16 For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
*Minor differences ignored. Grouped by changes, with first version listed as example.
I am not indeed ashamed, etc. This is an anticipation of an objection; for he declares beforehand, that he cared not for the taunts of the ungodly; and he thus provides a way for himself, by which he proceeds to pronounce an eulogy on the value of the gospel, that it might not appear contemptible to the Romans. He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honored, since veneration is due to God's power; and as it avails to our salvation, it ought to be loved by us. But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were willfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word. At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth. The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savor of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one Salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin. Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life. [1] First to the Jew and then to the Greek. Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews. It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God's promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them.
1 - On the power of God, Pareus observes, that the abstract, after the Hebrew manner, is put for the concrete. Power means the instrument of God's power; that is, the gospel is an instrument rendered efficacious by divine power to convey salvation to believers: or, as Stuart says, "It is powerful through the energy which he imparts, and so it is called his power." Chalmers gives this paraphrase, "It is that, which however judged and despised as a weak instrument by the men of this world -- it is that, to which he, by his own power, gives effect for the recovery of that life which all men had forfeited and lost by sin." "The gospel is a divine act, which continues to operate through all ages of the world, and that not in the first place outwardly, but inwardly, in the depths of the soul, and for eternal purposes." -- Dr. Olshausen
For I am not ashamed - The Jews had cast him off, and regarded him as an apostate; and by the wise among the Gentiles he had been persecuted, and despised, and driven from place to place, and regarded as the filth of the world, and the offscouring of all things 1-Corinthians 4:13, but still he was not ashamed of the gospel. He had so firm a conviction of its value and its truth; he had experienced so much of its consolations; and had seen so much of its efficacy; that he was so far from being ashamed of it that he gloried in it as the power of God unto salvation. People should be ashamed of crime and folly. They are ashamed of their own offences, and of the follies of their conduct, when they come to reflect on it. But they are not ashamed of what they feel to be right, and of what they know will contribute to their welfare, and to the benefit of their fellow-men. Such were the views of Paul about the gospel; and it is one of his favorite doctrines that they who believe on Christ shall not be ashamed, Romans 10:11; Romans 5:5; 2-Corinthians 7:14; 2-Timothy 1:12; Philippians 1:20; Romans 9:33; 2-Timothy 1:8; compare Mark 8:38; 1-Peter 4:16; 1-John 2:28.
Of the gospel - This word means the "good news," or the glad intelligence; see the note at Mark 1:1. It is so called because it contains the glad annunciation that sin may be pardoned, and the soul saved.
Of Christ - The good news respecting the Messiah; or which the Messiah has brought. The expression probably refers to the former, the good news which relates to the Messiah, to his character, advent, preaching, death, resurrection, and ascension. Though this was "to the Jews a stumbling-block, and to the Greeks foolishness," yet he regarded it as the only hope of salvation, and was ready to preach it even in the rich and splendid capital of the world.
The power of God - This expression means that it is the way in which God exerts his power in the salvation of people. It is the efficacious or mighty plan, by which power goes forth to save, and by which all the obstacles of man's redemption are taken away. This expression implies,
(1) That it is God's plan, or his appointment. It is not the device of man.
(2) it is adapted to the end. It is suited to overcome the obstacles in the way. It is not merely the instrument by which God exerts his power, but it has an inherent adaptedness to the end, it is suited to accomplish salvation to man so that it may be denominated power.
(3) it is mighty, hence, it is called power, and the power of God. If is not a feeble and ineffectual instrumentality, but it is "mighty to the pulling down of strongholds," 2-Corinthians 10:4-5. It has shown its power as applicable to every degree of sin, to every combination of wickedness. It has gone against the sins of the world, and evinced its power to save sinners of all grades, and to overcome and subdue every mighty form of iniquity, compare Jeremiah 23:29, "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" 1-Corinthians 1:18, "the preaching of the cross is to them that perish, foolishness, but unto us which are saved, it is the power of God."
Unto salvation - This word means complete deliverance from sin and death, and all the foes and dangers that beset man. It cannot imply anything less than eternal life. If a man should believe and then fall away, he could in no correct sense be said to be saved. And hence, when the apostle declares that it is the power of God unto salvation "to everyone that believeth," it implies that all who become believers "shall be kept by the power of God through faith unto salvation" (see 1-Peter 1:5), and that none shall ever fall away and be lost. The apostle thus commences his discussion with one of the important doctrines of the Christian religion, the final preservation of the saints. He is not defending the gospel for any temporary object, or with any temporary hope. He looks through the system, and sees in it a plan for the complete and eternal recovery of all those who believe in the Lord Jesus Christ. When he says it is the power of God unto salvation, he means that it is the power of God for the attainment of salvation. This is the end, or the design of this exertion of power.
