Romans 1:16

Paul’s third basic attitude toward the gospel now comes out. Not only did he feel obligated (Romans 1:14) and eager (Romans 1:15) to proclaim it, but he also felt unashamed to do so. This is an example of the figure of speech called litotes in which one sets forth a positive idea ("I am proud of the gospel") by expressing its negative opposite ("I am not ashamed of the gospel") to stress the positive idea. The reason for Paul’s proud confidence was that the gospel message has tremendous power. The Greek word translated "power" is dunamis, from which the word "dynamite" comes. Consequently some interpreters have concluded that Paul was speaking of the explosive, radical way in which the gospel produces change in individual lives and even in history. However the context shows that the apostle was thinking of its intrinsic ability to effect change.

"The late evangelist Dwight L. Moody commented that the gospel is like a lion. All the preacher has to do is to open the door of the cage and get out of the way!" [Note: Mounce, p. 70.]

God has the power to deliver physically (Exodus 14:13) and spiritually (Psalms 51:12; Psalms 51:14). The basic outcome of salvation is soundness or wholeness. Salvation restores people to what they cannot experience because of sin. Salvation is an umbrella term; it covers all aspects of deliverance. The terms justification, redemption, reconciliation, sanctification, and glorification describe different aspects of salvation.

"’The inherent glory of the message of the gospel, as God’s life-giving message to a dying world, so filled Paul’s soul, that like his blessed Master, he "despised the shame."’ So, pray God, may all of us!" [Note: Newell, p. 18. He did not identify the source of his quotation.]

The gospel does not announce that everyone is safe because of what Jesus Christ has done, which is universalism. The gospel is only effective in those who believe it. [Note: See J. Ronald Blue, "Untold Billions: Are They Really Lost?" Bibliotheca Sacra 138:562 (October-December 1981):338-50; and Ramesh P. Richard, "Soteriological Inclusivism and Dispensationalism," Bibliotheca Sacra 151:601 (January-March 1994):85-108.] Believe what? Believe the good news. What is the good news? It is the news that Jesus is the Christ (i.e., the Messiah whom God promised to send) and that He has done everything necessary to save us (cf. 1 John 2:2; 1 John 5:1). Note that Paul mentioned no other condition besides believing the good news in this crucial verse (cf. Romans 4:5). He said nothing about our having to do anything in addition, such as undergoing baptism, joining a church, pledging commitment, etc. The issue is believing good news and trusting Christ. Either a person does or does not do so. [Note: See Thomas L. Constable, "The Gospel Message," in Walvoord: A Tribute, pp. 201-17.]

"The only way to a right relationship with God is to take God at His word, and to cast oneself, just as one is, on the mercy and the love of God. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what God has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is a matter of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us. But that does not free us from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But there is a change in life. We are no longer trying to fulfil [sic] the demands of stern and austere and condemnatory law; we are not like criminals before a judge any more; we are lovers who have given all life in love to the one who first loved us." [Note: Barclay, p. xxvi.]

The gospel has a special relevance to the Jew. We could translate "first" (NASB, Gr. protos) as "preeminently" (cf. Romans 2:9-10). This preeminence is due to the fact that God chose the Jews to be the people through whom the gospel would reach the Gentiles (cf. Genesis 12:3). As a people, the Jews have a leading place in God’s plans involving salvation for the rest of humanity (cf. chs. 9-11). Their priority is primarily elective rather than historical or methodological. [Note: See Wayne A. Brindle, "’To the Jew First’: Rhetoric, Strategy, History, or Theology?" Bibliotheca Sacra 159:634 (April-June 2002):221-33.] Because God purposed to use Israel as His primary instrument in bringing blessing to the world (Exodus 19:5-6), He gave the Jews first opportunity to receive His Son. This was true during Jesus’ earthly ministry (John 1:11) and following His ascension (Acts 1:8; Acts 3:26). Paul also followed this pattern in his ministry (Acts 13:45-46; Acts 28:25; Acts 28:28). Furthermore, Israel must repent before the messianic kingdom will begin (Zechariah 12:10). [Note: See Stanley D. Toussaint and Jay A. Quine, "No, Not Yet: The Contingency of God’s Promised Kingdom," Bibliotheca Sacra 164:654 (April-June 2007):145-46.] Notwithstanding the Great Commission makes no distinction between Jews and Gentiles in the present age. Jesus Christ has charged Christians with taking the gospel to everyone (Matthew 28:19-20). He has identified no group as that to which we must give priority in evangelism.

"In view of chapters nine to eleven it is hardly admissible to explain this proton as referring merely to the historical fact that the gospel was preached to the Jews before it was preached to the Gentiles, or, while allowing a reference to the special position of the Jews in the Heilsgeschichte [history of salvation], to cite Galatians 3:28 and Ephesians 2:14 f as proof that this proton is, in Paul’s view, something now abolished, as Nygren does. [Note: Footnote 3: A. Nygren, Commentary on Romans, p. 3.] Rather must we see it in the light of Paul’s confident statement in 11.29 that ametameleta . . . ta charismata kai he klesis tou theou [the gifts and calling of God are irrevocable]." [Note: Cranfield, 1:91.]