Romans 1:16 - To the Jew First
By Dr. Arnold G. Fruchtenbaum, Director, Ariel Ministries
One of the functions of the local assembly is to carry out the Great Commission of Matthew 28: 18-20:
"And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit; teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world." Romans 1:16
The methodology by which this is to be carried out is a matter of procedure, and the procedure is stated in 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."
The gospel is the power of God, and the proper procedure is for it to go to the Jew first. The governing verb is, is in the present tense, which emphasizes continuous action and controls both clauses: the gospel is the power of God and the gospel is to the Jew first. To interpret this verse historically to mean that the gospel was to the Jew first in the sense that it came to them first and that this is no longer the case, or that it was only true during the apostolic period, is also to say that the gospel was the power of God, but it is no longer that. Consistent exegesis would demand that if the gospel is always the power of God to save, then it is always to the Jew first. The Greek word that Paul used for the English word first is proton, which means "first in time, in place, in order, and in importance." Applying this verse to the Great Commission, the gospel, wherever and by whatever means it goes out from the local church, must go to the Jew first.
Jim Sibley makes the following observation:1
Clarifying the Meaning of the Verse: "First"This is the biblical procedure for evangelism regardless of the method (radio, television, street meetings, literature, door-to-door, mass evangelism, etc.). Since most believers and local assemblies participate in the Great Commission mainly through monetary giving, this would require giving to the Jew first. This is true of the individual believer as well as of the local assembly in their missions budget (Romans 15: 25-27). What is true of the local church is also true of the missionary in the field. He must first take the gospel to any Jews who may be in the field where he is working. Regardless of his particular place of calling, his obligation is to seek out the Jews and present them with the gospel. Where there is already a command, no special leading is necessary. Many missionaries may object, but fortunately there is a biblical and an apostolic example in Paul, although he was not called to the Jews:
The standard Greek Lexicon says of the word translated "first" in this verse, "…degree in the first place, above all, espe-cially." 2 So, Paul is not using "first" with reference to time as much as to priority. He uses the same word in the same sense two additional times in Romans 2: 9-10. The word is also used in Matthew 6:33 and in Acts 3:26.
Clarifying the Meaning of the Verse: Present Tense
The precise use of the present tense in Romans 1:16 is also very significant. There is a specialized use of the present tense3, both in Greek and in English, when expressing a universal truth. For example, when we say, "Honesty is the best policy," we mean to say that it is always the best policy. When Paul says "the gospel is the power of God unto salvation for all who believe; especially for the Jew, and also for the Gentile," he is stating a universal truth. If we wanted to bring out these two clarifications based on the meaning of "first" and the significance of the present tense in this verse, we might say, "As long as the gospel is the power of God unto salvation, it is especially so for the Jewish people, and also for the gentiles."4
But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry; if by any means I may provoke to jealousy them that are my flesh, and may save some of them (Rom. 11: 13-14).
On this point his ministry was different from Peter’s:
but contrariwise, when they saw that I had been entrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles); and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision (Galatians 2: 7-9).
Paul’s actions in the Book of Acts
Only if Romans 1:16 is understood in this way can one better understand Paul’s actions in the Book of Acts. While one must be careful not to develop theology from historical books like the Book of Acts, historical books can be used to illustrate doctrine. The doctrinal statement of Romans 1:16 is that the gospel is to the Jew first, and also to the Greek. In the Book of Acts there are illustrations of that doctrinal point. Paul began his missionary work as of Acts 13: 2-3:
And as they ministered to the Lord, and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them. Then, when they had fasted and prayed and laid their hands on them, they sent them away.
Paul was commissioned to be the apostle to the Gentiles in Acts nine, but only as of Acts 13: 1-3 did he go out to do so and was sent out by the Church of Antioch. As of Acts 13 the apostle of the Gentiles went out to the Gentiles since that was Paul’s calling: the apostle to the Gentiles; to the uncircumcision. Yet regardless of specific individual calling, the principle of Romans 1:16 still stands as Paul’s procedure shows:
So they, being sent forth by the Holy Spirit, went down to Seleucia; and from thence they sailed to Cyprus. And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant (Acts 13: 4-5).
But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down (Acts 13:14).
And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed (Acts 14:1).
Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; and from thence to Philippi, which is a city of Macedonia, the first of the district, a Roman colony: and we were in this city tarrying certain days. And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together (Acts 16:11-13).
Acts 16: 11-13 is one good example. This being a Sabbath prayer meeting means that it was a Jewish prayer meeting. Normally, Paul would go immediately to the synagogue, but could not do so in Philippi for the Jewish community in that town was too small to finance a synagogue. By Jewish tradition, if the Jewish community was too small to finance a synagogue, Jews were to congregate by a body of water for Sabbath. Paul, knowing this, waited until the Sabbath before he preached elsewhere because we he knew that the gospel must go out to the Jew first. There, he found a little Jewish group in order to preach the gospel to them.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the Scriptures (Acts 17: 1-2, emphasis added).
