Romanos 7

ARC · Chapter 7/16

1Não sabeis vós, irmãos (pois que fallo aos que sabem a lei), que a lei tem dominio sobre o homem por todo o tempo que vive?

2Porque a mulher que está sujeita ao marido, emquanto elle viver, está-lhe ligada pela lei; porém, morto o marido, está livre da lei do marido.

3De sorte que, vivendo o marido, será chamada adultera, se fôr d'outro marido; porém, morto o marido, livre está da lei, de maneira que não será adultera, se fôr d'outro marido

4Assim que, meus irmãos, tambem vós estaes mortos para a lei pelo corpo de Christo, para que sejaes d'outro, d'aquelle que resuscitou de entre os mortos, a fim de que demos fructo para Deus.

5Porque, quando estavamos na carne, as paixões dos peccados, que são pela lei, obravam em nossos membros para darem fructo para a morte.

6Mas agora estamos livres da lei, estando mortos para aquillo em que estavamos retidos; para que sirvamos em novidade d'espirito, e não na velhice da letra.

7Que diremos pois? É a lei peccado? De modo nenhum: mas eu não conheceria o peccado senão pela lei; porque eu não conheceria a concupiscencia, se a lei não dissesse: Não cubiçarás.

8Mas o peccado, tomando occasião pelo mandamento, obrou em mim toda a concupiscencia, porque sem a lei estava morto o peccado.

9E eu, n'algum tempo, vivia sem lei, mas, vindo o mandamento, reviveu o peccado, e eu morri;

10E o mandamento que era para vida esse achei que me era para morte.

11Porque o peccado, tomando occasião pelo mandamento, me enganou, e por elle me matou.

12Assim que a lei é sancta, e o mandamento sancto, justo e bom.

13Logo tornou-se-me o bom em morte? De modo nenhum; mas o peccado, para que se mostrasse peccado, operou em mim a morte pelo bem; a fim de que pelo mandamento o peccado se fizesse excessivamente peccaminoso.

14Porque bem sabemos que a lei é espiritual: mas eu sou carnal, vendido sob o peccado.

15Porque o que faço não o approvo; pois o que quero isso não faço, mas o que aborreço isso faço

16E, se faço o que não quero, consinto com a lei, que é boa.

17De maneira que agora já não sou eu que faço isto, mas o peccado que habita em mim.

18Porque eu sei que em mim, isto é, na minha carne, não habita bem algum: porque o querer está em mim, mas não consigo effectuar o bem

19Porque não faço o bem que quero, mas o mal que não quero esse faço.

20Ora, se eu faço o que não quero, já o não faço eu, mas o peccado que habita em mim.

21De sorte que acho esta lei em mim; que, quando quero fazer o bem, o mal está comigo.

22Porque, segundo o homem interior, tenho prazer na lei de Deus;

23Mas vejo nos meus membros outra lei, que batalha contra a lei do meu entendimento, e me prende debaixo da lei do peccado que está nos meus membros.

24Miseravel homem que eu sou! quem me livrará do corpo d'esta morte?

25Dou graças a Deus por Jesus Christo nosso Senhor. Assim que eu mesmo com o entendimento sirvo á lei de Deus, mas com a carne á lei do peccado.

📖 Chapter study

Summary

Paul uses the analogy of marriage to explain that Christians have died to the law through Christ. He then describes the inner struggle between wanting to do good and ending up doing evil, even while knowing God's law.

Explanation

This is one of the most personal and debated chapters in Romans, where Paul describes an intense inner battle: 'the good that I would, I do not; but the evil which I would not, that I do.' Scholars debate whether he is speaking of his experience before or after coming to know Christ, but the central point is clear: the law is good and reveals God's standard, but has no power on its own to change the human heart — it only points out the problem. This described struggle resonates with anyone who has ever tried to change a habit through willpower alone and found it wasn't enough.

Fun facts

  • The marriage analogy at the beginning of the chapter reflects the actual Jewish law of the time, in which only the death of a spouse (or, in certain cases, divorce) released a person from marital obligations — Paul uses this to illustrate freedom from the Mosaic law through Christ's death.
  • The cry 'O wretched man that I am, who shall deliver me from the body of this death' (verse 24) is immediately followed by an answer of hope in verse 25, creating one of the strongest emotional contrasts in the entire letter.

