Romans 7:13
Verse
Context
Struggling with Sin
12So then, the law is holy, and the commandment is holy, righteous, and good.13Did that which is good, then, become death to me? Certainly not! But in order that sin might be exposed as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful.
Sermons
Walter Chantry
Thomas BrooksThomas Brooks
Samuel Logan Brengle
Paris Reidhead
St. Nikodemos the Hagiorite
Hyman AppelmanSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
Was then that which is good, made death unto me?.... An objection is started upon the last epithet in commendation of the law; and it is as if the objector should say, if the law is good, as you say, how comes it to pass that it is made death, or is the cause of death to you? can that be good, which is deadly, or the cause of death? or can that be the cause of death which is good? This objection taken out of the mouth of another person proceeds upon a mistake of the apostle's meaning; for though he had said that he died when the commandment came, and found by experience that it was unto death, yet does not give the least intimation that the law was the cause of his death; at most, that it was only an occasion, and that was not given by the law, but taken by sin, which, and not the law, deceived him and slew him. Nor is it any objection to the goodness of the law, that it is a ministration of condemnation and death to sinners; for "lex non damnans, non est lex", a law without a sanction or penalty, which has no power to condemn and punish, is no law, or at least a law of no use and service; nor is the judge, or the sentence which he according to law pronounces upon a malefactor, the cause of his death, but the crime which he is guilty of; and the case is the same here, wherefore the apostle answers to this objection with abhorrence and detestation of fixing any such charge upon the law, as being the cause of death to him, saying, God forbid; a way of speaking used by him, as has been observed, when anything is greatly disliked by him, and is far from his thoughts. Moreover, he goes on to open the true end and reason of sin, by the law working death in his conscience; but sin, that it might appear sin, working death in me by that which is good; that is, the vitiosity and corruption of nature, which is designed by sin, took an occasion, "by that which is good", that is, the law, through its prohibition of lust, to work in me all maimer of concupiscence, which brought forth fruit unto death; wherefore, upon the law's entrance into my heart and conscience, I received the sentence of death in myself, that so sin by it, "working death in me, might appear sin" to me, which I never knew before. This end was to be, and is answered by it, yea, that sin by the commandment might become exceeding sinful; that the corruption of nature might not only be seen and known to be sin, but exceeding sinful; as being not only contrary to the pure and holy nature of God, but as taking occasion by the pure and holy law of God to exert itself the more, and so appear to be as the words , may be rendered, "exceedingly a sinner", or "an exceeding great sinner"; that being the source and parent of all actual sins and transgressions; wherefore not the law, but sin, was the cause of death, which by the law is discovered to be so very sinful.
Romans 7:13
Struggling with Sin
12So then, the law is holy, and the commandment is holy, righteous, and good.13Did that which is good, then, become death to me? Certainly not! But in order that sin might be exposed as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful.
- Scripture
- Sermons
- Commentary
Deceived by Sin
By Walter Chantry81333:32MAT 1:21MAT 5:3MAT 6:33MRK 5:7LUK 2:11LUK 19:10ROM 7:13In this sermon, the speaker focuses on a story from Mark chapter 5 that illustrates the concepts discussed in recent weeks in Romans. The story is about a man possessed by demons who encounters Jesus. The speaker emphasizes that sin and Satan deceive and destroy people, and that hesitation or refusal to come to Jesus is a deceit within the heart. The sermon highlights the contrast between the negative reaction of the possessed man and the seemingly rational people who reject Jesus, emphasizing the twisted and deceived state of their minds.
The Scholar's Knowledge
By Thomas Brooks0Experiential KnowledgeThe Nature of True SalvationPSA 27:4PSA 32:1PSA 63:3ROM 7:13Thomas Brooks emphasizes the distinction between theoretical knowledge and experiential knowledge of God, arguing that mere intellectual understanding, like that of scholars, is insufficient for salvation. He warns that such knowledge can lead to spiritual death, as seen in figures like Judas and the Pharisees. In contrast, true experiential knowledge, gained through a relationship with Christ, reveals the profound truths about sin, God's favor, and the joy of communion with Him. Brooks illustrates that only through personal experience can one truly appreciate the richness of God's promises and the necessity of a humble heart. Ultimately, he stresses that knowledge without experience can lead to greater guilt and torment.
The Devil's Brat!
By Thomas Brooks0Spiritual WarfareThe Nature of SinPSA 51:4ISA 59:2JHN 8:34ROM 6:23ROM 7:13GAL 5:17EPH 2:1HEB 12:1JAS 1:151JN 1:8Thomas Brooks emphasizes the profound evil of sin in his sermon 'The Devil's Brat!', illustrating that sin is the ultimate source of all evils and the greatest threat to the soul. He explains that sin is not merely an outward affliction but an inward spiritual corruption that separates humanity from God and subjects them to His wrath. Brooks argues that while other evils may affect one's earthly existence, sin jeopardizes eternal well-being and communion with God. He highlights that sin is the devil's creation, worse than the devil himself, as it has led to the downfall of angels and the crucifixion of Christ. Ultimately, Brooks calls Christians to recognize sin as the greatest evil and to rise against it with fervor.
