Redemption Through the Eyes of the Condemned: Commentary on Romans

By John D Montana

Not just another commentary on Romans, Redemption through the Eyes of the Condemned makes Paul’s letter come alive with a fresh perspective, from a context reminiscent of Paul’s—that of a convicted felon in prison. The combination of a seminary degree, fourteen years in a state penitentiary, and eight years of teaching Romans affords John Montana the ability to see parallels to prison life that can help all readers grasp Paul’s most theologically dense letter. Not only are terms such as condemnation, justification, redemption, law, patience, and hope all too familiar to the prisoner, concepts such as the old and new realm, the already/not yet tension, and corporate identity dominate in the prison experience. Montana’s surprisingly accurate illustrations connect these terms and concepts to prison life and help clarify not only the more difficult passages in Romans but will stir readers to a reinvigorated viewpoint that will help enrich their devotion to the Lord.

• Language: English
• Publisher: WestBow Press
• Release date: Apr 13, 2022
• ISBN: 9781664263543

John D Montana

John D Montana is a graduate of Southwestern Baptist Theological Seminary (B.S. in Biblical Studies) and has served as a field minister in Texas prisons. He has currently been incarcerated for fourteen years and plans to continue in ministry upon his release.

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Scripture quotations taken from The Holy Bible, New International Version® NIV® Copyright © 1973 1978 1984 2011 by Biblica, Inc. TM. Used by permission. All rights reserved worldwide.

Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture taken from the King James Version of the Bible.

Scripture quotations taken from the (NASB®) New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995, 2020 by The Lockman Foundation. Used by permission. All rights reserved. www.lockman.org

Scripture quotations taken from the New English Bible, copyright © Cambridge University Press and Oxford University Press 1961, 1970. All rights reserved.

ISBN: 978-1-6642-6353-6 (sc)

ISBN: 978-1-6642-6355-0 (hc)

ISBN: 978-1-6642-6354-3 (e)

Library of Congress Control Number: 2022906567

WestBow Press rev. date: 04/13/2022

CONTENTS

Foreword

Author’s Preface

Abbreviations

Bibliography

Introduction to the Letter

Outline

I Introduction: Declaring God’s Good News (1:1–17)

II The Heart of the Gospel: Justification by Faith (1:18–4:25)

A note on what Paul means by works of the law

A note on sacrifice of atonement

A note on faith & works ~ Paul & James

A note on speaking things into existence

III Assurance Provided by the Gospel: Hope of Salvation (5:1–8:39)

A note on being in Christ

A note on death

A note on baptism

A note on the old man/new man

A note on sanctification

A note on the law for Christians

A note on the problem with the I in Rom 7:7–12

A note on the Romans 7 debate

A note on foreknew and predestine

IV The Defense of the Gospel: The Problem of Israel (9:1–11:36)

A note on election

A note on Israel and the church

V The Transforming Power of the Gospel: Christian Conduct (12:1–15:13)

A note on eating unclean things

VI End of Letter: Wrapping Things Up (15:14–16:27)

Dedicated to my children

Landon and Alexis

FOREWORD

As a biblical scholar who has written some books and has the blessing of teaching at a well-known evangelical college, I regularly receive emails and letters from people who want me to look at what they are convinced is their cutting-edge contribution to scholarship. As you might imagine, very rarely does the actual writing live up to the author’s hopes and expectations.

Imagine my surprise and joy, then, when I first began corresponding with a prisoner in a Texas prison named John Montana. He had gotten in touch with me because he appreciated my commentary on Romans and was himself working on a commentary on Romans. I quickly realized that I was dealing with someone who had done his homework and who has an admirable passion for understanding and communicating the Word of God to fellow inmates. John’s completion of a degree in Bible and ministry from Southwestern Seminary while he was imprisoned had given him the tools he needed to dig into God’s Word. He has read widely in the scholarly literature on Romans and integrated that wide reading into his commentary. More important than his wide reading, however, is his thoughtfulness and logic in choosing which of many interpretations to adopt.

The result, in this volume, is a clearly written exposition of Paul’s great letter that incorporates insights from the best of modern scholarship on Romans. John’s book can stand on its own merits as a fine exposition of Romans. However, without slighting the value of this book as a commentary on Romans, the special contribution of the book lies in its illustrations and applications. John writes as one with, sadly, a long experience of prison life. Prisoners often, of course, simply adapt to their surroundings, falling into the bad habits and lifestyles that notoriously characterize that life. John, however, after being gloriously converted, has given himself to study and ministry for the glory of God. The prison life he has been part of for many years enables him to take the deep theological truth of Romans and show how it is relevant to the life of the prisoner. He uses clever and often moving illustrations from prison life to bring home the meaning of Romans. And, it should be emphasized, those illustrations, while particularly apt for prisoners, illuminate the meaning of Romans beautifully for any reader of this book.

I count it a privilege to have become John’s friend. His example of faithfulness in difficult circumstances is an example for me, and for many others. And I am particularly glad to be able to commend to you one of the greatest examples of that faithfulness: John’s commentary on Romans.