To everyone that believeth - Compare Mark 16:16-17. This expresses the condition, or the terms, on which salvation is conferred through the gospel. It is not indiscriminately to all people, whatever may be their character. It is only to those who confide or trust in it; and it is conferred on all who receive it in this manner. If this qualification is possessed, it bestows its blessings freely and fully. All people know what "faith" is. It is exercised when we confide in a parent, a friend, a benefactor. It is such a reception of a promise, a truth, or a threatening, as to suffer it to make its appropriate impression on the mind, and such as to lead us to act under its influence, or to act as we should on the supposition that it is true. Thus, a sinner credits the threatenings of God, and fears. This is faith. He credits his promises, and hopes. This is faith. He feels that he is lost, and relies on Jesus Christ for mercy. This is faith. And, in general, faith is such an impression on the mind made by truth as to lead us to feel and act as if it were true; to have the appropriate feelings, and views, and conduct under the commands, and promises, and threatenings of God; see the note at Mark 16:16.
To the Jew first - First in order of time, Not that the gospel was any more adapted to Jews than to others; but to them had been committed the oracles of God; the Messiah had come through them; they had had the Law, the temple, and the service of God, and it was natural that the gospel should be proclaimed to them before it was to the Gentiles. This was the order in which the gospel was actually preached to the world, first to the Jews, and then to the Gentiles. Compare Acts 2 and Acts 10; Matthew 10:6; Luke 24:49; Acts 13:46, "It was necessary that the Word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Compare Matthew 21:43.
And also to the Greek - To all who were nor Jews, that is, to all the world. It was nor confined in its intention or efficacy to any class or nation of people. It was adapted to all, and was designed to be extended to all.
I am not ashamed of the Gospel of Christ - This text is best illustrated by Isaiah 28:16; Isaiah 49:23, quoted by the apostle, Romans 10:11 : For the Scripture saith, Whosoever believeth on him, shall not be ashamed; i.e. they shall neither be confounded, nor disappointed of their hope. The Jews, by not believing on Jesus Christ, by not receiving him as the promised Messiah, but trusting in others, have been disappointed, ashamed, and confounded, from that time to the present day. Their expectation is cut off; and, while rejecting Christ, and expecting another Messiah, they have continued under the displeasure of God, and are ashamed of their confidence. On the other hand, those who have believed on Christ have, in and through him, all the blessings of which the prophets spoke; every promise of God being yea and amen through him. Paul, as a Jew, believed on Christ Jesus; and in believing he had life through his name; through him he enjoyed an abundance of grace; so that, being filled with that happiness which an indwelling Christ produces, he could cheerfully say, I am not ashamed of the Gospel of Christ. And why? Because he felt it to be the power of God to the salvation of his believing soul. This appears to be the true sense of this passage, and this interpretation acquires additional strength from the consideration that St. Paul is here most evidently addressing himself to the Jews.
It is the power of God unto salvation - δυναμις γαρ θεου εστιν· The almighty power of God accompanies this preaching to the souls of them that believe; and the consequence is, they are saved; and what but the power of God can save a fallen, sinful soul?
To the Jew first - Not only the Jews have the first offer of this Gospel, but they have the greatest need of it; being so deeply fallen, and having sinned against such glorious privileges, they are much more culpable than the Gentiles, who never had the light of a Divine revelation.
And also to the Greek - Though the salvation of God has hitherto been apparently confined to the Jewish people, yet it shall be so no longer, for the Gospel of Christ is sent to the Gentiles as well as the Jews; God having put no difference between them; and Jesus Christ having tasted death for Every man.
For I am not ashamed of the gospel of Christ: (5) for it is the (x) power of God unto salvation to every one that believeth; to the Jew first, and also to the (y) Greek.
(5) This is the second part of the epistle, until the beginning of chapter nine. Now the whole end and purpose of the discussion is this: that is to say, to show that there is but one way to attain unto salvation (which is displayed to us by God in the gospel, and that equally to every nation), and this way is Jesus Christ apprehended by faith.
(x) God's mighty and effectual instrument to save men by.
(y) When this word "Greek" is contrasted with the word "Jew", then it signifies a Gentile.
For I am not ashamed of the Gospel of Christ,.... The reason why he was so ready and willing to preach it, even where he ran the greatest risk of his character and life, was, because it was "the Gospel of Christ" he preached, and he was not ashamed of it. This supposes that some were, though the apostle was not, ashamed of the Gospel; as all such are who hide and conceal it, who have abilities to preach it, and do not: or who preach, but not the Gospel; or who preach the Gospel only in part, who own that in private, they will not preach in public, and use ambiguous words, of doubtful signification, to cover themselves; who blend the Gospel with their own inventions, seek to please men, and live upon popular applause, regard their own interest, and not Christ's, and cannot bear the reproach of his Gospel. It expresses, that the apostle was not ashamed of it; that is, to preach it, which he did fully and faithfully, plainly and consistently, openly and publicly, and boldly, in the face of all opposition: and it designs more than is expressed, as that he had the utmost value for it, and esteemed it his highest honour that he was employed in preaching it: his reasons for this were, because it was "the Gospel of Christ"; which Christ himself preached, which he had learnt by revelation from him, and of which he was the sum and substance: and because
it is the power of God; not essentially, but declaratively; as the power of God is seen in making men ministers of it, in the doctrines held forth in it, in the manner in which it was spread in the world, in the opposition it met with, in the continuance and increase of it notwithstanding the power and cunning of men, and in the shortness of time, in which so much good was done by it in the several parts of the world: it is the power of God organically or instrumentally; as it is a means made use of by God in quickening dead sinners, enlightening blind eyes, unstopping deaf ears, softening hard hearts, and making of enemies friends; to which add, the manner in which all this is done, suddenly, secretly, effectually, and by love, and not force: the extent of this power is,
unto salvation; the Gospel is a declaration and revelation of salvation by Christ, and is a means of directing and encouraging souls to lay hold upon it. The persons to whom it is so, are in general,
everyone that believeth: this does not suppose that faith gives the Gospel its virtue and efficacy; but is only descriptive of the persons to whom the Gospel, attended with the power and grace of God, is eventually efficacious: and particularly it was so,
to the Jew first; who as they had formerly the advantage of the Gentiles, much every way, through the peculiar privileges which were conferred on them; so the Gospel was first preached to them by Christ and his disciples; and even when it was ordered to be carried into the Gentile world, it was to begin with them, and became effectual for the salvation of many of them:
and also to the Greek; to the Gentile; for after the Jews had rejected it, as many being called by it as Jehovah thought fit, at that time, it was preached to the Gentiles with great success; which was the mystery hid from ages and generations past, but now made manifest.
