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Text -- Romans 7:8 (NET)

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Context
7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. For apart from the law, sin is dead.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Sin | Rome | Romans, Epistle to the | Rapacity | PAULINE THEOLOGY | Lasciviousness | Justification | GALATIANS, EPISTLE TO THE | ESCHATOLOGY OF THE NEW TESTAMENT, VI-X | Decalogue | Death | COVET | CONCUPISCENCE | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 7:8 - -- Finding occasion ( aphormēn labousa ). See note on 2Co 5:12; 2Co 11:12; Gal 5:13 for aphormēn , a starting place from which to rush into acts of ...

Finding occasion ( aphormēn labousa ).

See note on 2Co 5:12; 2Co 11:12; Gal 5:13 for aphormēn , a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as "occasions"for violating them.

Robertson: Rom 7:8 - -- Wrought in me ( kateirgasato en emoi ). First aorist active middle indicative of the intensive verb katergazomai , to work out (to the finish), effec...

Wrought in me ( kateirgasato en emoi ).

First aorist active middle indicative of the intensive verb katergazomai , to work out (to the finish), effective aorist. The command not to lust made me lust more.

Robertson: Rom 7:8 - -- Dead ( nekra ). Inactive, not non-existent. Sin in reality was there in a dormant state.

Dead ( nekra ).

Inactive, not non-existent. Sin in reality was there in a dormant state.

Vincent: Rom 7:8 - -- Sin Personified.

Sin

Personified.

Vincent: Rom 7:8 - -- Occasion ( ἀφορμὴν ) Emphatic, expressing the relation of the law to sin. The law is not sin, but sin found occasion in the law. Use...

Occasion ( ἀφορμὴν )

Emphatic, expressing the relation of the law to sin. The law is not sin, but sin found occasion in the law. Used only by Paul. See 2Co 5:12; Gal 5:13; 1Ti 5:14. The verb ἀφορμάω means to make a start from a place . Ἁφορμή is therefore primarily a starting-point , a base of operations . The Lacedaemonians agreed that Peloponnesus would be ἀφορμὴν ἱκανὴν a good base of operations (Thucydides, i., 90). Thus, the origin , cause , occasion , or pretext of a thing; the means with which one begins . Generally, resources, as means of war, capital in business. Here the law is represented as furnishing sin with the material or ground of assault, " the fulcrum for the energy of the evil principle." Sin took the law as a base of operations.

Vincent: Rom 7:8 - -- Wrought ( κατειργάσατο ) The compound verb with κατά down through always signifies the bringing to pass or accom...

Wrought ( κατειργάσατο )

The compound verb with κατά down through always signifies the bringing to pass or accomplishment . See 1Ti 2:9; 1Co 5:3; 2Co 7:10. It is used both of evil and good. See especially Rom 7:15, Rom 7:17, Rom 7:18, Rom 7:20. " To man everything forbidden appears as a desirable blessing; but yet, as it is forbidden, he feels that his freedom is limited, and now his lust rages more violently, like the waves against the dyke" (Tholuck).

Vincent: Rom 7:8 - -- Dead Not active.

Dead

Not active.

Wesley: Rom 7:8 - -- My inbred corruption.

My inbred corruption.

Wesley: Rom 7:8 - -- 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...

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 least apprehensions of any danger from it.

JFB: Rom 7:7-8 - -- "I have said that when we were in the flesh the law stirred our inward corruption, and was thus the occasion of deadly fruit: Is then the law to blame...

"I have said that when we were in the flesh the law stirred our inward corruption, and was thus the occasion of deadly fruit: Is then the law to blame for this? Far from us be such a thought."

JFB: Rom 7:7-8 - -- "On the contrary" (as in Rom 8:37; 1Co 12:22; Greek).

"On the contrary" (as in Rom 8:37; 1Co 12:22; Greek).

JFB: Rom 7:7-8 - -- It is important to fix what is meant by "sin" here. It certainly is not "the general nature of sin" [ALFORD, &c.], though it be true that this is lear...

It is important to fix what is meant by "sin" here. It certainly is not "the general nature of sin" [ALFORD, &c.], though it be true that this is learned from the law; for such a sense will not suit what is said of it in the following verses, where the meaning is the same as here. The only meaning which suits all that is said of it in this place is "the principle of sin in the heart of fallen man." The sense, then, is this: "It was by means of the law that I came to know what a virulence and strength of sinful propensity I had within me." The existence of this it did not need the law to reveal to him; for even the heathens recognized and wrote of it. But the dreadful nature and desperate power of it the law alone discovered--in the way now to be described.

