Romans 3:2
in Romans 3Much in every way. First of all, they have been entrusted with the very words of God.
BSB
The same verse in ASV and KJV ▾
ASV
Much every way: first of all, that they were intrusted with the oracles of God.
KJV
Much every way: chiefly, because that unto them were committed the oracles of God.
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This verse in Romans 3
Commentary
14 notes on this verseIn this Epistle Paul, sitting as a kind of arbiter between the Jews and the Greeks — that is, those who believe from among the Gentiles — so summons and invites both to faith in Christ that he neither gives offense to the Jews by utterly destroying the Jewish rites, nor casts the Gentiles into despair by confirming the observance of the law and the letter; and whether he makes mention of the promises or of the punishments, he divides his word to each people.
This site's exposition
the advantage of being a Jew
on Romans 3:1-2
Chapter 2 seemed to leave Israel with nothing, so Paul asks what the advantage is. The answer is much in every way. The first advantage named is stewardship: Israel was entrusted with the very words of God.
The record, by era
The Church Fathers4 voices
Although Paul says that there are many things which pertain to the honor and merit of the seed of Abraham, he records only one of them openly, because it is their greatest boast: They were judged worthy to receive the law, by which they learned …
A commentator
Origen of AlexandriaCOMMENTARY ON THE EPISTLE TO THE ROMANS · Written before 253.
proposed
Hear the Lord saying to the centurion, a believer from among the Gentiles: "Amen I say to you, not even in Israel have I found such faith." See therefore how much more the Gentiles have when it comes to faith; concerning whom the Lord says in another place: "For they shall come from the east and the west, and from the four winds of the earth, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of God: but the sons of the kingdom shall be cast out into the outer darkness." Where, then, it is a question of laws and letters, the Jews have more, "much in every way"; but where it is a question of faith, so that I may speak by way of comparison, the Gentiles have more, "much in every way." It must indeed be asked whether it is also to be said of the Samaritans that to them first the oracles of God were entrusted, since indeed even among them the law of Moses appears to be kept. But of them I would say that not even that letter itself which is said to kill was entrusted to them. For the prophet says of them: "Woe to those who despise Mount Zion, and who trust in the mountain of Samaria"; for they indeed make themselves strangers to "the writings of God," repudiating the prophets. But neither of the heretics, who speak iniquity against the Most High, and who by their impiety divide the unity of the Godhead, and who separate the law from the Gospels, would I say that the oracles of God have been entrusted to them, merely on the ground that the divine volumes appear to be read among them; but since they perceive nothing spiritual in them, nothing worthy of God, I would say that among them only that letter which kills has a place. […]
A commentator
Eusebius of EmesaPAULINE COMMENTARY FROM THE GREEK CHURCH · Written before 360.
proposed
When Paul says "To begin with," he does not go on to list a second or third item. He means rather that what he begins with is comprehensive of all good things. For what could be better than to believe the words of God?
"Much every way: chiefly, because that they were entrusted with the oracles of God." Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word "entrusted?" It means, that they had the Law put into their hands because He held them to be of so much account that He entrusted to them oracles which came down from above. I know indeed that some take the "entrusted" not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, "For what if some did not believe?" If they did not believe, how do some say, the oracles were believed in? What does he mean then? Why that God entrusted the same to them, and not that they trusted to the oracles.
The Medieval Church1 voice
He did not say that the Jews greatly surpass the other nations because they carried out such and such things well, but that "to them were entrusted the oracles of God," and this is a benefaction of God, not their own superiority. What does "entrusted" …
7 more voices on this verse
The Medieval Church1 voice
Then when he says much every way, he answers the objection: first, in regard to Judaism's prerogative; second, in regard to the value of circumcision, at what shall we say then? (Rom 4:1). In regard to the first he does two things: first, he shows …
The Puritans and the Awakening3 voices
Chiefly in that they were intrusted with the oracles of God - The scriptures, in which are so great and precious promises. Other prerogatives will follow, chap. ix, 4-5. St. Paul here singles out this by which, after removing the objection, he will convict them so much the more.
38 ), and those types, promises, and prophecies, which relate to Christ and the gospel. The scriptures are the oracles of God: they are a divine revelation, they come from heaven, are of infallible truth, and of eternal consequence as oracles. The Septuagint call the Urim and Thummim the logia -- the oracles.
quarantine:debris (2026-07-29) — leading-citation-number+unbalanced-parens
Much every way,....
