Expositor's Bible Commentary Commentary Romans 1:16

"For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek." — Romans 1:16 (ASV)

Having confessed his fervent desire to preach the Gospel at Rome, Paul goes on to give a reason for his zeal. He has no sense of reserve about his mission. He is ready to challenge the philosophies and religions in Rome that vie for the attention of people, because he knows from his experience in the East that God’s power at work in the proclamation of the Good News is able to transform lives. “Power” (GK 1539) stresses not how the Gospel operates but what its intrinsic efficacy is. It offers something not found anywhere else—a righteousness from God (see below).

Power is linked closely with salvation. Judaism was prone to think of the law as power, but this is not affirmed in Scripture. As for salvation, the OT is clear that whether it is conceived of physically as deliverance (Exodus 14:13) or spiritually (Psalms 51:12), it comes from the Lord. This is maintained in the NT as well in Paul’s affirmation in this verse. So the apostle permits himself to say that if he himself saves anyone (1 Corinthians 9:22), it is only in the sense that he is Christ’s representative who is able to point out the way of salvation to his fellow human beings.

“Salvation” (GK 5401) is a broad concept. Its basic meaning is soundness or wholeness. It promises the restoration of all that sin has marred or destroyed, and it unites in itself the particular aspects of truth suggested by justification, reconciliation, sanctification, propitiation, redemption, and glorification. But its efficacy depends on one’s willingness to receive the message. “Everyone who believes” will benefit equally. This sweeping declaration ties in with the previous statement (concerning Greeks and non-Greeks) and now includes both the Jew and the Gentile. The Jew receives “first” consideration. This does not mean that every Jew must be evangelized before the Gospel can be presented to Gentiles. But it does mean that God, after having dealt in a special way with the Jew in OT days and having followed this by sending his Son to the lost sheep of the house of Israel (Matthew 15:24), could not pass by this people. To them was given the first opportunity to receive the Lord Jesus, both during his ministry and in the Christian era (Acts 1:8; Acts 3:26). Paul himself followed this pattern (Acts 13:45–46; 28:25, 28). It is a case of historical priority, not essential priority, for the Jews who are first to hear the Gospel are also the first to be judged for their sins (2:9).