Hermeneutical Assignment on: Who is that I in Romans 7?

(Romans 1; 2-3; 6-8)

By

Timothy Ching Lung LAM

The third Assignment Submitted to Dr. Yiu Wing FUNG of Alliance Bible Seminary in Partial Fulfillment of the Requirements for the Course of BS515-E: Hermeneutics Summer 2003

Timothy Ching Lung LAM Student ID Number: D023111

August 30, 2003

Hermeneutical Assignment III on: Who is that I in Romans 7?

I. Introduction It is interesting to note that Paul uses the first-person pronoun, I in Romans 7, which happens to be the first time appeared in the epistle with an emphatic 30 times in the entire chapter. However, the identity of this I has been discussed for many years without a definite conclusion. Lambrecht has summarized these different views into four basic This paper will try to determine the identity of this I

proposals, namely, Paul (autobiography), Adam, Israel under the law and Christians (please refer to Appendix I).1 Lambrechts analysis.

mainly based on the context of the Romans 1-3 & 6-8 together with the reference made to

II. Context of Romans Before identifying the I concerned, the context of Romans 7 should be noted first.

In

fact, the concept of sin, which seems to be a major concern here, plays an important role in linking the following three passages:

1. Contents of the Passages Romans 1: Gentiles Sin Although the word, sin, does not appear in this passage, there are various types of sins described in this chapter, showing a large variety in mens sinfulness such as idolatry (1:18-23, 25), adultery (1:24, 26-27), and other 22 evil deeds in general (1:28-32) (please refer to Appendix II). It should be noted

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that this group of people knew God, but chose to rebel and that the sinful acts thereof were rooted in their disobedience to God (1:21). Paul uses the third-person pronoun (i.e. they, appeared 14 times in 1:18-32) to address this group of people and identifies them as all the godlessness and wickedness of men who suppress the truth by their wickedness.(1:18) However, the actual identity of this people is not disclosed.
1

In Romans 2:15,

Jan S.J. Lambrecht, The Wretched I and Its Liberation: Paul in Romans 7 and 8, (Louvain: Peeters Press, Page 1 By Timothy Ching Lung LAM

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Hermeneutical Assignment III on: Who is that I in Romans 7?

Paul talks about the Gentiles that the requirements of the Law are written on their hearts, their consciousness also bearing witness even though they do not have the Law. This scripture appears to be a parallel text of Romans 1:20 that this people are able to know God through His natural revelation, i.e. creation rather than the specific revelation to Israel. Furthermore, Paul used the

third-person pronoun to describe the Gentiles in 2:15 and thus, it is most likely that Paul addresses this people as Gentiles. As a result of their evil acts, God handed them over to the ever-increasing sin as the judgment, and that they are all under Gods wrath deserving death as the due penalty (1:18, 24, 26-28). Romans 2-3: Jews Sin The word, sin(s) appears five times in this passage, which, however, is not as specific as those described in chapter 1. First of all, these people pass Secondly, they are Thirdly, these

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judgement on someone but do the same thing (2:1).

stubborn with an unrepentant heart inducing Gods wrath (2:5).

people, who have the privilege of being entrusted with Gods word and supposedly teach others against sin, dishonor God by breaking the law (e.g. stealing, adultery, robbing temples, 2:17-24). In this passage, the second-person pronoun (you, appeared 35 times) is used to describe these people, who are indeed Jews, the chosen people of God as mentioned in 2:17. With the sin they commit, they are storing up Gods wrath leading to His judgement (2:5). Romans 6-8: Christians Sin

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The sin described here is even more general than the above two passages and that the only specific sin is coveting, which, however, only serves as a general example (7:7). Meanwhile, the appearance of the word, sin peaks at 34

times here among the passages concerned, which may be used to imply

1992), 59-67. Hermeneutics Page 2 By Timothy Ching Lung LAM

Hermeneutical Assignment III on: Who is that I in Romans 7?

emphatically the persons persistent struggling with sin, i.e. For what I do is not the good I want to do; no, the evil I do not want to do--this I keep on doing. (7:19) As mentioned before, Paul uses the first-person I to address this

person here, who was put to death by sin through the law (7:11).

2. Comparison between the Passages When juxtaposing the above three passages, Lambrechts four basic proposals can be evaluated so as to determine the identity of the I in Romans 7 (please refer to Appendix II for the comparison). In light of the shift in the tense from past to present, the experience of the I can be perceived as the two events in time, i.e. the past (7:7-13) and the present (7:14-25): The Past I in 7:7-13

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(a)

Personal Pronouns, Knowledge of the Law and Description of Sin At the first glance, the first-person pronoun in Romans 7 might be used to distinguish itself from the other groups of people and that Lambrechts autobiographical interpretation of I as Paul himself is possible. However, one may argue against Pauls past living apart from law in view of his Pharisaic background who was circumcised on the eighth day after birth (7:9, cf. Phil 3:5). Nevertheless, Lambrecht opines that it is possible at the time when Paul was a boy before he reached the threshold of manhood. 2 However, this interpretation does not match with the progression of thoughts within the context. In the first two passages, Paul tries to prove the unrighteousness of all human races against Gods righteous decree regardless of whether they are the Gentiles without the law (but with the requirement of the law written on their hearts) or the Jews with the law. In this respect, what Paul is driving here is to prove the universal truth of humans unrighteousness and Gods redemption plan, and that it is weird to see a purely autobiographical interpretation in this passage. Moreover, there are similar patterns of the experiences of I to that of the

