Romans Chapter 1 verse 16 Holy Bible

ASV 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.
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BBE Romans 1:16

For I have no feeling of shame about the good news, because it is the power of God giving salvation to everyone who has faith, to the Jew first, and then to the Greek.
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DARBY Romans 1:16

For I am not ashamed of the glad tidings; for it is God's power to salvation, to every one that believes, both to Jew first and to Greek:
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KJV Romans 1:16

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


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WEB Romans 1:16

For I am not ashamed of the Gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
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YLT Romans 1:16

for I am not ashamed of the good news of the Christ, for it is the power of God to salvation to every one who is believing, both to Jew first, and to Greek.
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Romans 1 : 16 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 16. - For I am not ashamed of the gospel (of Christ, in the Authorized Version, is very weakly supported by manuscripts; neither is it required), for it is the power of God unto salvation to every one that believeth; to the Jew first, and to the Greek. In saying he was "not ashamed," St. Paul may have had in his mind our Lord's own words (Mark 8:38 and Luke 9:26.) We are reminded in this verse of the passage, 1 Corinthians 1:17-31, where the idea here shortly intimated is enlarged on. He was fully aware that the pride of Greek philosophy would be likely to despise the message of the cross as "foolishness." It would be strange to them at first, and out of accord with their intellectual speculations. But he was convinced too that in it was contained the one view of things to meet human needs, and such as to commend itself in the end to thinkers, if their consciences could be roused. In preaching to the Corinthians he had indeed purposely refrained from presenting the gospel to them in "words of man's wisdom," lest the simple message, addressed alike to all, should lose any of its essential power, or be confounded with the human philosophies of the day. But to them also, in his First Epistle, he declares that this was not because it was not "wisdom," as well as "power," to such as could so receive it. Among the more advanced, and therefore more receptive (ἐν τοῖς τελείοις), he does, he says, "speak wisdom" (1 Corinthians 2:6), Christianity having, in fact, its own philosophy, appreciable by them. As is well said in the Exposition of 1 Corinthians in the 'Speaker's Commentary,' "No contrast is here at all between reason and revelation, as some think, but strictly between two philosophies - the philosophy of God and the philosophy of the world." Therefore to the Greek, as well as to the Jew, he is not ashamed to preach the cross; and in this Epistle, suitably to its purpose - more, it may be supposed, than his ordinary preaching - he does set forth the Divine philosophy of the gospel. But the message, he adds, is "to the Jew first," because it was to the people of the covenant (cf. ch. 9:4, etc.) that the salvation in Christ was in the first place to be offered. Hence also, in all his missionary work, he first addressed himself to the synagogue, and only when he was rejected there, turned exclusively to the Gentiles. So at Rome too, when he afterwards went there (Acts 28:17-29).

Ellicott's Commentary

Ellicott's Commentary for English Readers(16) The Apostle will not be ashamed of his mission, even in the metropolis of the world. He cannot be ashamed of a scheme so beneficent and so grand. The gospel that he preaches is that mighty agency which God Himself has set in motion, and the object of which is the salvation of all who put their faith in it, to whatever nation or race they may belong. He has, perhaps, in his mind the reception he had met with in other highly civilised cities. (Comp. Acts 17:32.) He had himself once found a "stumbling-block" in the humiliation of the Cross; now, so far from being ashamed of it, it is just that of which he is most proud. The preaching of the Cross is the cardinal point of the whole gospel.Of Christ.--These words are wanting in the oldest MSS., and should be omitted.Power of God.--A powerful agency put forth by God Himself--the lever, as it were, by which He would move the world.Unto salvation.--The object of this gospel is salvation--to open the blessings of the Messianic kingdom to mankind.To the Jew first.--Here again we have another exhaustive division of mankind. "Greek" is intended to cover all who are not "Jews." Before the Apostle was making, what may be called, the secular classification of men, here he makes the religious classification. From his exceptional privileges the Jew was literally placed in a class alone.It is not quite certain that the word "first" ought not to be omitted. In any case the sense is the same. St. Paul certainly assigns a prerogative position to the Jews. They have an "advantage" (Romans 3:1-2). To them belong the special privileges of the first dispensation (Romans 9:4-5). They are the original stock of the olive tree, in comparison with which the Gentiles are only as wild branches grafted in (Romans 11:17 et seq.). It was only right that the salvation promised to their forefathers should be offered first to them, as it is also said expressly in the Fourth Gospel, that "salvation is of the Jews" (John 4:22). . . .