Romans 7 13

Romans 7:13 kjv

Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

Romans 7:13 nkjv

Has then what is good become death to me? Certainly not! But sin, that it might appear sin, was producing death in me through what is good, so that sin through the commandment might become exceedingly sinful.

Romans 7:13 niv

Did that which is good, then, become death to me? By no means! Nevertheless, in order that sin might be recognized as sin, it used what is good to bring about my death, so that through the commandment sin might become utterly sinful.

Romans 7:13 esv

Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure.

Romans 7:13 nlt

But how can that be? Did the law, which is good, cause my death? Of course not! Sin used what was good to bring about my condemnation to death. So we can see how terrible sin really is. It uses God's good commands for its own evil purposes.

Romans 7 verses

Romans 7 13 Meaning

Romans 7:13 profoundly clarifies that God's Law, which is intrinsically good and righteous, is not the source of death. Instead, it vehemently asserts that sin is the true agent of death. Sin cunningly leverages the goodness of the Law as a means to execute its destructive power, bringing forth spiritual demise. The ultimate divine purpose behind this interaction is to unequivocally reveal sin for what it truly is – a deceptive, destructive force – and through the exposure by the commandment, demonstrate sin's utterly excessive and malignant nature.

Romans 7 13 Context

Romans 7:13 sits within Paul's broader discourse in Romans concerning the relationship between the Law, sin, and grace, particularly from chapter 5 to chapter 8. In Romans 7, Paul directly addresses the role and function of the Mosaic Law for those who are "under the Law." The preceding verses (Rom 7:7-12) establish the Law's inherent goodness and holiness. Paul asks if the Law is sin because it provoked sinful desires (Rom 7:7) and definitively states "By no means!" (Rom 7:7, 7:13). He argues that the Law reveals sin by bringing its demands and prohibitions into sharp relief. Without the Law, sin might lie dormant or unrecognised; with the Law, sin springs to life, demonstrating its potent power and the individual's inability to overcome it through personal effort. Verse 13 directly builds on this by dispelling any notion that the "good" Law itself causes death. Historically, the Roman audience, comprising both Jewish and Gentile believers, would have faced diverse views on the Law: for Jews, it was central to their identity and covenant; for Gentiles, it might have been seen as a foreign burden. Paul seeks to clarify the Law's God-intended purpose in the economy of salvation, leading up to the triumphant reality of life in the Spirit in chapter 8, which provides the true solution to the human struggle depicted in chapter 7.

Romans 7 13 Word analysis

• Did that which is good: Refers to to kalon (τὸ καλόν), literally "the good thing" or "the beautiful thing." In this context, it unequivocally signifies the Law of God, affirmed as good in Rom 7:12. This rhetorical question highlights a core tension: how could something good lead to a detrimental outcome?
• then: The Greek word oun (οὖν) indicates a logical continuation or consequence from the previous argument. It serves as an interrogative particle here, presenting a conclusion that needs clarification.
• become death to me?: ginomai thanatos (γίνομαι θάνατος). Paul explores whether the good Law transforms itself into an agent of death for him (representative of humanity under the Law). The question directly challenges the notion that God's good standard is lethal.
• By no means!: mē genoito (μὴ γένοιτο)! This is a strong Pauline interjection, occurring frequently in Romans (e.g., 3:4, 3:6, 3:31, 6:2, 6:15, 7:7). It expresses the strongest possible denial or abhorrence of a suggestion, emphatically rejecting the idea that the Law is inherently deadly.
• Rather: alla (ἀλλά) marks a strong contrast, introducing the true explanation following the rejection of the false one.
• it was sin: hamartia (ἁμαρτία), the core subject. Paul assigns agency and culpability squarely to "sin" – not as an abstract concept, but a powerful, active force hostile to God and humanity.
• producing death in me: katergazomenē thanaton en emoi (κατεργαζομένη θάνατον ἐν ἐμοί). katergazomenē means "working out," "accomplishing," "producing." It denotes an effective and thorough completion of an action. Sin is actively, purposefully, and effectively bringing about death within the individual.
• through what is good: dia tou kalou (διὰ τοῦ καλοῦ). "Through the good thing" – meaning through the Law. This highlights sin's deceptive and insidious nature: it exploits and weaponizes something inherently righteous, perverting its original intent to bring about destruction.
• in order that: hina (ἵνα). This introduces a divine purpose or intention, a teleological clause. This consequence is not accidental but part of God's broader plan for exposing sin.
• sin might be shown to be sin: phanerōthē hamartia (φανερωθῇ ἁμαρτία). phanerōthē means "to be made manifest," "to be revealed," "to be openly displayed." The Law's interaction with sin has the divine purpose of revealing sin's true nature, allowing its malignancy to be unmistakably seen for what it is.
• and through the commandment might become utterly sinful: kai kath' hyperbolēn genētai hamartōlos (καὶ καθ' ὑπερβολὴν γένηται ἁμαρτωλός).
  • through the commandment: dia tēs entolēs (διὰ τῆς ἐντολῆς). Specifically refers to the Law, often particular laws. It specifies how sin is revealed.
  • might become utterly sinful: genētai kath' hyperbolēn hamartōlos. genētai is from ginomai ("become"). kath' hyperbolēn (καθ' ὑπερβολὴν) is an intense Greek adverbial phrase, meaning "beyond measure," "exceedingly," "excessively," "to an extreme degree," or "utterly." It conveys hyperbole, indicating sin's exceeding sinfulness. hamartōlos (ἁμαρτωλός) is an adjective here, meaning "sinful." The Law makes sin's destructive nature not merely apparent but profoundly and egregiously wicked, highlighting its true, overwhelming evil when compared against the pure standard.

Romans 7 13 Bonus section

Paul's robust defense of the Law's goodness (as seen here and in Rom 7:12) was crucial in addressing any charge that his gospel of grace undermined or opposed the Law, which was highly revered by Jewish people. By carefully distinguishing between the Law (good) and sin (evil), Paul maintains the integrity of God's revealed will while simultaneously demonstrating humanity's abject failure to perfectly keep it, and thus its need for righteousness outside of law-keeping (i.e., through faith). This verse helps to explain the paradox: the Law, which commands life, results in death because of sin. It establishes that the problem lies not with God's perfect standard but with the pervasive power of sin working within fallen humanity. This "utter sinfulness" of sin revealed by the Law acts as a divine shock treatment, intended to drive individuals to despair of self-righteousness and seek God's mercy in Christ.

Romans 7 13 Commentary

Romans 7:13 serves as a pivotal clarification in Paul's theological argument. It powerfully refutes the potential misconception that God's good Law is responsible for human death. With a resounding "By no means!", Paul unequivocally assigns culpability to sin. Sin is portrayed as an active, insidious force, shrewdly hijacking the righteous and good Law, twisting it into an instrument for its own destructive agenda. The Law, designed for life, becomes the means through which sin brings death, precisely by arousing and highlighting human rebellion. This process, while seemingly tragic, is divinely intended. Its purpose is redemptive: to expose sin's true, corrupting nature in all its depravity. By contrasting sin with the pure standard of the commandment, its exceeding, "utterly sinful" character is laid bare, demonstrating humanity's profound need for a savior and divine intervention beyond the Law's ability to merely expose the problem. It highlights the desperate human condition without Christ.