Douglas Moo

Wessner Chair of Biblical Studies

Wheaton College, Wheaton, Illinois

AUTHOR’S PREFACE

Prison is a tough place for an individual to change for the better. There are always more negative influences than positive. Just being confined inside a prison facility does not bring positive change—positive change comes from active personal pursuit. It can happen through learning a good trade, getting an education, taking morally-challenging programs, or religion. For me the only thing that ever changed me was a person. I had to read to get to know this person, but once I did, my life changed forever. The book I had to read to get to know this person was not only educating but morally challenging. Not only that, it was written by a man who would later go to prison as well. This book (which was a letter) was written by Paul, a blasphemer and a persecutor and a violent man … [who was] shown mercy. Paul preached and wrote about The Man who changed my life—Christ Jesus [who] came into the world to save sinners—[Paul continues] of whom I am the worst. But for that very reason … [he] was shown mercy so that in … [him, Paul], the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life (1 Tim 1:13–16). I wanted what Paul had, not merely some moral program or higher education aimed at making me a better citizen, but I wanted to be a better man, a changed man, a man of God. In this one letter, sent to some average believers in Rome, Paul helped me get to know the depths of true moral change, the depths of God’s sacrificial love for me, and not only the destructive nature of sin, but my natural bent to suppress just how sinful I am. It showed me how simple it is to be forgiven, and let me see an example of a man who started weak but ended strong, whose faith I am able to have. This letter showed me not only how weak I am to change myself on my own, but how powerful his Spirit is in assisting that change. More than that, it showed me that I could now belong to a family, a people who are being put back together through their relationship with a long lost Father.

Why another commentary on Romans? In 2012, while I was in my freshman year at Southwestern Baptist Theological Seminary in prison, I heard a preacher expound and teach on Romans. The book ripped open something deep within my heart, exposing what I had been using to exchange for the truth. It convicted every bone in my body. It spoke to the felon who was suppressing the truth about his crime, and even about his own heart. It opened doors that I had forgotten were there. Romans became more than a class I had taken to rehabilitate myself. The letter was spiritually reforming. It was like a bucket of water thrown on a man who was dreaming. Once I was awake, I knew I had to learn the letter so that I could teach and preach it to others. My hope is that you too will have an awakening experience as you study the book of Romans, just as so many members of God’s family have experienced throughout the last 2,000 years.

Why a commentary from a prisoner’s perspective? After working through his NICNT commentary on Romans for two years, I began a correspondence, which soon became a friendship, with Dr. Douglas Moo. My discussions with Doug helped me tremendously as I studied Romans, and then taught and preached it to others in prison with me. However, teaching and preaching Romans on many different units, in all custody levels, has helped me see something unique. Prison brings a certain vantage point on the gospel that magnifies specific elements unique to a prison context. The average person on the outside sins a little here and there, but for the majority, their good (humanly speaking) outweighs the bad. Prisoners are unable to make that claim. They’ve already been condemned by a panel of their peers. Someone without a felony may have trouble grasping the reality of what it truly means to be condemned in the way a prisoner does. Not being free physically helps one firmly grasp what it means to not being free spiritually. A commentary from a prisoner’s perspective just might be helpful to the overall discussion of not only Paul’s theology but of the gospel message as a whole.

The context of prison is especially helpful for understanding the gospel Paul teaches in his letter. Paul uses common courtroom language, the language of law, and the concept of freedom from certain authorities. Paul speaks about being in Christ, yet still in the flesh. It is similar to being physically in prison without being under the prison’s jurisdiction—or domain/realm. Just because we are still in Adam’s flesh, and the presence of sin continues to make its demands, it does not mean that sin still has authority over us. But it sure seems like it does. The prison context helps clarify what Paul means. To set the stage of how I understand prison and this letter to the Romans, you will notice how often I liken being in Adam to being in a prison. For instance, you will notice that I will often write that we are in Adam’s prison facility. We can be in Adam’s prison facility without being under its jurisdiction. Prisoners have to be counted every few hours in prison to make sure that they haven’t escaped. In a similar way, if we are saved, then we would be in Adam’s prison without being on Satan’s count.

Imagine this, an inmate has been in prison for many years. The guards have complete authority over him. They tell him when and what to do throughout his day. But what happens when that inmate gets out of prison? Even better, what about when he returns as a volunteer? There is still a temptation to continue to listen to the old authority (the officers) as if they still have the same power. But they don’t. Although the former prisoner is spatially in the prison building, he is not within the jurisdiction of the prison system any longer. Likewise, we are still in Adam’s building (the prison facility) yet we are not under his old system. Paul is, therefore, able to say things like, sin no longer has authority over us since we are no longer under the law but under grace. That is the same grace, Paul says, that we are standing in (5:2). Through my studies while being a prisoner, I have become very aware of the unique connections between the prison context and Paul’s delivery of the gospel, and have found it very helpful in understanding the gospel better.

In saying this, although my primary listeners/readers are prisoners, I am writing for anyone who is interested in understanding the gospel from a fresh perspective. I also hope to help pastors and ministers of God’s word who come into the prison system as volunteers. To them I am grateful. I am also thankful for the men here in the system who have devoted their lives to preaching the gospel in this context.

