Romans 1:16

Berean Standard Bible
I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.
 
King James Bible
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
 
NET Bible
For I am not ashamed of the gospel, for it is God's power for salvation to everyone who believes, to the Jew first and also to the Greek.
 
Greek Text:
Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον· δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι.
 
Transliteration:
Ou gar epaischynomai to euangelion; dynamis gar Theou estin eis soterian panti to pisteuonti, Ioudaio te proton kai Hellēni.
 
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Study Bible:
 
For I am not ashamed of the gospel
The phrase "For I am not ashamed" is a powerful declaration by the Apostle Paul. The Greek word for "ashamed" is "ἐπαισχύνομαι" (epaischynomai), which implies a sense of embarrassment or fear of disapproval. In the historical context of the Roman Empire, where Christianity was often met with hostility and persecution, Paul's boldness is striking. He is unashamed because he understands the transformative power of the gospel, which is the good news of Jesus Christ. This phrase challenges believers to stand firm in their faith, regardless of societal pressures or personal fears.
 
because it is the power of God
The word "power" comes from the Greek "δύναμις" (dynamis), which is the root of the English word "dynamite." This suggests an explosive, life-changing force. The gospel is not merely a message or a set of teachings; it is the very power of God at work in the world. Historically, this power has been evident in the spread of Christianity despite intense persecution. Theologically, it signifies God's active presence in redeeming and transforming lives. Believers are reminded that the gospel carries divine authority and capability to effect change.
 
for salvation
"Salvation" in Greek is "σωτηρία" (soteria), which encompasses deliverance, preservation, and safety. In the scriptural context, it refers to the deliverance from sin and its consequences, achieved through faith in Jesus Christ. This salvation is not just a future hope but a present reality, offering believers a new life in Christ. Historically, the concept of salvation was revolutionary, offering hope and purpose to a world often characterized by despair and hopelessness.
 
to everyone who believes
The phrase "to everyone who believes" emphasizes the universality of the gospel. The Greek word for "believes" is "πιστεύω" (pisteuō), meaning to have faith or trust. This belief is not mere intellectual assent but a deep, personal trust in Jesus Christ as Lord and Savior. The historical context of this statement is significant, as it breaks down barriers of ethnicity, social status, and gender, offering salvation to all who have faith. This inclusivity is a cornerstone of Christian doctrine, affirming that the gospel is available to every person, regardless of background.
 
first to the Jew, then to the Greek
This phrase highlights the historical and theological order of the gospel's revelation. "First to the Jew" acknowledges the Jewish people as the initial recipients of God's promises and the covenant. The Greek word "πρῶτον" (prōton) indicates priority in time, not in value. "Then to the Greek" signifies the extension of the gospel to the Gentiles, representing all non-Jewish people. This reflects the unfolding of God's redemptive plan, as seen throughout Scripture, where the promise to Abraham was that all nations would be blessed through his seed (Genesis 12:3). It underscores the fulfillment of God's promise and the breaking down of dividing walls, uniting all people in Christ.
 
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Commentary:
 
1. "For I am not ashamed of the gospel"
Paul begins with a bold proclamation, "Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον" (Ou gar epaischynomai to euangelion). The term "ashamed" (ἐπαισχύνομαι, epaischynomai) here is significant. It conveys not just a personal embarrassment, but also a societal pressure to conform or hide one's beliefs. In Paul's time, the message of the cross was seen as foolishness by many (1 Corinthians 1:18). Despite this, Paul emphatically states that he is not ashamed of the gospel. This declaration sets the tone for the entire epistle, emphasizing his unwavering confidence in the message of Christ.
 
2. "Because it is the power of God"
The reason for Paul's lack of shame is rooted in the nature of the gospel itself: "δύναμις γὰρ θεοῦ ἐστιν" (dynamis gar Theou estin). The word "power" (δύναμις, dynamis) denotes an inherent strength and ability. It is not merely a human message but is imbued with divine power. This power is not just in a theoretical sense but is transformative and effective in real-life scenarios. It is the same power that raised Jesus from the dead (Ephesians 1:19-20).
 
3. "For salvation to everyone who believes"
Paul continues by explaining the purpose of this divine power: "εἰς σωτηρίαν παντὶ τῷ πιστεύοντι" (eis soterian panti to pisteuonti). The term "salvation" (σωτηρίαν, soterian) encompasses both deliverance from sin and its consequences, as well as the restoration to a right relationship with God. This salvation is accessible "to everyone who believes" (παντὶ τῷ πιστεύοντι, panti to pisteuonti). The phrase emphasizes faith as the key requirement for receiving salvation. It highlights the universality of the gospel message—anyone, regardless of background or status, who has faith can be saved.
 
