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ASSIGNMENT TITLE PAGE

NAME (in full): John Denvir MayneACT NUMBER: 200916727UNIT CODE AND TITLE: NT639: ROMANS GREEK EXEGESISLECTURER: D MorcomDUE DATE: 30/05/2014SUBMISSION DATE: 1/06/2014WORD COUNT: 3,300

The following essay,of which I have kept a copy, is entirely my own work.All sources of ideas and quotations are duly acknowledged in references.

SIGNATURE OF STUDENT: John.Mayne

ASSIGNMENT TITLE:

Romans 1:1-7 Exegesis, Major Research Assignment.

ASSIGNMENT OUTLINE:

1. INTRODUCTION2. ROM 1:13. ROM 1:2-44. ROM 1:55. ROM 1:66. ROM 1:77. MINISTRY APPLICATION8. CONCLUSION

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ABSTRACT

Romans is widely regarded as being Paul’s most important

theological legacy, forming the centrepiece of Pauline

studies and continuing to shape and influence modern

Christian faith. This paper seeks to exegete Romans from its

opening salutation (Rom 1:1-7), giving particular attention

to translation of the NT Greek manuscript. Doing so will

reveal an author who skilfully builds rapport with an unknown

audience, lays a theological platform regarding key themes on

multiple fronts, and connects with Jewish and Gentile

interests. These findings have significance for dealing with

modern bigotry, and for continually promoting the gospel in

all contexts, particularly introductory ones.

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1. INTRODUCTION

With Romans being Paul’s magnum opus, “the first great work

of Christian theology” (Dodd 1959, 9), it is fitting that it

be equipped from the outset with “a first-rate, solid,

carefully planned launching pad” (Wright 2004, 3). This

launching pad is Romans 1:1-7, with which Bousset spoke of as

“the monumental Introduction of the Epistle to the Romans”

(in MacLeod 2005, 77). Contained in this opening salutation

we find Paul honing in on the overall themes, structure and

goals of the text. He swiftly acquaints the church in Rome

with himself, his God, God’s Son, his gospel and of his

ministry to Gentiles, and in doing so whets their appetite

for how he might further elucidate these concepts throughout

the entirety of Romans, concepts which remain as eternally

significant then as today. Just as the adept preacher gives

firm attention to his sermon introduction, so too is it wise

to give our best efforts to skilfully interpreting Romans

1:1-7, for in comprehending and contextualizing its message,

the church will be greatly blessed.

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2. ROMANS 1:1

Paul’s epistolary openings are typically more serious and

doctrinal than his Greco-Roman contemporaries. It is

significant then that his Romans salutation exhibits a

greater depth and breadth than any other NT letter. This may

be due to personal unfamiliarity with the audience, or

perhaps to stress his apostolic credentials (Morris 1988,

35). The seven opening verses in English are derived from

one continuous, at times complicated, Greek sentence.

The author, using his Gentile name of “Παῦλος,” would usually

mention co-workers in his greetings. Yet in Rom 1:1 any such

reference is conspicuously absent, highlighting Romans as of

considerable personal worth to the author. It is not that

his associates had no part in the establishing of Roman

congregations (cf. 1 Cor 1:1), for there is indication that

Timothy was involved (Rom 16:21; cf. 2 Cor 1:1; Phil 1:1; Col

1:1; 1 Thess 1; 2 Thess 1:1), but perhaps more that Paul

desired to consolidate his standing, as apostle to the

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Gentiles (cf. Rom 11:13), to these largely unknown

congregations. Dunn (1988, 7) states that “it was on their

reaction to this very personal statement that the success or

failure of this letter would hang,” and with it Paul’s

opportunity for Spanish outreach (Rom 15:24).

The epistle begins with Paul’s triple identification,

introducing “his master, his office, and his purpose” (Moo

2000, 35). First is Paul’s descriptor of “δοῦλος Χριστοῦ

Ἰησοῦ,” with “δοῦλος” translated as either ‘servant’ or

‘slave.’ This lowly designation might be alien to cultured

Greeks, yet ‘servant of the LORD’ was an honorific title

bestowed to Abraham, Moses, Joshua, David and other prominent

OT leaders (Josh 14:7; 24:29; Ps 18:1; 105:42). In equating

being a servant of Yahweh as synonymous with servitude to

Christ, he affirms Jesus’ deity and ushers in the final

chapter of salvation-history. With “deliberate emphasis,”

Paul “introduces himself to the capital of the empire not as

a citizen proud of his freedom but as the slave of a

crucified Jewish messiah” (Dunn 1988, 22).

