereof being greatly aggravated.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Was then that which is good made death unto me? - This is the question of the Jew, with whom the apostle appears to be disputing. "Do you allow the law to be good, and yet say it is the cause of our death?" The apostle answers: - God forbid! μη γενοιτο, by no means: it is not the law that is the cause of your death, but sin; it was sin which subjected us to death by the law, justly threatening sin with death: which law was given that sin might appear - might be set forth in its own colors; when we saw it subjected us to death by a law perfectly holy, just, and good; that sin, by the law, might be represented what it really is: - καθ' ὑπερβολην ἁμαρτωλος, an Exceeding Great and deadly evil. Thus it appears that man cannot have a true notion of sin but by means of the law of God. For this I have already given sufficient reasons in the preceding notes. And it was one design of the law to show the abominable and destructive nature of sin, as well as to be a rule of life. It would be almost impossible for a man to have that just notion of the demerit of sin so as to produce repentance, or to see the nature and necessity of the death of Christ, if the law were not applied to his conscience by the light of the Holy Spirit; it is then alone that he sees himself to be carnal, and sold under sin; and that the law and the commandment are holy, just, and good. And let it be observed, that the law did not answer this end merely among the Jews in the days of the apostle; it is just as necessary to the Gentiles to the present hour. Nor do we find that true repentance takes place where the moral law is not preached and enforced. Those who preach only the Gospel to sinners, at best only heal the hurt of the daughter of my people slightly. The law, therefore, is the grand instrument in the hands of a faithful minister, to alarm and awaken sinners; and he may safely show that every sinner is under the law, and consequently under the curse, who has not fled for refuge to the hope held out by the Gospel: for, in this sense also, Jesus Christ is the End of the Law for justification to them that believe.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Was then that which is good made death unto me? - This is the question of the Jew, with whom the apostle appears to be disputing.

"Do you allow the law to be good, and yet say it is the cause of our death?" The apostle answers: - God forbid! μη γενοιτο, by no means: it is not the law that is the cause of your death, but sin; it was sin which subjected us to death by the law, justly threatening sin with death: which law was given that sin might appear - might be set forth in its own colors; when we saw it subjected us to death by a law perfectly holy, just, and good; that sin, by the law, might be represented what it really is: - καθ' ὑπερβολην ἁμαρτωλος, an Exceeding Great and deadly evil.

Thus it appears that man cannot have a true notion of sin but by means of the law of God. For this I have already given sufficient reasons in the preceding notes. And it was one design of the law to show the abominable and destructive nature of sin, as well as to be a rule of life. It would be almost impossible for a man to have that just notion of the demerit of sin so as to produce repentance, or to see the nature and necessity of the death of Christ, if the law were not applied to his conscience by the light of the Holy Spirit; it is then alone that he sees himself to be carnal, and sold under sin; and that the law and the commandment are holy, just, and good. And let it be observed, that the law did not answer this end merely among the Jews in the days of the apostle; it is just as necessary to the Gentiles to the present hour. Nor do we find that true repentance takes place where the moral law is not preached and enforced. Those who preach only the Gospel to sinners, at best only heal the hurt of the daughter of my people slightly. The law, therefore, is the grand instrument in the hands of a faithful minister, to alarm and awaken sinners; and he may safely show that every sinner is under the law, and consequently under the curse, who has not fled for refuge to the hope held out by the Gospel: for, in this sense also, Jesus Christ is the End of the Law for justification to them that believe.

Top