RomarbrevetKapitel 7

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Or do you not know, brothers — I am speaking to people who know the law — that the law has authority over a person only as long as that person lives?

A married woman is bound by law to her husband while he lives, but if her husband dies, she is released from the law that bound her to him.

So then, if she gives herself to another man while her husband is alive, she is called an adulteress. But if her husband dies, she is free from that law, and she is no adulteress if she marries another man.

Therefore, my brothers, you also were put to death with regard to the law through the body of Christ, so that you might belong to another — to him who was raised from the dead — in order that we might bear fruit for God.

For when we were in the flesh, the sinful passions aroused by the law were at work in our members, bearing fruit for death.

But now we have been released from the law, having died to what once held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.

What shall we say, then? Is the law sin? By no means! Yet I would not have known sin except through the law. I would not have known what coveting is if the law had not said, "You shall not covet."

But sin seized its opportunity through the commandment and produced in me every kind of coveting. For apart from the law, sin is dead.

Once I was alive apart from the law; but when the commandment came, sin sprang to life

and I died. So the very commandment that was meant to bring life turned out to bring death to me.

For sin seized its opportunity through the commandment, deceived me, and through it put me to death.

So then, the law is holy, and the commandment is holy, righteous, and good.

Did that which is good, then, become death to me? By no means! It was sin — so that sin might be exposed as sin, working death in me through what is good; so that through the commandment sin might be shown to be utterly sinful.

For we know that the law is spiritual; but I am of the flesh, sold as a slave to sin.

For I do not understand what I do. What I want to do, I do not do; instead, I do what I hate.

And if I do what I do not want to do, I agree that the law is good.

So it is no longer I myself who do it, but the sin that lives in me.

For I know that nothing good lives in me — that is, in my flesh. The will is there, but the ability to do what is good is not.

For I do not do the good I want to do; instead, I do the evil I do not want to do.

And if I do what I do not want to do, then it is no longer I who do it, but the sin that lives in me.

So I find this law at work: when I want to do good, evil lies close at hand.

For in my inner self I delight in God's law,

but I see another law in my members, waging war against the law of my mind and making me a prisoner of the law of sin that dwells in my members.

What a wretched man I am! Who will rescue me from this body of death?

Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh the law of sin.

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Kapitel 7

Main Theme: Paul explains the believer's freedom from the law and describes the inner struggle of humanity between wanting to do good and doing evil.

Content: Through a marriage analogy, Paul shows that believers have died to the law through Christ's body and now belong to him who was raised from the dead. The law is holy and good, but it reveals sin without being able to overcome it. Paul describes his inner conflict: he wants to do what is right, but the sin living in him causes him to do what is wrong. Deliverance from this condition comes only through Jesus Christ.

Key Words/Images:

The Marriage Analogy (vv. 1–4): Just as a woman is freed from the marriage law when her husband dies, so believers are released from the law through Christ's death.
The Law as Holy (v. 12): The law is not sin, but holy, righteous, and good—it reveals sin.
Sin Dwelling in Me (vv. 17, 20): Sin is described as a power that lives within a person and acts against their will.
The Inner Person (vv. 22–23): Paul distinguishes between the mind that delights in God's law and the members that are captive to the law of sin.

Historisk kontext

Historical and Cultural Context for Romans 7

Events and Customs

Paul opens the chapter with an illustration drawn from marriage law (verses 1–3). In both Jewish and Roman law, a marriage was binding as long as both spouses were alive, and death released the surviving spouse from the marital bond. The Greek term hypandros (ὕπανδρος, "under a husband") describes the legal status of a married woman. Under Roman law, a woman was often subject to manus (the authority of her husband), while Jewish tradition recommended that widows wait for a period (usually three months) before remarrying. Paul uses this universally understood legal reality to illustrate how death nullifies the binding power of the law.

The command "You shall not covet" (Οὐκ ἐπιθυμήσεις) in verse 7 quotes from the Mosaic Law (Exodus 20:17; Deuteronomy 5:21). This command was especially central to Jewish ethical teaching because it addressed not only outward actions but also inner attitudes. Rabbinic tradition regarded coveting as the root of other sins, which explains why Paul chooses this particular command to illustrate the law's function as a revealer of sin.

Key Terms

The word nomos (νόμος, "law") is used in several ways in this chapter: referring to the Mosaic Law, to a general principle, and to the power of sin operating as a law within human members. This ambiguous usage was common in Jewish-Hellenistic literature and requires the reader to follow the context carefully.

The expression sarx (σάρξ, "flesh") in verses 14–25 refers not primarily to the physical body itself, but to the human condition under the power of sin—that which is weak and susceptible to temptation. This is a key Pauline term that differs from Greek philosophical dualism, where the body itself was considered evil.

The concept ho esō anthrōpos (ὁ ἔσω ἄνθρωπος, "the inner person") in verse 22 has parallels in Greek philosophy, particularly in Plato's Republic (589a), but Paul uses it within a distinct biblical framework. For Paul, it describes that part of the human being which recognizes and rejoices in God's will, in contrast to the flesh, which is subject to the power of sin.

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