There are three couples that I have to mention who have had the most influence on my life. I start with my thanks especially to two people that helped me tremendously with this project, both theologically, grammatically, and most of all who encouraged me through it, Doug and Jenny Moo. With the plethora of theological questions for Doug, and the work Jenny did to get this manuscript readable, words are not enough to express my gratitude. Their love and support over the years is the example I picture while thinking about Priscilla and Aquila who have done so much for the church. Doug and Jenny’s work will continue to help pastors and teachers many years beyond their lives on earth. They represent a unity God intended between a husband and a wife that we do not often see these days.

Another huge thanks goes out to my mom and dad. There’s no way I could have believed that God gives second chances except for the fact that I watched my dad go from a messed up, abusive, drug addict, to a pastor of a church. His life has tremendously encouraged me to look to God and not my past for a real thing called recovery and restoration. And I am so thankful for the encouragement of my mom, who singlehandedly (with God’s Spirit carrying her the whole time of course) kept my dad’s eyes on the Lord all the way to recovery. Today, as they continue with the spirit of hard working ministers, they also remind me of Priscilla and Aquila. Both Daniel and Charlene Montana have a special place in my heart and they share a big part in helping me finish this work.

There’s no way I can neglect mentioning Grove and Brenna Norwood whose lives as well are nothing short of a spectacular example of Priscilla and Aquila (Rom 16:3). It was Grove’s dream that led to planting a seminary within the walls of the prison system in Texas. With that, he has been a bit of a Moses, freeing God’s people from the shackles of little biblical education in prison to the world God created. Grove and Brenna have greatly influenced the effectiveness of the work done in this book. It was Grove’s dream and Brenna’s plan that made the biblical education in prison possible and I’ll never forget Brenna’s exhortation after graduating seminary: preach Christ. That message was one of the most powerful I have ever heard and challenges me everyday.

Without question, I also give a special thanks to all of my professors at Southwestern Baptist Theological Seminary who allowed me to write nearly every paper on some aspect on Romans in order to get a better grasp of the text. A special thanks goes out to Dr. Hutchinson who told me about Dr. Moo’s commentary on Romans, which actually led to this project. Also Dr. Phillips who never failed to answer the hard questions over the span of five years. Professor Brandon Warren who is a workhorse for the Kingdom behind bars. He holds a special place in my heart for all that he has done to help me be a stronger Christian. I also want to send a special thanks to Dr. Wilsey, Dr. Presley, Dr. Autry, and Dr. Savelle for their huge impact on my mind and how I think today.

Last, I have to give a special thanks to my big spiritual brother, Jason Karch, who is arguably the greatest theologian in prison. He has done so much to help me with this commentary. Words do not get high enough to describe my love for him. My friend Kenneth Harper as well has helped me work and think through a lot of ideas—even telling me about my weaknesses when no one else perhaps did. Then there is Trever Calhoun. I owe a very special thanks to him because, unbeknownst to him, he is the reason why I picked the book of Romans up. It was his wonderful expounding of Romans that opened my soul up to this book. Wherever you are—thank you.

ABBREVIATIONS

BIBLIOGRAPHY

Anytime someone writes a book about the Bible, they are certainly aware that they are probably not going to say something totally new or something that has never before been said. This is why I have had to use sources. Besides, the book of Romans is not the easiest book to understand. I made sure to use authors that are critical and others who are concerned with application so that the text you are getting is correctly understood and applied. You will notice that I cite Douglas Moo around thirty percent of the time. While he holds a rather large influence on my understanding of this letter, I have used many other sources throughout this book. I hope you see the value in listening to the insights from others as I have.

COMMENTARIES ON ROMANS

Barrett, C. K. A Commentary on the Epistle to the Romans. HNTC. New York: Harpers, 1957.

Barth, Karl. The Epistle to the Romans. New York: Oxford Press, 1968.

Bird, Michael. Romans. The Story of the Bible Commentary. Grand Rapids: Zondervan, 2016.

Bruce, F. F. Romans. TNTC 6. Translated by Henry Beveridge. London: Tyndale, 1966.

Calvin, John. Commentary on the Epistle of Paul the Apostle to the Romans. Vol. 19. Translated and edited by John Owen. Grand Rapids: Baker, 1989.

__________. Commentary on the Twelve Minor Prophets. Vol. 4. Translated and edited by John Owen. Grand Rapids: Baker, 1989.

Cranfield, C. E. B. Romans 1–8. ICC. New York: A Continuum Imprint, 1975. Repr., 2004.

Dunn, James D. G. Romans. WBC 38A. Nashville: Nelson, 1988.

Fitzmyer, Joseph A. Romans. Anchor Yale Bible: A New Translation with Introduction and Commentary. New Haven: Yale University Press, 1993.

Godet, Frederic Louis. Commentary on Romans. 1879. Repr., New York: Funk & Wagnalls, 1883.

Harrison, Everett F., and Donald A. Hagner. Romans. The Expositor’s Bible Commentary 11. Rev. ed. Edited by Tremper Longman III and David E. Garland. Grand Rapids: Zondervan, 2008.

Jewett, Robert. Romans. Hermeneia: A Critical and Historical Commentary on the Bible. Minneapolis: Fortress, 2006.