4. "First to the Jew, then to the Gentile"
The verse concludes with a significant point of order: "Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι" (Ioudaio te proton kai Hellēni). This phrase underscores the historical and theological precedence of the Jews in God's redemptive plan. The gospel came "first to the Jew" because they were God's chosen people, through whom the Messiah came (John 4:22). However, it doesn't end there—it is also for the Gentiles (non-Jews), which reveals the inclusive nature of the gospel. It underscores the breaking down of barriers and the opening of God's salvation to all humanity.
 
Theological Implications
The Centrality of the Gospel: Romans 1:16 places the gospel at the heart of Paul's ministry and message. It is the good news of Jesus Christ that transforms lives and brings salvation.
 
Divine Power: The verse highlights that the gospel is not just a set of beliefs but is backed by the dynamic power of God. This power is what brings about real change in individuals and communities.
 
Universal Offer of Salvation: The gospel is offered to "everyone who believes," making it inclusive and universal. Faith, rather than ethnicity, social status, or works, is the requirement for salvation.
 
Jewish Priority and Gentile Inclusion: The phrase "first to the Jew, then to the Gentile" reflects the historical unfolding of God's plan. It recognizes the Jewish roots of Christianity while affirming the extension of God's grace to all nations.
 
Practical Application
For modern readers, Romans 1:16 encourages boldness in sharing the gospel, confidence in its divine power, and a reminder of its inclusive nature. It challenges believers to embrace the gospel as the true source of salvation and to proclaim it without shame, knowing that it is God's power at work.
 

John 1:14

Berean Standard Bible
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
 
King James Bible
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
 
NET Bible
Now the Word became flesh and took up residence among us. We saw his glory--the glory of the one and only, full of grace and truth, who came from the Father.
 
Greek Text:
Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας.
 
Transliteration:
Kai ho logos sarx egeneto kai eskēnōsen en hēmin kai etheasametha tēn doxan autou, doxan hōs monogenous para patros, plērēs charitos kai alētheias.
 
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Study Bible:
 
The Word
The term "Word" in Greek is "Logos," which carries profound philosophical and theological significance. In the context of John's Gospel, "Logos" refers to Jesus Christ as the divine reason and creative order. The concept of "Logos" was familiar to both Jewish and Greek audiences. For Jews, it resonated with the "Word of God" in the Old Testament, which was active in creation, revelation, and deliverance. For Greeks, "Logos" was the principle of order and knowledge. John uses this term to bridge cultural understandings, presenting Jesus as the ultimate revelation of God, the divine reason incarnate.
 
became flesh
The phrase "became flesh" is pivotal, emphasizing the incarnation, a cornerstone of Christian doctrine. The Greek word for "flesh" is "sarx," which denotes human nature in its entirety, including its frailty and mortality. This underscores the profound mystery and humility of the incarnation: the eternal "Logos" took on human nature, fully entering into the human experience. This act of becoming flesh signifies God's intimate involvement with His creation, highlighting His love and commitment to redeem humanity.
 
and made His dwelling among us
The Greek word for "dwelling" is "skenoo," which means to pitch a tent or tabernacle. This evokes the imagery of the Old Testament tabernacle, where God's presence dwelt among the Israelites during their wilderness journey. By using this term, John indicates that Jesus is the new tabernacle, the ultimate manifestation of God's presence among His people. This dwelling is not temporary but signifies a permanent, personal, and accessible relationship with God through Christ.
 
We have seen His glory
The word "glory" in Greek is "doxa," which refers to the visible manifestation of God's presence and majesty. In the Old Testament, God's glory was often associated with divine appearances and the tabernacle. Here, John asserts that in Jesus, the divine glory is fully revealed. This glory is not just a physical radiance but the revelation of God's character and purpose. The disciples' witness to this glory affirms the truth of Jesus' divine nature and mission.
 
the glory of the one and only Son
The phrase "one and only Son" translates the Greek "monogenes," which means unique or only begotten. This term emphasizes the singular and unparalleled relationship between Jesus and the Father. Jesus is not merely a son of God but the unique Son, sharing the same divine essence. This highlights the exclusivity and supremacy of Christ in His role as the mediator between God and humanity.
 
from the Father
The preposition "from" in Greek is "para," indicating origin or source. This underscores the intimate relationship and unity between the Father and the Son. Jesus, as the "Logos," originates from the Father, affirming His divine nature and authority. This relationship is foundational to understanding the Trinity, where the Father, Son, and Holy Spirit are distinct yet one in essence.
 
full of grace and truth
The terms "grace" and "truth" are central to the Gospel message. "Grace" (Greek "charis") refers to God's unmerited favor and love, while "truth" (Greek "aletheia") signifies reliability and faithfulness. In Jesus, grace and truth are perfectly embodied and revealed. This fullness indicates that through Christ, believers receive the complete revelation of God's character and the means of salvation. The combination of grace and truth in Jesus assures believers of God's love and the certainty of His promises.
 
