Paul's Rhetorical Technique in Romans
Paul employs various rhetorical techniques in his Epistle to the Romans to persuade his audience and articulate complex theological arguments. One prominent method is the diatribe, a Hellenistic style of debate where the writer engages with a hypothetical opponent to advance their views [2]. Paul uses this technique to challenge the complacency of a hypothetical Jewish interlocutor, particularly in Romans 2:1-5, where he exposes the inconsistency of judging others while committing similar transgressions [2, 3]. He continues this style in Romans 2:21-22 to highlight the hypocrisy of Jewish claims [3].
Paul also demonstrates versatility in adapting his message to different audiences [8]. For instance, when addressing Gentile Christians in Rome, he rebukes their self-exaltation concerning their Jewish counterparts, emphasizing that their salvation depends on God's kindness and that God's ultimate goal includes the repentance of Jews [6]. This approach aims to correct their pride and foster unity.
Furthermore, Paul utilizes Jewish exegetical methods, such as linking seemingly unrelated Old Testament quotations through a shared keyword [1]. In Romans 4:7-8, he quotes Psalm 32:1-2 to support his argument, connecting the concept of "cleared" (referring to sin) with "counted" (referring to faith) from Romans 4:3, using the same Greek word [1]. This demonstrates his skill in weaving together scriptural references to build a cohesive argument.
John Chrysostom, an early Church Father, admired Paul's ability to achieve multiple rhetorical goals simultaneously, such as speaking chastely while also sharply rebuking his hearers [4]. Chrysostom also notes Paul's method of making difficult or incredible claims more palatable by providing supporting evidence or illustrating the extent of past transgressions to justify the demands of the Gospel [7]. Matthew Henry observes that Paul strategically uses commendation, as seen in Romans 15:14, to build rapport and soften the impact of earlier rebukes, a technique he describes as oratorical [5]. Paul's letters, though sometimes demanding, reveal a sophisticated understanding of persuasion and audience engagement [9].
Sources
- Romans (Protestant academic) “Tyndale House on Romans 4:7: 4:7-8 This quotation from Ps 32:1-2 follows the Jewish custom of supporting a reference to the Law with a reference in the Prophets or the Writings. Paul also uses a Jewish exegetical technique of linking unrelated quotations with a key word. Here, record . . . has cleared translates the same Greek word as “counted” in Rom 4:3.”
- Romans (Protestant academic) “Tyndale House on Romans 2:1: 2:1-5 You is singular in the Greek. Here, the you is a hypothetical complacent Jew, who feels superior to Gentiles and in no danger of judgment. Paul adopts a popular Hellenistic style called a diatribe, in which a writer tries to win over an audience to his views by portraying a debate between himself and a hypothetical opponent. • these very same things: Paul’s point is that Jews, like Gentiles, turn from God’s revelation to go their own way.”
- Romans (Protestant academic) “Tyndale House on Romans 2:21: 2:21-22 Paul again uses the diatribe style to expose the inconsistency of Jewish claims (see study note on 2:1-5).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: removed from shameful deeds. But they would not; whence they are quite out of the pale of pardon, and have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more sense of shame than men. And here too the judgment of Paul is worthy of admiration, how having fallen upon two opposite matters he accomplishes them both with all exactness. For he wished both to speak chastely and to sting the hearer. Now both these things were not in his power to do, 1223”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 15:14: Here, I. He commends these Christians with the highest characters that could be. He began his epistle with their praises (Rom 1:8), Your faith is spoken of throughout the world, thereby to make way for his discourse: and, because sometimes he had reproved them sharply, he now concludes with the like commendation, to qualify them, and to part friends. This he does like an orator. It was not a piece of idle flattery and compliment, but a due acknowledgment of their worth, and of the grace of God in them. We must be forward to observe and commend in others that whic”
- Romans (Protestant academic) “Tyndale House on Romans 11:13: 11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: it does not seem credible or easy to admit, and nobody would endure to hear that he does not serve Christ so much as he did serve the devil, he proves it by what follows, and renders it credible by bringing that slavery before us, and saying how they did serve him. 1371 1371 The ground for Paul’s speaking “after the manner of men because of the infirmity of their flesh” can hardly be, as Chrys. suggests, because he would only demand for the service of the gospel an earnestness equal to that which they had formerly displayed in sin. The reference to t”
- Acts (Protestant academic) “Tyndale House on Acts 17:22: 17:22-31 Paul’s remarkable sermon in Athens reveals his versatility in preaching the Good News (Rom 11:14; 1 Cor 9:19-23; 10:33; cp. Acts 16:3; 17:2-3; 21:20-26). While Paul’s Greek audience did not know the Scriptures or have a tradition of monotheism as the Jews did, they did have a rich intellectual heritage. So Paul established a point of contact on the basis of an Athenian inscription to an Unknown God. He then explained God’s nature as the Creator (17:22-29), followed by God’s purpose as the Redeemer (17:30-31). • As he did elsewhere in his own writings (see ”
- 2 Corinthians (Protestant academic) “Tyndale House on 2 Corinthians 10:10: 10:10 Paul’s letters are sometimes difficult and demanding, as other Christians also found (cp. 2 Pet 3:16). • in person he is weak: Paul had no domineering presence, bulldozing people into submission (cp. 2 Cor 1:24; 1 Cor 2:1-5). The earliest descriptions of Paul’s personal appearance (Acts of Paul and Thecla, around AD 200) depict him as “a man of small height, almost bald, with crooked legs, but with a good body and eyebrows meeting. His nose was hooked, full of grace, for sometimes he appeared like a man and sometimes had the face of an angel.” • his ”