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Paul is also “κλητὸς ἀπόστολος,” an emissary authorized by

God, a contrast with the lowly “δοῦλος”. The adjective

“κλητὸς” could be used to denote one invited to a meal (1 Kgs

1:41; 49; 3 Macc 5:14), a weightier invitation when issued by

a king (Matt 22:3; 9) and stronger still in its Pauline usage

(Rom 4:17; 9:11-12). His position of apostle was neither

self-appointed nor achieved via merit, though it did warrant

his response. In stressing his apostolate, Paul is echoing

his struggle for recognition elsewhere among Christians (1

Cor 9:1-2; 2 Cor 11:5; Gal 1:1), outlining the divine

authority by which he communicated and was commissioned.

Finally, Paul asserts to be “ἀφωρισμένος εἰς εὐαγγέλιον

θεοῦ,” a setting apart which takes the perfect tense,

emphasizing the continual effect of his calling. The origin

of this divine appointing might be birth, as in Jeremiah’s

testimony (Jer 1:5, cf. Gal 1:15-16), or from his encounter

with Christ on the Damascus road (Acts 9:6; 15). ἀφωρισμένος

has the same root meaning as Φαρισαῖος, an intentional

wordplay according to Nygren (1952, 45), or “wry irony”

(Wright 2002, 415), for as a Pharisee, Paul was ‘set apart’

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for the law, but is now consecrated for the gospel of God, an

early encounter of the “basic juxtaposition of law and gospel

which, from one point of view, is the theme of Romans”

(Nygren 1952, 46), particularly from a conservative stance.

Paul nominates a theme from the outset, “εὐαγγέλιον θεοῦ,”

‘the gospel of God’ (Rom 15:16; 2 Cor 11:7; 1 Thess 2:2; 1

Tim 1:11), Kruse’s (2012, 32) summarizing choice of centrum

Paulinum, so woven throughout the epistle that Nygren (1954,

3) declares “what the gospel is, what the content of the

Christian faith is, one learns to know in… Romans as in no

other place in the New Testament” (Nygren 1954, 3). The

background to ‘εὐαγγέλιον’ is in the LXX, speaking of

bringing or heralding good news, often relating to God’s

salvation (Ps 96:2; Nah 1:15; Isa 40:9; 52:7; 61:1). Paul

may have intended here a subtle anti-imperialistic rhetoric

(Witherington III and Hyatt 2004, 31-32), for the term

‘gospel’ was often used for the birth and achievements of

emperors. The gospel is likely not the good news about God,

an objective genitive, but the good news from God, a

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subjective genitive (Fitzmyer 1992, 232 and Witherington III

and Hyatt 2004, 31). Thus Morris (1988, 20) encourages us

not to overlook Paul’s “preoccupation with God” in Romans,

for in occurring on 153 occasions, the word “θεός” is

surpassed in frequency only by a small grouping of

prepositions and pronouns. Romans is a theocentric text,

“though for Paul, Christocentrism is a form of theocentrism”

(Witherington III and Hyatt 2004, 31), a note that is carried

with force from the first verse, though continually developed

(cf. Rom 1:3-4, 6).

Paul does not digress here, later expounding on these themes

with regard to believers generally, such as their slavery to

God versus slavery to sin (Rom 6:6; 16-22; 7:6; 25; 8:15;

12:11; 14:18; 16:18), their God-initiated calling (Rom 1:6-7;

8:28; 30; 9:7; 12, 24-26) and their consecration (Rom 1:7;

6:19, 22; 8:27; 11:16; 12:1; 13; 15:16, 25-26, 31; 16:2, 15).

One could also crystalize the verse as emphasizing that

ministry begins with God’s initiative, for “it is His

message, and it is He who sends His messengers” (MacLeod

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2005, 80).