Verse-by-verse explanation

  1. Romanos 7:1Paul sets up a legal comparison by saying he speaks “to them that know the law”: the general principle, valid in both Jewish and Roman law, is that a law only has power over someone as long as that person is alive.
  2. Romanos 7:2Paul uses a real legal rule of the time, marriage as a contract that is only dissolved by the death of one spouse, as a comparison to explain a person’s relationship to the law of Moses. The comparison is not about marriage itself; it’s about how a legal bond ends when one of the parties dies.
  3. Romanos 7:3This continues the marriage example begun in the previous verse: while the husband lives, a woman who joins another man is called an adulteress; but his death ends that legal obligation, freeing her for a new marriage without guilt.
  4. Romanos 7:4This applies the comparison: just as the husband’s death frees the wife from the law of marriage, Christ’s death, in which the believer shares, frees the person from the old law to belong to the risen Christ and live in a way that bears fruit for God.
  5. Romanos 7:5This describes the condition prior to this change: “in the flesh” means living by one’s own impulses, a time when sinful desires, stirred up by the law itself, produced a result that led only to death.
  6. Romanos 7:6Now, freed from that former condition, the readers can serve in a new way, guided by the Spirit, instead of the old way, bound to the written letter of the law.
  7. Romanos 7:7“Lust” here is the desire to take what is not one’s own, and Paul explains that he only recognized that desire as a problem after hearing the commandment that forbade it. The law did not create the desire, but it gave it a name and made it visible.
  8. Romanos 7:8Paul explains an unexpected side effect of the law: the very commandment, by forbidding something, gave sin an “occasion” to stir up precisely that forbidden desire, which without the law would have lain dormant.
  9. Romanos 7:9This describes it in the first person, as an experience: before the commandment arrived, sin seemed harmless; as soon as the commandment appeared, sin “revived” and brought a sense of spiritual death.
  10. Romanos 7:10The central irony of the chapter: a commandment created to guide toward life ended up functioning, in practice, as a path to death.
  11. Romanos 7:11This repeats the idea of verse 8 with another image: sin used the commandment itself as bait to deceive, and it was through it that sin killed.
  12. Romanos 7:12Paul makes a point of making clear that the fault does not lie with the law: it remains holy, and the commandment remains just and good, despite the effect described in the previous verses.
  13. Romanos 7:13A rhetorical question in the style already used earlier in the letter: did something good, the law, become the cause of death? The answer: the law is not the problem, it is sin, which uses even what is good to reveal itself in the full extent of its seriousness.
  14. Romanos 7:14“Carnal” describes someone still dominated by the impulses of the body, and “sold” is an image of slavery, like someone sold in the marketplace who lost control over their own life. Paul describes the feeling of recognizing what is right but being unable to act on it.
  15. Romanos 7:15This begins the most personal and intense description in the chapter: the feeling of doing exactly the opposite of what one wants, an inner conflict between intention and action.
  16. Romanos 7:16If a person recognizes that they are doing what they do not want to do, that in itself is a way of agreeing that the law, which points out that wrong, is right.
  17. Romanos 7:17Paul begins to distinguish between “I” and “sin that dwelleth in me,” as if they were two different forces competing within the same person.
  18. Romanos 7:18He acknowledges that, inwardly, there is a will to do good, but the real ability to carry out that will is missing — a problem of will versus action, not of intention.
  19. Romanos 7:19This repeats almost the same sentence from verse 15 to reinforce the point: the pattern repeats itself — the good one wants does not happen, but the evil one does not want, that is what keeps happening.
  20. Romanos 7:20This picks back up the distinction from verse 17: if the action goes against one’s own will, the text attributes that action to the sin dwelling in the person, not to their original intention.
  21. Romanos 7:21Paul calls this a “law,” in the sense of a constant, predictable pattern: every time the intention is to do good, evil shows up alongside it, almost automatically.
  22. Romanos 7:22Inwardly, in the deepest part of oneself, the person truly delights in the law of God and agrees with it.
  23. Romanos 7:23But there is a conflict, described as two “laws” at war: one that the mind approves of and another that dominates the body, leaving the person caught in this internal tug of war.
  24. Romanos 7:24Some scholars see here a reference to a Roman punishment in which the body of a murder victim was strapped to the living criminal until it rotted alongside him — quite an image to describe a weight one cannot get free of alone. It’s the point of deepest despair in the chapter, resolved in the very next verse.
  25. Romanos 7:25After the despair of the previous verse, Paul thanks God for the solution in Jesus Christ and sums up the chapter: the mind wants to serve the law of God, but the flesh remains bound to the law of sin — a problem that chapter 8 is about to resolve.

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