Romans 3:2

Though the advantage of the Jew does not consist in exemption from judgment, he has an advantage, nevertheless, and it is very great.

The adjective πολύ, which we have translated by much, properly signifies numerous. As neuter, it is connected with the subject of the first proposition of Romans 3:1: the advantage; the second question was in reality only an appendix calculated to strengthen the first.

By adding every way, Paul means that the advantage is not only considerable, but very varied, “extending to all the relations of life” (Morison).

Of these numerous and varied advantages he quotes only one, which seems to him, if one may so speak, central. Commentators like Tholuck, Philippi, Meyer, suppose that when the apostle wrote the word πρῶτον, first, he purposed to enumerate all the other advantages, but that he was diverted from fully expressing his thought. To exemplify this style there are quoted, besides Romans 1:8 et seq., which we have had already before us, 1 Corinthians 6:12-13; 1 Corinthians 11:18 et seq. But the apostle has too logical a mind, and his writings bear the mark of too earnest elaboration, to allow us to admit such breaches of continuity in their texture. In the view of a sound exegesis, the passages quoted prove absolutely nothing of the kind. Others think that we may here give to first the meaning of chiefly; but the Greek has words for this idea. The preceding words: every way, suggest the translation; they signify: “I might mention many things under this head; but I shall confine myself to one which is in the front rank.” This form of expression, far from indicating that he purposes to mention others, shows, on the contrary, why he will not mention them. They all flow from that which he proceeds to indicate. Neither has the particle μέν (from μένειν, to remain) its ordinary counterpart (δέ) in the sequel. It therefore means: “Though this advantage were the only one, it nevertheless remains perfectly real.” The γάρ, for, is omitted by several Mjj. of both families, and by the old Vss. If it were kept, the ὅτι which follows would require to take the meaning of because, which is unnatural.

It is better, therefore, to reject it, and to translate ὅτι by in that.

This advantage, which takes the lead of all the others, so that after it, it is useless to announce them also, is the dignity granted to the Jews of being the depositaries of the divine oracles. The subject of ἐπιστεύθησαν is οἱ ᾿Ιουδαῖοι understood, according to a well-known Greek construction; comp. 1 Corinthians 9:17. The meaning of the verb in the passive is strictly: “to be esteemed faithful, so that men will confide to you a deposit.”

The deposit here is the divine oracles. The term λόγιον, oracle, has a graver meaning than λόγος, word, of which it is not at all a diminutive (Philippi); for it comes from the adjective λόγιος, eloquent. It always denotes even in the classics, a divine saying; so Acts 7:38, the law of Moses; Hebrews 5:12, the gospel revelation; 1 Peter 4:11, the immediate divine communications with which the church was then favored. In our passage, where the subject in question is the privilege granted to the Jews over the Gentiles, the word must be taken as referring to the whole Old Testament; but it is nevertheless true that the apostle thinks specially of the Messianic promises (Volkmar).

If Paul had intended to set forth the beneficial religious and moral influence exercised by these divine revelations on the national, domestic, and individual life of the Israelites, it is evident that he would have had a multitude of things to say. But it is equally clear that he would have been thus diverted from the object of this discussion. And hence he confines himself to establishing the point from which all the rest flows. This is the first phase of the discussion.

But an objection immediately rises: Has not this advantage, the possession of the Messianic promises, been rendered void by Israel's unbelief? Here begins the second phase.