Who is that “I” in Romans 7? (Romans 1; 2-3; 6-8)

7/31/2019 Who is that I in Romans 7? (Romans 1; 2-3; 6-8)

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Hermeneutical Assignment on:

Who is that Iin 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


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Hermeneutical Assignment III on: Who is that Iin Romans 7?

Hermeneutics Page 1 By Timothy Ching Lung LAM

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

proposals, namely, Paul (autobiography), Adam, Israel under the law and Christians

(please refer to Appendix I).1 This paper will try to determine the identity of this I

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

Lambrechts analysis.

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

(1) 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

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. In Romans 2:15,

1Jan S.J. Lambrecht, The Wretched I and Its Liberation: Paul in Romans 7 and 8, (Louvain: Peeters Press,


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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).

(2) 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

judgement on someone but do the same thing (2:1). Secondly, they are

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

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).

(3) Romans 6-8: Christians Sin

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.


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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):

(1) The Past I in 7:7-13

(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 Lambrechtsautobiographical 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

2Ibid, 60.


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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 constituteChristians 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,

3Ibid, 63.


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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

4Ibid, 66.


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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

for Christians righteous living as described in chapter 8. Perhaps the

already but not yet experience is considered as typical of Christian

existence until the close of the ages.5

III.Conclusion

With the aid of the context in Romans, the option offusion 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 Ibid.6

Ibid, 67.


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Appendix I

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

Proposals Pros Cons

Paul (literal andautobiographical)

Paul before conversion from aboy (7:7-11) to the threshold ofmanhood (7:14-25)

Unexpected appearance offirst-person pronoun.

No despairing existence in PaulsPharisaic identity (cf. Phil 3:6).

Possible diatribe style of I.Adam Similar descriptions in Genesis

2-3 and Romans 7.8

Matches the 3 historical patternof I.

9

The concern in this epistle is lawand Jewish matter, not universalhuman experience.

Israel or Jews

under the Law

Coveting reminds Israels

Decalogue (7:7) Matches the 3 historical patternof I.

10

7:8-11 is not depicted in the Old

Testament.

Christian Galatians 5:16-18 as a paralleltext to demonstrate Christiansstruggles with sin even withGods Spirit.

Present tense in 7:14-25explains the ongoing struggle.

No mention of Gods Spirit inRomans 7.

7:7-11 does not fit in Christianslife.

7Jan 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 Christunder 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 Christunder the law

(9b-24), and (3) Period initiated by Christ (25a), Ibid, 64.


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Appendix II

Who is that I?Similarities/

Differences

Gentiles Sins

(Romans 1)

Jews Sins

(Romans 2-3)

Christians Sins

(Romans 6-8)What were theirsins?

1. Suppress the truth bytheir wickedness (18)

2. Neither glorified God asGod nor gave thanks tohim even they knew him(21)

3. Exchanged the glory ofthe immortal God forimages made to looklike mortal man andbirds and animals andreptiles (23)

4. Exchanged the truth ofGod for a lie, andworshiped and servedcreated things ratherthan the Creator (25)

5. Women exchangednatural relations forunnatural ones (26)

6. Men were inflamed withlust for one anothercommitted indecent actswith other men (27)

7. Not think it worthwhile

to retain the knowledgeof God (28)

8. Filled with every kind ofwickedness, evil, greedand depravity (29a)

9. Full of envy, murder,strife, deceit and malice(29b)

10. Gossips, slanderers,God-haters, insolent,arrogant and boastful(29c-30a)

11. Invent ways of doing

evil (30b)12. Disobey their parents

(30c)13. Senseless, faithless,

heartless, ruthless (31)14. Continue to do things

against God's righteousdecree and alsoapprove of those whopractice them (32)

1. Pass judgment onsomeone else butdo the same things(2:1)

2. Stubbornness &unrepentant heart(2:5)

3. Self-seeking, rejectthe truth and followevil (2:8, general)

4. Stealing (2:21b,example)

5. Adultery (2:22a,example)

6. Robbing temples(2:22b, example)

Coveting (7:7, example)

SimilaritiesSins Committed Yes Yes Yes


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Who is that I?Similarities/Differences

Gentiles Sins(Romans 1)

Jews Sins(Romans 2-3)

Christians Sins(Romans 6-8)

ConsequentialPenalties

1. The revelation of Godswrath (18)

2. God gave them over inthe sinful desires oftheir hearts to sexualimpurity (24)

3. God gave them over toshameful lusts (26)

4. Received in themselvesthe due penalty for theirperversion (27)

5. God gave them over toa depraved mind, to dowhat ought not to bedone (28)

6. Deserve death (32)

1. God's judgment(2:2, 5)

2. Storing up Godswrath (2:5)3. "Will give to each

person according towhat he has done."(2:6)

4. Gods wrath andanger (2:8)

5. Trouble anddistress (2:9)

1. Put to death bysins deception

through thecommandment forthe wages of sin isdeath (6:21; 23)

DifferencesPersonalPronoun

Third Person: They(14 times)

Second Person: You(35 times)

First Person: I (31times) and we (40

times)

Identity All the godlessness andwickedness of men who

suppress the truth by theirwickedness (1:18)

Jews (2:17) The author I

Description ofSins

No mention of the word, sin,but rather detailed andexplicit evil deeds were

described

General and hypothetical(Sin appeared 5 times)

More General(Sin appeared 34

times)

Knowledge ofthe Law

No mention(But they knew Gods

righteous decree, 1:32)

Yes No knowledge ofthe Law (7:79)

Have theknowledge of thelaw (7:10-25)

Struggles withSins

No, indulgent sinners not onlysin themselves but alsoapprove others to sin

No, self-righteous whojudge others but actually

sin against theirteachings

Yes, struggle betweenthe two natures (good

and evil).

Death Penalties(as a result ofsins)

Yes No mention Yes

Gods

Participation God handed them over (Butno mention of Christ) Gods wrath & judgmentwill be revealed (But nomention of Christ)

Christs Interference dead to sin and law

but alive in Christ

Matter Concerns Sin & Death(Justification)

Sin & Death(Justification)

Sin, Death & RighteousLiving

(Sanctification)

Tenses Past tense (1:21-28)Present tense (1:29-32)

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.

Documents

Who is that “I” in Romans 7? (Romans 1; 2-3; 6-8)