Ibid, 60. Page 3 By Timothy Ching Lung LAM

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Hermeneutical Assignment III on: Who is that I in Romans 7?

people in the first two passages which may depict the universal implication of the I. First of all, there is no mention of the word, sin in describing the evil deeds of the wicked men (probably Gentiles) in the first passage. It is perhaps due to the fact that they have no knowledge of the law, through which, men become conscious of sin. (3:20) As Pauls lawless experience is similar to that of Gentiles, the I should not only refer to merely the experience of Paul, but also refer to that of Gentiles. Secondly, the springing of sin to Pauls life is similar to the appearance of the word, sin in the second passage with respect to the life of Jews (2:12, 3:20; 7:9). Accordingly, the I should not only be perceived as an autobiographical Paul, but also allude the entire human race. (b) Conversion Status 7:7-11 is apparently describing a pre-converted person who was put to death by sin through the commandment without mentioning the new life in Christ. Such a pre-conversion status is similar to that in the first two passages denoting that the I has a universal implication. However, one may argue the inconsistency of the pre-converted I within the context of chapters 6-8 where Paul is describing the life of Christians. In chapters 6 and 7:1-6, Paul uses the analogies of baptism and marriage to constitute Christians death to sin and to the law respectively. As a result, Christians are free to be the servants of God in the new way of the Spirit (7:6). When it comes to 7:7-25, the person deceived by sin is apparently unable to live righteously due to the sinful nature of the body. Nevertheless, Paul demonstrates throughout chapter 8 that righteous living for Christians (for those who are in Christ Jesus) is possible with the power of the Holy Spirit (8:1). If one focuses on these chapters only, the identity of I is likely a Christian. However, it is contradictory to see that a Christian, who is dead to sin, but is still unspiritual, sold as a slave to sin (7:14). In view of this and the past tense that Paul uses here, the identification of I as Christians is questionable. Accordingly, the I in this passage should have the collective meaning of both Gentiles and Jews and thus Adams, the father of all would be the best possible interpretation. One may argue against the universal implication in this passage as this epistle clearly concern law and Jewish matters and problems.3 However,
3

Ibid, 63. Page 4 By Timothy Ching Lung LAM

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Hermeneutical Assignment III on: Who is that I in Romans 7?

the pattern of sins entry in this passage is very similar to Adams fall in chapter 5, which was indeed used to demonstrate the general experience of all humanity. In this regard, it is likely that Paul has such concept in his mind when writing this passage in order to allude his first-person experience to all. (2) The Present I in 7:14-25

(a)

Struggling with Sin The I described here should not be perceived as a non-Christian because a person before conversion would not struggle with his/her sin. Paul has

demonstrated in the first two passages that the Gentiles not only practice sin themselves, but also approve others to practice it while the Jews judge others but do the same things against their righteous teaching. Accordingly, the proposals of the I as Adam and the Israelites under the law are not convincing unless they are converted. On the other hand, the I should not be pre-converted Paul since he, as a Pharisee, would not have such despairing existence as he says, as for legalistic righteousness, faultless. (Phil 3:6) Moreover, the mere

autobiographical interpretation as Paul after the conversion is doubtful as explained previously in view of the context. Accordingly, it is likely that Paul refers this I to himself as a Christian to allude to all Christians in general.

(b)

Deliverance in the Midst of Struggling with Sin Apparently, the situation of the I after the deliverance remains the same as it was before it in view of the thanksgiving statement in the midst of the two self-struggling claims (7:24-25). Moreover, Paul uses the present tense in describing the struggles before and after the deliverance in contrary to the past tense used for the unconverted I in 7:7-11.4 In this

regard, it is likely that Paul implies the possibility of sin in the present life

Ibid, 66. Page 5 By Timothy Ching Lung LAM

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Hermeneutical Assignment III on: Who is that I in Romans 7?

of a Christian who is a slave to Gods law and a slave to the law of sin simultaneously. And this is why the power of the Holy Spirit is required Perhaps the

for Christians righteous living as described in chapter 8. existence until the close of the ages.5

already but not yet experience is considered as typical of Christian

III. Conclusion With the aid of the context in Romans, the option of fusion combining more than one of Lambrechts four basic proposals is considered the best possible interpretation of the I in Romans 7.6 That is, the identity of the I in 7:7-11 should be Adam depicting all human races as illustrated by Pauls life before the conversion, while the I in 7:14-25 should be a Christian as represented by Paul after his conversion.

