Ed Urzi

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16 ESV).

The city of Rome was the center of political and military power at the time of the Epistle to the Romans. At its peak, the authority of the Roman Empire spread across portions of three continents and controlled large territorial areas throughout Europe, Asia, and North Africa. Paul the Apostle was thus writing to a congregational audience who understood the concepts of strength, authority, and force projection.

However, Rome’s power could only compel external compliance to the edicts of the Empire. Yet unlike the political and military dominance that characterized the Roman Empire, the power that Paul the Apostle speaks of here in Romans 1:16 was “…the power of God unto salvation” (KJV). In a spiritual context, this reference to “salvation” is associated with the concept of “deliverance.” It encompasses God’s liberation of human beings from their state of separation from Him.

That state of separation arises from the fact that “…all have sinned; all fall short of God’s glorious standard” (NLT) as we’ll read later in Romans 3:23. Unfortunately, everyone has failed to live up to the standard of perfection that God established with the creation of the very first human couple. The New Testament epistle of James adds to that sobering reality when it tells us, “If someone obeys all of God’s laws except one, that person is guilty of breaking all of them.” (James 2:10 GW).

Nevertheless, Jesus (who was sinless) accepted that death penalty on our behalf through His atoning, sacrificial death on the cross. Those who accept His substitutionary death by faith receive salvation (or deliverance) from an eternity of retributive justice for their offenses. The following translation of John 3:17-18 conveys this idea in the following manner…

“For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (ESV).

Jesus’ sacrificial death thus delivers us from the eternal death sentence that accompanies sin. Therefore, as the Biblical book of Galatians reminds us, “…when the right time finally came, God sent his own Son. He came as the son of a human mother and lived under the Jewish Law, to redeem those who were under the Law, so that we might become God’s children” (Galatians 4:4-5 GNT).

“For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek” (Romans 1:16).

This transitional passage bridges the introductory portion of Romans chapter one and carries us into the doctrinal discussions that unfold throughout the remainder of this chapter and beyond. Paul the Apostle will launch this brief section by embracing the gospel of Christ as the power of God that brings salvation to everyone who believes it.

That offer of salvation was first presented to the Jewish people and then extended to others, or to “everyone who believes…” Paul was not ashamed of that message, and as one commentator perceptively observed, “I reckon him a Christian indeed that is neither ashamed of the gospel, nor a shame to it.” ₍₁₎

While a cursory look at Paul’s life is sufficient to support the claim that he was unashamed of the gospel, it’s possible that some among his audience in Rome were pressured to adopt a different view. Then, as now, the church at Rome faced a secular environment that encouraged the kind of response to the gospel that Paul addressed in a letter to the church at Corinth…

“It seems foolish to the Jews because they want a sign from heaven as proof that what is preached is true; and it is foolish to the Gentiles because they believe only what agrees with their philosophy and seems wise to them. So when we preach about Christ dying to save them, the Jews are offended and the Gentiles say it’s all nonsense” (1 Corinthians 1:22-23 NLT).

One source ties these elements together for the benefit of modern-day readers…

“We should not miss the connection between the Apostle’s eagerness to minister in Rome and his declaration that he is ‘not ashamed of the gospel’ (v. 16). The news of a crucified Messiah was not ‘seeker sensitive’ in the first century. Crucifixion was the worst way to die, and the simple message ‘believe in the Lord Jesus, and you will be saved lacked the philosophical intricacies that occupied the most renowned secular thinkers (Acts 16:31). Many found the resurrection downright laughable (17:32).

If anything should have caused shame, it was the foolish notion that an unknown Jewish teacher in the backwater region of Palestine is the path to eternal life. But that is to look at things according to the ways of the world. Paul’s view was changed when he met Jesus on the road to Damascus (9:1–31). Having experienced the power of God in the crucified and risen Christ, he had no reason to be ashamed of the gospel message even in the city of Rome, where a vast number of residents would be ‘cultured despisers’ of that message.” ₍₂₎

(1) Henry, Matthew. “Complete Commentary on Romans 1:16”. “Henry’s Complete Commentary on the Whole Bible“. https://www.studylight.org/?commentaries/?mhm/?romans-1.html. 1706.

(2) The Power of God for Salvation Ligonier Ministries, 8 Jan. 2014, https://learn.ligonier.org/devotionals/power-god-salvation

“I am a debtor both to Greeks and to barbarians, both to wise and to unwise. So, as much as is in me, I am ready to preach the gospel to you who are in Rome also” (Romans 1:14-15).

