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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 7:7–13. His two-level outline is real structure in the source text, so it is rendered as structure.
To what he had said in the former paragraph, the apostle here raises an objection, which he answers very fully: What shall we say then? Is the law sin? When he had been speaking of the dominion of sin, he had said so much of the influence of the law as a covenant upon that dominion that it might easily be misinterpreted as a reflection upon the law, to prevent which he shows from his own experience the great excellency and usefulness of the law, not as a covenant, but as a guide; and further discovers how sin took occasion by the commandment. Observe in particular,
I.The great excellency of the law in itself. Far be it from Paul to reflect upon the law; no, he speaks honourably of it.
1.It is holy, just, and good, Rom 7:12. The law in general is so, and every particular commandment is so. Laws are as the law-makers are. God, the great lawgiver, is holy, just, and good, therefore his law must needs be so. The matter of it is holy: it commands holiness, encourages holiness; it is holy, for it is agreeable to the holy will of God, the original of holiness. It is just, for it is consonant to the rules of equity and right reason: the ways of the Lord are right. It is good in the design of it; it was given for the good of mankind, for the conservation of peace and order in the world. It makes the observers of it good; the intention of it was to better and reform mankind. Wherever there is true grace there is an assent to this - that the law is holy, just, and good.
2.The law is spiritual (Rom 7:14), not only in regard to the effect of it, as it is a means of making us spiritual, but in regard to the extent of it; it reaches our spirits, it lays a restraint upon, and gives a direction to, the motions of the inward man; it is a discerner of the thoughts and intents of the heart, Heb 4:12. It forbids spiritual wickedness, heart-murder, and heart-adultery. It commands spiritual service, requires the heart, obliges us to worship God in the spirit. It is a spiritual law, for it is given by God, who is a Spirit and the Father of spirits; it is given to man, whose principal part is spiritual; the soul is the best part, and the leading part of the man, and therefore the law to the man must needs be a law to the soul. Herein the law of God is above all other laws, that it is a spiritual law. Other laws may forbid compassing and imagining, etc., which are treason in the heart, but cannot take cognizance thereof, unless there be some overt act; but the law of God takes notice of the iniquity regarded in the heart, though it go no further. Wash thy heart from wickedness, Jer 4:14. We know this: Wherever there is true grace there is an experimental knowledge of the spirituality of the law of God.
II.The great advantage that he had found by the law.
1.It was discovering: I had not known sin but by the law, Rom 7:7. As that which is straight discovers that which is crooked, as the looking-glass shows us our natural face with all its spots and deformities, so there is no way of coming to that knowledge of sin which is necessary to repentance, and consequently to peace and pardon, but by comparing our hearts and lives with the law. Particularly he came to the knowledge of the sinfulness of lust by the law of the tenth commandment. By lust he means sin dwelling in us, sin in its first motions and workings, the corrupt principle. This he came to know when the law said, Thou shalt not covet. The law spoke in other language than the scribes and Pharisees made it to speak in; it spoke in the spiritual sense and meaning of it. By this he knew that lust was sin and a very sinful sin, that those motions and desires of the heart towards sin which never came into act were sinful, exceedingly sinful. Paul had a very quick and piercing judgment, all the advantages and improvements of education, and yet never attained the right knowledge of indwelling sin till the Spirit by the law made it known to him. There is nothing about which the natural man is more blind than about original corruption, concerning which the understanding is altogether in the dark till the Spirit by the law reveal it, and make it known. Thus the law is a schoolmaster, to bring us to Christ, opens and searches the wound, and so prepares it for healing. Thus sin by the commandment does appear sin (Rom 7:13); it appears in its own colours, appears to be what it is, and you cannot call it by a worse name than its own. Thus by the commandment it becomes exceedingly sinful; that is, it appears to be so. We never see the desperate venom or malignity there is in sin, till we come to compare it with the law, and the spiritual nature of the law, and then we see it to be an evil and a bitter thing.
