In his commentary on Romans, The Time that Remains, Giorgio Agamben, using the term kletos in 1:1 as a starting point, develops a reflection on the notion of messianic vocation. One of his key points is to argue that messianic vocation does not consist in giving a new identity to the person. Rather, it allows the person to use her vocation in the proper manner. The “new creature” can now messianically use the old. The concept of use (chresis) is central to Agamben’s understanding of vocation. With the notion of use of vocation, Agamben is able to show that the messianic vocation is not something that a person possesses. Rather, it is a “potentiality that can be used without ever being owned” (p. 26). I argue that the notion of messianic vocation can help understand the relationship between old and new creation in Paul. In Romans 6:6, Paul indicates that the old person (ho palaios anthropos) had to be destroyed in order for the believers to continue to live. What is the relationship between the old self and the new redeemed person? The concept of messianic vocation highlights the fact that the characteristics of the old self do not simply disappear but can now be put to new usages. In the destruction of the old self, it is not that Paul is making new persons, as if in a creation ex nihilo. Rather, what is addressees are can now be used in new ways. These new usages are then described by Paul in the final sections of Romans (12-15), thus putting into place a dynamic and positive anthropology, in contrast to the negative description of humanity in 1:18-3:19.