3. ROMANS 1:2-4

Paul continues to build on his introduction, majoring on the

‘gospel’ in verses 2-4 and on his apostolic ministry in

verses 5-6. The gospel was “προεπηγγείλατο διὰ τῶν προφητῶν

αὐτοῦ,” for which we can interpret ‘prophets’ here not in a

strict sense, but as referring all the OT writers (cf. Heb

1:1). The expression “ἐν γραφαῖς ἁγίαις” is lacking the

article (cf. Rom 16:26 also), a “distinctly exceptional”

usage (Morris 1988, 41). We can translate it as ‘holy

scriptures,’ in lieu of the words preceding it. Paul’s

omission of the article might be to emphasize their divine

character, an apologetic against those who misunderstood his

articulation of the grace gospel, which was not a mere

development of legalistic Judaism (Rom 3:21-22), but nor was

it unrelated to the Law in its wider sense (Dodd 1959, 74).

Paul is no Marcionite, declaring here that “while it is good

news, it is not new news” (Johnson in MacLeod 2005, 78). The

gospel represents continuity with what has preceded it in

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salvation history, in Judaism, albeit now revealed in a new

mode, so that the door may be opened to Gentiles (cf. Rom

16:26).

What began as an epistolary salutation soon took the form in

Rom 2:3-4 of an early Christological hymn (MacLeod 2005, 80)

or church creed (Dodd 1959, 33). Poythress (in Kruse 2012,

49) argues cogently for Paul’s usage of creedal material

here, contrasting its parallelism with other similar texts (1

Tim 3:16; 2 Tim 2:8) and noting the atypical Pauline

reference to Jesus’ Davidic ancestry. His views are

consolidated as the majority scholarly interpretation, though

Wright (2002, 416-17) provides perspective, reflecting that

“the reason why Paul quotes things, if he did, was that they

expressed exactly what he intended to say at the time.” An

early creed would further aid Paul, as Christian ambassador,

in establishing common ground with the Romans, as well as

previewing what he would soon expound “at the heart of the

letter” (Wright 2002, 416-17). It is a creed that paying

homage to both Gentile and Jewish church branches, a

tightrope that Paul walks perpetually throughout Romans.

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Jewett (2013, 11) discerns that on the one hand Paul affirms

the Jewish heritage of Christianity, “γενομένου ἐκ σπέρματος

Δαυὶδ”, despite opposing its preoccupation with zealotry and

pride (Rom 10:1-3; 2:17-24). Yet he also engages the

Hellenistic worldview of flesh and spirit, albeit insisting

that moral transformation should result (Rom 6-8). These

opening verses provide an irenic foundation towards Paul’s

urgent point in Rom 9-11, Stendahl’s (1976, 203) celebrated

“climax of the letter,” exhorting that “Gentile Christians

should not despise non-Christians Jews” (Wright 2002, 626),

for there is a harmony existing between Israel’s hope and

Paul’s gospel, between Jew and Gentile. This is reinforced

at the creed’s conclusion, as Paul notes the Son of God is

indeed “Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν” (Rom 1:4), with both

‘Messiah’ and ‘Lord’ having unique resonance with Jewish and

Gentile Christians respectively.

Paul uses two participial clauses to describe God’s Son (Rom

1:3-4). The first, “κατὰ σάρκα” appears in verse 3, with the

term “σὰρξ” or ‘flesh,’ being employed in a variety of

different ways throughout Romans, characteristically of human

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frailty (cf. Rom 7:5; 8:5; 13:14). In Rom 1:3 it seems to be

simply referring to human descent or lineage, though closer

inspection reveals a caveat. The negative usage of “σὰρξ”

often occurs when in antithesis with “πνεῦμα”, which is the

case in verse 4, where Jesus is appointed the Son “κατὰ

πνεῦμα ἁγιωσύνης,“ ‘according to the Spirit of holiness,’ a

Semitic phrase and our second participial clause. Fitzmyer

interprets this as ‘spirit’ of holiness (1992, 236), a human

spirit which is holy, as supported by similar contrasts in 1

Cor 5:5; 2 Cor 7:1 and Col 2:5. Yet there exists a

relationship between the Holy Spirit and the resurrection

(Rom 8:11), of which “ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει…

ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν” refers (Rom 1:4), and when

the term “κατὰ” precedes “πνεῦμα”, it is ‘Holy Spirit’ rather

than ‘spirit’ that it translates to (Rom 8:4, 5; Gal 4:29).