2.It was humbling (Rom 7:9): I was alive. He thought himself in a very good condition; he was alive in his own opinion and apprehension, very secure and confident of the goodness of his state. Thus he was once, pote - in times past, when he was a Pharisee; for it was the common temper of that generation of men that they had a very good conceit of themselves; and Paul was then like the rest of them, and the reason was he was then without the law. Though brought up at the feet of Gamaliel, a doctor of the law, though himself a great student in the law, a strict observer of it, and a zealous stickler for it, yet without the law. He had the letter of the law, but he had not the spiritual meaning of it - the shell, but not the kernel. He had the law in his hand and in his head, but he had it not in his heart; the notion of it, but not the power of it. There are a great many who are spiritually dead in sin, that yet are alive in their own opinion of themselves, and it is their strangeness to the law that is the cause of the mistake. But when the commandment came, came in the power of it (not to his eyes only, but to his heart), sin revived, as the dust in a room rises (that is, appears) when the sun-shine is let into it. Paul then saw that in sin which he had never seen before; he then saw sin in its causes, the bitter root, the corrupt bias, the bent to backslide, - sin in its colours, deforming, defiling, breaking a righteous law, affronting an awful Majesty, profaning a sovereign crown by casting it to the ground, - sin in its consequences, sin with death at the heels of it, sin and the curse entailed upon it. "Thus sin revived, and then I died; I lost that good opinion which I had had of myself, and came to be of another mind. Sin revived, and I died; that is, the Spirit, but the commandment, convinced me that I was in a state of sin, and in a state of death because of sin." Of this excellent use is the law; it is a lamp and a light; it converts the soul, opens the eyes, prepares the way of the Lord in the desert, rends the rocks, levels the mountains, makes ready a people prepared for the Lord.
III.The ill use that his corrupt nature made of the law notwithstanding.
1.Sin, taking occasion by the commandment, wrought in me all manner of concupiscence, Rom 7:8. Observe, Paul had in him all manner of concupiscence, though one of the best unregenerate men that ever was; as touching the righteousness of the law, blameless, and yet sensible of all manner of concupiscence. And it was sin that wrought it, indwelling sin, his corrupt nature (he speaks of a sin that did work sin), and it took occasion by the commandment. The corrupt nature would not have swelled and raged so much if it had not been for the restraints of the law; as the peccant humours in the body are raised, and more inflamed, by a purge that is not strong enough to carry them off. It is incident to corrupt nature, in vetitum niti - to lean towards what is forbidden. Ever since Adam ate forbidden fruit, we have all been fond of forbidden paths; the diseased appetite is carried out most strongly towards that which is hurtful and prohibited. Without the law sin was dead, as a snake in winter, which the sunbeams of the law quicken and irritate.
2.It deceived men. Sin puts a cheat upon the sinner, and it is a fatal cheat, Rom 7:11. By it (by the commandment) slew me. There being in the law no such express threatening against sinful lustings, sin, that is, his won corrupt nature, took occasion thence to promise him impunity, and to say, as the serpent to our first parents, You shall not surely die. Thus it deceived and slew him.
3.It wrought death in me by that which is good, Rom 7:13. That which works concupiscence works death, for sin bringeth forth death. Nothing so good but a corrupt and vicious nature will pervert it, and make it an occasion of ins; no flower so sweet by sin will such poison out of it. Now in this sin appears sin. The worst thing that sin does, and most like itself, is the perverting of the law, and taking occasion from it to be so much the more malignant. Thus the commandment, which was ordained to life, was intended as a guide in the way to comfort and happiness, proved unto death, through the corruption of nature, Rom 7:10. Many a precious soul splits upon the rock of salvation; and the same word which to some is an occasion of life unto life is to others an occasion of death unto death. The same sun that makes the garden of flowers more fragrant makes the dunghill more noisome; the same heat that softens wax hardens clay; and the same child was set for the fall and rising again of many in Israel. The way to prevent this mischief is to bow our souls to the commanding authority of the word and law of God, not striving against, but submitting to it.
Historical interpretation
Three Centuries of Reception
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And that he knows that what is just is good, appears by his saying, "So that the law is holy, and the commandment holy, and just, and good." Wherefore the law is productive of the emotion of fear. "So that the law is holy," and in truth "spiritual," according to the apostle.
About that (law) the same David (says) again: "The law of the Lord (is) unblameable converting souls; the statutes of the Lord (are) direct, delighting hearts; the precept of the Lord far-shining, enlightening eyes." Thus, too, the apostle: "And so the law indeed is holy, and the precept holy and most good" -"Thou shalt not commit adultery," of course.
If the law is found to be good, undoubtedly we shall believe that he who gave it is a good God. If, however, it is just rather than good, we shall think of God as a just lawgiver. But Paul the apostle says in no roundabout terms: “The commandment is holy and just and good.” It is plain from this that Paul has not learned the doctrines of those [Gnostics] who separate the just from the good. Rather, he had been instructed by that God and illuminated by the Spirit of that God, who is holy and good and just at the same time.