Kasemann, Ernst. Commentary on Romans. Translated by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Kruse, Colin. Romans. PNTC. Grand Rapids: Eerdmans, 2012.

Lenski, R. C. H. Romans: The Interpretation of St Paul’s Epistle to the Romans 6. Columbus, OH: Wartburg, 1945.

Longenecker, Richard N. The Epistle to the Romans. NIGTC. Grand Rapids: Eerdmans, 2016.

Moo, Douglas J. Galatians. BECNT. Grand Rapids: Baker Academic, 2013.

__________. Romans. NICNT 6. Grand Rapids: Eerdmans, 1996.

__________. Romans. NICNT 6. 2nd ed. Grand Rapids: Eerdmans, 2018.

__________. Romans. NIV Application Commentary. Grand Rapids: Zondervan, 2000.

Mounce, Robert H. Romans. NAC 27. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans 1–8. NICNT. Grand Rapids: Eerdmans, 1964.

Nygren, Anders. Commentary on Romans. Translated by Carl C. Rasmussen. Philadelphia: Muhlenburg, 1999.

Pate, Marvin C. Romans. Teach the Text Commentary Series. Grand Rapids: Baker, 2013.

Peterson, David G. Romans. Biblical Theology for Christian Proclamation. Nashville: Holman, 2017.

Schreiner, Thomas R. Romans. BECNT. Grand Rapids: Baker Academic, 1998.

__________. Romans. BECNT. 2nd ed. Grand Rapids: Baker Academic, 2018.

Sproul, R. C. St. Andrew’s Exposition Commentary: Romans. Wheaton, IL: Crossway, 2009.

Stott, J. R. W. Romans. Downers Grove, IL: InterVarsity Press, 1994.

Thielman, Frank. Romans. ZECNT. Grand Rapids: Zondervan, 2018.

Witherington, Ben, III. Paul’s Letter to the Romans: A Social-Rhetorical Commentary. Grand Rapids: Eerdmans, 2004.

OTHER RESOURCES

Abasciano, Brian. Corporate Election in Romans 9: A Reply to Thomas Schreiner. JETS 49 (2006): 351–71.

Augustine. Romans. ACCS: New Testament VI. Edited by Gerald Bray. Downers Grove, IL: InterVarsity Press, 1998.

Beale, G. K. A New Testament Biblical Theology: The Unfolding of the Old Testament in the New. Grand Rapids: Baker Academic, 2011.

__________. We Become What We Worship: A Biblical Theology of Idolatry. Downers Grove, IL: InterVarsity Press Academic, 2008.

Beale, G. K., and Benjamin L. Gladd. Hidden But Now Revealed: A Biblical Theology of Mystery. Downers Grove, IL: InterVarsity Press Academic, 2014.

Boswell, John. Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century. Chicago: University of Chicago Press, 1980.

Bromiley, Geoffrey. Theological Dictionary of the New Testament. Abridged in one volume. Edited by Gerhard Kittel and Gerhard Friedrich. Grand Rapids: Eerdmans, 1985.

Burger, Hans. Being in Christ: A Biblical and Systematic Investigation in a Reformed Perspective. Eugene, OR: Wipf & Stock, 2009.

Campbell, Constantine R. Metaphor, Reality, and Union with Christ. Pages 61–86 in In Christ in Paul: Explorations in Paul’s Theology of Union and Participation. Edited by Constantine R. Campbell, Michael J. Thate, and Kevin J. Vanhoozer. Grand Rapids: Eerdmans, 2018.

Carson, D. A. New Testament Commentary Survey. 7th ed. Grand Rapids: Baker Academic, 2013.

Carson, D. A., and Douglas J. Moo. An Introduction to the New Testament. Grand Rapids: Zondervan, 2005.

Chester, Stephen J., Grant R. Osborne, Mark A. Seifrid, and Chad O. Brand. Perspectives on Our Struggle with Sin: Three Views of Romans 7. Nashville: B&H Academic, 2011.

Cooper, John W. Body, Soul, and Everlasting: Biblical Anthropology and the Monism-Dualism Debate. Grand Rapids: Eerdmans, 2000.

Copan, Paul. Is God a Moral Monster? Making Sense of the Old Testament God. Grand Rapids: Baker, 2011.

Craig, William Lane. Reasonable Faith: Christian Truth and Apologetics. 3rd ed. Wheaton, IL: Crossway, 2008.

Duvall, Scott, and Daniel Hays. Grasping God’s Word: A Hands-On Approach to Reading, Interpreting and Applying the Bible. Grand Rapids: Zondervan, 2012.

Fee, Gordon. God’s Empowering Presence: The Holy Spirit in the Letter of Paul. Peabody, MA: Hendrickson, 1994.

Forde, Gerhard O. Christian Spirituality: Five Views of Sanctification. Edited by Donald L. Alexander. Downers Grove, IL: InterVarsity Press, 1988.

Frame, John. Systematic Theology: An Introduction to Christian Belief. New Jersey: P&R, 2013.

Garland, David E. A Theology of Mark’s Gospel: Good News about Jesus the Messiah, the Son of God. Biblical Theology of the New Testament Series. Grand Rapids: Zondervan, 2015.