Thus we can agree with Stott (1994, 50) that the clauses are

not referring to Christ’s dual natures, human and divine, but

to the contrast between his pre-resurrection and post-

resurrection ministry. As God-incarnate, Jesus was conceived

(Luke 1:35) and anointed of the Spirit (Luke 3:22; 4:18; Acts

10:38), yet through resurrection and exaltation, he became

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Lord of the Spirit (Acts 2:33). Nygren (1952, 51) seizes on

this point, declaring “the resurrection is the turning point

in the existence of the Son of God.”

4. ROMANS 1:5

The phrase “δι’ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν” (Rom 1:5)

appears on the surface to be speaking of two distinct gifts

Paul received from God, apostleship and grace. However given

that it is “a hendiadys, that is, a complex idea expressed by

two words connected by a copulative” (MacLeod 2005, 92), it

can also be translated as ‘the grace of apostleship.’ Not

all who receive grace become apostles, so there is logic in

understanding it as a commissioning grace. Stifler (1960,

25-26) however notes the resurrection leading to grace as

partly previewing that Romans is “the epistle of the

resurrection, resurrection not of the body… but resurrection

as the central potency of salvation,” with justification and

sanctification secured by it. The particular purpose of this

apostolic endowment is for Paul to call the ‘ἔθνος,’

Gentiles, “εἰς ὑπακοὴν πίστεως,” literally rendered, ‘into

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the obedience of faith’ (cf. Rom 16:26). Paul was uniquely

called to be an apostle to the Gentiles (Gal 1:16; 2:6-9),

yet he acknowledges the universal scope of the gospel (Rom

1:16), is burdened by Jewish gospel rejection (Rom 9:1-5;

10:1), and is a contributor to Jewish evangelism (Acts 13:14-

46; 17:1-4).

The phrase ‘into the obedience of faith’ (cf. Rom 16:26) has

been described as “one of the most debated of phrases in a

document full of debatable points” (Witherington III and

Hyatt 2004, 34). Its ambiguity, fueled by a fear of it

seemingly undermining justification by faith alone (Rom

3:28), a widely revered centrum Paulinum since the Reformation,

has caused some to exercise considerable license in

paraphrasing it. One extreme posits that it is ‘obedience

that comes from faith,’ suggesting a two-stage process of

discipleship, belief in Christ followed by obedience

(Witherington III and Hyatt 2013, 34-35). The other extreme

is to merge the two, rendering ‘faith’ and ‘obedience’ as

synonymous, or as ‘the obedience that is faith’ (Murray 1959,

13). Moo (2000, 42) exhorts us to refrain from both ends of

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the pendulum, precisely because “faith is not exercised in a

vacuum but is directed to the one who is the Lord”, hence

“the commitment to obey is inextricably bound up with true

faith,” as in James 2. Jewett (2013, 34) finds here an

additional hint of Jewish-Gentile conciliation, in that

‘obedience’ captures Jewish listeners, whilst ‘faith’ is a

“favourite shibboleth” for Gentiles in Rome (Rom 14:1; 22;

23).

The ultimate goal is that God saves a people for “ὀνόματος

αὐτοῦ” (Rom 1:5), an honorific term. Paul’s desire is to

promote the whole gospel to the whole world, so that as

nations respond in faith and transformation, God will receive

honour. This is to be our highest missionary motive, a

burning zeal for God’s exaltation.

5. ROMANS 1:6

Paul immediately adds, “ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ

Χριστοῦ” (Rom 1:6). These are not just Gentiles, but

Gentiles who in their response to the gospel, ‘belong to

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Jesus Christ’ (Kruse 2012, 53). As Paul mentions their

association with the redeemed demographic of the previous

verse, this may imply the predominantly Gentile composition

of the church in Rome (Barrett 1991, 6), or refer their

geographical position at the fulcrum of the Roman Empire

(Cranfield 1975, 68). Either way provides justification to

“the apostle of the Gentiles in writing to the Roman

believers” (Morris 1988, 51).

6. ROMANS 1:7

There is no hint of ethnic bias in Paul’s introduction as he

finishes by esteeming “πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ” (Rom 1:7) as

beloved of God (ἀγαπητοῖς θεοῦ), and consecrated to be his

people (κλητοῖς ἁγίοις). Both Gentiles and Jews are

included, as “πᾶσιν” is “given a place of emphasis, possibly

suggesting a degree of factionalism” (Dunn 1988, 19).

