Expositor's Bible Commentary Commentary Romans 3:2

"Much every way: first of all, that they were intrusted with the oracles of God." — Romans 3:2 (ASV)

Paul continues with the subject of the guilt of the Jew, but now with an emphasis on the element of unbelief and on a sophisticated claim of immunity from divine judgment. His opening question reflects a devastating attack: What advantage is there in being a circumcised Jew? Paul implies that there are many such advantages, but he proceeds no further than the first one. The reader is kept waiting a long time for any resumption, but eventually the full list is provided (9:4–5).

For present consideration, the chosen advantage is that this nation has been “entrusted with the very words of God.” The Greek word for “words” (lit., “oracles”; GK 3359) was used especially for divine utterances. To be “entrusted” (GK 4409) with these divine oracles obviously meant more than being the recipient of them, and even more than being their custodian and transmitter. What God expected were faith and obedience.

Precisely at this point the Jews failed (v.3). Paul has already dealt sufficiently with Jewish failure in terms of the law, but here he deals with it in terms of God’s revealed purpose. He is considerate in saying that “some did not have faith” (cf. 1 Corinthians 10:1–10). Actually, of the exodus generation only two men pleased God and were permitted to enter the Promised Land. Paul is here recognizing the concept of the faithful remnant in Israel.

We should understand “God’s faithfulness” in terms of the covenant aspect of God’s dealings with Israel. There are really two sides to this faithfulness, the one positive, the other negative (cf. a similar duality in “the righteousness of God”; 1:17–18). Here the negative aspect is before us, as evident from the mention of “his wrath” (v.5). This is in harmony with a frequent emphasis in the prophets. When Israel fractured the Sinaitic covenant, God’s very faithfulness compelled him to judge his people by sending them into captivity. The positive aspect will appear in Paul’s sustained discussion of God’s dealings with Israel (chs. 9–11).

As might be expected, Paul vigorously rejects any suggestion that God could fail in terms of his faithfulness (v.4). The concept of his fidelity is carried forward by the use of a closely related term. He is “true” to his covenant promises because he is true in himself. If one had to choose between the reliability of God and of humankind, one would have to agree with the psalmist who declared in his disillusionment concerning his fellow human beings, “Every man [is] a liar” (Psalms 116:11). Even David, one of the best men in Israel’s history, a man after God’s own heart (1 Samuel 13:14), proved a disappointment. After being chastened for his sin and his refusal to confess it for a long time, he was ready to admit that God was in the right and he was in the wrong (Psalms 51:4).