Gaventa, Beverly R. The Cosmic Power of Sin in Paul’s Letter to the Romans: Towards a Widescreen Edition. Int 58 (2004): 229–40.

Goldsworthy, Graeme. According to Plan: The Unfolding Revelation of God in the Bible. Downers Grove, IL: IVP Academic, 1991.

Gorman, Michael J. Apostle of the Crucified Lord: A Theological Introduction to Paul and His Letters. Grand Rapids: Eerdmans, 2004.

Grudem, Wayne. Systematic Theology. Grand Rapids: Zondervan, 1996.

Guelich, Robert A. Mark. WBC 34A. Nashville: Nelson, 1989.

Hanegraff, Hank. Christianity in Crisis: The 21st Century. Nashville: Nelson, 2009.

Hooker, Morna D. From Adam to Christ: Essays on Paul. Cambridge: Cambridge University Press, 1990. Repr., Eugene, OR: Wipf and Stock, 2008.

Horton, Michael. The Christian Faith: A Systematic Theology for Pilgrims on the Way. Grand Rapids: Zondervan, 2001.

__________. For Calvinism. Grand Rapids: Zondervan, 2011.

Jamieson, Bobby. Sound Doctrine: How a Church Grows in the Love and Holiness of God. Wheaton, IL: Crossway, 2013.

Kaiser, Walter J., Jr. The Law as God’s Gracious Guidance for the Promotion of Holiness. Pages 177–99 in The Law, the Gospel and the Modern Christian: Five Views. Edited by W. Strickland. Grand Rapids: Zondervan, 1993.

Kreider, Glenn R. God with Us: Exploring God’s Personal Interactions with His People throughout the Bible. Phillipsburg, NJ: P&R, 2014.

Leeman, Jonathan. Church Membership: How the World Knows Who Represents Jesus. Wheaton, IL: Crossway, 2012.

Leithart, Peter J. Adam, Moses, and Jesus: A Reading of Romans 5:12–14. CTJ 43 (2008): 257–73.

Longenecker, Richard N. Introducing Romans: Critical Issues in Paul’s Most Famous Letter. Grand Rapids: Eerdmans, 2011.

Lucado, Max. The Lucado Inspirational Reader. Nashville: Nelson, 2011.

Luther, Martin. Preface to the Letter of St. Paul to the Romans. Benediction Classics.

Merkle, Benjamin. A Typological Non-Future-Mass-Conversion View. Pages 161–208 in Three Views on Israel and the Church: Perspectives on Romans 9–11. Edited by Jared Compton and Andrew David Naselli. Grand Rapids: Kregel, 2018.

Moo, Douglas J. The Christology of the Early Pauline Letters. Pages 169–92 in Contours of Christology in the New Testament. Edited by R. N. Longenecker. McMaster New Testament Studies. Grand Rapids: Eerdmans, 2005.

__________. The Law of Christ as the Fulfillment of the Law of Moses: A Modified Lutheran View. Pages 319–76 in The Law, the Gospel, and the Modern Christian: Five Views. Grand Rapids: Zondervan, 1993.

__________. Paul’s Letter to the Romans. Lectures DVD. NT331. M.Ed. Logos Mobile Education.

__________. A Theology of Paul and His Letters. Biblical Theology of the New Testament. Edited by Andreas J. Köstenberger. Grand Rapids: Zondervan Academic, 2021.

Moreland, J. P., and William Lane Craig. Philosophical Foundations for a Christian Worldview. Downers Grove, IL: InterVarsity Press, 2003.

Mounce, William D. Mounce’s Complete Expository Dictionary of Old and New Testament Words. Grand Rapids: Zondervan, 2009.

O’Brien, Peter T. Romans 8:26, 27. A Revolutionary Approach to Prayer. RTR 46 (1987): 71.

Plantinga, Alvin. God, Freedom, and Evil. Grand Rapids: Eerdmans, 1989.

Russell, Bertrand. The History of Western Philosophy. New York: Simon & Schuster, 1972.

Sanders, E. P. Paul and Palestinian Judaism: A Comparison of Patterns of Religion. Philadelphia: Fortress, 1977.

Schreiner, Thomas R. Paul, Apostle of God’s Glory in Christ: A Pauline Theology. Downers Grove, IL: InterVarsity Press, 2001.

Seifrid, Mark. Romans. Pages 607–94 in Commentary on the New Testament Use of the Old Testament. Edited by G. K. Beale and D. A. Carson. Grand Rapids: Baker, 2007.

Stott, J. R. W. Men Made New: An Exposition of Romans 5–8. London: Inter-Varsity Press, 1966.

Strauss, Mark L. Mark. ZECNT. Grand Rapids: Zondervan, 2014.

Thate, Michael J., Kevin J. Vanhoozer, and Constantine R. Campbell, eds. In Christ in Paul: Explorations in Paul’s Theology of Union and Participation. Grand Rapids: Eerdmans, 2018.

Vanhoozer, Kevin J. From ‘Blessing in Christ’ to ‘Being in Christ.’ Pages 3–33In Christ in Paul: Explorations in Paul’s Theology of Union and Participation. Edited by Michael J. Thate, Kevin J. Vanhoozer, and Constantine R. Campbell. Grand Rapids: Eerdmans, 2018.