The Nineteenth Century3 voices
Apostle. Much every way - The Jews, in reference to the means and motives of obedience, enjoy many advantages beyond the Gentiles; and, principally, because to them were committed the oracles of God - that revelation of his will to Moses and the prophets, containing a treasure of excellencies, with which no other part of the world has been favored; though they have most grievously abused these privileges.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
For what if some did not believe?--It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice. shall their unbelief make the faith of God--or, "faithfulness of God." of none effect?--"nullify," "invalidate" it.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Much every way - Or, in every respect. This is the answer of the apostle to the objection in Rom 3:1. Chiefly - That is, this is the principal advantage, and one including all others. The main benefit of being a Jew is, to possess the sacred Scriptures and their instructions. Unto them were committed - Or were intrusted, were confided. The word translated “were committed,” is what is commonly employed to express “faith” or “confidence,” and it implied “confidence” in them on the part of God in intrusting his oracles to them; a confidence which was not misplaced, for no people ever guarded a sacred trust or deposit with more fidelity, than the Jews did the Sacred Scriptures. The oracles - The word “oracle” among the pagan meant properly the answer or response of a god, or of some priest supposed to be inspired, to an inquiry of importance, usually expressed in a brief sententious way, and often with great ambiguity. The place from which such a response was usually obtained was also called an oracle, as the oracle at Delphi, etc. These oracles were frequent among the pagan, and affairs of great importance were usually submitted to them. The word rendered “oracles” occurs in the New Testament but four times, Act 7:38; Heb 5:12; 1Pe 4:11; Rom 3:2. It is evidently used here to denote the Scriptures, as being what was spoken by God, and particularly perhaps the divine promises. To possess these was of course an eminent privilege, and included all others, as they instructed them in their duty, and were their guide in everything that pertained to them in this life and the life to come. They contained, besides, many precious promises respecting the future dignity of the nation in reference to the Messiah. No higher favor can be conferred on a people than to be put in possession of the sacred Scriptures. […]
The words behind it
13 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| πολὺ | polu | Much | G4183 → | 367 times |
| κατὰ | kata | in | G2596 → | 468 times |
| πάντα | panta | every | G3956 → | 1235 times |
| τρόπον· | tropon | way; | G5158 → | |
| πρῶτον | proton | Chiefly | G4413 → | 152 times |
| μὲν | men | indeed | G3303 → | 176 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| ὅτι | hoti | for | G3754 → | 1292 times |
| ἐπιστεύθησαν | episteuthesan | they were entrusted with | G4100 → | 237 times |
| τὰ | ta | the | G3588 → | 19766 times |
| λόγια | logia | oracles | G3051 → | |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| θεοῦ. | theou | of God. | G2316 → | 1312 times |
πολὺMuch
poluG4183 →367 times
κατὰin
kataG2596 →468 times
πάνταevery
pantaG3956 →1235 times
τρόπον·way;
troponG5158 →
πρῶτονChiefly
protonG4413 →152 times
μὲνindeed
menG3303 →176 times
γὰρfor
garG1063 →1039 times
ὅτιfor
hotiG3754 →1292 times
ἐπιστεύθησανthey were entrusted with
episteuthesanG4100 →237 times
τὰthe
taG3588 →19766 times
λόγιαoracles
logiaG3051 →
τοῦ<the>
touG3588 →19766 times
θεοῦ.of God.
theouG2316 →1312 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Hebrews 5:12Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food!
it leads to
- Hebrews 6:1
Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from dead works, and of faith in God,
- 1 Corinthians 3:1–3
Brothers, I could not address you as spiritual, but as worldly—as infants in Christ.
- 1 Peter 2:2
Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation,
- Hebrews 5:13
For everyone who lives on milk is still an infant, inexperienced in the message of righteousness.
- Isaiah 28:9–10
Whom is He trying to teach? To whom is He explaining His message? To infants just weaned from milk? To babies removed from the breast?
- Hebrews 6:1
Through
Romans 9:4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises.
it leads to
- Ephesians 2:12
remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world.
- Psalms 147:19
He declares His word to Jacob, His statutes and judgments to Israel.
- Genesis 17:2
I will establish My covenant between Me and you, and I will multiply you exceedingly.”
- Ephesians 2:12
Where this verse is studied
On this page
Studies10
On this verse
About Romans
This page draws on 14 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Charles Hodge, Commentary on the Epistle to the Romans; Eusebius of Emesa, PAULINE COMMENTARY FROM THE GREEK CHURCH; Frederic Godet, Commentary on St. Paul's Epistle to the Romans; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Romans 6; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.