In these verses the apostle opens the design of the whole epistle, in which he brings forward a charge of sinfulness against all flesh; declares the only method of deliverance from condemnation, by faith in the mercy of God, through Jesus Christ; and then builds upon it purity of heart, grateful obedience, and earnest desires to improve in all those Christian graces and tempers, which nothing but a lively faith in Christ can bring forth. God is a just and holy God, and we are guilty sinners. It is necessary that we have a righteousness to appear in before him: there is such a righteousness brought in by the Messiah, and made known in the gospel; a gracious method of acceptance, notwithstanding the guilt of our sins. It is the righteousness of Christ, who is God, coming from a satisfaction of infinite value. Faith is all in all, both in the beginning and progress of Christian life. It is not from faith to works, as if faith put us into a justified state, and then works kept us in it; but it is all along from faith to faith; it is faith pressing forward, and gaining the victory over unbelief.
For I am not ashamed of the gospel--(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1-Corinthians 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."
for it is the power of God unto salvation to every one that believeth--Here and in Romans 1:17 the apostle announces the great theme of his ensuing argument; SALVATION, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, GOD'S OWN POWER TO SAVE EVERY SOUL THAT EMBRACES IT, Greek and Barbarian, wise and unwise alike.
For I am not ashamed of the gospel. Hence he is ready to preach it in Rome, in the very citadel of heathen pride and power. If there was any place where one would be ashamed of a crucified Savior that place was Rome in the reign of Nero.
The gospel. God's plan of salvation in Christ. Its three great facts are the death, burial, and the resurrection of Christ (1-Corinthians 15:1-4).
For. He now states why he is not ashamed of the gospel.
It is the power of God unto salvation. The gospel is God's only appointed means of salvation. The name of Jesus Christ "is the only name . whereby we must be saved." All God's saving power is manifested through the gospel.
To every one that believeth. The great fundamental facts of the gospel (see above) must be believed, in order to the enjoyment of this saving power. They are embraced in the proposition that Jesus is the Christ, the Son of God. The gospel does not save unconditionally. Belief is a condition.
To the Jew first. The first to enjoy this saving power were Jews. To them the gospel was first offered. But it is offered to the Greek also, on the same conditions.
For therein. In the gospel. It reveals the righteousness of God. This might mean (1) God's personal righteousness; (2) a righteousness acceptable to God; or, (3) a righteousness bestowed by God. The last is its sense in the Epistle to the Romans. The obedient believer in Christ is forgiven and clothed with Christ's righteousness. See Romans 3:21-25.
From faith to faith. This clause has caused much discussion. The generally received view is thus stated by Dr. Schaff: "The righteousness is revealed from faith, or through means of faith, in order to produce faith in others." It is revealed to us by believing (faith), and the duty of the believer is to extend the gospel, or to extend the faith. "Believing," says Dr. Schaff, "includes knowledge and belief, assent and surrender, appropriation and application."
As it is written. Habakkuk 2:4. The Old Testament had predicted this system of righteousness by faith, for the prophet had said, The just shall live by faith.
The just. Those who have been forgiven and justified by the gospel.
For I am not ashamed of the gospel - To the world, indeed, it is folly and weakness, 1-Corinthians 1:18; therefore, in the judgment of the world, he ought to be ashamed of it; especially at Rome, the head and theatre of the world. But Paul is not ashamed, knowing it is the power of God unto salvation to every one that believeth - The great and gloriously powerful means of saving all who accept salvation in God's own way. As St. Paul comprises the sum of the gospel in this epistle, so he does the sum of the epistle in this and the following verse. Both to the Jew, and to the gentile - There is a noble frankness, as well as a comprehensive sense, in these words, by which he, on the one hand, shows the Jews their absolute need of the gospel; and, on the other, tells the politest and greatest nation in the world both that their salvation depended on receiving it, and that the first offers of it were in every place to be made to the despised Jews.
*More commentary available at chapter level.