In the social culture of the Apostle Paul’s era, this reference to “Greeks” from Romans 1:14 identified those who had adopted the Greek culture and language of that period. It also distinguished those who had been educated in the philosophy, art, and government of Greco-Roman society. A person who belonged to that social class was thus said to possess a greater degree of sophistication and cultural refinement than others who lacked such qualities.

On the other hand, the word “Barbarians” served as a broad designation that applied to groups and individuals who spoke languages other than Greek and lived outside those established social norms. Their languages sounded much like babble to Greek and Roman sophisticates and thus led to their identification as “bar–bar-rians.” While those people groups were not necessarily uneducated or uncivilized, their failure to assimilate into Greco-Roman culture relegated them to the ranks of the uncultured.

A similar division occurred with the “wise and unwise.” Today, we might make a comparable distinction between those who have had the benefit of a secondary, collegiate, or post-graduate education and those who have not. The extent of one’s educational experience is not necessarily an indicator of one’s intelligence, but it does establish a dividing line between those who hold such qualifications and those who do not. That was likely the case with the “educated and uneducated” (NLT) referenced here.

For his part, Paul did not allow those social barriers to prevent him from communicating God’s Word to others. Indeed, when a fellow Apostle began to follow a similar exclusionary practice, Paul stepped in to correct the situation. Even in his relationships with those who who held important or influential positions, Paul practiced what he preached. Consider the following aside from Paul’s epistle to the churches of Galatia: “Those who were recognized as important people didn’t add a single thing to my message. (What sort of people they were makes no difference to me, since God doesn’t play favorites)” (Galatians 2:6 GW).

So whether he was speaking to the philosophical sophisticates of Athens (Acts 17:16-34), or writing to the church in a relatively insignificant city like Colossae, Paul spoke to all classes of people. Thus, he was “…ready and eager to preach the gospel also to you who are in Rome” (AMP).

“Now I do not want you to be unaware, brethren, that I often planned to come to you (but was hindered until now), that I might have some fruit among you also, just as among the other Gentiles. I am a debtor both to Greeks and to barbarians, both to wise and to unwise” (Romans 1:13-14).

Much like Paul the Apostle’s standard introductory greeting of “grace and peace,” the phrase “I do not want you to be unaware” is one that occasionally reappears in Paul’s Biblical letters. In addition to what we read here in Romans 1:13, we can find similar references in Paul’s letters to the churches at Corinth and Thessalonica as a method of introducing a new and important subject.

The fact that Paul had often planned to visit Rome without success is one that should bring comfort when our own plans fail to come to fruition. For example, Paul’s experience tells us that it is not wrong to plan for the future. As we’re reminded in the Old Testament book of Proverbs, “Wise people think before they act; fools don’t–and even brag about their foolishness” (Proverbs 13:16 NLT).

Nevertheless, it’s possible to prayerfully establish a desired goal without success. In such instances, it requires faith to continue to trust in God when our plans result in less than we desire. While there may be some comfort in knowing that we share something in common with the great Apostle Paul when our plans fail to materialize, Paul also shows us the way to a proper response when our circumstances do not align with our desires.

The following commentary summarizes a key takeaway from this portion of Scripture…

“Paul does not demand that the Lord open up a way to come to Rome, and he even acknowledges in Romans 1:13 that providence has thus far hindered his journey. This is an excellent example of God-honoring prayer that is content with the will of our Creator but nevertheless keeps on asking, seeking, and knocking when one does not know what God’s will is. Paul wants to see the Romans, and he keeps praying to that end, all the while knowing that the Father may not grant that request.” ₍₁₎

Finally, this passage speaks of Paul’s sense of debt to those he encountered. We’ll examine these references to Greeks and barbarians in our next study, but for now, we can say that Paul felt an obligation to invest his God-given gifts in the lives of others. We can say the same regarding the talents, skills, blessings, and opportunities God has entrusted to us as well (see Matthew 25:14-30).

Image Attribution: Planning by Nick Youngson CC BY-SA 3.0 Alpha Stock Images

(1) Paul’s intent to visit Rome Ligonier Ministries. Published January 6, 2014. https://learn.ligonier.org/devotionals/pauls-intent-visit-rome

“For I long to see you, that I may impart to you some spiritual gift, so that you may be established–that is, that I may be encouraged together with you by the mutual faith both of you and me” (Romans 1:11-12).