And the brethren immediately sent away Paul and Silas by night unto Beroea: who when they were come thither went into the synagogue of the Jews (Acts 17:10). Now while Paul waited for them at Athens, his spirit was provoked within him as he beheld the city full of idols. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with them that met him (Acts 17: 16-17).
Acts 17: 16-17 is another good example to show exactly what Paul’s procedure was. He came to Athens and saw the city given over to idolatry, and he was provoked to preach to those who worshipped these idols. It was not the Jews who worshipped the idols, because idolatry ceased to be a Jewish problem with the Babylonian Captivity. It was the Gentiles who worshipped these idols, and to these Gentiles Paul was provoked to preach. However, the principal of Romans 1:16 had to stand. According to verse 17, so, that is, for that reason, he went to the Jew first, in verse 17, and then in verse 18 he went to the Gentiles:
After these things he departed from Athens, and came to Corinth. And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome: and he came unto them; and because he was of the same trade, he abode with them, and they wrought, for by their trade they were tentmakers. And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks (Acts 18: 1-4).
And they came to Ephesus, and he left them there: but he himself entered into the synagogue, and reasoned with the Jews (Acts 18:19).
And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found certain disciples. And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God (Acts 19:1, 8).
And when he entered into Rome, Paul was suffered to abide by himself with the soldier that guarded him. And it came to pass, that after three days he called together those that were the chiefs of the Jews- (28: 16-17)
In Acts 28: 16-17, Paul was a prisoner and could not go to the synagogue of Rome. He, therefore, called the Jewish leaders of Rome to his prison in order to proclaim the gospel to them first.
Everywhere in the Book of Acts the apostle of the Gentiles, as he went out to the Gentiles, always went to the Jew first. That is because of the doctrinal statement of Romans 1:16. The gospel, whenever it goes out and to active and passive evangelism. Active evangelism is when a person is doing the work of an evangelist; as he goes out evangelizing, he is to go to the Jew first. These examples in the Book of Acts are illustrations of active evangelism. The principle also holds in passive evangelism, which is when a person is supporting those who do the work of evangelism. An example of this is in Romans 15: 25-27:
-but now, I say, I go unto Jerusalem, ministering unto the saints. For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things.
Acts 28:25-28
Although the Scriptures are very clear about this procedure, it is nevertheless denied by many. A major argument used to refute this doctrine is based on Acts 28: 25-28:
And when they agreed not among themselves, they departed after that Paul had spoken one word, Well spake the Holy Spirit through Isaiah the prophet unto your fathers, 26 saying, Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people's heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest, haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them. Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear (Acts 28: 25-28).
Because of these concluding words and Paul’s declaration that the gospel will now go to the Gentiles, the passage is taken to mean that the gospel is no longer to the Jew first and that God has now changed His program of evangelism, superseding Romans 1:16, which was written before the Book of Acts. It is agreed that Romans was written before Acts, but this passage does not mean that the gospel is no longer to the Jew first or that God has changed His program of evangelism. The true meaning is to be found by comparing this passage with two other passages where these words have been spoken before.
And the next sabbath almost the whole city was gathered together to hear the word of God. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. And Paul and Barnabas spake out boldly, and said, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the uttermost part of the earth. And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed (Acts 13: 44-48).
But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ. And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles (Acts 18: 5-6).
The true interpretation of Acts 28: 25-28 is to be seen in these two passages, which indicate a local change and not an overall change in the program of evangelism. In the first passage, the Jews of Antioch of Pisidia rejected the gospel; so now in Antioch of Pisidia Paul will go to the Gentiles. In the second passage the Jews of Corinth rejected the gospel; so now Paul will turn to the Gentiles of Corinth. When he left both Antioch of Pisidia and Corinth for new territory, he went back to the Jew first in chapters 14 and 19, even after his declaration in the previous chapters that he would now go to the Gentiles. What was true of Antioch of Pisidia and Corinth is also true of Rome. The Jews of Rome rejected the gospel, and now Paul will go to the Gentiles of Rome. There is no shift in the procedure of presenting the gospel. Acts 28 is only a continuation of the procedure already in progress of presenting the gospel to the Jew first and turning to the Gentiles.
