A.T. Robertson Commentary Romans 3

What advantage then hath the Jew? (τ ουν το περισσον του Ιουδαιου?). Literally, "What then is the overplus of the Jew?" What does the Jew have over and above the Gentile? It is a pertinent question after the stinging indictment of the Jew in chapter 2.

The profit (η ωφελια). The help. Old word, only here in N.T. See Mr 8:36 for ωφελε, the verb to profit.

Much every way (πολυ κατα παντα). Πολυ points back to το περισσον. So it means the overplus of the Jew is much from every angle.

First of all (πρωτον μεν). As in 1:8; 1 Corinthians 11:18 Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew.

They were intrusted with (επιστευθησαν). First aorist passive indicative of πιστευω, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4.

The oracles of God (τα λογια του θεου). In the accusative case, therefore, the object of επιστευθησαν. Λογιον is probably a diminutive of λογος, word, though the adjective λογιος also occurs (Acts 18:24). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Ac 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all.

For what if? (τ γαρ ει?). But Westcott and Hort print it, Τ γαρ? ε. See Php 1:18 for this exclamatory use of τ γαρ (for how? How stands the case?).

Some were without faith (ηπιστησαν). First aorist active indicative of απιστεω, old verb, to disbelieve. This is the common N.T. meaning (Luke 24:11,41; Acts 28:24; Romans 4:20). Some of them "disbelieved," these "depositaries and guardians of revelation" (Denney). But the word also means to be unfaithful to one's trust and Lightfoot argues for that idea here and in 2 Timothy 2:13. The Revised Version renders it "faithless" there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus.

The faithfulness of God (την πιστιν του θεου). Undoubtedly πιστις has this sense here and not "faith." God has been faithful (2 Timothy 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in verse 3, but there is no real objection to taking ηπιστησαν, απιστιαν, πιστιν, all to refer to faithfulness rather than just faith.

Let God be found true (γινεσθω ο θεος αληθης). "Let God continue to be true" (present middle imperative).

But every man a liar (πας δε ανθρωπος ψευστης). The contrast in δε really means, "though every man be found a liar." Cf. Psalms 116:12.

As it is written (καθως γεγραπτα). Psalms 51:6.

That thou mightest be justified (οπως αν δικαιωθηις). Hοπως rather than the common ινα for purpose and αν with the first aorist passive subjunctive of δικαιοω. Used of God this verb here has to mean "declared righteous," not "made righteous."

Mightest prevail (νικησεις). Future active indicative with οπως of νικαω, to win a victory, though B L have νικησηις (first aorist active subjunctive, the usual construction).

When thou comest into judgement (εν τω κρινεσθα σε). "In the being judged as to thee" (present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the LXX from the Hebrew infinitive construct.

What shall we say? (τ ερουμεν?). Rhetorical question, common with Paul as he surveys the argument.

Commendeth (συνιστησιν). This common verb συνιστημ, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2 Corinthians 3:1; 2 Corinthians 4:2) or to prove, to establish (2 Corinthians 7:11; Galatians 2:18; Romans 5:8). Either makes good sense here.

Who visiteth the wrath (ο επιφερων την οργην). "Who brings on the wrath," "the inflicter of the anger" (Vaughan).

I speak as a man (κατα ανθρωπον). See Ga 3:15 for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used κατα ανθρωπον and τ ερουμεν. Paul had not forgotten his rabbinical training.