12 Therefore the law indeed is holy, and the commandment holy, and righteous, and good.
*Minor differences ignored. Grouped by changes, with first version listed as example.
So then the law is indeed holy, etc. Some think that the words law and commandment is a repetition of the same thing; with whom I agree; [1] and I consider that there is a peculiar force in the words, when he says, that the law itself and whatever is commanded in the law, is holy, and therefore to be regarded with the highest reverence, -- that it is just, and cannot therefore be charged with anything wrong, -- that it is good, and hence pure and free from everything that can do harm. He thus defends the law against every charge of blame, that no one should ascribe to it what is contrary to goodness, justice, and holiness.
1 - This is doubtless true, and it is an example of what the Apostle's manner of writing is, it being that of the ancient prophets. How various are the words used in the 119th Psalm to designate the law or the revealed will of God? and two different words are often used in the same verse. Having spoken of the law in connection with sin, the Apostle may be supposed to have had the character of sin in view in characterizing the law. Sin works depraved desires and lusts; the law is holy: sin deceives and acts the traitor, the law is plain-dealing and just: sin leads to death and misery; the law is good and leads to happiness. The last contrast is evident from what follows in the next verse, "Was that which is good made death unto me?" -- Ed.
Wherefore - So that. The conclusion to which we come is, that the Law is not to be blamed, though these are its effects under existing circumstances. The source of all this is not the Law, but the corrupt nature of man. The Law is good; and yet the position of the apostle is true, that it is not adapted to purify the heart of fallen man. Its tendency is to excite increased guilt, conflict, alarm, and despair. This verse contains an answer to the question in Romans 7:7, "Is the law sin?"
Is holy - Is not sin; compare Romans 7:7. It is pure in its nature.
And the commandment - The word "commandment" is here synonymous with the Law. It properly means what is enjoined.
Holy - Pure.
Just - Righteous in its claims and penalties. It is not unequal in its exactions.
Good - In itself good; and in its own nature tending to produce happiness. The sin and condemnation of the guilty is not the fault of the Law. If obeyed, it would produce happiness everywhere. See a most beautiful description of the law of God in Psalm 19:7-11.
Wherefore the law is holy - As if he had said, to soothe his countrymen, to whom he had been showing the absolute insufficiency of the law either to justify or save from sin: I do not intimate that there is any thing improper or imperfect in the law as a rule of life: it prescribes what is holy, just, and good; for it comes from a holy, just, and good God. The Law, which is to regulate the whole of the outward conduct, is holy; and the Commandment, Thou shalt not covet, which is to regulate the heart, is not less so. All is excellent and pure; but it neither pardons sin nor purifies the heart; and it is because it is holy, just, and good, that it condemns transgressors to death.
(6) Wherefore the law [is] holy, and the (t) commandment holy, and just, and good.
(6) The conclusion: that the law is holy in itself, and that all the fault is in us, the ones who abuse the law.
(t) Concerning the commandment, not to covet.
Therefore the law is holy,.... This is a conclusion or inference drawn from the preceding discourse, in commendation of the law; that standing clear of any charge or imputation of sin, as being the cause of it. This epithet the apostle gives to the law is what the Jews frequently give it; worthy are the Israelites, say they (h),
"to whom is given "the holy law"; in which they study day and night.''
By "the law" is meant the whole body of the precepts of it in general; and by
the commandment, either the same, or everyone of the commandments in particular, and especially that which is cited, "thou shall not covet". Some have thought that the three properties of it design the threefold division of the law; and suppose that by that which is "holy" is meant the ceremonial law, which sanctified to the purifying of the flesh; by that which is "just", the judicial law, which pointed out to the Jewish commonwealth what was right and wrong; and by that which is "good", the moral law in all its precepts: but nothing is more certain, than that the moral law is only spoken of in this context, which may be said to be
holy, because of its author, the holy God, from whom nothing can come but what is holy; and because of the matter of it, it is a transcript of the holy nature of God, a declaration of his holy will; it requires holiness both of heart and life; it forbids whatever is unholy, and commands nothing but what is holy; it teaches men to live holy, sober, righteous, and godly lives. It may be truly called
just, or righteous, as it demands perfect obedience to all its precepts, or it will not admit of it as a righteousness; as it pronounces guilty, curses and condemns for every disobedience of it; as it deals impartially with persons the transgressors of it; and as it acquits believers upon the foot of the righteousness of Christ, the fulfilling end of it. It is rightly called
good, from the author of it, God, from whom every good thing comes, and nothing else; from the matter of it, and from the use of it both to saints and sinners.
(h) Zohar in Genesis. fol. 48. 4.
Wherefore--"So that."
the law is--"is indeed"
good, and the commandment--that one so often referred to, which forbids all lusting.
holy, and just, and good.
The commandment - That is, every branch of the law. Is holy, and just, and good - It springs from, and partakes of, the holy nature of God; it is every way just and right in itself; it is designed wholly for the good of man.
*More commentary available at chapter level.