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  • PARALLEL BIBLE - Romans 7:9

    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25




    King James Bible - Romans 7:9

    For I was alive without the law once: but when the commandment came, sin revived, and I died.

    World English Bible

    I was alive apart from the
    law once, but when the commandment came, sin revived, and I died.

    Douay-Rheims - Romans 7:9

    And I lived some
    time without the law. But when the commandment came, sin revived,

    Webster's Bible Translation

    For I was alive without the
    law once: but when the commandment came, sin revived, and I died.

    Greek Textus Receptus

    1473 P-1NS δε 1161 CONJ εζων 2198 5707 V-IAI-1S χωρις 5565 ADV νομου 3551 N-GSM ποτε 4218 PRT ελθουσης 2064 5631 V-2AAP-GSF δε 1161 CONJ της 3588 T-GSF εντολης 1785 N-GSF η 3588 T-NSF αμαρτια 266 N-NSF ανεζησεν 326 5656 V-AAI-3S εγω 1473 P-1NS δε 1161 CONJ απεθανον 599 5627 V-2AAI-1S

    Treasury of Scriptural Knowledge

    VERSE (9) -
    Mt 19:20 Lu 10:25-29; 15:29; 18:9-12,21 Php 3:5,6

    SEV Biblia, Chapter 7:9

    Así que, yo sin la ley vivía por algn tiempo; mas venido el mandamiento, el pecado revivi, y yo morí;

    Clarke's Bible Commentary - Romans 7:9

    Verse 9. I was alive without the
    law once] Dr. Whitby paraphrases the verse thus:-"For the seed of Abraham was alive without the law once, before the law was given, I being not obnoxious to death for that to which the law had not threatened death; but when the commandment came, forbidding it under that penalty, sin revived, and I died; i.e. it got strength to draw me to sin, and to condemn me to death. Sin is, in Scripture, represented as an enemy that seeks our ruin and destruction; and takes all occasions to effect it. It is here said to war against the mind, ver. 23; elsewhere, to war against the soul, 1 Pet. ii. 11; to surround and beset us, Heb. xii. 1; to bring us into bondage and subjection, and get the dominion over us, chap. vi. 12; to entice us, and so to work our death, James i. 14-16; and to do all that Satan, the grand enemy of mankind, doth, by tempting us to the commission of it. Whence Chrysostom, upon those words, Heb. xii. i5: Ye have not yet resisted unto blood, prov thn amartian avtagwnizomenoi, striving against sin; represents sin as an armed and flagrant adversary. When, therefore, it finds a law which threatens death to the violater of it, it takes occasion thence more earnestly to tempt and allure to the violation of it, that so it may more effectually subject us to death and condemnation on that account; for the sting of death is sin, and the strength of sin is the law, condemning us to death for transgressing it. Thus, when God had forbidden, on pain of death, the eating the fruit of the tree of knowledge, Satan thence took occasion to tempt our first parents to transgress, and so slew them, or made them subject to death; exhpathse, he deceived them, Gen. iii. 13; 1 Tim. ii. 14; which is the word used ver. 11. The phrase, without the law, sin was dead, means, that sin was then (before the law was given) comparatively dead, as to its power of condemning to death; and this sense the antithesis requires; without the law, amartia nekra, egw de ezwn, sin was dead, but I was living; but when the commandment came, (i.e. the law,) sin revived, and I died. How were men living before the law, but because then no law condemned them? Sin, therefore, must be then dead, as to its condemning power. How did they die when the law came but by the law condemning them to death? Sin therefore revived, then, as to its power of condemning, which it received first from the sin of Adam, which brought death into the world; and next, from the law of Moses, which entered that the offense might abound, and reign more unto death, chap. v. 20, 21. For though sin was in the world from Adam to Moses, or until the law was given, yet it was not imputed unto death, when there was no law that did threaten death; so that death reigned from that interval by virtue of Adam's sin alone; even over them who had not sinned after the similitude of Adam's transgression, i.e. against a positive law, forbidding it under the penalty of death; which law being delivered by Moses, sin revived; i.e. it had again its force to condemn men as before to death, by virtue of a law which threatened death. And in this sense the apostle seems to say, Gal. iii. 19, the law was added because of transgressions, to convince us of the wrath and punishment due to them; and that the law, therefore, worketh wrath, because where no law is there is no transgression, Romans iv. 15, subjecting us to wrath; or no such sense of the Divine wrath as where a plain Divine law, threatening death and condemnation, is violated." See Whitby, in loco.

