But sin, taking occasion, through the commandment wrought in me all manner of concupiscence (or, of lust): for without (or, apart from) law sin is dead. Here, as in Romans 5:12, seq., sin is personified as a power, antagonistic to the Law of God, that has been introduced into the world of man, causing death.
In Romans 5:1-21. its first introduction was found in the scriptural account of Adam's transgression. It has ever since been in the world, as is evidenced by the continuance of the reign of death as it comes to all men now (Romans 5:13, Romans 5:14).
But it is only when men, through law, know it to be sin, that it is imputed (Romans 5:13), and so slays them spiritually. Apart from law, it is as it were dead with respect to its power over the soul to kill.
It is regarded here as an enemy on the watch, seizing its occasion to kill which is offered it when law comes in. It may be observed here that, though it is not easy to define exactly in all cases what St.
Paul means by death, it is evident that he means in this place more than the physical death which seemed, at first sight at least, to be exclusively referred to in Romans 5:1-21. For all die in the latter sense of the word; but only those who sin with knowledge of law in the sense intended here (see also note on Romans 5:12).
It is supposed by most commentators that the expression κατειργάσατο in this verse means, not only that "the commandment" brought out lust as sin, but further that it provoked it, according to the alleged tendency of human nature to long all the more for what is forbidden; Nitimur in vetitum semper, cupimusque negata.
Whether or not we have this tendency to the extent sometimes supposed, the context certainly neither requires nor suggests the conception, either here or in Romans 5:5 and Romans 5:7. It is true, however, that the language of Romans 5:5 and Romans 5:8 does in itself suggest it.
Against it is the reason which follows; "for without law sin is dead," which can hardly mean (as the strong word νεκρά would seem in such case to require) that lust itself is altogether dormant until prohibition excites it.
Calvin interprets κατειργάσατο thus: "Detexit in me omnem concupiscentiam; quae, dum lateret, quo-dammodo nulla esse videbatur;" and on ἁμαρτια νεκρά remarks, "Clarissime exprimit quem sensum habeant superiora.
Perinde enim est ac si diceret, sepnltam esse sine Legs peccati notitiam."