The Church is blessing the Jews
In relation to missions, the gospel must be to the Jew first. This is not a matter of preference, but a matter of procedure. It is in the outworking of the Abrahamic Covenant in this area that the local congregation can appropriate certain blessings, for in giving the gospel to the Jew first the Church is blessing the Jews. There are certain blessings which the local church will always have as long as the gospel is preached from the pulpit and the local assembly stands true to the fundamentals of the faith. However, there are some blessings which are based on other conditions. The blessings of the Abrahamic Covenant available to the local congregation are conditioned upon the congregations’ blessing the Jews, by presenting the gospel to the Jew first. Then the local church can appropriate the blessings of the Abrahamic Covenant, blessing cannot be obtained any other way.
Sibley also states: 5
The Nature of the GospelIn the New Testament, there are only two kinds of missions - not home missions and foreign missions, but Jewish missions and Gentile missions. A very small percentage of Christians have been called to Jewish missions, while most Christians live and serve primarily among Gentiles. This is as it should be. Jewish ministry is in no way superior to Gentile ministry. If God has called you to a ministry to Gentiles, who could possibly object? But in the case, you would want to model your ministry after that of the Apostle to the Gentiles, Paul of Tarsus.
Another important observation regarding to this verse is that Paul is here speaking about the nature of the gospel, rather than setting forth an evangelistic methodology, per se. We cannot but conclude that the nature of the gospel is such that it is particularly and uniquely relevant to the Jewish people.
In fact, when we look at the practice of Paul in the Book of Acts, we see the outworking of the principle he stated in Romans 1:16. While Paul speaks of the nature of the gospel in Romans 1:16, he shows us how this understanding of the gospel affects his evangelistic procedure in the Book of Acts. In Romans, he emphasized the "first" was first in priority, but in Acts, we see that since Jewish evangelism was first in priority, it became his first order of business in terms of chronological sequence.
Since Romans 1:16 is prescriptive, we should make Jewish evangelism our priority today. However, since Paul’s practice in the Book of Acts is descriptive, it may or may not be essential to make Jewish evangelism the first thing one should do when entering a new city or area. Nevertheless, our actions should still reflect the nature of the gospel, as revealed by the inspired Word of God. When Paul was in the areas where there was no Jewish population, he demonstrated the priority of Jewish evangelism by praying for their salvation (as in Romans 10:1) and by raising financial support for Jewish ministry (as in Romans 15: 26-27).
God, Himself, chose the descendants of Abraham, Isaac, and Jacob - the Jewish people - to be set apart for His specific purposes in history. God’s choice of Israel was to be a blessing, not only to Israel, but to the entire world. To understand (even partially) God’s purposes should lead us to marvel at the wondrous ways of God (see Romans 11:33-36).
Related to the above is the teaching of Romans 15: 25-27. Part of Ecclesiology has to do with stewardship and giving. This passage is clear priority on giving to Messianic Jewish ministries. The basis is the fact that Gentile believers have become partakers of Jewish spiritual blessings. Now they are obligated to share their material blessings with Jewish believers.
Arnold Fruchtenbaum
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Notes 1. Jim R. Sibley, "Some Notes on Romans 1:16.: Unpublished Article, p. 1
2. Walter Bauer, et al., Greek-English Lexicon of the New Testament and Other Early Christian Literature (2d ed.; Chicago: The University of Chicago Press, 1979), 726.
3. Standard Greek grammars refer to this use of the present tense as "gnomic" (Cf., e.g., James H. Moulton, A Grammar of New Testament Greek [3d ed.; Edinburgh: T. & T. Clark, 1985], 3:63; C. F. D. Moule, An Idiom Book of New Testament Greek [2d ed.; Cambridge: Cambridge University Press, 1959], 8; A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research [Nashville: Broadman Press, 1934], 866ff; Daniel B. Wallace, Greek Grammar Beyond the Basics [Grand Rapids: Zondervan Publishing House, 1996], 523ff), though other grammarians may use other terminology (Cf., e.g. Stanley Porter’s Idioms of the Greek New Testament [2d ed. Sheffield: Sheffield Academic Press Ltd., 1995], 33).
4. Cf., Bent Noack’s article, "Current and Backwater in the Epistle to the Romans," ST 19 (1965); 155-166. Cf. also, C.E.B. Cranfield, The Epistle to the Romans, The International Critical Commentary (J. A. Emerton and C.E.B. Cranfield eds.; Edinburgh: T. & T. Clark, 1979), 90-91; Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (N.B. Stonehouse, F.F. Bruce, and G.D. Fee, eds.; Grand Rapids: Wm. B. Eerdmans, 1996) 68-69; Mark D. Nanos, The Mystery of Romans (Minneapolis: Augsburg Fortress, 1996), 21-40; and Thomas R. Schreiner, Romans, Baker Exegetical Commentary on the New Testament (Moises Silva, ed.; Grand Rapids: Baker Books, 1998), 62; etc.
5. Sibley, pp. 1-2.