‘Beloved’ is a favoured Pauline expression (Rom 12:19; 16:5,

8, 9, 12; 1 Cor 4:14; 2 Tim 1:2), though ‘beloved of God’ is

unique, pointing to the mutual intimacy they share with the

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Father, one which binds the apostle to the Roman brethren,

despite.

The NT word “ἁγίοις” (Rom 1:7), translated as ‘holy ones’ or

‘saints,’ has been regretfully mistranslated throughout

history, denoting a unique Christian hero, “an ecclesiastical

misuse of the term” (Mounce 1995, 64). ‘Saints’ are simply

the people belonging to God by call, thus rendering it

possible for Paul elsewhere to communicate to Christians as

saints while also castigating them for gross behavioral

deficiency (1 Cor 1:2; cf. 1 Cor 5). “χάρις ὑμῖν καὶ εἰρήνη”

(Rom 1:7) is a distinctively Christian greeting (cf. 1 Pet

1:2; 2 Pet 1:2; Rev 1:4) that adopts the typical Jewish

‘peace’ or shalom (Judg 19:20; 1 Sam 25:5-6; Dan 10:19),

blended with ‘grace,’ similar sounding to the Greek ‘χαίρειν’

(Dunn 1988, 20), a further Pauline cultivation of Jewish-

Gentile harmony. Keener (2009, 22-23) observes a significant

adaptation to typical salutations, “ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ

κυρίου Ἰησοῦ Χριστοῦ”, as Paul blesses the believers by

“invoking not only God the Father but also the Lord Jesus

Christ,” a further exaltation of Christ’s deity as normative.

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Barrett (1991, 24) concludes that the opening salutations

explain nothing as to why Paul is writing to a church he has

no relationship with, though the proceeding section may

provide a hint (cf. Rom 1:8-15) in building towards Rom 1:16-

17, the commonly held ‘thesis statement’ for the letter (Dunn

1988, 37; Jewett 2007, 135, 140-141). Young (2012, 287)

deems Rom 1:1-7 as “a contextual orienter for readers,” an

important groundwork based on its shared vocabulary, themes

and allusions with Rom 1:16-17, though it would not be remiss

to assert Romans 1:1-17 as a foundation that paves the way

for the epistle as a whole.

7. MINISTRY APPLICATION

There is much wisdom to glean from the strategies Paul

adopted in forging a gospel-rooted relationship with a

largely unknown church abroad. Ministers today could heed

Rom 1:1-7 while orienting themselves with believers in

similar scenarios, such as a pastor delivering his first

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sermon at a fresh posting, or a transferred army padre

getting newly acquainted with his inherited bible study

leaders.

Firstly, a personal introduction is helpful, one that is not

hesitant in proclaiming credentials and calling, establishing

authority, but also a humble-minded assurance that our

ministry voluntarily indebted to the Lord, we are his

‘δοῦλος’ (Rom 1:1), expressing absolute submission and

commitment to Christ. We can remind others that we may not

be an apostle by God’s calling (Rom 1:1), having never

encountered Jesus in the flesh, but we can assert that every

Christian is called of God (Rom 1:5-6; 8:28), and in that

sense we share DNA with Paul here as a ‘sent one’. In our

workplaces, homes and neighborhoods, without having the

office of apostleship, we remain envoys of the gospel, even

if not as emissary to a new geographic location (cf. Rom

15:24). This DNA is foundational to any Christian work,

needing to be embedded from the outset, not grafted in at a

later stage.

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Also, as Paul spoke concerning God, Jesus Christ, the gospel

from God, its grounding in prophetic history (Rom 1:2-3), the

resurrection and the Spirit (Rom 1:4), it is unlikely these

concepts were entirely unfamiliar to the Roman audience, yet

he proclaims them as pivotal regardless, forming the basis of

their shared faith (Rom 1:6-7), and revisiting them

elsewhere. There is a modern temptation to build rapport

with ministry partners through hype, buzz-words and human

constructs, yet Paul chose to affirm instead the spiritual

truths of the gospel, his identity as a gospel-man and our

identity as a gospel-people. We would do well to follow in

his footsteps, for though we may preach a thousand sermons,

we only ever have one message: God’s gospel.