Vlach, Michael J. A Non-Typological Future-Mass-Conversion View. Pages 21–73 in Three Views on Israel and the Church: Perspectives on Romans 9–11. Edited by Jared Compton and Andrew David Naselli. Grand Rapids: Kregel Academic, 2018.

Wallace, Daniel B. Greek Grammar beyond the Basics: An Exegetical Syntax of New Testament. Grand Rapids: Zondervan, 1996.

Waters, Guy Prentiss. Romans. Pages 169–94 in A Biblical-Theological Introduction to the New Testament: The Gospel Realized. Edited by Michael S. Kruger. Wheaton, IL: Crossway, 2016.

__________. Works, Justification and the New Perspective on Paul: A Review and Response. Phillipsburg, NJ: P&R, 2004.

Welch, Edward T. Addictions: New Ways of Seeing New Ways of Walking Free. The Journal of Biblical Counseling 19.3 (Spring 2001): 19–30.

Williams, J. Rodman. Renewal Theology: Systematic Theology from a Charismatic Perspective. Vol. 2. Grand Rapids: Zondervan, 1990.

Wright, N. T. "New Perspectives on Paul," Pages 243–46 in Justification in Perspective: Historical Developments and Contemporary Challenges. Edited by Bruce L. McCormack. Grand Rapids: Baker, 2006.

__________. Paul: A Biography. San Francisco: HarperOne, 2018.

Zaspel, Fred G., and James M. Hamilton Jr. A Typological Future-Mass-Conversion View. Pages 97–140 in Three Views on Israel and the Church: Perspectives on Romans 9-11. Edited by Jared Compton and Andrew David Naselli. Grand Rapids: Kregel, 2018.

**All biblical citations are taken from the New International Version 2011 edition unless otherwise noted.

INTRODUCTION TO

THE LETTER

I. WHO WROTE ROMANS?

It is hard enough to understand everything a family member writes in a letter. But, could you imagine reading a letter someone wrote 2,000 years ago, on the other side of the world, in a different language? There are many helpful things we can learn by simply understanding the history of and situation in which a letter was written and who it was written to. With this in mind, having some background information before reading a letter means a lot when trying to understand what exactly it is saying.

First off, Paul wrote this letter. But Paul did not actually write the letter. Follow me? In the first century, no one had a nice blank sheet of paper or a nice gel pen with a rubber grip on it that they bought from Office Max. No, they had people who specialized in making their own paper from reed plants. These individuals were like a secretary, also known as an amanuensis or scribe. Not only did they make the paper and write the letter, they were usually skilled writers. In this case, Paul used a man named Tertius (Rom 16:22¹).² It was Tertius’s duty to write down what Paul told him to write. Though Tertius was the one who wrote the letter with ink on the paper that he had prepared, Paul was there, inspired by the Spirit of God, telling him what to write.³

A. Paul, from Persecutor of Christ to Proclaimer of Christ

The author of this letter has had many books written about him. Scholars have poured over his thirteen letters for centuries. Where Jesus spoke about himself to others on a very simple yet profound level, Paul wrote about Jesus on such high grounds that Peter, his co-apostle, wrote: His letters contain some things that are hard to understand (2 Pet 3:16; NIV). Peter did not exaggerate. Many parts of Paul’s letters have stumped the best of theologians. Nonetheless, he was an extraordinary person with great rhetorical skill. The peak of his skill is shown in the book of Romans.

Paul was born a Jew (Phil 3:5), and he was also a Roman citizen (Acts 22:27). He had his foot in two different worlds. Just roughly a year after Jesus’s death and resurrection, Paul met Christ on the road to Damascus while on his way to continue persecuting Christians. Jesus blinded Paul and told him to go to Damascus (Acts 9:1–10). Paul met a man there named Ananias, who placed his hands on Paul’s eyes (Paul’s name at this point was still Saul, perhaps his Jewish name) and he received his sight again (Acts 9:12–19). The importance of his conversion lies in the reality of his zeal for the Torah (the OT, specifically, the first five books of the Bible). A look at Acts 9:20–30 helps us understand just how serious Paul’s conversion was. In Acts 9:26, we get a better picture—it says that he [Paul] tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple. Paul’s conversion was such a miracle that no one believed it! Paul could be compared to a fierce gang member calling shots in prison. In Acts 7:54–60, Paul called a shot, as we say, SOS (smash on sight). He put a hit on Stephen, and had him stoned to death, with no regrets (Acts 22:20). Yet, right after Paul had Stephen killed, Christ Jesus had a personal encounter with Paul! No wonder Christians had some serious doubts (Acts 9:26). Paul went from persecutor to proclaimer. He later wrote, But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience as an example for those who would believe in him and receive eternal life (1Tim 1:16). Paul’s radical conversion testifies to God’s radical character. He doesn’t care about us cleaning up our act and being good old church folk before we come to him. He died for us while we were still sinning (Rom 5:8). God can turn a street bound gangsta into a Jesus proclaima!

