The Meaning of Romans 5:7 Explained

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.

YLT: for scarcely for a righteous man will any one die, for for the good man perhaps some one also doth dare to die;

Darby: For scarcely for the just man will one die, for perhaps for the good man some one might also dare to die;

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

KJV Reverse Interlinear

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

What does Romans 5:7 Mean?

Study Notes

righteous
See Romans 1:19 .
righteousness
Righteousness here, and in the passages which refer to Romans 10:10 , means that righteousness of God which is judicially reckoned to all who believe on the Lord Jesus Christ; believers are the righteous.
(See Scofield " Romans 3:21 ") .

Verse Meaning

This verse prepares for the next one that contrasts with it. Paul used "righteous" here in the general sense of an upright person, not in the theological sense of a person made right with God. People appreciate a good person more than an upright person. Goodness carries the idea of one who is not only upright but loved for it because he or she reaches out to help others. [1]

Context Summary

Romans 5:1-11 - Great Blessings Through Christ
We stand in grace; we look for glory. Our standing is sure, although apart from our feelings or deserts. It is ours forever, through union with the living Christ. It is our admission to the home of God's elect. We have passed the threshold and have received, in the antechamber, the new white robe. But being in the house we find several stories or tiers of ascent. They are marked by the phrases, not only so and much more.
Starting from faith, the staircase mounts from peace to hope, Romans 5:2; from hope to love, Romans 5:5; from reconciliation to salvation and life and joy in God, Romans 5:9-11, so that whatever He does, as well as whatever He is, awakens in our hearts responsive admiration and glad consent. Stand on these successive terraces in the mountain climb to take your breath and behold the far-spread landscape. Let us not be content with the ladder foot when all these rounds of light invite us. Especially ponder Romans 5:10, where the Apostle distinguishes between reconciliation and salvation. What music there is in that wonderful phrase, saved by His life! By His life for us in heaven and in us by His Spirit. [source]

Chapter Summary: Romans 5

1  Being justified by faith, we have peace with God;
2  and joy in our hope;
8  that since we were reconciled by his blood, when we were enemies;
10  we shall much more be saved, being reconciled
12  As sin and death came by Adam;
17  so much more righteousness and life by Jesus Christ
20  Where sin abounded, grace did superabound

Greek Commentary for Romans 5:7

Scarcely [μολις]
Common adverb from μολος — molos toil. See note on Acts 14:18. As between δικαιος — dikaios righteous, and αγατος — agathos good, Lightfoot notes “all the difference in the world” which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the δικαιος — dikaios man being “absolutely without sympathy” while the αγατος — agathos man “is beneficent and kind.” [source]
Would even dare [και τολμαι]
Present active indicative of τολμαω — tolmaō to have courage. “Even dares to.” Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice. Perhaps (ταχα — tacha). Common adverb (perhaps instrumental case) from ταχυς — tachus (swift). Only here in N.T. [source]
Perhaps [ταχα]
Common adverb (perhaps instrumental case) from ταχυς — tachus (swift). Only here in N.T. [source]
Righteous - good [δικαίου - ἀγαθοῦ]
The distinction is: δίκαιος is simply right or just; doing all that law or justice requires; ἀγαθός is benevolent, kind, generous. The righteous man does what he ought, and gives to every one his due. The good man “does as much as ever he can, and proves his moral quality by promoting the wellbeing of him with whom he has to do.” Ἀγαθός always includes a corresponding beneficent relation of the subject of it to another subject; an establishment of a communion and exchange of life; while δίκαιος only expresses a relation to the purely objective δίκη rightBengel says: “ δίκαιος , indefinitely, implies an innocent man; ὁ ἀγαθός one perfect in all that piety demands; excellent, honorable, princely, blessed; for example, the father of his country.” Therefore, according to Paul, though one would hardly die for the merely upright or strictly just man who commands respect, he might possibly die for the noble, beneficent man, who calls out affection. The article is omitted with righteous, and supplied with good - the good man, pointing to such a case as a rare and special exception. -DIVIDER-
-DIVIDER-
[source]

