Literally, “sinful according to excess.” The Greek term for “excess” is huperbolē, from which is derived the English word “hyperbole.” Compare Paul’s uses of the term in 1 Cor. 12:31; 2 Cor. 1:8; 4:7, 17; 12:7; Gal. 1:13. The apostle has already explained how the law has served to reveal the enormity of sin.

 In Rom. 7:7-13 the law of God is clearly vindicated of any charges that it is responsible for the sin and death that reign so universally among mankind (cf. ch. 5:14, 17). The blame is rightly fixed on sin. And to the extent that men persist in identifying themselves with sin, they share in its guilt and condemnation.

These verses also emphasize Paul’s doctrine that salvation cannot come by the law. The important function of the law is to unmask sin and convict the sinner of the error of his ways, but it cannot weed out a rebellious spirit or pardon a transgression. “The law reveals to man his sins, but it provides no remedy” (GC 467).

 These verses further serve to clarify the relationship that exists between the law and the gospel. It is ever the continuing function of the commandments to reveal the standard of righteousness, to convict of sin, and to show the need of a Saviour. If there were no law to convict of sin, the gospel would be powerless, for unless the sinner is convicted of his sin, he feels no need of repentance and of faith in Christ. Thus, to claim that the gospel has abolished the law is not only to misrepresent the place and importance of the law but also to undermine the very purpose and necessity of the gospel and the plan of salvation (see on ch. 3:31).

 Or, “working death to me.” The real nature of sin becomes apparent as sin uses that which is good to work evil and death. It takes that which is the revelation of the character and will of God, which is designed to serve as a standard of holiness, and uses it to increase the sin and condemnation of men (vs. 8-11). The purpose of God in allowing sin to work death through the law was that sin, in perverting what is good, should disclose and exhibit itself in all its sinfulness and deceit (see PP 42, 43).

Or, “that it might be manifested as sin,” that is, that it might be seen in its true light as sin.

After this phrase the words, “became death to me,” need to be supplied. Paul’s argument is clear in the RSV rendering, “Did that which is good, then, bring death to me? By no means It was sin ...”

 See on ch. 3:4. The law no more brings death than it brings sin.

The first part of the verse reads literally, “Did that which is good, then, become death to me?” In other words, does the blame for my death lie with the good law? Paul answers the question by repeating that the fault was not in the law but in himself and in his sinful inclinations.