    John Gill's Bible Commentary

    Ver. 9. For I was alive without the
    law once , etc..] The apostle says this, not in the person of Adam, as some have thought; who lived indeed, in a state of innocence, a perfectly holy and righteous life, but not without the law, which was the rule of his actions, and the measure of his obedience; he had the law of nature written upon his heart, and a positive law respecting the forbidden fruit given him, as a trial of his obedience; and though when he transgressed he became mortal, yet sin could not be said to revive in him, which never lived before; nor does the apostle speak in the person of a Jew, or the whole body of the people of Israel before the law was given on Mount Sinai; before that time the sons of Abraham did not live without a law; for besides the law of nature, which they had in common with others, they were acquainted with other laws of God, as the laws of circumcision, sacrifices, and the several duties of religion; (see Genesis 18:19); and when the law did come from Mount Sinai, it had not such effects upon them as are here expressed: but the apostle is speaking of himself, and that not as in his state of infancy before he could discern between good and evil, but when grown up, and whilst a Pharisee; who, though he was born under the law, was brought up and more perfectly instructed in it than the common people were, and was a strict observer of it, yet was without the knowledge of the spirituality of it; he, as the rest of the Pharisees, thought it only regarded the outward actions, and did not reach to the spirits or souls of men, the inward thoughts and affections of the mind; the law was as it were at a distance from him, it had not as yet entered into his heart and conscience; and whilst this was his case he was alive, he did not know that he was dead in trespasses and sins, ( Ephesians 2:1), a truth he afterwards was acquainted with; nor that he was so much as disordered by sin; he thought himself healthful, sound, and whole, when he was diseased and full of wounds, bruises, and sores, from head to foot; he lived in the utmost peace and tranquillity, without the least ruffle and uneasiness, free from any terror or despondency, and in perfect security, being in sure and certain hope of eternal life; and concluded if ever any man went to heaven he certainly should, since, as he imagined, he lived a holy and righteous life, free of all blame, and even to perfection; but when the commandment came ; not to Adam in the garden of Eden; nor to the Israelites on Mount Sinai; but into the heart and conscience of the apostle, with power and light from above: sin revived ; it lift up its monstrous head, and appeared in its ugly shape, exceeding sinful indeed; it grew strong and exerted itself; its strugglings and opposition, its rebellion and corruption were seen and felt, which show that it was not dead before, only seemed to be so; it was in being, and it lived and acted before as now; the difference was not in that, but in the apostle's sense and apprehension of it, who upon sight of it died away: and I died ; he now saw himself a dead man, dead in sin, dead in law, under a sentence of death which he now had within himself; he saw he was deserving of eternal death, and all his hopes of eternal life by his obedience to the law of works died at once; he now experimentally learnt that doctrine he so much insisted afterwards in his ministry, and to the last maintained, that there can be no justification of a sinner by the deeds of the law, since by it is the knowledge of sin.