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Commentary:
 
1. "Καὶ ὁ λόγος σὰρξ ἐγένετο" (Kai ho logos sarx egeneto) – "And the Word became flesh":
 
The Word: Refers to the pre-existent Logos (λόγος) mentioned in John 1:1, which means "Word" or "Reason" in Greek. This Logos is not a mere attribute of God but is identified with God Himself (John 1:1 - "the Word was God").
 
Became Flesh: This phrase signifies the incarnation of Christ. The Logos did not merely appear to be human; He actually took on human nature. "Flesh" (σὰρξ) emphasizes the real and full humanity of Jesus.
 
2. "Καὶ ἐσκήνωσεν ἐν ἡμῖν" (Kai eskēnōsen en hēmin) – "And dwelt among us":
 
Dwelt: The Greek word “eskēnōsen” (ἐσκήνωσεν) means "to pitch a tent" or "tabernacle." This verb draws a parallel with the Old Testament where God’s presence dwelt in the tabernacle (Exodus 25:8-9). It signifies that Jesus’ incarnation brought the very presence of God into the midst of humanity.
 
Among Us: Indicates the intimate presence of Jesus among His people. It is a profound declaration of God's desire to be close to humanity.
 
3. "Καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ" (Kai etheasametha tēn doxan autou) – "And we beheld His glory":
 
Beheld: The verb "etheasametha" (ἐθεασάμεθα) means to look upon or observe closely. It indicates that the disciples and those around Jesus witnessed His divine glory.
 
His Glory: Refers to the divine majesty of Christ, which was visible in His miracles, teachings, transfiguration, and ultimately His resurrection. It’s a testament to His divine nature.
 
4. "Δόξαν ὡς μονογενοῦς παρὰ πατρός" (Doxan hōs monogenous para patros) – "Glory as of the only begotten from the Father":
 
Only Begotten: The term "monogenous" (μονογενοῦς) is often translated as "only begotten" or "unique." It signifies the unique and unparalleled relationship between Jesus and God the Father. Jesus is the only Son of God in a unique sense.
 
From the Father: This phrase underscores Jesus’ divine origin and His unique position as the Son of God.
 
5. "Πλήρης χάριτος καὶ ἀληθείας" (Plērēs charitos kai alētheias) – "Full of grace and truth":
 
Full of Grace and Truth: Jesus embodies the fullness of divine grace (unmerited favor) and truth (reality and faithfulness). This dual aspect reflects the character of God as revealed in Jesus. Grace and truth are not merely attributes, but they are perfectly embodied in the person of Jesus.
 
Theological Significance:
Incarnation: This verse encapsulates the mystery and miracle of the incarnation. God becoming human is a central tenet of Christian belief, expressing God’s willingness to enter into human experience and sufferings.
 
Revelation of God: In Jesus, the fullness of God’s glory is revealed. This glory was witnessed by those around Him, especially His disciples. Jesus is the ultimate revelation of God to humanity.
 
Grace and Truth: The characteristics of grace and truth define the nature of Jesus' ministry. He offers unmerited favor (grace) and embodies the ultimate reality (truth) of God’s revelation.
 
Conclusion:
John 1:14 is a profound declaration of the incarnation, affirming that Jesus is both fully divine and fully human. He reveals the glory of God and brings the fullness of grace and truth to humanity. This verse invites believers to reflect on the significance of God dwelling among us and the transformative power of Christ's presence in the world.
 

Luke 1:5

Berean Standard Bible
In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah, and whose wife Elizabeth was a descendant of Aaron.
 
King James Bible
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
 
NET Bible
During the reign of Herod king of Judea, there lived a priest named Zechariah who belonged to the priestly division of Abijah, and he had a wife named Elizabeth, who was a descendant of Aaron.
 
Greek Text:
 Ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου τοῦ βασιλέως τῆς Ἰουδαίας, ἱερεύς τις ὀνόματι Ζαχαρίας, ἐξ ἐφημερίας Ἀβιά· καὶ ἡ γυνὴ αὐτοῦ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλισάβετ.
 
Transliteration:
Egeneto en tais hēmerais Hērōdou tou basileōs tēs Ioudaias, hiereus tis onomati Zacharias, ex ephēmerias Abia; kai hē gynē autou ek tōn thygatērōn Aarōn, kai to onoma autēs Elisabet.
 
