Stefano Romanello, «Rom 7,7-25 and the Impotence of the Law. A Fresh Look at a Much-Debated Topic Using Literary-Rhetorical Analysis», Vol. 84 (2003) 510-530
By means of a literary-rhetorical analysis, it can be stated that Rom 7,7-25 forms a literary unit, depending upon the propositio of Rom 7,7a. In fact, the question on the possible equalization between Mosaic Law and sin raises a new discussion, carried out precisely in Rom 7,7-25. The climax of the pericope appears to be the powerless character of the Law with respect to sin, depicted through two different examples. In the first one, in vv. 7-13, it is not stated that through the Law sin become known by the "I", but that through the Law sin gains force and becomes ineluctably effective. In the second one, in vv. 14-25, sin is an active subject quite apart from Law, that remains nevertheless ineffective in counteracting it. In any case, these two different depictions point both to the ineffectiveness of the Law. The affirmations on the positive nature of the Law are incorporated in this pericope in order to be diminished –even if not denied. This rhetorical strategy can be called concessio. In Rom 8,1-17 the believer’s life is depicted in different terms from the life of the "I" of Rom 7,7-25. This comparison leads to the recognition of the new basis on which our relation with God becomes possible. In the meantime, it clarifies that the Law cannot promote this new identity in believers. For this reason, emphasis on the incapacity of the Law must not be considered as an act of contempt for it. Instead, it clarifies the objective reasons why the Law cannot be regarded as a soteriological principle.
is the Spirit of Christ (v. 9c). For this reason, His work raises in believers the wholeness of Christ’s attitude towards God: not only the obedience in His conduct of life, but also the identity which this obedience brings out, the identity of a son. Now, to be associated to Christ’s status is not a requirement to counteract sin and its lordship. It is an absolutely free gift, through which God expresses His will to enter into communion with human beings. He creates a possibility of reciprocity between Him and us, He considers us as sons and loves us as sons. In the dimension of adoptive sonship the "participationist categories" reach their fullness. We not only participate in Christ’s life, but in His very identity.
It is not reasonable to expect the Law to promote this new identity in believers. That is why emphasis on the inability of the Law should not be regarded as deprecation of the same. One belittles a thing when it turns out to be unable to achieve what it should achieve. In my judgement, this would be appropriate if the Law involved legalism, the reliance on our own performance in relation to God. In this case, man’s activity would be deflected from the intended goal of the Law itself, which is obedience to God. But whoever asserts that Pauline theology stands against the risk of legalism36 should explain how this reading is justified in the Pauline writings. Paul never explicitly asserts this fact — certainly not in Rom 7,7-25, as we have had occasion to argue. Instead, the comparison between the ineffectiveness of the Law and the work of Christ and His Spirit stresses the newness of the believer’s life. This newness does not involve a deprecation of the Law; it simply clarifies that the work of the Law must be regarded on other levels. As Paul recognises the good nature of the Law, even as concessio, it is probable (as I am convinced) that he would also recognise some good characteristics in what the Law operates or requires. But Paul does not develop this thought in Rom 7,7-25: it would go beyond the aim of this paper to explore it here.
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In this study I hope to have shown, both from the internal analysis of the pericope and from its comparison with the following one, that the point of Rom 7,7-25 is the incapacity of the Law. The positive