B. Paul’s Theology

1. Always about a Person and not an idea

It is not unusual or uncommon to meet people in prison who have put together their own belief system borrowed from many religions. I’ve seen men walk by the chapel doors wearing a rosary, stopping to touch the chapel doors, motioning their hands in the shape of a cross as a Catholic would after a prayer, all the while being a Muslim committed to five prayers a day, including attendance in all Juma services. There are many people who are merely adding to their religious suitcases any and every belief they come across. This is not much different from those who lived in the first century. In Acts 17:16–34, Paul encountered an array of belief systems while in Athens on Mars Hill (see esp. v. 21). Paul—instead of giving them something to add to their religious suitcase—invited them to hear about the resurrection of the dead (v. 23). Paul’s teaching was not something you could add to your religious collection. It was concrete and radical. Today, theology and doctrine are taken too lightly and we end up emphasizing the morals of Scripture while neglecting the Truths that stand behind them. Douglas Moo puts it, All theology is practical, and all practice, if it is truly Christian, is theological.⁴

Paul’s theology is centered not around an idea, but a person—Jesus Christ. Thomas Schreiner writes, The passion of Paul’s life, the foundation and capstone of his vision, and the animating motive of his mission was the supremacy of God in and through the Lord Jesus Christ.⁵ In Romans, Paul’s central focus of Christ is evident in nearly every chapter. For instance, Paul has what could be called through, with, and in Christ language (see Rom 5:1, 2, 11, 17, 21; 6:3, 5, 6, 8, 11, 23; 7:25; 8:1–2, 39; 9:1; 12:5; 15:17; 16:3, 7, 9, 10). For Paul, and all the NT authors for that matter, Christ and his work on the cross is the beginning of all theology. Paul never promoted himself, but always exalted the person of Jesus. Jesus is the center of Paul’s theology, but more than that—his entire life.

2. Conversion from law-centered to Christ-centered

Paul converted from a Torah-centered sinner to a Christ-centered saint. Paul accepted Jesus as one who had experienced a Christ-centered revelation. Marvin Pate writes,

In a flash, Paul exchanged the law of Moses for faith in Christ, hatred of non-Jews for the love of the church, the land of Israel for the Kingdom of God, and circumcision and the old covenant for the cross of Calvary. Paul’s encounter with the risen Jesus was nothing short of both a conversion and a calling.⁶

For Paul, his center went from the law of Moses to Christ. His conversion was a conversion which included an entire change of perspective on reality. He discovered that what had been central to his life (the Torah), was merely an instrument that God used to make sin and the power of sin known (Rom 7:7–12). Christ became the center of Paul’s theology. It is important to note the gravity of this exchange: Paul no longer attempted to serve God through the Torah, but through faith in Jesus Christ (Rom 3:21–26).

C. Paul’s Journey to Rome, Date of Letter, and God’s Plan

After Paul’s conversion, he spent three years in Arabia (modern day Jordan) (Gal 1:17). What he did there, no one knows for sure. Paul had four trips to Jerusalem. The first (Acts 9:26–30) was a dangerous one since his old family (the zealous Jews) were trying to kill him. He spent ten years in Tarsus, his home town (Acts 9:30). The second trip (Acts 11:27–30) was when Paul’s co-minister Barnabas went and got him from Tarsus and took him to Jerusalem to help the poor, as there was a famine (a food shortage). After this, Paul set off with Barnabas and Mark on his first missionary trip to a small portion of the Eastern Roman empire, hitting around fifteen little cities in about a year’s time (AD 46–47) (Acts 13–14). Then the first big issue in the church came up. How should gentile Christians be required to live— according to the law of Moses? They needed to deal with such things as circumcision (Acts 15:1) and eating pork. So they called a council in Jerusalem, and the crew with Paul went for the third time. They took a letter to Antioch, the home base of the Christian church. This letter sealed the deal, with Peter exclaiming, Why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? (Acts 15:10). The second missionary trip (Acts 15:36–18:22) was to the cities in the provinces of Macedonia and Achaia, hitting around seventeen cities all together. Paul wrote two letters on this trip to the Thessalonians (1 and 2 Thessalonians). He expanded his trip, covering nearly the entire Eastern Empire. On Paul’s third trip, he stopped at about the same amount of cities, wrote two letters to the Corinthians (1 and 2 Corinthians), and met up with some friends who had come from Rome (Acts 18:1–2) named Priscilla and Aquila. They were kicked out of Rome because they were Jews by birth, and the emperor named Claudius was upset about all the issues Christians were causing in this city. So in AD 49, he made an edict, referred to by Roman historians as the edict of Claudius, expelling all Jews out of Rome. At this point, Jews and Christians had not really been seen as two separate religions.⁷ Likely, they were still meeting mainly in Jewish synagogues. So now, Rome is left with only gentile Christians. This means that when Claudius dies in AD 54, and the Jews (and Jewish Christians) are able to return to Rome, there are now more gentile Christians than Jewish Christians. Things have taken a turn. When he gets to Greece, Paul stays there for three months in the winter, and writes the letter to the Romans (Acts 20:2–3). Paul writes this letter to the Romans around AD 57 or 58.⁸

