Is the Gospel really to the Jew first?

When translating languages, there is often not one right way to translate an ancient text. In fact, there are often several possible meanings. The translation process is about choosing the most likely translation option among those available to the translator. None of this should discourage us. Instead, it should promote studying the original languages so we can appreciate their complexity and beauty. Let us look at one such example.

Greeks are not synonymous with all Gentiles

In the 1st century, a Hellene was an ancient Greek, tied to the cultural and ethnic identity of Hellas (Greece). Hellenes shared a common language, Greek, and worshiped the same gods, like Zeus and Athena. They were organized in city-states like Athens and Sparta, known for their contributions to philosophy, theater, and governance, including early democracy. The term distinguished Greeks from “barbarians” (non-Greeks), emphasizing their shared heritage, as seen in events like the Olympic Games. By the 1st century, Hellenic culture had spread widely, influencing the Hellenistic world after Alexander the Great’s conquests. “Barbarians” was a term used by Hellenes (Greeks) and Romans to describe non-Greek or non-Roman peoples, often perceived as uncivilized or culturally inferior. Derived from the Greek “barbaros,” meaning those who spoke unintelligibly (like “bar-bar”), it referred to diverse groups like the Gauls and the Germans. Barbarians were seen as lacking Greek or Roman language, culture, or civic organization and were often depicted as warlike or nomadic.

All known translations of Apostle Paul’s letter to God’s people in Rome convey a sentiment along the lines of:

“For I am not ashamed of the Gospel, for it is the power of God unto salvation to anyone who believes, to the Jew (Ἰουδαίῳ) first and also to the Greek (Ἕλληνι).” (Rom 1:16)

The text is commonly understood to mean that Jews either received the Gospel first chronologically before it was shared with Gentiles, or that Jews should be prioritized over Gentiles in hearing the Gospel message. However, in Romans 1:14, Paul writes that he was obligated to bring the Gospel to at least two groups of Gentiles: Hellenes/Greeks (Ἕλλησίν) and Barbarians (Βαρβάροις). Thus, it appears that the Apostle Paul categorizes the global population into three main groups: Judeans (commonly referred to as Jews), Hellenes (civilized Greeks), and Barbarians (those he and others considered uncivilized). The text also indicates that there were additional groups, including Scythians, slaves, and free people. (Col 3:11) Therefore, Greeks should not be simply translated as Gentiles. For Gentiles as a whole, Paul uses a different word—nations (ἔθνη), although we must also be clear that Paul considers Hellens (Greeks) to be part of the Gentile world (1 Cor 1:22-23).

Civilized and Uncivilized

It is interesting to consult the writings of another Jew, Philo of Alexandria, who lived roughly at the same time as Apostle Paul and whose works have survived to our time. He, just as Paul, was a Hellenistic Jew. In his works, he, too, divided up the rest of the world into Hellenes and barbarians. Many examples, such as this one, establish Hellenes and Barbarians as a fundamental category in the ancient Greek-centered world.

We read:

“…for by what kind of contemplation could a man attain to this good thing? What seas must he cross over? What islands, or what continents, must he visit? Must he dwell among Greeks or among the barbarians?” (Philo, On the Change of Names, 4.35)

Despite being a Jew, the Apostle Paul deeply appreciated Greek philosophy due to his upbringing in Tarsus, a major center of Hellenistic philosophy. There are several significant parallels between Paul’s writings and those of Stoic authors. Other Greeks likely viewed him as both a Jew and a Hellene (Greek) simultaneously. Paul demonstrates an intimate familiarity with Hellenistic philosophers’ works, even quoting them from memory (Acts 17:27–28; Titus 1:12).

Is it first or foremost?

As was mentioned in the very beginning of this study, it is often the case that the same original Greek text can be translated different ways, both completely legitimately. This is certainly the case with Romans 1:16. It can indeed be translated as it has been historically, “to the Jews first and also to the Greeks,” but it can also be translated correctly as “to the Jew and Greek foremost.”

In Romans 1:16, Paul likely means that both Jews and Greeks need the Gospel of the Jewish Christ, and in the Roman world, they are uniquely qualified to receive it, rather than emphasizing the chronology of the Gospel’s arrival or its preaching priority. Given his deep appreciation for the Judaism of his time and his admiration for Hellenic virtues and wisdom, Paul may be suggesting that the Gospel of Jesus Christ is essential and well-suited especially for Jews and Hellenes. Notably, in Romans 1:16 (Ἰουδαίῳ τε πρῶτον καί Ἕλληνι), he omits any mention of Barbarians, despite acknowledging his obligation to them in Romans 1:14.

In fact, my suggested translation fits perfectly with Paul’s first letter to the Corinthians. There he writes,

For indeed Jews (Ἰουδαῖοι) ask for signs and Greeks (Ἕλληνες) search for wisdom, but we preach Christ crucified, to Jews a stumbling block (Ἰουδαίοις μεν σκάνδαλον) and to Gentiles foolishness (ἔθνεσιν δε μωρίαν), but to those who are the called, both Jews and Greeks (Ἰουδαίοις τε καί Ἕλλησιν), Christ the power of God and the wisdom of God. (1 Cor 1:22-24)

Coming back to making sense of Romans 1:16. Here is the traditional direction:

“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.” (NASB)

My suggested translation would go something like this instead:

“I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Judean/Jew and Greek/Hellen foremost!”

If the first translation option is correct, then Paul speaks here about the prioritization of the Gospel or the sequence of its arrival, but if the second translation option is correct, then Paul’s point is that Jews and Greeks are uniquely positioned to receive the Gospel.

Conclusion

The Apostle Paul’s words in Romans 1:16 pulse with a timeless, transformative power, proclaiming a Gospel that shatters cultural and ethnic divides while cherishing the unique identities it embraces. By declaring the Gospel “to the Jew and Greek, foremost,” Paul does not sideline the Barbarian or the broader nations (ἔθνη); instead, he ignites an urgent call to those closest to grasping its profound truth—Jews through divine revelation and Greeks through their pursuit of wisdom. This is no hierarchy of value, but a bold summons to two pillars of truth in the ancient world (as Paul saw it) to embrace the crucified and risen Christ.

I have long harbored suspicions that there might be more to Romans 1:16 than what is immediately apparent. I appreciate the opportunity to think it through together with all of you! Thank you for your support and prayers!