Reverse Greek Commentary Search for Romans 5:7

Matthew 20:15 Is thine eye evil? [ο οπταλμος σου πονηρος εστιν]
(ο οπταλμος σου πονηρος εστιν — ho ophthalmos sou ponēros estiṅ) See note on Matthew 6:22-24 about the evil eye and the good eye. The complainer had a grudging eye while the householder has a liberal or generous eye. See note on Romans 5:7 for a distinction between dikaios and agathos f0). [source]
Luke 9:39 Hardly [μολις]
Late word used in place of μογις — mogis the old Greek term (in some MSS. here) and alone in Luke‘s writings in the N.T. save 1 Peter 4:18; Romans 5:7. [source]
Luke 9:39 It teareth him that he foameth [σπαρασσει αυτον μετα απρου]
Literally, “It tears him with (accompanied with, μετα — meta) foam” (old word, απρος — aphros only here in the N.T.). From σπαρασσω — sparassō to convulse, a common verb, but in the N.T. only here and Mark 1:26; Mark 9:26 (and συνσπαρασσω — sunsparassō Mark 9:20). See Mark 9:17; and note on Matthew 17:15 for variations in the symptoms in each Gospel. The use of μετα απρου — meta aphrou is a medical item.Hardly (μολις — molis). Late word used in place of μογις — mogis the old Greek term (in some MSS. here) and alone in Luke‘s writings in the N.T. save 1 Peter 4:18; Romans 5:7.Bruising him sorely Common verb for rubbing together, crushing together like chains (Mark 5:4) or as a vase (Mark 14:3). See notes on Matthew 17:15 and notes on Mark 9:17 for discussion of details here. [source]
John 15:13 Than this [ταυτης]
Ablative case after the comparative adjective μειζονα — meizona and feminine agreeing with της αγαπης — tēs agapēs (love) understood. That a man lay down his life Object clause (non-final use of ινα — hina in apposition with the ablative pronoun ταυτης — tautēs and the second aorist active subjunctive of τιτημι — tithēmi). For the phrase see John 10:11 of the good shepherd. Cf. 1 John 3:16; Romans 5:7. For his friends “In behalf of his friends” and so “in place of his friends.” “Self-sacrifice is the high-water mark of love” (Dods). For this use of υπερ — huper see John 11:50; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:7. [source]
John 7:12 Much murmuring [γογγυσμος πολυς]
This Ionic onomatopoetic word is from γογγυζω — gogguzō for which verb see John 6:41, John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philemon 2:14). Among the multitudes “The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος — dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος — planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
John 7:12 A good man [αγατος]
Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος — dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος — planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
John 7:12 Among the multitudes [εν τοις οχλοις]
“The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος — dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος — planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Acts 11:24 Good [ἀγαθὸς]
More than strictly upright. Compare Romans 5:7, where it is distinguished from δίκαιος ,just or righteous. “His benevolence effectually prevented him censuring anything that might be new or strange in these preachers to the Gentiles, and caused him to rejoice in their success” (Gloag). [source]
Acts 11:24 For [οτι]
Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man See note on Romans 5:7 for distinction between αγατος — agathos and δικαιος — dikaios righteous, where αγατος — agathos ranks higher than δικαιος — dikaios Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God‘s Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (Acts 15:36; 41). [source]
Romans 5:6 While we were yet weak [οντων ημων αστενων ετι]
Genitive absolute. The second ετι — eti (yet) here probably gave rise to the confusion of text over ετι γαρ — eti gar above. In due season (κατα καιρον — kata kairon). Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3). I or the ungodly In behalf, instead of. See about υπερ — huper on Galatians 3:13 and also Romans 5:7 here. [source]
Romans 5:6 I or the ungodly [υπερ ασεβων]
In behalf, instead of. See about υπερ — huper on Galatians 3:13 and also Romans 5:7 here. [source]
Galatians 6:10 Let us do good [ἐργαζώμεθα τὸ ἀγαθὸν]
Let us work the good. For the distinctive force of ἐργάζεσθαι see on 3 John 1:5; and for ποιεῖν todo, see on John 3:21. Comp. Colossians 3:23where both verbs occur. Τὸ ἀγαθὸν is, of course, the morally good as distinguished from what is merely useful or profitable, but includes what is beneficent or kindly. See Philemon 1:14; Ephesians 4:28; 1 Thessalonians 3:6; Romans 5:7. Here, in a general sense, embracing all that is specified in Galatians 6:1, Galatians 6:2, Galatians 6:3, Galatians 6:10. [source]
1 Thessalonians 5:15 That which is good [τὸ ἀγαθὸν]
Not to be limited to profitable, beneficent (as Lightfoot, Lünemann), although ἀγαθός commonly includes a corresponding beneficent relation of its subject to another subject, which is emphasized here by to all men. See on Romans 5:7. It may also include what is absolutely, morally good, as Romans 2:10. So Hebrews 13:21; 1 Peter 3:11; Romans 7:18. [source]
1 Thessalonians 3:6 Good remembrance [μνείαν ἀγαθὴν]
Better kindly remembrance. Comp. Romans 5:7(see note); Romans 7:12; Titus 2:6; 1 Peter 2:18. See on 1 Thessalonians 1:3. [source]
1 Thessalonians 2:10 Holily - justly - unblameably [ὁσίως - δικαίως - ἀμέμπτως]
For δικαίως holilysee on Luke 1:75; for δικαίως justlyor righteously, see on Romans 1:17; see on Romans 5:7. Ἁμέμπτως unblameablyonly in these Epistles. See 1 Thessalonians 3:13; 1 Thessalonians 5:23. For the distinction between ὅσιος and δίκαιος see Plato, Gorg. 507. [source]
1 Timothy 6:18 Good works [ἔργοις καλοῖς]
For καλός see on 1 Timothy 3:7, and John 10:11: for ἀγαθός on Romans 5:7. [source]
Titus 2:5 Kind [ιδιοις]
See note on Romans 5:7. See note on Colossians 3:18; Ephesians 5:22 for the same use of ινα μη βλασπημηται — hupotassomai to be in subjection. Note idiois (their own). See note on 1 Timothy 6:1 for the same negative purpose clause (hina mē blasphēmētai). [source]
Titus 2:5 Good [ἀγαθάς]
Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. Matthew 20:15; 1 Peter 2:18; Acts 9:36. See on Acts 11:24; see on Romans 5:7. [source]
Philemon 1:15 Perhaps [ταχα]
Old adverb, in N.T. only here and Romans 5:7. [source]

