The Seven Approaches to Romans 1:16
In his letter to the Romans, Paul made a declaration very familiar in the Church today:
For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes…
This verse is frequently quoted by Christians—except for the last portion: “…to the Jew first, and also to the Greek.” That part tends to be ignored, perhaps because it feels unnecessary, uncomfortable or confusing. Does Paul actually mean that the gospel should be for Jewish people “first?” But aren’t we all “one in Christ?”
Various Bible translators and commentators have added to the perplexity with vastly different translations of proton, the Greek word for “first.” Let’s explore seven different approaches that have been used over the years to explain what Paul meant in this important verse.
One way to handle a problematic word or phrase that does not seem to fit a certain belief is to just rewrite it. A good example of this is found in the CEV translation:
I am proud of the good news! It is God’s powerful way of saving all people who have faith, whether they are Jews or Gentiles.
This revision leads us to incorrectly assume that before God there is no distinction between Jew or Gentile. While similar, a second more drastic approach was taken by the second century teacher, Marcion of Sinope. He decided to simply delete the troublesome proton from his translation—and for changing God’s Word he’s now labeled a heretic.
A third approach was used by famous Bible commentator F.F. Bruce. He chose to simply ignore the Greek meaning of first in his commentary on Romans, thereby disregardingitsimportanceand value—also exemplified by the above CEV version. Taking an indecisive stand by appealing to the mystery of scripture is a fourth way. “We’re all people of faith…only God knows the true definition. It’s just a mystery.” Of course, this is just another way of ignoring the meaning.
Still others will say that “to the Jew first” is a past-tense historical event in the Early Church. The ERV’s translation is a good example of this approach when it reads,
To save the Jews first, and now to save those who are not Jews.
In a similar vein, the meaning can be taken in a very mechanical sequential or chronological way. The NIRV three times translates the phrase found in Rom 1:16b and Rom 2:9-10 as:
It is meant first for the Jews. It is meant also for the Gentiles.
This approach can result in a very legalistic belief that ALL things must happen “to the Jew first,” from trouble to salvation to judgment, but this is not a practical application.
Some believe that the sixth approach could be reasonably defining verse 16 as Paul’s strategic missions’ method. It makes sense, since he ALWAYS went to the Jewish synagogues first before preaching to Gentiles. Therefore, the early pattern of taking the gospel “to the Jew first” was more of an efficient, pragmatic decision based upon the culture than a binding biblical rule or principle. But since the other instances of “to the Jew first” found in Rom 2 have nothing to do with strategy in evangelism, it seems there’s another way of interpreting the phrase.
At Gateway Center for Israel, we embrace another approach: that there is a biblical principle tied to the Jewish people’s covenantal priority. The CJB version comes closest to communicating this idea in its translation of Rom 1:16:
To the Jew especially, but equally to the Gentile.
We believe that the gospel being “to the Jew first” signals Israel’s covenantal status as first among equals. Loaded within Paul’s phrasing in Rom 1:16 is an affirmation of God’s eternal, ongoing love for the Jewish people, and His desire for his “firstborn” to know His Son.
If the gospel is “to the Jew especially,” how are you and your church participating? We want to help!
For a deeper dive into the seven approaches of Romans 1:16, please see our Perspective Paper “To the Jew First”.