"Wherefore the law is holy, and the commandment holy, and just and good; "
Paul commends the law in this way so that no doubts about it might remain.
But, if ye be so minded, we will bring before you the language of those who wrest these declarations. For this will make our own statements clearer. For there are some that say, that he is not here saying what he does of the Law of Moses, but some take it of the law of nature; some, of the commandment given in Paradise. Yet surely Paul's object everywhere is to annul this Law, but he has not any question with those. And with much reason; for it was through a fear and a horror of this that the Jews obstinately opposed grace. But it does not appear that he has ever called the commandment in Paradise "Law" at all; no, nor yet any other writer. Now to make this plainer from what he has really said, let us take up the phrase itself again, and sift it more thoroughly. "Know ye not, brethren, how that the Law hath dominion over a man as long as he liveth? Wherefore ye are become dead to the Law." Therefore if these things are said about the natural law, we are found to be without the natural law. And if this be true, we are more senseless than the creatures which are without reason. Yet this is not so, certainly. For with regard to the law in Paradise, there is no need to be contentious, let we should be taking up a superfluous trouble, by entering the lists against things men have made up their minds upon. In what sense then does he say, "I should not have known sin but by the Law?" He is speaking, not of absolute want of knowledge, but of the more accurate knowledge. For if this were said of the law of nature, how would what follows suit? "For I was alive," he says, "without the Law once." Now neither Adam, nor any body else, can be shown ever to have lived without the law of nature. For as soon as God formed him, He put into him that law of nature, making it to dwell by him as a security to the whole kind. And besides this, it does not appear that he has anywhere called the law of nature a commandment. But this he calls as well a commandment, and that "just and holy," as a "spiritual law." But the law of nature was not given to us by the Spirit. For barbarians, as well as Greeks and other men, have this law. Hence it is plain, that it is the Mosaic Law that he is speaking of above, as well as afterwards, and in all the passages. For this cause also he calls it holy, saying, "Wherefore the Law is holy, and the commandment holy, and just, and good." For even though the Jews have been unclean since the Law, and unjust and covetous, this does not destroy the virtue of the Law, even as their unbelief doth not make the faith of God of none effect. So from all these things it is plain, that it is of the Law of Moses that he here speaks.
Contrary to those who attack the law and those who separate justice from goodness, the law is called a good and holy grace as well as a just grace. God is regularly called “good” in the Old Testament and “just” in the New. This contradicts the Marcionites.
Paul calls the law “holy” because it gives us the principles on which to tell the difference between good and evil, … “just” because after showing us what is good it necessarily points out the punishment for the transgressor, but also “good” because it is the source of good things, showing us what they are and persuading us that they are desirable.
Man needed to be shown the foulness of his malady. Against his wickedness not even a holy and good commandment could avail; by it the wickedness was increased rather than diminished.
The law was holy because it testified that those who kept it were holy, righteous and good and were not guilty of sin in any way whatsoever.
The law is what was given to Moses; the commandment, what was given to Adam. What Paul praises so highly the average person condemns. For those who have given themselves over to idleness and run away from the works of righteousness blame God for having given a commandment in the first place. They say that, if God did not know what was going to happen, how can he be God? And if he did know that men would sin but nevertheless gave the commandment, then he is himself the cause of sin. But these people ought to realize that the knowledge of good and evil belongs to all who have the gift of reason. Only those without reason lack the ability to distinguish one from the other. The wolf is vicious, the lion devours, and bears and leopards do the same sort of thing but they have no sense of sin, nor do they have a conscience which is offended by their actions. But men are ashamed even if nobody else sees what they do and are afraid to admit what they have done. For their conscience accuses them. How could this be if they lived without any law? But God gave them a commandment so that they would recognize their own rational nature and fear the lawgiver. Yet they knew that the lawgiver was merciful and that the law was not difficult to keep.The commandment is “holy” because it teaches what is right. It is “just” because it pronounces the correct sentence on those who break it. But it is also “good” because it prepares eternal life for those who keep it.
“Law” and “commandment” are synonymous in this case. The commandment is called “holy” because it takes us away from sin and sets us apart from evil; “just” because with its righteousness it honors those who obey it and punishes those who transgress it; “good” because it leads us to the good, and this because of the goodness given by God. The law is not sin just because it shows me what is evil but the opposite.