This brief portion of Scripture offers some insight into the heart of Paul the Apostle and his relationship with the church at Rome. The word impart means “to give over” or “share.” Thus, it refers to the act of conveying or granting something. ₍₁₎ This tells us that Paul focused his attention on what he could do for the church at Rome, and not solely on what they could do for him. The following source draws our attention to this aspect of Paul’s ministry with an astute observation…

“Paul was the greatest thinker the Early Church ever produced, and yet, when he thought of the people to whom he longed to preach, he thought of himself not only as giving to them but also as receiving from them. It takes humility to teach as it takes humility to learn.” ₍₂₎

This reference to a spiritual gift likely refers to an insight or blessing that Paul sought to share with the Roman fellowship. While “some” spiritual gift suggests that Paul may have been unaware of the gift he sought to impart, his desire to share it for the benefit of the church at Rome was certainly there. Since Paul understood the spiritual investment God makes in His people, he saw an obligation to share God’s investment in him with others.

Paul also saw a reciprocal benefit in that exchange: “…that we may be mutually strengthened and encouraged and comforted by each other’s faith, both yours and mine” (AMPC). That benefit underscores the importance of regular attendance at a local church fellowship. There, each member of the Christian community can minister to others, and others can minister to them for the mutual benefit of all. The New Testament book of Hebrews touches on this idea when it tells us, “Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another-and all the more as you see the Day approaching” (Hebrews 10:25 NIV).

While today’s age of online access may encourage us to view church services remotely from home, we should note that this passage references “…the assembling of ourselves together” (KJV). In the original context of this verse, that directive refers to a physical assembly. Therefore, we should make a concerted effort to attend church in person whenever possible.

Image Attribution: Investment by Nick Youngson CC BY-SA 3.0 Alpha Stock Images

(1) G3330 – metadidomi – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g3330/kjv/tr/0-1/

(2) Barclay, William. Romans 1 – Barclay’s Daily Study Bible – Bible Commentaries – StudyLight.org. (n.d.). StudyLight.org. https://www.studylight.org/commentaries/eng/dsb/romans-1.html

“For God is my witness, whom I serve with my spirit in the gospel of His Son, that without ceasing I make mention of you always in my prayers, making request if, by some means, now at last I may find a way in the will of God to come to you” (Romans 1:9-10).

It seems interesting that the Apostle Paul called upon God to serve as a corroborating witness to his prayers for the congregation at Rome. Of course, the church at Rome wasn’t the only congregation Paul was praying for, as we learn in his epistles to the Ephesian (Ephesians 1:15-16), Philippian (Philippians 1:3-4), Colossian (Colossians 1:3-4), and Thessalonian (1Thessalonians 1:2-3) churches.

Even though Paul had many acquaintances who attended the church at Rome, it appears that few (if any) of them were aware of his prayers on their behalf. Paul’s quiet, prayerful dedication to their well-being thus serves as a model for us to emulate. It should also prompt us to consider the following counsel from Jesus’ Sermon on the Mount…

“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven… And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you” (Matthew 6:1, 5-6 ESV).

Paul will later go on to mention the obstacles that prevented him from fulfilling his desire to visit Rome in verse thirteen. But despite those setbacks, Paul never ceased in his heartfelt prayers for the members of that congregation. In taking this prayerful approach, Paul sought to align himself with God’s will in acting on his desire to meet the members of the Roman fellowship and enjoy their company. And while Paul did indeed make it to Rome, the circumstances of his arrival there were probably not what he expected at the time he authored this epistle.

Nevertheless, God used the opportunity of that delay to produce the Biblical masterpiece we know today Paul’s Epistle to the Romans. Thus, as Paul will later write in a well-known and beloved portion of this letter, “And we know that all things work together for good to those who love God, to those who are the called according to His purpose” (Romans 8:28).

“First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world” (Romans 1:8).

As mentioned earlier, Romans 1:1-7 forms the longest introductory greeting among Paul the Apostle’s Biblical epistles. But now that those formalities are complete, our author is prepared to undertake his first order of business here in verse eight. This involved a warmer and more personal tone that began when Paul essentially said, “Let me start by telling you something.”

The Living Bible translation of this passage captures the exuberant spirit of that “something” in its paraphrase of this verse: “Let me say first of all that wherever I go I hear you being talked about! For your faith in God is becoming known around the world. How I thank God through Jesus Christ for this good report, and for each one of you.”

