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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 Romans 7:5 and Ruth Rabbah 3:1

New Testament · Rabbinic

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Summary

In Romans 7, Paul describes the Torah giving sin an opportunity to stir desire. Rabbinic tradition in Ruth Rabbah also discusses the good and evil impulses, including the possibility that the Torah can strengthen the desire to disobey.

Passages

Romans 7:5

New Testament
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.
55–58 CE (scholarly estimate) Read in Romans

Ruth Rabbah 3:1

Rabbinic · Aggadah
“Where you die, I will die, and there I will be buried; so may the Lord do to me, and so may He continue, as death will separate between you and me” (Ruth 1:17). That is what the verse said: “Small and great are there; and a servant is free from his master” (Job 3:19) – Rabbi Simon said: This is one of four verses that are similar to one another. “Small and great are there” – in this world, one who is small can become great, and one who is great can become small. But in the future, one who is small cannot become great and one who is great cannot become small. “And a servant is free of his master” – that is, he does the will of his Maker [yotzero], angers his [evil] inclination [yitzro]; when he dies, he goes free, as it is stated: “And a servant is free of his master.”
700–950 CE (scholarly estimate) Read in Ruth Rabbah

References

"... The apostle desires obedience to God and a dedication to righteousness. Piety characterizes Paul's own life. The Holy Spirit enables the apostle to live a life of service to God. In Romans 7:1-6, he employs an analogy based upon Jewish law. It stands to reason that Jewish sources can throw additional light upon Paul's message and the conclusion he desires to draw from the evidence he cites. The rabbis also discussed the problem of fleshly desires, which they commonly referred to as the evil inclination." They were aware that the power of the evil inclination can place a person into bondage. Each person, however, should seek to serve the true Master who created him or her rather than the inclination to disobey God. In his teachings, the sage Rabbi Simeon ben Pazzi uses many of the same images as are found in Paul's writings. Here Rabbi Simeon ben Pazzi teaches about being "a slave to sin or God" ..."
Brad Young, Paul, the Jewish Theologian (Grand Rapids: Baker Academic, 2012), 88–93.
"... There is, it is true, no exact equivalent in Romans 7 to the rabbinical idea of the yêtzer hâra but it would not be going too far to claim that Paul is here directly contesting the Rabbinic view that the Law gives deliverance from the tyranny of the evil impulse. It may be argued that when the Rabbis speak of the Torah as the remedy for the evil impulse, they mean the study of or the occupation with the revelation, whereas Paul in Romans 7 is thinking of the actual commands of the Torah which, he claims, bring about a consciousness of sin, and that therefore the Torah as a remedy for the evil impulse and the Torah in Paul’s mind in Romans 7 refer to different things. This, however, does not appear convincing to us. Surely Paul too, when he referred to the commandment as inciting to sin, was thinking of the occupation with the commandment or concentration upon it rather than of the commandment in vacuo as it were. The juxtaposition of the yêtzer hâra and the divine remedy the Torah is, we feel, reproduced in Paul’s antithesis ..."
W. D. Davies, Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology, 4th ed. (Philadelphia: Fortress, 1980), 26.

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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Romans 7:5 and Ruth Rabbah 3:1

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