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Summary
Romans 7:12 serves as a pivotal declaration within Paul's intricate argument in Romans 7, affirming the inherent perfection and divine origin of the Mosaic Law. Paul emphatically asserts that despite the Law's role in exposing and even provoking sin, the Law itself is not sinful or flawed. Rather, it is intrinsically "holy," "just," and "good," reflecting the character of the God who gave it, thereby absolving the Law from any culpability for humanity's fallen condition.
Context
Literary Context
Romans 7:12 follows Paul's deeply personal and theological exploration of the Law's relationship to sin and the believer's struggle. In the preceding verses (Romans 7:7-11), Paul clarifies that the Law is not sin, but rather, it reveals sin and even, paradoxically, empowers sin by making it known and forbidden. He describes how sin, taking opportunity through the commandment, produced covetousness in him and brought death. This confession could lead a reader to conclude that the Law itself is the problem or is evil. Romans 7:12 directly addresses and refutes this potential misunderstanding, acting as a crucial corrective to ensure the Law's divine nature and purpose are not impugned. It sets the stage for the subsequent discussion of the internal conflict experienced by the believer, caught between the Law's good demands and the power of indwelling sin.
Historical & Cultural Context
Paul, a former Pharisee, was deeply steeped in Jewish law and tradition. For many Jews, the Law (Torah) was the central pillar of their identity, a divine gift, and the means by which one attained righteousness before God. To suggest the Law was flawed or evil would have been anathema. Paul's audience in Rome included both Jewish and Gentile Christians, and he needed to articulate a theology that honored the Law's divine origin while simultaneously demonstrating its inability to save and its role in revealing the need for Christ. This verse functions as a bridge, affirming the Law's holiness for his Jewish audience while preparing his Gentile readers to understand why, despite its perfection, it could not justify. The Greco-Roman world, while not having a concept of "Torah," would understand laws as reflections of a governing authority's character, making Paul's assertion about the Law's attributes resonate with their understanding of justice and good governance.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and Paul's theology. Firstly, it underscores the Divine Perfection of the Law, affirming that the Law is an emanation of God's own holy, just, and good character. This directly refutes any notion that God's standards are arbitrary or malevolent. Secondly, it clarifies the Law's Purpose as a Revealer of Sin, rather than a means of salvation. As Paul states earlier, "by the law is the knowledge of sin". The Law's perfect standard exposes humanity's utter inability to meet God's demands, thereby highlighting the desperate need for a Savior. Thirdly, it establishes a crucial Distinction Between the Law and Sin. Sin is the active, corrupting force, which uses the good Law as an instrument to bring about condemnation, but the Law itself remains pure. This distinction is vital for understanding Paul's argument throughout Romans 7 and his broader theological framework.
Exposition and Analysis
Key Word Analysis
This term (G40) signifies being set apart, consecrated, and pure. It denotes a sacred quality, reflecting God's own holiness and moral purity. When applied to the Law, it emphasizes its divine origin and its untainted, morally perfect nature, being separate from all that is common or defiled.
This word (G1785) refers to an injunction or an authoritative prescription. While "law" (G3551, nómos) can refer to the broader Mosaic code, "commandment" often highlights specific divine decrees or individual precepts within that Law. Paul's use of both "law" and "commandment" here serves to reinforce the inherent goodness and holiness of every aspect and every specific demand of God's revealed will.
This term (G1342) means equitable, righteous, or conforming to divine standards. It implies that the Law is perfectly fair in its demands and judgments, aligning with God's perfect justice. The Law is not arbitrary; its requirements are inherently right and morally sound, reflecting God's unwavering righteousness.
Verse Breakdown
"Wherefore the law is holy"
This introductory phrase, "Wherefore" (G5620 hṓste and G3303 mén), signals a conclusion drawn from the preceding argument. Paul asserts that the Law, in its essence, is sacred and pure, reflecting the character of the God who gave it. This directly counters any misinterpretation that the Law, because it reveals sin, must itself be sinful.
"and the commandment holy"
This clause reiterates and reinforces the holiness, specifically applying it to "the commandment" (G1785 entolḗ). The repetition emphasizes that not only the Law in its entirety but also its individual precepts are consecrated and morally pure. This serves to underscore the comprehensive nature of the Law's perfection.
