Gr. agathos, good in a moral sense (cf. on v. 16). The commandment is designed to bring man nothing but life and blessing, both now and throughout eternity (see on v. 10). If obeyed, it will bring righteousness and happiness everywhere (see Ps. 19:7-11).

 Or, “righteous.” The commandment is just and righteous in its requirements. It sets forth the standard of a righteous character. And, despite the charges of Satan to the contrary, it demands no obedience but such as may be rendered by human beings (see on Matt. 5:48; see AA 531; DA 24, 309). Jesus’ own life of obedience maintained the righteousness of the claims of God’s law. It proved that the law could be kept, and demonstrated the excellence of character that obedience would develop. All who obey as Jesus did likewise declare that the law is “holy, and just, and good.” On the other hand, all who violate the commandments are sustaining Satan’s claim that the law is unjust and cannot be obeyed (see on Rom. 3:26; see DA 29).

 Paul has first asserted the holiness of the whole law. Now he emphasizes more specifically the holiness, justice, and goodness of the commandment, “Thou shalt not covet.” The emphasis is probably based on the fact that this particular commandment has been described in vs. 7-11 as being the special occasion for the increased knowledge and activity of sin.

 The tenth commandment is holy, for it is an utterance of God’s holy will, forbidding all impure and unholy desire. Its holiness is in no way lessened by the fact that it has revealed sin (v. 7) and that it has been used by sin to provoke sinners to still greater transgression (vs. 8, 9), and thus to bring upon them condemnation and death. The fault lies, not with the holy commandment, but with unholy men, who in their weakness and sinfulness are unable to live up to the exalted standard of purity and holiness that the law rightfully demands.

 Far from the law being sin (v. 7), it is holy and pure. As a revelation of the character of its Author and an expression of His mind and will, the law of God could be nothing other than true, righteous, and holy.

 The article appears also in the Greek (see on ch. 2:12). As in ch. 7:9, Paul may be using the term “the law” to refer to the whole code, and the term “the commandment” to refer to a specific precept in the law.

 This introduces a conclusion based on the discussion of vs. 7-11 and an answer to the question in v. 7, “Is the law sin?”