Finally, Paul’s salutation to a mixed-ethnic, Jewish and

Gentile church, was both courteous without being

compromising. He used terminology that resonated with each,

reminding them of their common unity as beloved of God (Rom

1:7), unity built on the cornerstone of the gospel. What is

the best way to deal with contemporary racism, bigotry or an

inflammatory cultural divide in the church? The first step

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is cultivating a mutual understanding of our common

inheritance: God’s gospel.

8. CONCLUSION

Though a cursory glance of Romans 1:1-7 may not immediately

reveal its significance, delving deeper reveals an author

working intentionally to build rapport, promote Jewish-

Gentile kinship and declare the gospel of God, centered on

Christ, according to Scripture, affirmed by the power of

resurrection, as the hope of the nations. In revealing

something of himself, his zeal for ministry, apostleship and

unique calling, Paul is enticing the Roman ἐκκλησία to

similarly grasp and duly express their own calling as

belonging to God and beloved of God. It is a salutation

which paves the way for a crescendo of intent in Rom 1:16-17,

as well as heralding themes which are majored on elsewhere in

Romans. The contemporary ministry applications are vast,

such that our efforts above were only scratching the surface.

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LIST OF REFERENCES

Barrett. C. K. 1991. The Epistle to the Romans, in Black’s New Testament Commentary

Series. London: Hendrickson.

Cranfield. C. E. B. 1975. Romans 1-8, in International Critical Commentary Series. London:

T & T Clark.

Dodd, C. H. 1959. The Epistle of Paul to the Romans. London: Collins.

Dunn. J. D . G. 1988. Romans 1-8, in World Biblical CommentarySeries Volume 38A, ed.

Bruce M. Metzger. Dallas: Word.

Fitzmyer. J. A. 1992. Romans, in the Anchor Bible Series. New York: Doubleday.

Jewett, Robert. 2007. Romans, in Hermeneia: A Critical and Historical Commentary on the

Bible Series. Minneapolis: Fortress.

____________ 2013. Romans: A Short Commentary. Minneapolis: Fortress.

Keener. C. S. 2009. Romans, in the New Covenant Commentary Series. Eugene: Cascade.

Kruse, C. G. 2012. Paul’s Letter to the Romans, in The Pillar New Testament Commentary

Series. Grand Rapids: Eerdmans.

MacLeod. D. J. 2005. “Eternal Son, Davidic Son, Messianic Son: An Exposition of Romans

1:1-7” in Bibliotheca Sacra 162 (January-March), 76-94.

Moo. D. J. 2000. Romans, in The NIV Application Commentary, ed. Terry Muck.

Zondervan: Grand Rapids.

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Morris, Leon. 1988. The Epistle to the Romans. Eerdmans: Grand Rapids.

Mounce. R. H. Romans, in The New American Commentary Series. Broadman & Holman:

Nashville.

Murray, John. The Epistle to the Romans, Chapters I-VIII (Vol 1), the New International

Commentary on the New Testament. Eerdmans: Grand Rapids.

Nygren. A. 1952. Commentary on Romans. London: SCM.

Robinson, J. A. T. 1979. Wrestling with Romans. London: SCM.

Stendahl, Krister. “The Apostle Paul and the Introspective Conscience of the West,”

Harvard Theological Review 56 (1963): 199-215.

Stifler. J. M. 1960. The Epistle to the Romans. Chicago: Moody.

Stott, J. R. W. 1994. The Message of Romans, in the Bible Speaks Today series.

Leicester: IVP.

Witherington, Ben, and Hyatt, Darlene. 2004. Paul's Letter to the Romans: a Socio-

Rhetorical Commentary. Grand Rapids: Eerdmans.

Wright. N. T. 2002. “The Letter to the Romans: Introduction,Commentary and

Reflections” in The New Interpreters Bible, X, 395-770. Nashville: Abingdon.

___________ 2004. Paul for Everyone, Romans: Part One, Chapters 1-8. Louisville:

Westminster John Knox.

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Young, S, L. 2012. “Romans 1.1-5 and Paul’s Christological Use of Hab. 2.4 in Rom. 1.17:

An Underutilized Consideration in the Debate” in Journal for the Study of the New

Testament, 34, no 3, 277-285.