"and just, and good"
Paul adds two further, crucial attributes to the Law. "Just" (G1342 díkaios) affirms its righteousness and equity, meaning it is perfectly fair and aligns with divine standards of justice. "Good" (G18 agathós) denotes its inherent moral excellence and beneficial quality. The Law, in its very nature, is inherently benevolent and aims for humanity's ultimate well-being, even when it exposes human failure.
Literary Devices
Paul employs several literary devices to emphasize his point. The most prominent is Repetition, specifically the anaphora of "holy" ("the law is holy, and the commandment holy"). This repetition powerfully underscores the absolute purity and sacredness of God's Law, leaving no room for doubt about its intrinsic nature. Following this, Paul uses a Triad of attributes: "holy, and just, and good." This three-part description creates a sense of completeness and climactic emphasis, comprehensively defining the Law's character. The attributes themselves are examples of Personification, as qualities typically ascribed to a moral agent or divine being (holiness, justice, goodness) are attributed to the abstract concept of the Law, thereby elevating its status and reflecting its divine origin.
Theological and Thematic Connections
Romans 7:12 is a cornerstone for understanding the Law's role in God's redemptive plan. It firmly establishes that the Law is not the enemy of humanity, but rather a perfect reflection of God's character and will. The problem lies not with the Law, but with fallen human nature's inability to conform to its righteous demands. This understanding is crucial for appreciating the necessity of God's grace and the atoning work of Christ, as it demonstrates that humanity cannot achieve righteousness through self-effort or adherence to a perfect standard they cannot meet. The Law's goodness serves to highlight sin's exceeding sinfulness, making the need for a divine solution all the more evident.
Reflection and Application
Romans 7:12 offers profound lessons for believers today, shaping our understanding of God, ourselves, and the purpose of His commands. Firstly, it calls us to a deeper appreciation of God's character. His Law, being holy, just, and good, reveals Him as a God of absolute purity, unwavering righteousness, and benevolent intent. His commands are not arbitrary burdens but expressions of His perfect nature and His desire for our ultimate flourishing. Secondly, this verse reinforces our utter dependence on God's grace. If even the perfect Law cannot make us righteous, then our own efforts are certainly insufficient. This should drive us to a humble reliance on the finished work of Jesus Christ, who perfectly fulfilled the Law on our behalf. Finally, it helps us avoid the pitfalls of legalism, which mistakenly seeks to earn salvation or favor through rule-keeping, and antinomianism, which disregards God's moral standards. The Law, while not a means of salvation, remains a divine revelation of God's will and a guide for righteous living for those empowered by the Holy Spirit.
Questions for Reflection
FAQ
Does Romans 7:12 contradict Paul's earlier statements about the Law's inability to save or its role in revealing sin?
No, it does not contradict. Instead, Romans 7:12 clarifies and qualifies Paul's earlier statements. Paul's argument throughout Romans 7 is nuanced. He asserts that the Law is not inherently sinful, nor is it the cause of sin. The Law is good and holy, but its perfect standard, when encountered by fallen human nature, serves to expose sin, provoke it, and condemn it. The problem lies not with the Law, but with humanity's sinful flesh, which is unable to obey it. The Law's goodness and holiness are precisely what make it effective in revealing the depth of human sinfulness and the desperate need for a Savior. It sets the perfect standard that we cannot meet, thus highlighting our need for God's grace through Christ.
Christ-Centered Fulfillment
Romans 7:12, in its declaration of the Law's holiness, justice, and goodness, profoundly points to Christ. If the Law is perfect, then only a perfect one could fulfill it. Jesus Christ, being God incarnate, is the only one who lived a life of perfect obedience to this holy, just, and good Law, thereby satisfying its righteous demands on humanity's behalf. He did not come to abolish the Law, but to "fulfill it". His sinless life, lived in full conformity to God's perfect will, stands in stark contrast to humanity's universal failure to keep the Law, as highlighted by Paul in Romans 3:23. Furthermore, Christ's death on the cross was not merely an act of love, but a just and righteous act that satisfied the Law's condemnation against sin, as He became "a curse for us" and bore the penalty the Law demanded. Thus, the Law's perfection, affirmed in Romans 7:12, underscores the absolute necessity and efficacy of Christ's perfect life and atoning death, offering a righteousness that is "apart from the law" but fully consistent with God's holy and just character. Through faith in Him, believers are declared righteous, not by their own flawed attempts to keep a perfect Law, but by the perfect righteousness of Christ imputed to them, demonstrating that "Christ is the end of the law for righteousness to everyone who believes".