Romans 5 7

Romans 5:7 kjv

For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.

Romans 5:7 nkjv

For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die.

Romans 5:7 niv

Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die.

Romans 5:7 esv

For one will scarcely die for a righteous person ? though perhaps for a good person one would dare even to die ?

Romans 5:7 nlt

Now, most people would not be willing to die for an upright person, though someone might perhaps be willing to die for a person who is especially good.

Romans 5 verses

Romans 5 7 Meaning

Romans 5:7 explains and emphasizes the extraordinary nature of Christ's sacrifice by setting it against common human experiences. It states that it is a rare occurrence for someone to die on behalf of a person who is merely righteous (observing justice), and while someone might conceivably dare to die for a truly good and benevolent person (one who confers benefits), even that is unusual. This verse acts as a bridge to highlight the far greater demonstration of God's love, shown in the following verse where Christ died for those who were ungodly and sinners.

Romans 5 7 Context

Romans 5:7 is nestled within a powerful theological discourse (Romans 5:1-11) where Paul expounds upon the glorious results of justification by faith. Having declared believers at peace with God (Rom 5:1), having access to grace, and having hope in God's glory (Rom 5:2), Paul then shifts to the secure nature of this salvation through Christ's death. Romans 5:6 sets the foundation, stating that "Christ died for the ungodly." Verse 7 serves as an illustrative bridge, a comparative statement drawn from human experience. It presents two levels of human sacrifice: the rarity of dying for a merely righteous person, and the slightly greater, yet still daring, possibility of dying for a benevolent person. This human baseline then serves to dramatically underscore the utterly unique and profoundly merciful act of Christ in Rom 5:8, where God's love is demonstrated by Christ dying for us "while we were still sinners." The chapter's broader historical context is a Christian community, comprised of both Jewish and Gentile believers in Rome, struggling with understanding the implications of justification by faith apart from the law, and grappling with the overwhelming scope of God's redemptive plan.

Romans 5 7 Word analysis

• For (γαρ - gar): A particle indicating causation or explanation, connecting this verse directly to the preceding statement in Rom 5:6. It signals that this verse is providing a rationale or illustration for what was just said about Christ dying for the ungodly.
• scarcely (μολις - molis): Means "with difficulty," "hardly," "rarely," or "barely." It strongly conveys the idea of an extremely low probability or occurrence, highlighting how uncommon such an act of self-sacrifice is.
• for a righteous person (υπερ δικαιου - hyper dikaiou):
  • hyper (υπερ): "On behalf of" or "instead of."
  • dikaiou (δικαιου): From dikaios, meaning "just," "righteous," "equitable," or "observing divine or human laws." A dikaios person is one who is morally upright, honest, and acts according to what is right, fulfilling obligations. Paul emphasizes that such a person is worthy of respect but not typically someone for whom one would make the ultimate sacrifice.
• will one die (αποθανειται τις - apothaneitai tis):
  • apothaneitai (αποθανειται): Third person singular future tense of apothnēskō, meaning "will die." It describes a definite, yet hypothetical, future act.
  • tis (τις): "Someone" or "anyone." It represents a generic, unspecified individual.
• yet peradventure (ταχα γαρ - tacha gar):
  • tacha (ταχα): "Perhaps," "possibly," or "likely." It introduces a possibility, but not a certainty.
  • gar (γαρ): Again, "for" or "indeed," further connecting and explaining. This phrase introduces a concession or a slightly stronger case than the previous one, but still highly improbable.
• for a good person (υπερ του αγαθου - hyper tou agathou):
  • hyper (υπερ): "On behalf of" or "instead of."
  • tou agathou (του αγαθου): From agathos, meaning "good" in a broader, benevolent sense, implying kindness, active beneficence, or one who performs good deeds for others. This person is not just righteous according to the law but actively confers benefits. The contrast between dikaios (one who does no wrong) and agathos (one who does good) is crucial. People are more likely to sacrifice for a benefactor due to gratitude or personal attachment than for someone merely upright.
• some would even dare to die (τις και τολμα - tis kai tolma):
  • tis (τις): "Someone."
  • kai (και): "Even," intensifying the statement.
  • tolma (τολμα): From tolmao, meaning "to dare," "to be bold," "to venture," "to take courage." This verb signifies an extraordinary act, pushing the boundaries of what is common or expected, indicating high motivation but still within a human context.

Romans 5 7 Bonus section

The distinction between dikaios and agathos in Greek ethics could be complex. While often overlapping, dikaios primarily refers to legal or moral conformity – a person who fulfills their duties and does not transgress. Agathos, on the other hand, describes an intrinsic goodness that benefits others, implying active benevolence, a beneficent character. The dikaios individual might demand respect, but the agathos person might evoke admiration, loyalty, or profound gratitude that inspires self-sacrifice. Paul harnesses this nuanced understanding to highlight that even the most noble human acts of self-sacrifice (for the 'good' or benevolent) pale in comparison to Christ's action. No human would volunteer to die for their enemies, the guilty, or the morally bankrupt. This sets Christ's atoning work as fundamentally different and far superior to any human act of compassion, establishing the infinite magnitude of God's agape love for humanity.

Romans 5 7 Commentary

Romans 5:7 is a profound rhetorical device Paul employs to underscore the unparalleled nature of God's love and Christ's sacrifice. He first observes a harsh truth about human self-preservation: it's incredibly rare ("scarcely") for anyone to lay down their life for a "righteous person"—one who is merely upright or just, who meets legal and moral obligations but perhaps doesn't inspire deep affection or gratitude. Then, Paul introduces a slightly more plausible, yet still daring, scenario: perhaps someone might "dare to die" for a "good person"—a benefactor, someone who is actively kind and generous, and whose life benefits others. This distinction between the "righteous" (dikaios) and the "good" (agathos) is critical: dikaios implies adherence to rules or justice, while agathos implies active benevolence and kindness. Gratitude for agathos acts might inspire exceptional sacrifice, yet even that is a bold act. This verse meticulously builds a comparative framework. If human love, at its zenith, scarcely reaches to sacrificing for a just man, and only with great daring for a benevolent one, how infinitely greater is God's love (as declared in Rom 5:8) which sent Christ to die for us not as "righteous" or "good," but "while we were still sinners" and "ungodly" (Rom 5:6)? This contrast magnificently elevates the cross, revealing that divine love transcends all human notions of merit and deservedness. It demonstrates that salvation is a pure gift, rooted entirely in God's character, not ours.