What Does Romans 1:16 Mean?

(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). **First.**—A difficult question of textual criticism is raised here. The word is not found in the Vatican MS. in a citation by Tertullian (*circ.* 200 A.D.), and in the Græco-Latin Codex Boernerianus at Dresden. In all other MSS. and versions it appears. The evidence for the omission is thus small in quantity, though good in quality; and though it shows, in any case, a considerable diffusion in Egypt and Africa as far back as the second century, internal considerations do not tell strongly either way, but it seems a degree more probable that the word was accidentally dropped in some early copy. Of recent editions, it is bracketed by Lachmann, and placed in the margin by Tregelles and Vaughan.