We can better understand Paul’s sense of enthusiasm when we remember that Rome was the capital city of an empire that dominated the known world of that era. To have such an excellent witness for Christ in the very heart of that empire was truly cause for rejoicing. This was especially true when we consider the fact that Paul interacted with other congregations (such as those in Corinth, Galatia, and Crete) who struggled with reputations that were less than stellar.

This passage also marks the first appearance of the most significant word in this epistle: faith. One Biblical scholar highlights the various applications of this word as it appears here in the Book of Romans. For example, the word “faith” is used in three distinct ways…

1. Verse 5. It is used of a body of truths or doctrines related to Jesus and the Christian life (cf. Acts 6:7; 13:8; 14:22; 16:5; Rom. 14:1; 16:26; Gal. 1:23; 6:10; Jude 3, 20).

2. Verse 8. It is used in the sense of personal trust in Jesus. The English terms “believe,” “faith,” and “trust” all translate one Greek term (pistis/pisteuo). The gospel is both conceptual (doctrine) and personal (cf. v.16; John 1:12; 3:16).

3. Verse 17. It is used in its OT sense of trustworthiness, loyalty, or dependability. This is the meaning of Hab. 2:4. In the OT there was not a developed doctrine of faith, but example after example of lives of faith (cf. Abraham in Gen. 15:6), not perfect faith but struggling faith (cf. Hebrews 11). The hope of mankind is not in their ability to perform or believe correctly, but in God’s character (cf. Rom. 3:24; 6:23; Eph. 2:8-9). Only God is faithful (cf. Deut. 7:9; Isa. 49:7; Mal. 3:6; 1 Cor. 1:9; 10:13)! ₍₁₎

Image Attribution: Photo by Dawn Hudson, CC0 Public Domain, via Public Domain Pictures.net

(1) Dr. Bob Utley. Free Bible Commentary, Copyright © 2014 Bible Lessons International. Romans 1. (n.d.). https://www.freebiblecommentary.org/new_testament_studies/VOL05/VOL05_01.html

“To all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ” (Romans 1:7).

In speaking of those who are “…called to be saints,” Romans 1:7 employs a familiar term that is often poorly understood. For instance, some view the word “saint” as a designation that the church confers upon an exceptionally devout person. Others use this word to describe a resilient individual who perseveres through a host of adversities without complaint.

However, this word takes on a different meaning when it appears in a Biblical context. In the original language of this passage, the word translated “saint” refers to one who is “separated”, or “set apart.” Vine’s Expository Dictionary expands on this definition with the following insight: “In the plural, as used of believers, it designates all such and is not applied merely to persons of exceptional holiness, or to those who, having died, were characterized by exceptional acts of ‘saintliness.’”₍₁₎

In light of this, we can say there is no scriptural basis to support the act of elevating an individual (or a select group of individuals) to the rank of sainthood. From a Biblical perspective, no human institution holds the ability to appoint someone to that position, for every man and woman in Christ is already acknowledged to be a saint. Thus, everyone who possesses genuine faith in Christ is declared to be set apart, and called to be saints.

This passage also features a greeting that serves as a recurring feature of Paul the Apostle’s New Testament letters: “Grace to you and peace…” We can find variations of that salutation in virtually all of Paul’s Biblical epistles…

“…Grace to you and peace” (1 Thessalonians 1:1).

“…Grace, mercy, and peace from God our Father and Jesus Christ our Lord” (1 Timothy 1:2).

“…Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior” (Titus 1:4).

There are similar examples in 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, Colossians 1:2, Philemon 1:3, and 2 Timothy 1:2 as well. While there are some variations in these greetings, these references to grace and peace are consistent among them, and are always found in that specific order.

This makes good sense, for it is through Jesus’ sacrificial death that God graciously enables human beings to enter a relationship with Him. Thus, grace (the unmerited favor that God extends to us in Christ) leads to peace with our Creator and peace with others.

(1) Saint (-s) hagios (G40) Vine’s Complete Expository Dictionary of Old and New Testament Words, © 1984, 1996, Thomas Nelson, Inc.

“Through Him we have received grace and apostleship for obedience to the faith among all nations for His name, among whom you also are the called of Jesus Christ” (Romans 1:5-6).

Romans 1:5 features a rather humble acknowledgment from the Apostle Paul. You see, Paul did not view his role as an apostle as one that would permit him to lord his authority over others. Instead, he received that authority to serve a higher purpose: to bring about the “obedience of faith” (CSB) among those who were also called of Jesus Christ.