What do the individual words in Romans 5:7 mean?

Rarely indeed for a righteous [man] anyone will die on behalf of though the good [man] perhaps someone even would dare to die
μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν

μόλις  Rarely 
Parse: Adverb
Root: μόλις  
Sense: with difficulty, hardly.
γὰρ  indeed 
Parse: Conjunction
Root: γάρ  
Sense: for.
δικαίου  a  righteous  [man] 
Parse: Adjective, Genitive Masculine Singular
Root: δίκαιος  
Sense: righteous, observing divine laws.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἀποθανεῖται  will  die 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: ἀποθνῄσκω  
Sense: to die.
ὑπὲρ  on  behalf  of 
Parse: Preposition
Root: ὑπέρ 
Sense: in behalf of, for the sake of.
γὰρ  though 
Parse: Conjunction
Root: γάρ  
Sense: for.
ἀγαθοῦ  good  [man] 
Parse: Adjective, Genitive Masculine Singular
Root: ἀγαθός 
Sense: of good constitution or nature.
τάχα  perhaps 
Parse: Adverb
Root: τάχα  
Sense: hastily, quickly, soon.
τις  someone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
καὶ  even 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
τολμᾷ  would  dare 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: τολμάω  
Sense: not to dread or shun through fear.
ἀποθανεῖν  to  die 
Parse: Verb, Aorist Infinitive Active
Root: ἀποθνῄσκω  
Sense: to die.