JFB: Rom 7:7-8 - -- Here the same Greek word is unfortunately rendered by three different English ones--"lust"; "covet"; "concupiscence" (Rom 7:8) --which obscures the me...

Here the same Greek word is unfortunately rendered by three different English ones--"lust"; "covet"; "concupiscence" (Rom 7:8) --which obscures the meaning. By using the word "lust" only, in the wide sense of all "irregular desire," or every outgoing of the heart towards anything forbidden, the sense will best be brought out; thus, "For I had not known lust, except the law had said, Thou shalt not lust; But sin, taking ('having taken') occasion by the commandment (that one which forbids it), wrought in me all manner of lusting." This gives a deeper view of the tenth commandment than the mere words suggest. The apostle saw in it the prohibition not only of desire after certain things there specified, but of "desire after everything divinely forbidden"; in other words, all "lusting" or "irregular desire." It was this which "he had not known but by the law." The law forbidding all such desire so stirred his corruption that it wrought in him "all manner of lusting"--desire of every sort after what was forbidden.

JFB: Rom 7:8 - -- That is, before its extensive demands and prohibitions come to operate upon our corrupt nature.

That is, before its extensive demands and prohibitions come to operate upon our corrupt nature.

JFB: Rom 7:8 - -- Rather, "is"

Rather, "is"

JFB: Rom 7:8 - -- That is, the sinful principle of our nature lies so dormant, so torpid, that its virulence and power are unknown, and to our feeling it is as good as ...

That is, the sinful principle of our nature lies so dormant, so torpid, that its virulence and power are unknown, and to our feeling it is as good as "dead."

Clarke: Rom 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,...

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 ὁρμη, impetus. The word appears to signify, in general, whatsoever is necessary for the completion or accomplishment of any particular purpose. Xenophon uses αφορμαι εις τον βιον 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, Rom 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.

Clarke: Rom 7:8 - -- 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 im...

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 offense

Dr. Taylor thinks that χωρις νομου, 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, Rom 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, Rom 7:8, Rom 7:11

Clarke: Rom 7:8 - -- 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 ...

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

Clarke: Rom 7:8 - -- 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. ...

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.

Calvin: Rom 7:8 - -- 8.=== For without the law, === etc. He expresses most clearly the meaning of his former words; for it is the same as though he had said, that the kn...

8.=== For without the law, === etc. He expresses most clearly the meaning of his former words; for it is the same as though he had said, that the knowledge of sin without the law is buried. It is a general truth, which he presently applies to his own case. I hence wonder what could have come into the minds of interpreters to render the passage in the preterimperfect tense, as though Paul was speaking of himself; for it is easy to see that his purpose was to begin with a general proposition, and then to explain the subject by his own example.

TSK: Rom 7:8 - -- sin : Rom 7:11, Rom 7:13, Rom 7:17, Rom 4:15, Rom 5:20 wrought : Jam 1:14, Jam 1:15 For without : etc. Rather, ""For without a law sin is dead.""Where...

sin : Rom 7:11, Rom 7:13, Rom 7:17, Rom 4:15, Rom 5:20

wrought : Jam 1:14, Jam 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 lawcaps1 . tcaps0 he very essence of sin consists in the violation of some positive law. Rom 4:15; Joh 15:22, Joh 15:24; 1Co 15:56

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 7:8 - -- 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 purp...

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 Rom 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.

\caps1 (2) t\caps0 he Law acts the part of a detector, and lays open to view that which was in the bosom, but was concealed.

\caps1 (3) s\caps0 uch 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.

\caps1 (4) t\caps0 his 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.

\caps1 (5) t\caps0 he 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 Pro 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.

Poole: Rom 7:8 - -- But sin i.e. the corruption of our nature, the depraved bent and bias of the soul, called before lust. Taking occassion by the commandment i.e. b...

But sin i.e. the corruption of our nature, the depraved bent and bias of the soul, called before lust.

Taking occassion by the commandment i.e. being stirred up or drawn forth by the prohibition of the law. The law did not properly give occasion, but sin took it. The law (as before) is not the cause of sin, though by accident it is the occasion of it. In a dropsy, it is not the drink that is to be blamed for increasing the disease, but the ill habit of body. Such is the depravedness of man’ s nature, that the things which are forbidden are the more desired: the more the law would dam up the torrent of sinful lusts, the higher do they swell. The law was given to restrain sin, but through our corruption it falls out contrarily. The law inhibiting sin, and not giving power to avoid it, our impetuous lusts take occasion or advantage from thence, the more eagerly to pursue it.

Wrought in me all manner of concupiscence i.e. inordinate affections and inclinations of all sorts.