Holiness -- How to Get It
By Samuel Logan Brengle0Entire SanctificationHolinessHOS 4:6LUK 11:9JHN 17:3ACT 2:38ROM 7:132CO 5:17COL 3:81PE 2:11JN 1:7REV 1:5Samuel Logan Brengle emphasizes the necessity of understanding holiness as both a process of cleansing and a gift from God, rather than a gradual growth. He argues that entire sanctification requires an active, faith-filled effort to remove sin and embrace a holy life, which is distinct from the initial conversion experience. Brengle illustrates this through biblical examples, particularly the transformation of Peter after Pentecost, highlighting that believers can receive a clean heart through the Holy Spirit. He encourages individuals to seek this blessing wholeheartedly, assuring them that God is ready to grant it to those who earnestly ask. The sermon ultimately calls for a deeper commitment to holiness and reliance on God's power to achieve it.
The Message of the Gates
By Paris Reidhead0NEH 3:1JHN 6:44JHN 7:37ROM 6:6ROM 7:13HEB 13:20Paris Reidhead preaches about the importance of rebuilding the gates of Jerusalem as a symbol of restoring the testimony of Christendom. He emphasizes the significance of passing through specific gates such as the sheep gate, fish gate, old gate, valley gate, dung gate, and water gate, representing different stages of spiritual growth and surrender to God. Reidhead urges believers to fully surrender to God, be filled with the Holy Spirit, and allow His living water to flow through them, leading to a transformed life and a revived testimony for the glory of God.
Concerning Thoughts
By St. Nikodemos the Hagiorite0PSA 139:23JER 21:9MAT 12:36MAT 20:6MRK 9:24JHN 13:25ROM 7:132CO 3:52CO 10:5St. Nikodemos the Hagiorite delves into the importance of understanding and addressing the different types of thoughts that affect the soul. He categorizes thoughts into good, vain/idle, and bad, emphasizing the need for humility and reliance on God even in good thoughts to avoid falling into pride. The sermon highlights the dangers of idle thoughts, warning that they can lead to a neglect of faith and open the door to evil. St. Nikodemos also explores the causes of bad thoughts, both external (sensory stimuli) and internal (imagination, passions, demons, and human nature's fallen state), stressing the impact they have on the soul's well-being.
Three Exceeding Things
By Hyman Appelman0MAT 6:33ROM 7:132CO 12:9EPH 1:19EPH 2:1PHP 4:13COL 3:3HEB 7:251PE 1:3Hyman Appelman preaches on the three exceeding truths highlighted in Ephesians 2:1-7: the exceeding sinfulness of sin, the exceeding riches of God's grace, and the exceeding greatness of His power. Sin is depicted as defying God, denying Christ, and ultimately destroying the soul, emphasizing the urgent need for repentance and salvation. God's grace is described as ennobling, enabling, and enduring, offering salvation, restoration, and divine empowerment to overcome all challenges. The sermon concludes with the assurance of God's exceeding power to save, supply all needs, and sustain believers on earth and in eternity, urging listeners to embrace God's mercy and grace for their salvation.
The Purpose of Frustration
By Ernest O'Neill0GEN 8:21PSA 51:10EZK 36:26JHN 3:3ACT 17:30ROM 7:132CO 5:17GAL 2:20EPH 4:22COL 3:9Ernest O'Neill delves into the paradox of human nature, exploring the tension between desiring goodness while resisting 'goody-goodness'. He explains that our true nature is designed to be better through an intimate relationship with our Creator, and our conscience guides us to live up to His standards. The purpose of God's laws is to reveal our inability to be truly good without depending on Him, leading us to despair and recognizing our need for inner transformation. O'Neill emphasizes that changing our behavior is not enough; our nature must be transformed by depending on God completely.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
Was then that which is good, made death unto me?.... An objection is started upon the last epithet in commendation of the law; and it is as if the objector should say, if the law is good, as you say, how comes it to pass that it is made death, or is the cause of death to you? can that be good, which is deadly, or the cause of death? or can that be the cause of death which is good? This objection taken out of the mouth of another person proceeds upon a mistake of the apostle's meaning; for though he had said that he died when the commandment came, and found by experience that it was unto death, yet does not give the least intimation that the law was the cause of his death; at most, that it was only an occasion, and that was not given by the law, but taken by sin, which, and not the law, deceived him and slew him. Nor is it any objection to the goodness of the law, that it is a ministration of condemnation and death to sinners; for "lex non damnans, non est lex", a law without a sanction or penalty, which has no power to condemn and punish, is no law, or at least a law of no use and service; nor is the judge, or the sentence which he according to law pronounces upon a malefactor, the cause of his death, but the crime which he is guilty of; and the case is the same here, wherefore the apostle answers to this objection with abhorrence and detestation of fixing any such charge upon the law, as being the cause of death to him, saying, God forbid; a way of speaking used by him, as has been observed, when anything is greatly disliked by him, and is far from his thoughts. Moreover, he goes on to open the true end and reason of sin, by the law working death in his conscience; but sin, that it might appear sin, working death in me by that which is good; that is, the vitiosity and corruption of nature, which is designed by sin, took an occasion, "by that which is good", that is, the law, through its prohibition of lust, to work in me all maimer of concupiscence, which brought forth fruit unto death; wherefore, upon the law's entrance into my heart and conscience, I received the sentence of death in myself, that so sin by it, "working death in me, might appear sin" to me, which I never knew before. This end was to be, and is answered by it, yea, that sin by the commandment might become exceeding sinful; that the corruption of nature might not only be seen and known to be sin, but exceeding sinful; as being not only contrary to the pure and holy nature of God, but as taking occasion by the pure and holy law of God to exert itself the more, and so appear to be as the words , may be rendered, "exceedingly a sinner", or "an exceeding great sinner"; that being the source and parent of all actual sins and transgressions; wherefore not the law, but sin, was the cause of death, which by the law is discovered to be so very sinful.