Pawlak, a postdoctoral researcher at the University of Tübingen, offers a unique glimpse into Paul’s undisputed letters with his exploration of the use of sarcasm. Pawlak states that his intention is not only to fill a lacuna in scholarship but also “to determine systematically when Paul engages in sarcasm … and how the presence of sarcasm influences the interpretation of each passage” (p. 1).

This monograph is divided into two parts. In the first part, Pawlak seeks to define and give parameters as to how the reader can recognize the use of sarcasm. In the second part, he gives attention to sarcasm in Galatians (ch. 4), Romans (ch. 5), 1 and 2 Corinthians (chs. 6–7) and offers a concluding chapter synthesizing his findings and providing suggestions for further research.

In his survey of ancient discussions of irony and sarcasm in the first chapter, Pawlak notes that “there remains a clear connection between irony, sarcasm, and other speech acts” such as “self-deprecating irony,” “negation,” and “mockery” (p. 14). Moreover, a link is made between sarcasm and mockery, with delivery being the distinguishing mark between sarcasm and other forms of mockery. Pawlak turns to modern research on verbal irony in order to define sarcasm more precisely as “a subset of verbal irony in which an utterance that would normally communicate a positive attitude or evaluation implies a negative attitude or evaluation” (p. 32).

Pawlak surveys irony and sarcasm in Pauline scholarship. He concludes that approaches to irony and sarcasm in Pauline studies thus far have been largely inconsistent and lacking clarity. In the second chapter, he explores the use of sarcasm in the Septuagint. Pawlak discovers that “sarcasm normally functions as an implicit challenge to what the speaker perceives as a claim to some positive quality made by another party” (p. 58). Job’s friends sarcastically challenge Job’s innocence; Job sarcastically challenges their wisdom and God’s justice; and God sarcastically challenges “Job to display divine intelligence,” effectively exposing his “ignorance” and thus inability “to call God to account” (p. 58).

After looking at the use of sarcasm in other Greek texts (ch. 3), such as Lucian’s The Passing of Peregrinus, Pawlak concludes the first part of the book by answering two questions: “How is sarcasm expressed?” (p. 108) and “What does sarcasm do?” (p. 109). With the former question, he notes various cues, such as “repetition” (p. 108), “exaggerated politeness,” and following a sarcastic remark with “a literal negative evaluation” (p. 109). With the latter question, sarcasm serves to implicitly challenge a positive claim made by another person, usually directed at someone of lesser social rank though not always.

Some highlights of his exegesis of the Pauline texts in view will give the reader a sense of Pawlak’s insights. Pawlak describes Paul’s tone in Galatians 1:6 and 5:12, addressing the congregation and the opponents, respectively, as admitting of two possible readings given the ambiguity of language: (1) direct rebuke or (2) rebuke with hints of sarcasm. Due to Paul’s “tendentious tone” (p. 128), it is difficult for Pawlak to decide with certainty. He distinguishes Paul’s description of the Jerusalem apostles in Galatians 2:2, 6, and 9 from Galatians 1:6 and 5:12, arguing that the “polyvalent language” used in Galatians 2 reflects “the complicated nature of his relationship with the Jerusalem apostles” (p. 129). Here, we see Pawlak commendably exercise caution by not imposing a sarcastic tone on Paul that may not be present.

Pawlak goes on to discuss such passages as Romans 2:17–19; 3:8; and 11:19–20. He argues that the rhetorical questions found throughout the letter ought to be considered sarcastic, with Paul citing “someone else’s sarcastic criticism of his position” (p. 159). According to Pawlak, Paul employs sarcasm in 2:17–20 and 11:19–20 to direct the reader’s attention to the arrogance of his interlocutors. Discussing 1 Corinthians, he describes Paul’s use of sarcasm as “varied in both form and function” (p. 191), with Paul dismissing Greek “rhetoric and ‘wisdom,’” on the one hand, and more “tendentious” (p. 192) in his use of sarcasm in 1 Cor 8:1, 9–11, on the other hand.

Pawlak’s monograph proves to be a significant contribution to our understanding of Paul’s undisputed letters. By paying careful attention to tone as he is searching for clues of sarcasm, Pawlak has offered us ways to understand Paul’s intention more accurately. For example, in his discussion of Romans, Pawlak makes the compelling case that Paul’s interaction with other voices in Rom 3:1–9 signals a “diatribe” rather than a “dialogue” (p. 133). With a diatribe, the voices remain Paul’s since the interlocutors are hypothetical rather than real.

Moreover, Pawlak discerns two rhetorical devices distinct from sarcasm in 1 Corinthians. First, commenting on 4:9–13, he characterizes the tone of the paragraph as “guiltive” (p. 171), which, although approximating sarcasm, differs in its lack of pretense. Second, commenting on 11:19, Pawlak makes a strong case for a “facetious” reading of the verse (p. 189). Unlike sarcasm, facetiousness pretends to assume the validity of the premise (i.e., division is necessary) in order to challenge the premise.

In summary, Pawlak’s monograph is groundbreaking as his precise and thorough analysis of the functions of sarcasm in Paul’s undisputed letters demonstrates a sensitivity to Paul’s overall tone. His approach has much exegetical promise and this monograph will be highly useful for any serious student or scholar of Paul’s letters.