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Study Bible:
 
In the time of Herod king of Judea
This phrase sets the historical context for the events that follow. Herod, known as Herod the Great, was a Roman client king of Judea. His reign is historically placed between 37 BC and 4 BC. Herod is known for his extensive building projects, including the expansion of the Second Temple in Jerusalem. However, he is also remembered for his tyrannical rule and the biblical account of the Massacre of the Innocents. The mention of Herod situates the narrative in a time of political tension and Roman influence over Judea, highlighting the anticipation of a Messiah who would deliver the Jewish people.
 
there was a priest named Zechariah
Zechariah, whose name means "Yahweh has remembered," was a priest, indicating his role in the religious life of Israel. Priests were responsible for performing sacrifices and maintaining the temple rituals. Zechariah's priestly lineage underscores the continuity of God's covenant with Israel and sets the stage for the divine intervention that will unfold. His role as a priest also emphasizes the importance of faithfulness and obedience to God's commandments.
 
who belonged to the priestly division of Abijah
The division of Abijah was one of the 24 divisions of priests established by King David (1 Chronicles 24:10). Each division served in the temple for one week, twice a year. This detail not only provides historical context but also underscores the order and structure within the priesthood. It highlights the meticulous nature of God's plan and the fulfillment of His promises through established institutions.
 
and his wife Elizabeth
Elizabeth, whose name means "God is my oath," was also of priestly descent, being a descendant of Aaron. Her lineage further emphasizes the pious and devout nature of the family. Elizabeth's role in the narrative is significant, as she becomes the mother of John the Baptist, the forerunner of Jesus. Her character exemplifies faith and righteousness, serving as a model for believers.
 
was also a descendant of Aaron
This phrase reiterates Elizabeth's priestly heritage, linking her to the first high priest of Israel, Aaron. The mention of Aaron connects the narrative to the Levitical priesthood and the covenantal promises made to Israel. It underscores the theme of God's faithfulness to His people and the continuity of His redemptive plan through generations. Elizabeth's lineage highlights the divine orchestration of events leading to the birth of John the Baptist, who would prepare the way for the Messiah.
 
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Commentary:
 
Historical Context
This verse introduces the context and characters at the beginning of Luke's Gospel. It mentions Herod the Great, who was the ruler of Judea from 37-4 BC. This historical anchor helps situate the narrative in a specific time frame, which is important for understanding the socio-political environment of the events described.
 
Characters
Zechariah: Zechariah is introduced as a priest from the division of Abijah. The mention of his priestly division connects him to the 24 priestly divisions established by King David (1 Chronicles 24:7-19). This not only gives Zechariah a distinguished heritage but also signifies his role and duties in the Temple.
 
Elizabeth: Elizabeth, Zechariah’s wife, is described as being from the daughters of Aaron, indicating her priestly lineage as well. This emphasizes her pious and esteemed background, which is significant in the narrative, as it sets the stage for the miraculous birth of their son, John the Baptist.
 
Themes
Divine Timing: The phrase “In the days of Herod” is more than a mere chronological marker; it suggests that the coming events are part of a divine plan unfolding in a particular historical context. This sets the tone for the entire Gospel, where God's timing is crucial.
 
Priestly Lineage: The emphasis on both Zechariah’s and Elizabeth’s priestly heritage underlines the importance of holiness and dedication to God’s service. It prepares the reader for understanding the significance of their son, John the Baptist, who will play a crucial role in preparing the way for Jesus.
 
Righteousness and Faith: Although not explicitly mentioned in this verse, the subsequent verses describe Zechariah and Elizabeth as righteous and blameless before God. This sets them apart as faithful servants and foreshadows the divine favor and intervention they will experience.
 
Literary Significance
Luke, known for his detailed and orderly account (Luke 1:3), begins his narrative by setting a historical and religious context. The careful mention of Herod, the priestly divisions, and the lineage establishes credibility and connects the narrative to Jewish traditions and prophecy.
 
Theological Insights
God’s Plan: This verse subtly introduces the theme of God’s overarching plan for salvation history. The choice of Zechariah and Elizabeth, both from priestly lines and righteous before God, highlights that God’s plan involves real people and real history.
 
Miracle of Birth: The fact that Zechariah and Elizabeth are chosen as the parents of John the Baptist, despite Elizabeth’s initial barrenness (Luke 1:7), emphasizes God's power to bring about miraculous births as part of His divine purposes, paralleling the births of Isaac and Samuel in the Old Testament.
 
Conclusion
Luke 1:5 is a profound verse that lays the foundation for the subsequent narrative. It introduces key characters and situates them within a rich historical and religious context. Through this verse, Luke underscores the themes of divine timing, priestly heritage, righteousness, and the unfolding of God’s salvation plan.