Romans 1:16

For I am not ashamed The "for" links this verse to the last thought. At Rome, if anywhere, he might be "ashamed" (Mark 8:38) of the message of a crucifiedSaviour; a message, too, which pronounced "the whole world guiltybefore God." But he was notashamed of his message, and so was ready to "see Rome."

the gospel of Christ Omit the words "of Christ," on evidence of MSS., &c.

the power of God So 1 Corinthians 1:18, where "the message of the cross" is spoken of. See too ibid. 23, 24: "we preach Christ crucified … Christ the power of God, and the wisdom of God." Cp. 1 Corinthians 2:5. The doctrine of the true Messiah brought to bear God's energy, to the result of "salvation."

salvation This word is here probably used in its largest meaning, including the whole process of mercy from the time of belief onwards; deliverance from doom, sin, and death. Its very frequent reference in N. T. is to the resurrection-glory (see Romans 13:11; 1Th 5:8-9; 2 Timothy 2:10; Hebrews 1:14; Hebrews 9:28; 1 Peter 1:5), but it is also used of the present results of grace (2 Corinthians 6:2) as (much more often) its cognate verb, to save. See Matthew 1:21; Romans 8:24; Ephesians 2:5; Ephesians 2:8; 2 Timothy 1:9; Titus 3:5. The Greek verb and noun include the ideas of rescue from peril, and (more rarely) healing, according to their connexion. But their prevailing reference (in religion) is to rescuerather than to amelioration.

to every one that believeth Here is given out the "theme" of the Epistle, or more properly of the first Chapter s; viz., Faith, a trustful acceptance of the Divine Saviour; Faith as the only way of rescue for the human soul from doom and sin; absolute and alone, because of the supreme and absolute glory of the Person, and so of the Work, accepted by "the believer." See Appendix C.

to the Jew first More strictly, both Jew, first, and Greek. So it was historically. But the reference is also to the special relationship of the Jew to the Messianichope. The Deliverer was of the seed not of Adam only but of David; and the Deliverance therefore had a peculiar and endearing claim on the acceptance of the Jew. The reasoning of the Epistle quite excludes the thought that a Gentile, once believing, was in the least less welcome or less secure than a believing Jew; but this fact leaves room for such a "priority" as that indicated.