For without the law i.e. without the knowledge of the law.

Sin was dead; i.e. comparatively dead. Sin hath not so much power, either to terrify the conscience, or to stir up inordinate affections; it is like a sleepy lion, that stirs not.

Haydock: Rom 7:8 - -- Sin, taking occasion. Sin, or concupiscence, which is called sin, because it is from sin, and leads to sin, which was asleep before, was awakened ...

Sin, taking occasion. Sin, or concupiscence, which is called sin, because it is from sin, and leads to sin, which was asleep before, was awakened by the prohibition; the law not being the cause thereof, nor properly giving occasion to it: but occasion being taken by our corrupt nature to resist the commandment laid upon us. (Challoner) ---

Sin. The apostle here calls concupiscence by the name of sin; because it is the consequence and punishment of it, and drags us along to sin. This takes occasion from the precept of the law to induce us to transgress it; for we are naturally inclined to do what is forbidden. ---

Nitmur in vetitum ---

which is the offspring of a disorderly love of liberty and independence. Without the law sin was dead, because concupiscence had nothing to rouse and trouble it. It was like a torrent which rolled rapidly, without resistance in its channel, but as soon as the law came and put an obstacle, it began to spread itself far and wide, and commit the strangest ravages. Or it may be explained thus: without the law sin was dead; not being known to the world, and not imputed to us as a transgression. He speaks here of the transgressions of the written law, not the law of nature, of which each one has a sufficient knowledge to render him inexcusable, whenever he transgresses it. (Calmet) ---

Without the law sin was dead; that is, many sins were so little known, that before the written law they seemed no sins; not but that, at all times, reason and conscience shewed many things to be sinful and ill done, so that whosoever acted against these lights could not be excused. See what St. Paul says of the heathen philosophers, chap. i. (Witham)

Gill: Rom 7:8 - -- But sin taking occasion by the commandment,.... By "the commandment" is meant, either the whole moral law, or that particular commandment, "thou shalt...

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", Exo 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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Rom 7:8 Or “covetousness.”

Geneva Bible: Rom 7:8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin [was] ( p ) dead. ( p ) Though sin is...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 7:1-25 - --1 No law hath power over a man longer than he lives.4 But we are dead to the law.7 Yet is not the law sin;12 but holy, just and good;16 as I acknowled...

MHCC: Rom 7:7-13 - --There is no way of coming to that knowledge of sin, which is necessary to repentance, and therefore to peace and pardon, but by trying our hearts and ...

Matthew Henry: Rom 7:7-14 - -- 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 ...

Barclay: Rom 7:7-13 - --Here begins one of the greatest of all passages in the New Testament; and one of the most moving; because here Paul is giving us his own spiritual a...

Constable: Rom 6:1--8:39 - --IV. THE IMPARTATION OF GOD'S RIGHTEOUSNESS chs. 6--8 The apostle moved on from questions about why people need s...

Constable: Rom 7:1-25 - --B. The believer's relationship to the law ch. 7 Paul followed a similar pattern as he unpacked his revel...

Constable: Rom 7:7-12 - --2. The law's activity 7:7-12 Paul wrote that the believer is dead to both sin (6:2) and the Law (7:4). Are they in some sense the same? The answer is ...

College: Rom 7:1-25 - --2. We Obey God from Our Hearts (7:1-6) Are we free from the law? Yes, we are under grace instead (6:14). Does this mean sin is irrelevant, that we ca...

McGarvey: Rom 7:8 - --but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from law sin is dead . [Those following the apostle...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 7 (Chapter Introduction) Overview Rom 7:1, No law hath power over a man longer than he lives; Rom 7:4, But we are dead to the law; Rom 7:7, Yet is not the law sin; Rom 7:1...

Poole: Romans 7 (Chapter Introduction) CHAPTER 7

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 7 (Chapter Introduction) (Rom 7:1-6) Believers are united to Christ, that they may bring forth fruit unto God. (Rom 7:7-13) The use and excellence of the law. (Rom 7:14-25) ...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 7 (Chapter Introduction) We may observe in this chapter, I. Our freedom from the law further urged as an argument to press upon us sanctification (Rom 7:1-6). II. The exc...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 7 (Chapter Introduction) The New Allegiance (Rom_7:1-6) The Exceeding Sinfulness Of Sin (Rom_7:7-13) The Human Situation (Rom_7:14-25)

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 7 (Chapter Introduction) INTRODUCTION TO ROMANS 7 The Apostle, in this chapter, discourses concerning the freedom of justified and regenerated persons from the law, and con...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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