Paul longs to go to the church in Rome while on his way to Spain, but first he has to go to Jerusalem to drop off some donations that the churches have given (Acts 19:21; Rom 15:23–28). Paul has been hitting the eastern parts of the Roman Empire hard. Antioch has been his eastern-side home base, the heartbeat of the church. Paul wants to go to the western side of the Roman Empire. He likely wants Rome to become the heartbeat of the West. His desire to go is strong (Rom 1:11–15). He probably envisioned a trip where he would sail to Italy, see the beauty of the city, establish churches, and establish a new home base. The problem was that he did not know that God would take him to Rome in handcuffs. God gave him a vision, but he didn’t know how that vision would be fulfilled. So as he makes his way to Jerusalem, he is put in jail (Acts 21:33). From there he sails to Rome (Acts 27:1–28:16), where he writes—while still in prison—Ephesians, Colossians, Philemon, and Philippians. He is released for a couple of years (Acts 28:30) and during that period writes 1 Timothy and Titus. Finally, in around AD 64, Paul is imprisoned again and writes his last letter to Timothy (2 Timothy) right before he is killed under the hand of Nero.

II. REASONS FOR PAUL’S LETTER

Anytime we write a letter home, there’s a reason for it. Whether it’s just to stay in touch or to ask for something, the letters we write have an occasion or reason for writing them. When Paul wrote a letter, it was likely more than just trying to introduce himself. In fact, the Christians at Rome probably already knew a great deal about this prominent Christian evangelist to the Gentiles, about his ministry, and about his message.⁹ Paul was something like Billy Graham, and both people for and against (Rom 3:8) his message, would have heard about him.

Let’s set the stage. No apostle has ever been to Rome. The most likely way that the gospel got to Rome was when Jews and God-fearers (gentiles who had converted to Judaism) went to Jerusalem to celebrate the day of Pentecost. This is when Jews and God-fearers from all over came together. Just so happens, right after Jesus was resurrected, the Holy Spirit was poured out so that everyone from all over understood Peter’s preaching in their own language (Acts 2:1–11). On this remarkable day in history, there were some visitors from Rome (Acts 2:10) who were most likely converted and took the gospel back with them and started a church.

Here we are. Paul’s never been to Rome, nor has any other apostle at this point in history. The church of Rome is likely undisciplined (untaught). There is also likely more gentiles than Jews since the Edict of Claudius cast all Jews out of Rome for five years (Acts 18:2). This means that there could be some superiority issues, like God’s moved on, it is the gentiles’ time for salvation. Paul is also eager to get his gospel on the west side of the Roman Empire. He needs a home base (Rome) to help him get to Spain.¹⁰ With these three points in mind, Paul also mentions his desire to impart to them some spiritual gift (Rom 1:11), have a harvest among them (Rom 1:13), and preach the gospel (Rom 1:15). The problem for anyone at this point is trying to understand what the main reason was for Paul to write this letter. However, Indeed, any explanation of the letter that does not take into account some of the specifics about the Romans themselves finally is inadequate.¹¹ We may conclude then, Paul’s desire is to leave no man behind when it comes to God’s salvation for anyone who believes. Why did Paul write Romans? It’s all about getting the gospel to everyone. That means that there is no one thing that outweighs the other. All of the above should be taken into account to get the message of Christ to the whole world.

III. APPLICATION

There are two things we can easily apply to our lives from this background information. One is that God doesn’t wait until we get our lives right, nor does he only want to use good people—you know, people who’ve done a good job staying out of trouble. He uses people who are the worst sinners (1Tim 1:15). God wants to use those who are known sinners. Sure, God uses people who have stayed out of trouble. Then again, there’s something about God using bona fide sinners for the most profound missions. Peter, who denied Jesus, was the preacher whose voice was heard by thousands at Pentecost (Acts 2:14–40), and 3,000 people were saved on that day (Acts 2:41). Abraham lied (Gen 12:10–20; 20:1–5), yet God used him to be the father of the Christian faith. David took a married woman, committed adultery with her, and covered it up by having her husband killed (1 Sam 11). Yet, being a man after God’s own heart, God promised that his kingdom would stand forever (2 Sam 7:12–16). Let’s not forget that God decided to have a murderer (Moses) write a law commanding everyone not to commit murder (Exod 2:12; 20:13). God wants to use the ungodly, sinful, demented, sexually immoral, prodigal sons and daughters, so that he can get the glory from their lives. If you believe you’re inadequate, that you’ve got a lot of baggage and sin that no one would forgive you for—then you’re exactly who God wants (Rom 4:5). Paul’s life was similar to a killer, a gangsta with an agenda, who had no problem calling the shots. Then God gave him a major perspective change, showing him that he was fighting for the enemy and not for the one who had died for him (Rom 5:8). We need to lean on God’s Word and Spirit—we need the encounter that leads to a real relationship with Jesus Christ. And it doesn’t matter what kind, or how many, felonies we have.

Second, most of us in prison never had this place as part of our visions and goals. Yet maybe we did have a vision or goal of having a relationship with God. I envisioned myself leading music for people all across Texas, yet I never knew it would be in prison. I’ve been to many different towns in Texas, while in prison, leading worship music just like I envisioned—minus the in prison part! Paul envisioned himself going to Rome and establishing solid churches there, yet he didn’t originally envision it would be in chains. Our visions can line up with God’s, yet his way of making those happen may just be a little different than we pictured it. God’s plan for our