Romans 7

brothers
Though some translations retain the older English plural, “brethren,” the rendering “brothers” here remains perfectly accurate to the Greek text (ἀδελφοί; adelphoi) and is more natural to modern readers. This language describes the close familial union fellow believers have with one another by virtue of their union with Christ. Paul uses this term to show the unity in Christ he shares with them even though he has not yet met them in person.

is master
The phrase “is master” translates the verb κυριεύω (kyrieuō) in which the familiar word for “lord” or “master” can be clearly seen (κύριος; kyrios). Thus, the law is pictured here as the “lord” or “master” of everyone who is subjected to it because he or she is not in Christ. This concept of mastery is continued from the previous chapter (cf. 6:9, 14), where sin and death are seen as cruel masters.

brothers
Refer to the discussion on verse 1 above.

constrained
“Constrained” is from the verb κατέχω (katechō). This verb does not refer to legal binding but rather the notion that the law controlled our lives the way spoken of in verse 5. This translation also differentiates the word from “bound” (δέω; deō) in verse 2.

May it never be!
The exclamation, “May it never be!” represents the Greek construction μὴ γένοιτο (mē genoito), which is a strong way of expressing the desire that something never take place. Thus, other translations choose something like “God forbid!,” “By no means!,” or “Absolutely not!” to render it. These all accurately convey the idea, but “May it never be!” is most literal to the Greek text because the verb used here comes from γίνομαι (ginomai) which is a state-of-being verb, negated and used in the optative mood, communicating a strong desire that the action of the verb not take place. This expression is used by Paul 14 times in his writings (Rom 3:4, 6; 31; 6:2, 15; here, 7:13; 9:14; 11:1, 11; 1 Cor 6:15; Gal 2:17; 3:21; 6:14).

revived
“Revived” is a better translation than “became alive” for ἀναζάω (anazaō) here because this word refers to resurrection or renewed life. Sin is always alive in the life of an unregenerate sinner, but the commandment brings it to light so that it is as if it has come alive again because the knowledge of the law entices the sinner, who is a rebel by nature, to indulge in sin all the more (cf. v. 7).

lead to
The phrase “lead to” (2x) in this verse translates the preposition εἰς (eis). This preposition is often used to describe purpose, not causation. The end result of the law was death though Paul had been seeking to find life through it.

May it never be!
Refer to the discussion on verse 7 above.

working out
Some translations have “producing” or “effecting” here, but the translation as “working out” more precisely brings out the emphasis of the Greek wording with the use of the word κατεργάζομαι (katergazomai). The rendering of “working out” provides a more consistent translation of κατεργάζομαι (katergazomai), and also brings out the notion of working from the inside out. Here, inward sin works out death in the sinner. Thus, the translation “working out” best highlights Paul’s intention to demonstrate the sinfulness of sin juxtaposed with the holiness, righteousness, and goodness of the Law (cf. v. 12).

fleshly
Here, “fleshly” translates the Greek term σάρκινός (sarkinos). Readers will recognize the same root for “flesh” (σάρξ; sarx)—a term Paul uses often in his writings (91x), and specifically three times in this chapter (7:5, 18, 25) with a total of 26 times in Romans alone. When Paul speaks of the “flesh” in Romans, it is at times used to communicate the idea of physical lineage, descendants, physical bodies, etc. (e.g. 1:3; 3:30; 9:3; 11:14). However, in chapters 6–8 the primary focus is not physical in nature, but spiritual. This metaphorical use speaks of one’s flesh as the instrument by which actions are carried out, and in Paul’s focus, it is that of sin which is active (cf. BDAG on σάρξ). In similar fashion, Paul’s use of σάρκινός (sarkinos) here is within that same vein. Thus, while the noun σάρξ (sarx) focuses on the instrument of sin, the adjective σάρκινός (sarkinos) narrows in on the character or nature of that which is “fleshly,” “sinful,” or, as it is here, the opposite of “spiritual” viz., that which is of the Spirit (cf. Rom 8:3–13). As Paul is thinking on the Law of God, he realizes in light of its nature (cf. 7:12) that his having been sold into slavery to sin has resulted in his continued battle with the “fleshliness” of his flesh.

working out
Refer to the discussion on verse 13 above. Specifically here, the translation as “working out” rather than “doing” helps to show that this is distinct from another word for “doing” (ποιέω; poieō) later in this verse.

that it is good
The phrase “that it is good” translates the very simple construction ὅτι καλός (hoti kalos). This translation avoids adding unnecessary words, staying as close as possible to the Greek text. Interestingly, this expression is very similar to one in Hebrew describing God’s assessment of His creation (כִּי־טוֹב; ki tov, “that it was good”; Gen 1:10, 12, 18, 21, 25). Like the rest of His creation, God created the Law for good. The Law is not the problem, but rather man’s sinful nature which is exposed by the Law.

working out
Refer to the discussion on verse 15 above.

⁠—in me who wants to do good.
In Greek, Paul emphasizes his true desire to do good by inserting “in me who wants to do good” (τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν; tō thelonti emoi poiein to kalon) in the middle of his sentence. Because that word order does not carry over easily into English, this translation seeks to bring out his emphasis by allowing that inserted phrase to stand out at the end with the use of a dash. Thus, the translation, “I find then the principle that in me evil is present—in me who wants to do good” showcases the drama, tension, and gravitas that Paul is feeling as he speaks of the battle of sin which rages within. Furthermore, the dash fittingly allows the reader to feel the pause before the emphatic “—in me who wants to do good,” especially as the struggle climaxes with both desperation and hope at the close of this chapter (7:24–25).

deliver
This translation renders the Greek verb ῥύομαι (rhyomai) as “deliver” here instead of “set free.” The latter rendering of being “freed” is reserved to translate the Greek term ἐλευθερόω (eleutheroō) consistently throughout its seven occurrences in the New Testament (cf. John 8:32, 36; Rom 6:18, 22; 8:2, 21; Gal 5:1), and speaks in those contexts of freedom from the dominion of sin (cf. BDAG on ἐλευθερόω). The different term used here (ῥύομαι; rhyomai) denotes the concept of “rescue” or “deliverance.” Paul here is not specifically pleading to be set free from sin’s dominion (since the believer has already been freed from sin’s dominion; cf. Rom 6:6, 12, 14, esp. vv. 18, 22), but longs for a far greater act, deliverance, which can only come through Jesus Christ. Thus, Paul does not here seek a freedom he already has, but a deliverance from “the body of this death.” This plea is in similar fashion to what Paul speaks of later with the groaning of creation, viz., for the coming glory of resurrected bodies and corruption’s end (cf. Rom 8:18–23).