5 6

Ibid. Ibid, 67. Page 6 By Timothy Ching Lung LAM

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Appendix I Lambrecht has listed out four basic proposals together with the pros and cons as follows:7

Proposals Paul (literal and autobiographical)

Pros Paul before conversion from a boy (7:7-11) to the threshold of manhood (7:14-25)

Cons Unexpected appearance of first-person pronoun. No despairing existence in Pauls Pharisaic identity (cf. Phil 3:6). Possible diatribe style of I. The concern in this epistle is law and Jewish matter, not universal human experience. 7:8-11 is not depicted in the Old Testament. No mention of Gods Spirit in Romans 7. 7:7-11 does not fit in Christians life.

Adam

Israel or Jews under the Law

Christian

Similar descriptions in Genesis 8 2-3 and Romans 7. Matches the 3 historical pattern 9 of I. Coveting reminds Israels Decalogue (7:7) Matches the 3 historical pattern 10 of I. Galatians 5:16-18 as a parallel text to demonstrate Christians struggles with sin even with Gods Spirit. Present tense in 7:14-25 explains the ongoing struggle.

Jan S.J. Lambrecht, The Wretched I and Its Liberation: Paul in Romans 7 and 8, (Louvain: Peeters Press, 1992), 59-67. 8 For example, Adam as a typical human race labeled as ego (I), particular commandment in singular and serpent as personified sin. Ibid, 62. 9 That is, (1) Period between Adam & Moses- apart from law (9a), (2) Period between Moses to Christ under the law (9b-24), and (3) Period initiated by Christ (25a), Ibid, 63. 10 That is, (1) Period before Sinai- apart from law (9a), (2) Period between Sinai to Christ under the law (9b-24), and (3) Period initiated by Christ (25a), Ibid, 64. i

Appendix II Who is that I?

Similarities/ Differences What were their 1. sins?
2.

Gentiles Sins (Romans 1)

Suppress the truth by their wickedness (18) Neither glorified God as God nor gave thanks to him even they knew him (21) Exchanged the glory of the immortal God for images made to look like mortal man and birds and animals and reptiles (23) Exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator (25) Women exchanged natural relations for unnatural ones (26) Men were inflamed with lust for one another committed indecent acts with other men (27) Not think it worthwhile to retain the knowledge of God (28) Filled with every kind of wickedness, evil, greed and depravity (29a) Full of envy, murder, strife, deceit and malice (29b) Gossips, slanderers, God-haters, insolent, arrogant and boastful (29c-30a) Invent ways of doing evil (30b) Disobey their parents (30c) Senseless, faithless, heartless, ruthless (31) Continue to do things against God's righteous decree and also approve of those who practice them (32) Yes 1.

Jews Sins (Romans 2-3)

Christians Sins (Romans 6-8)

2.

3.

3.

4. 5. 6.

4.

Pass judgment on Coveting (7:7, example) someone else but do the same things (2:1) Stubbornness & unrepentant heart (2:5) Self-seeking, reject the truth and follow evil (2:8, general) Stealing (2:21b, example) Adultery (2:22a, example) Robbing temples (2:22b, example)

5.

6.

7.

8.

9.

10.

11. 12. 13. 14.

Similarities Sins Committed

Yes Yes

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Who is that I?
Similarities/ Differences Consequential Penalties Gentiles Sins (Romans 1)
1. 2. The revelation of Gods wrath (18) God gave them over in the sinful desires of their hearts to sexual impurity (24) God gave them over to shameful lusts (26) Received in themselves the due penalty for their perversion (27) God gave them over to a depraved mind, to do what ought not to be done (28) Deserve death (32) Third Person: They (14 times) 1. 2. 3.

Jews Sins (Romans 2-3)

God's judgment 1. (2:2, 5) Storing up Gods wrath (2:5) "Will give to each person according to what he has done." (2:6) Gods wrath and anger (2:8) Trouble and distress (2:9)

Christians Sins (Romans 6-8)

Put to death by sins deception through the commandment for the wages of sin is death (6:21; 23)

3. 4.

4. 5.

5.

6.

Differences Personal Pronoun Identity

Second Person: You (35 times) First Person: I (31 times) and we (40 times) The author I

All the godlessness and Jews (2:17) wickedness of men who suppress the truth by their wickedness (1:18) No mention of the word, sin, General and hypothetical More General Description of but rather detailed and (Sin appeared 5 times) (Sin appeared 34 Sins explicit evil deeds were times) described No mention Yes No knowledge of Knowledge of (But they knew Gods the Law (7:79) the Law righteous decree, 1:32) Have the knowledge of the law (7:10-25) No, indulgent sinners not only No, self-righteous who Yes, struggle between Struggles with sin themselves but also judge others but actually the two natures (good Sins approve others to sin sin against their and evil). teachings Yes No mention Yes Death Penalties

(as a result of sins) Gods Participation Matter Concerns Tenses

God handed them over (But no mention of Christ) Sin & Death (Justification) Past tense (1:21-28) Present tense (1:29-32)

Gods wrath & judgment Christs Interference will be revealed (But no dead to sin and law mention of Christ) but alive in Christ Sin & Death Sin, Death & Righteous (Justification) Living (Sanctification) Present tense Past tense (7:7-13) Present tense (7:14-25)

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Bibliography

Book: Lambrecht, Jan S.J. The Wretched I and Its Liberation: Paul in Romans 7 and 8. Louvain: Peeters Press, 1992.

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