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Romans

About this book
Chapter 7

1 Or do you not know, brothers and sisters (for I am speaking to those who know the law), that the law is lord over a person as long as he lives?⁠ 2 For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. 3 So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. 4 So, my brothers and sisters, you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. 5 For when we were in the flesh, the sinful desires, aroused by the law, were active in the members of our body to bear fruit for death.⁠ 6 But now we have been released from the law, because we have died to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. 7 What shall we say then? Is the law sin? Absolutely not! Certainly, I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.”⁠ 8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. For apart from the law, sin is dead.⁠ 9 And I was once alive apart from the law, but with the coming of the commandment, sin became alive 10 and I died. So I found that the very commandment that was intended to bring life brought death!⁠ 11 For sin, seizing the opportunity through the commandment, deceived me and through it I died.⁠ 12 So then, the law is holy, and the commandment is holy, righteous, and good. 13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 14 For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin. 15 For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate. 16 But if I do what I don’t want, I agree that the law is good. 17 But now it is no longer me doing it, but sin that lives in me. 18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. 19 For I do not do the good I want, but I do the very evil I do not want!⁠ 20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me. 21 So, I find the law that when I want to do good, evil is present with me. 22 For I delight in the law of God in my inner being. 23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 24 Wretched man that I am! Who will rescue me from this body of death?⁠ 25 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 I serve the law of sin.

Texts in conversation

Compare Philo, Allegorical Interpretation 1:105 and Romans 7:10

Classical · New Testament

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Summary

Philo discusses two different kinds of death, where the soul is separated from body and then death of the soul, which is a soul without virtue. Paul describes a similar sense of this second death in Romans, when the Torah provokes the evil impulse.

Passages

Philo, Allegorical Interpretation 1:105

Classical
That death is of two kinds, one the death of the man in general, the other the death of the soul in particular. The death of the man is the separation of the soul from the body, but the death of the soul is the decay of virtue and the bringing in of wickedness. It is for this reason that God says not only “die” but “die the death,” indicating not the death common to us all, but that special death properly so called, which is the death of the soul as it becomes entombed in passions and wickedness of all kinds. And this death is practically the antithesis of the death which awaits us all. The latter is a separation of combatants that had been pitted against one another, that is, body and soul. The former, on the other hand, is a meeting of the two in conflict. And in this conflict the worse, the body, overcomes, and the better, the soul, is overcome. But observe that wherever Moses speaks of “dying the death,” he means the penalty-death, not the death that takes place in the course of nature. Death in the course of nature is the one in which the soul is parted from the body; but the penalty-death takes place when the soul dies to the life of virtue, and is alive only to the life of wickedness.
20–50 CE (scholarly estimate) Read in Philo, Allegorical Interpretation

Romans 7:10

New Testament
8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. For apart from the law, sin is dead. 9 And I was once alive apart from the law, but with the coming of the commandment, sin became alive 10 and I died. So I found that the very commandment that was intended to bring life brought death! 11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. 12 So then, the law is holy, and the commandment is holy, righteous, and good.
55–58 CE (scholarly estimate) Read in Romans

References

“... In particular, the plight described in the monologue strongly resembles the moral-psychological state that Philo of Alexandria sometimes describes as “the death of the soul.” So Philo interprets God’s warning that Adam will die if he eats from the tree of life as referring to the death of the soul: [...] This text sharply distinguishes bodily death from a type of moral-psychological death. Philo, consistent with his Platonism, insists that the death of the soul does not convey the actual death or destruction of any one part of the soul, but the total domination and enslavement of the good part. [...] The above text from Philo exemplifies a Platonic discourse about the soul that bears on the language and argument of Rom 7. [...] I contend that Rom 7:7–25 depicts the plight of reason or mind imprisoned by the passions and appetites. ...”
Emma Wasserman, The Death of the Soul in Romans 7: Sin, Death, and the Law in Light of Hellenistic Moral Psychology, WUNT (Tübingen: Mohr Siebeck, 2008), 7–8.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Philo, Allegorical Interpretation 1:105 and Romans 7:10

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