When parents impress on children, "Help Grandma, sweep the floor," or "You may not play until you have done your homework," they are hardly trying to turn sweeping the floor or doing homework into the child's main daily occupation. That is not their goal at all. The main thing they want to pass on to their children is...
When parents impress on children, "Help Grandma, sweep the floor," or "You may not play until you have done your homework," they are hardly trying to turn sweeping the floor or doing homework into the child's main daily occupation. That is not their goal at all. The main thing they want to pass on to their children is a system of priorities, an understanding of what is less important and what is more important: in particular, that sweeping the floor is one way to help Grandma, and that studying is more important than having fun, since education will help them in the future to feed their own children. Ideally, we hope that our grown children, having absorbed the system of values they receive from our prohibitions and encouragements, will learn to determine for themselves exactly how best to help someone who needs help right now. And not even because someday we will not be there with them, but simply because we want their personhood to grow in the fullness of freedom and responsibility.
Now imagine this situation: a grown grandson comes to his grandmother, who is waiting for him eagerly, but instead of sitting down and talking with her, listening to her health complaints and telling her about his life, he starts washing dishes, cleaning up, and so on. One cannot say that this is wrong; it appears that he is helping her. Yet in reality, the importance and value of his visit for her do not lie in this at all. She expected something completely different from him: involvement and support. And what is the result? An upset grandmother and a grandson offended by her ingratitude.
And here we see how an important and correct rule, intended to strengthen the bond between generations, becomes a blank wall between them. In a certain sense this is what the apostle Paul means when he says that "sin, seizing an opportunity through the commandment, deceived me and through it killed me." This does not in essence cancel the holiness of the commandment itself, but it shows us how easy it is, by distorting its essence, to turn what is holy into something sinful.
7
7:1 The apostle continues the comparison between the former and the present state of a believer, and at the same time endeavours to wean the Jewish believers from their fondness for the Mosaic law. I speak to them that know the law - To the Jews chiefly here. As long - So long, and no longer. As it liveth - The law is here spoken of, by a common figure, as a person, towhich, as to an husband, life and death are ascribed. But he speaks indifferently of the law being dead to us, or we to it, the sense being the same.
7:2 She is freed from the law of her husband - From that law which gave him a peculiar property in her.
7:4 Thus ye also - Are now as free from the Mosaic law as an husband is, when his wife is dead. By the body of Christ - Offered up; that is, by the merits of his death, that law expiring with him.
7:5 When ye were in the flesh - Carnally minded, in a state of nature; before we believed in Christ. Our sins which were by the law - Accidentally occasioned, or irritated thereby. Wrought in our members - Spread themselves all over the whole man.
7:6 Being dead to that whereby we were held - To our old husband, the law. That we might serve in newness of spirit - In a new, spiritual manner. And not in the oldness of the letter - Not in a bare literal, external way, as we did before.
7:7 What shall we say then - This is a kind of a digression, to the beginning of the next chapter, wherein the apostle, in order to show in the most lively manner the weakness and inefficacy of the law, changes the person and speaks as of himself, concerning the misery of one under the law. This St. Paul frequently does, when he is not speaking of his own person, but only assuming another character, Rom 3:5, Co1 10:30, Co1 4:6. The character here assumed is that of a man, first ignorant of the law, then under it and sincerely, but ineffectually, striving to serve God. To have spoken this of himself, or any true believer, would have been foreign to the whole scope of his discourse; nay, utterly contrary thereto, as well as to what is expressly asserted, Rom 8:2.Is the law sin - Sinful in itself, or a promoter of sin.I had not known lust - That is, evil desire. I had not known it to be a sin; nay, perhaps I should not have known that any such desire was in me: it did not appear, till it was stirred up by the prohibition.
7:8 But sin - My inbred corruption. Taking occasion by the commandment - Forbidding, but not subduing it, was only fretted, and wrought in me so much the more all manner of evil desire.For while I was without the knowledge of the law, sin was dead - Neither so apparent, nor so active; nor was I under the leastapprehensions of any danger from it.
7:9 And I was once alive without the law - Without the close application of it. I had much life, wisdom, virtue, strength: so I thought. But when the commandment - That is, the law, a part put for the whole; but this expression particularly intimates its compulsive force, which restrains, enjoins, urges, forbids, threatens. Came - In its spiritual meaning, to my heart, with the power of God. Sin revived, and I died - My inbred sin took fire, and all my virtue and strength died away; and I then saw myself to be dead in sin, and liable to death eternal.
7:10 The commandment which was intended for life - Doubtless it was originally intended by God as a grand means of preserving and increasing spiritual life, and leading to life everlasting.
7:11 Deceived me - While I expected life by the law, sin came upon me unawares and slew all my hopes.
7:12 The commandment - That is, every branch of the law. Is holy, and just, and good - It springs from, and partakes of, the holy nature of God; it is every way just and right in itself; it is designed wholly for the good of man.