In lieu of an abstract, here is a brief excerpt of the content:

61 5 Romans 7:7-25 Retelling Adam’s Tale There is no more controverted text in all of ancient literature, and no more commented on text, than Romans 7. This is the stuff of which whole theologies, not to mention dissertations and scholarly careers, are made. One trait that has characterized the discussion of this text in the twentieth and into the twenty-first centuries is that until recently scholars have almost universally failed to apply the insights of GrecoRoman rhetoric to the analysis of this text. This is unfortunate, because it provides several keys to unlocking the mysteries within. Romans 7 demonstrates not only Paul’s considerable skill with rhetoric but also his penchant for using even its most complex devices and techniques. This text proves beyond a reasonable doubt that Paul did not use rhetoric in some purely superficial or sparing way (e.g., using rhetorical questions).1 To the contrary, the very warp and woof of his argument here reflects and requires an understanding of sophisticated rhetorical techniques to make sense of the content of this passage and the way it attempts to persuade the Roman audience. It will repay our close attention at this juncture. When “Impersonation” Gets Personal “Impersonation,” or prosopopoia, is a rhetorical technique that falls under the heading of figures of speech and is often used to illustrate or to make vivid a piece of deliberative rhetoric (Inst. 3.8.49; cf. Theon, Progymnasmata 8). This rhetorical technique involves the assumption of a role, and sometimes the role would be marked off from its surrounding discourse by a change in tone, inflection, accent, or form of delivery, or by an introductory formula signaling a change in voice. Sometimes the speech would simply be inserted “without mentioning the speaker at all” (9.2.37).2 Unfortunately for us, we did not get to hear Paul’s discourse delivered in its original oral setting, as was Paul’s 62 What’s in the Word intent. It is not surprising then that many have not picked up the signals , having only Paul’s words left to us, that impersonation is happening in Romans 7:7-13 and also in 7:14-25.3 Quintilian says impersonation “is sometimes introduced even with controversial themes, which are drawn from history and involve the appearance of definite historical characters as pleaders” (Inst. 3.8.52). In this case, Adam is the historical figure being impersonated in Romans 7:7-13, and the theme is most certainly controversial and drawn from history. Indeed, Paul has introduced this theme already in Romans 5:12-21, and one must bear in mind that this discourse would have been heard seriatim, which means the audience would have heard about Adam only a few minutes before hearing the material in Romans 7. The most important requirement for a speech in character in the form of impersonation is that the speech be fitting, suiting the situation and character of the one speaking: “For a speech that is out of keeping with the man who delivers it is just as faulty as a speech which fails to suit the subject to which it should conform” (Inst. 3.8.51). The ability to pull off a convincing impersonation is considered by Quintilian to reflect the highest skill in rhetoric, for it is often the most difficult thing to do (3.8.49). That Paul attempts it tells us something about Paul as a rhetorician. This rhetorical technique also involves personification, sometimes of abstract qualities (such as fame or virtue, or in Paul’s case sin or grace; 9.2.36). Quintilian also informs us that impersonation may take the form of a dialogue or speech, but it can also take the form of a first-person narrative (9.2.37). Of course, since the important work of W. G. Kümmel on Romans 7, it has become a commonplace, perhaps even a majority, opinion in some New Testament circles that the “I” of Romans 7 is not autobiographical .4 This, however, still does not tell us what sort of literary or rhetorical use of “I” we do find in Romans 7. As S. Stowers points out, it is also no new opinion that what is happening in Romans 7 is the rhetorical technique known as impersonation.5 In fact, this is how some of the earliest Greek commentators on Romans, such as Origen, interpreted this portion of the letter, and later commentators, such as Jerome and...

Share