And the commandment, which was ordained to life, I found to be unto death.

And I died. And the commandment that was ordained to life, the same was found to be unto death to me.

and the command that is for life, this was found by me for death;

and, as it turned out, the very Commandment which was to bring me life, brought me death.

And I made the discovery that the law whose purpose was to give life had become a cause of death:

and I died. And the commandment, which was unto life, was itself found to be unto death for me.

The Commandment that should have meant life I found to result in death!

Ego autem mortuus sum; et deprehensum est a me mandatum quod erat in vitam, cedere in mortem.

Was found by me, etc. Two things are stated here -- that the commandment shows to us a way of life in the righteousness of God, and that it was given in order that we by keeping the law of the Lord might obtain eternal life, except our corruption stood in the way. But as none of us obey the law, but, on the contrary, are carried headlong on our feet and hands into that kind of life from which it recalls us, it can bring us nothing but death. We must thus distinguish between the character of the law and our own wickedness. It hence follows, that it is incidental that the law inflicts on us a deadly wound, as when an incurable disease is more exasperated by a healing remedy. I indeed allow that it is an inseparable incident, and hence the law, as compared with the gospel, is called in another place the ministration of death; but still this remains unaltered, that it is not in its own nature hurtful to us, but it is so because our corruption provokes and draws upon us its curse.

And the commandment - The Law to which he had referred before.
Which was ordained to life - Which was intended to produce life, or happiness. Life here stands opposed to death, and means felicity, peace, eternal bliss; Note, John 3:36. When the apostle says that it was ordained to life, he probably has reference to the numerous passages in the Old Testament which speak of the Law in this manner, Leviticus 18:5, "Ye shall keep my statutes and my judgments; which if a man do, he shall live in them," Ezekiel 20:11, Ezekiel 20:13, Ezekiel 20:21; Ezekiel 18:9, Ezekiel 18:21. The meaning of these passages, in connection with this declaration of Paul, may be thus expressed:
(1) The Law is good; it has no evil, and is itself suited to produce no evil.
(2) if man was pure, and it was obeyed perfectly, it would produce life and happiness only. On those who have obeyed it in heaven, it has produced only happiness.
(3) for this it was ordained; it is adapted to it; and when perfectly obeyed, it produces no other effect. But,
(4) Man is a sinner; he has not obeyed it; and in such a case the Law threatens woe.
It crosses the inclination of man, and instead of producing peace and life, as it would on a being perfectly holy, it produces only woe and crime. The law of a parent may be good, and may be appointed to promote the happiness of his children; it may be admirably suited to it if all were obedient; yet in the family there may be one obstinate, self-willed, and stubborn child, resolved to indulge his evil passions, and the results to him would be woe and despair. The commandment, which was ordained for the good of the family, and which would be adapted to promote their welfare, he alone, of all the number, would find to be unto death.
I found - It was to me. It produced this effect.
Unto death - Producing aggravated guilt and condemnation, Romans 7:9.

And the commandment - Meaning the law in general, which was ordained to life; the rule of righteousness teaching those statutes which if a man do he shall live in them, Leviticus 18:5, I found, by transgressing it, to be unto death; for it only presented the duty and laid down the penalty, without affording any strength to resist sin or subdue evil propensities.

And the commandment which was ordained to life,.... The law which promised a continuance of an immortal life to Adam, in case of perfect obedience to it; and which was appointed to the Israelites, that by the observation of it they might live in the land of Canaan, and in the quiet and full possession of their privileges and enjoyments; but was never ordained to eternal life, or that men should obtain that by their obedience to it; since eternal life is the free gift of God, without respect to any works of men; see Galatians 3:21; This same law, the apostle says,
I found to be unto death; as it was an occasion, through the vitiosity of nature, of stirring up sin in him, which brought forth fruit unto death; as it convinced him that he was a dead man and worthy of death; as it threatened him with it, and struck all his hopes of eternal life dead, and left him in this condition without giving him the least direction or assistance whereby to obtain life.

And--thus.
the commandment, which was, &c.--designed
to--give
life--through the keeping of it.
I found to be unto death--through breaking it.
For sin--my sinful nature.
taking occasion by the commandment, deceived me--or "seduced me"--drew me aside into the very thing which the commandment forbade.
and by it slew me--"discovered me to myself to be a condemned and gone man" (compare Romans 7:9, "I died").

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.