Romans 1:16-17

The Theme of the Epistle.

Paul is ready to preach at Rome also, because he is not ashamed of the gospel; and he is not ashamed of the gospel, because of its character (Romans 1:16). The whole Epistle, to the end of chap. 11, is an expansion of the latter part of Romans 1:16. The gospel is to ‘ every one,' for every one needs it (chaps, Romans 1:18; Romans 3:20); it is ‘ to every one that believeth,' for this is the one way (chaps, Romans 3:21 to Romans 4:25); it is ‘ Gods power unto salvation,' for thus salvation is accomplished (chaps, Romans 5:1; Romans 8:39); it is ‘to the Jew first, and also to the Greek,' for the rejection of it by the Jews is but temporary (chaps. 9-11).

In Romans 1:17 it is further explained how the gospel is ‘God's power unto salvation.' It is a revelation of God's righteousness' (of a righteousness coming from Him), and that too by faith, as had already been set forth in the Old Testament These verses therefore contain the fundamental truths of God's plan of salvation.

Of the gospel. The message itself which he proclaims, not the work of proclaiming it. The word gospel (evangelium) means the good tidings of salvation by Jesus Christ.' Hence it is not merely a set of ideas, or a code of morals, but certain facts which are told that men may believe on Him in whom they centre (Romans 1:3-4), and thus believing live through and in Him. The reference to Christ is so obvious that the phrase ‘of Christ' was added. It is to be omitted, according to the testimony of the mass of ancient authorities. Paul knew no other gospel than the gospel of (i.e., about) Christ; comp. Galatians 1:6-9.

For. The reason for not being ashamed is the nature of the gospel.

God's power. The article is not found in the Greek, but the idea is made definite by the word ‘God's. ‘It comes from Him, belongs to Him, in and through it He works efficaciously. ‘By awaking repentance, faith, comfort, love, peace, joy, courage in life and death, hope, etc., the gospel manifests itself as power, as a mighty potency, and that of God, whose revelation and work the gospel is (Meyer). Writing to Rome, the city of worldly power, he calls the gospel God's power; writing to Corinth, the city of worldly wisdom, he calls the gospel God's wisdom (1 Corinthians 2:7, etc.).

Unto salvation. This includes both redemption from sin and positive privilege; a share in the eternal glory of the Messiah's kingdom. ‘Salvation' includes more than moral improvement or continued happiness; it is, on its positive side, the equivalent of ‘life,' in its full New Testament sense.

To every one, not to the Jew alone (see next clause). The subsequent argument (Romans 1:18 to Romans 3:20) shows that every one needs this power unto salvation; guilt being universal.

Believeth. This is the subjective condition of the gospel salvation; faith lays hold of what the gospel presents. There may be a contrast to Jewish legalism, as in the subsequent discussion (Romans 3:21 to Romans 4:25). Comp. Romans 1:17.

To the Jew first. First in time, but including more than this. ‘First, in having a prior claim, as the covenanted people of God: first, therefore, in the season of its offer, but not in the condition of its recipients after its acceptance' (Wordsworth). In chaps. 9-11 this priority of the Jews is discussed in view of the general rejection of the gospel by that people.

And also to the Greek. ‘ Greek' is here equivalent to ‘Gentile;' comp. Acts 14:1; and 1 Corinthians 10:32, where the E. V. translates ‘Gentiles.' Greek and Barbarian (Romans 1:14), was a national distinction used by the Greeks; Jew and Greek, a religious one used by the Jews; in both cases including all mankind.