This reference to the “obedience of faith” is an interesting turn of phrase. The first element is obedience, a word that refers to an act of compliance or submission. ₍₁₎ The second is faith, or a conviction regarding the truth of something. ₍₂₎ This word-picture implies that genuine faith should lead us to act in obedience to God and His Word. The New Testament epistle of 1 John builds upon this idea in practical terms…

“Whoever says ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked” (1 John 2:4-6).

As Jesus also told His disciples, “If you love me, you will obey what I command” (John 14:15 NIV). The underlying principle is that those who adhere to Jesus’ commandments show their love for Him and demonstrate the reality of their faith.

Verse six then concludes with a reference to “Jesus Christ.” Although some mistakenly interpret “Jesus Christ” as a first and last name, it is not a name in the conventional sense. Let’s begin with “Jesus.” Jesus is the Greek equivalent of the Hebrew name Joshua. “Joshua” means, “Yahweh (God’s covenant name) ₍₃₎ saves” or, “The Lord is salvation.” In its basic form, the word “salvation” conveys the idea of “deliverance” and refers to God’s liberation of human beings from their state of separation from Him. So, Jesus’ name embodies the core message of deliverance or salvation from our state of separation from God.

Next is the word “Christ.” This word is derived from the Greek term “Christos” and refers to the Messiah or “Anointed One.” It served to identify the redeemer of the Jewish people, the One who would save them from their enemies. So, a more accurate view of this phrase would be to say that “Jesus” is a name, while “Christ” identifies His title or office.

(1) G5218 – hypakoe – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g5218/kjv/tr/0-1/

(2) G4102 – pistis – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g4102/kjv/tr/0-1/

(3) See Stewart, D. (2020, June 9). Why is God called Yahweh? Blue Letter Bible. https://www.blueletterbible.org/Comm/stewart_don/faq/the-attributes-of-god-that-belong-to-him-alone/22-why-is-god-called-yahweh.cfm

“concerning his Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord” (Romans 1:3-4 ESV).

While Jesus’ ancestral relationship to Israel’s king David undoubtedly held great interest for the Jewish members of the church at Rome, those who hailed from other cultural backgrounds were another matter. Since non-Jewish readers might be less impressed with Jesus’ hereditary relationship to a long-deceased king of Israel, Paul the Apostle highlighted a historic event of broader significance: “…he was shown with great power to be the Son of God by being raised from death” (GNT).

One commentary illustrates the significance of these references to Jesus’ humanity and His resurrection…

“The expression according to the flesh implies that our Lord is more than a man. The words mean as to His humanity. If Christ were only a man, it would be unnecessary to single out this feature of His being, since there would be no other. But He is more than a man, as the next verse shows.” ₍₁₎

This brings us to several important truths regarding the person and work of Christ. Jesus is, and always has been, God’s divine Son. But God the Father “publicly identified” (CEB) His divinity through His resurrection from the dead. In other words, Jesus’ resurrection did not cause him to become the Son of God; instead, it served to confirm His deity.

These details are important, for Jesus “…was made of the seed of David” (KJV) in His human nature, but “…declared to be the Son of God” (ESV). Scholars refer to this concept as the hypostatic union, and it offers an easy way to express the Biblical teaching we find here in Romans 1:3-4: Jesus is one Person with two natures, one fully divine and one fully human. Those two natures are unified in one Person: Jesus, the God-man.

Another source offers a helpful synopsis of this important doctrine…

“A cardinal doctrine of the Christian faith is that in the one Person of Jesus Christ, through the incarnation two natures were united. One, the nature of perfect humanity, and the other the nature of deity (Hebrews 2:14-17;Galatians 4:4; Rom 1:3; Acts 2:29-30; John 7:42). This is known as the hypostatic union. When the eternal Word took a human nature at the incarnation (John 1:14) the Son took a real human nature including human flesh. The Son has existed from all eternity with the Father and the Holy Spirit (John 1:1; 8:58).” ₍₂₎

Therefore, the resurrection did not make Jesus the Son of God; it simply revealed who He really was. ₍₃₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad. Thomas Nelson Publishers (1 Corinthians 15:10) p.1666

(3) Watchman Fellowship Profile Notebook (2023) “The Church of God in Christ, Mennonite” https://www.watchman.org/

(3) See J. Vernon McGee, Thru The Bible with J. Vernon McGee, “Romans 1:1-7” Copyright 1981 by J. Vernon McGee