    Matthew Henry Commentary

    Verses 7-13 - There is no way of coming to that
    knowledge of sin, which is necessar to repentance, and therefore to peace and pardon, but by trying ou hearts and lives by the law. In his own case the apostle would not have known the sinfulness of his thoughts, motives, and actions, but by the law. That perfect standard showed how wrong his heart and life were proving his sins to be more numerous than he had before thought, but it did not contain any provision of mercy or grace for his relief. He is ignorant of human nature and the perverseness of his own heart, wh does not perceive in himself a readiness to fancy there is somethin desirable in what is out of reach. We may perceive this in ou children, though self-love makes us blind to it in ourselves. The mor humble and spiritual any Christian is, the more clearly will he perceive that the apostle describes the true believer, from his firs convictions of sin to his greatest progress in grace, during thi present imperfect state. St. Paul was once a Pharisee, ignorant of the spirituality of the law, having some correctness of character, withou knowing his inward depravity. When the commandment came to his conscience by the convictions of the Holy Spirit, and he saw what is demanded, he found his sinful mind rise against it. He felt at the sam time the evil of sin, his own sinful state, that he was unable to fulfil the law, and was like a criminal when condemned. But though the evil principle in the human heart produces sinful motions, and the mor by taking occasion of the commandment; yet the law is holy, and the commandment holy, just, and good. It is not favourable to sin, which i pursues into the heart, and discovers and reproves in the inwar motions thereof. Nothing is so good but a corrupt and vicious natur will pervert it. The same heat that softens wax, hardens clay. Food of medicine when taken wrong, may cause death, though its nature is to nourish or to heal. The law may cause death through man's depravity but sin is the poison that brings death. Not the law, but sin discovered by the law, was made death to the apostle. The ruinou nature of sin, and the sinfulness of the human heart, are here clearl shown.

    Greek Textus Receptus

    1473 P-1NS δε 1161 CONJ εζων 2198 5707 V-IAI-1S χωρις 5565 ADV νομου 3551 N-GSM ποτε 4218 PRT ελθουσης 2064 5631 V-2AAP-GSF δε 1161 CONJ της 3588 T-GSF εντολης 1785 N-GSF η 3588 T-NSF αμαρτια 266 N-NSF ανεζησεν 326 5656 V-AAI-3S εγω 1473 P-1NS δε 1161 CONJ απεθανον 599 5627 V-2AAI-1S

    Vincent's NT Word Studies

    9. I was alive - once (ezwn pote). Referring to the
    time of childlike innocence previous to the stimulus imparted to the inactive principle of sin by the coming of the law; when the moral self-determination with respect to the law had not taken place, and the sin-principle was therefore practically dead.

    The commandment (entolhv). The specific injunction "thou shalt not covet." See on Jas. ii. 8; John xiii. 34.

    Revived (anezhsen). Not came to life, but lived again. See Luke xv. 24, 32. The power of sin is originally and in its nature living; but before the coming of the commandment its life is not expressed. When the commandment comes, it becomes alive again. It lies dormant, like the beast at the door (Gen. iv. 7), until the law stirs it up.

    The tendency of prohibitory law to provoke the will to resistance is frequently recognized in the classics. Thus, Horace: "The human race, presumptuous to endure all things, rushes on through forbidden wickedness" (Ode, i., 3, 25). Ovid: "The permitted is unpleasing; the forbidden consumes us fiercely" ("Amores," i., 19, 3). "We strive against the forbidden and ever desire what is denied" (Id., i., 4, 17). Seneca: "Parricides began with the law, and the punishment showed them the crime" ("De Clementia," i., 23). Cato, in his speech on the Oppian law; says: "It is safer that a wicked man should even never be accused than that he should be acquitted; and luxury, if it had never been meddled with, would he more tolerable than it will be now, like a wild beast, irritated by having been chained and then let loose" (Livy, xxxiv., 4).

    I found to be unto death. The A.V. omits the significant auth this. This very commandment, the aim of which was life, I found unto death. Meyer remarks: "It has tragic emphasis." So Rev., this I found. The surprise at such an unexpected result is expressed by I found, literally, was found (eureqh)

    Robertson's NT Word Studies

    7:9 {I was alive} (ez"n). Imperfect active. Apparently, "the lost paradise in the infancy of menw (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd). {Sin revived} (h hamartia anezsen). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" (elthouss ts entols, genitive absolute). {But I died} (egw de apeqanon). My seeming life was over for I was conscious of Sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25


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