Chapter 2 – question 3
The phrase “to the Jew first, and also to the Greek” that Paul uses in Romans 2:9–10 is important for understanding his theological perspective on the place of Jews and Gentiles in God’s plan of salvation. This phrase appears repeatedly in his letters, especially in Romans, and it reveals several aspects of the relationship between Israel and the nations (Gentiles) in salvation history.
Here is a detailed explanation of what Paul means by this phrase in its immediate context, as well as in other epistles.
Context of Romans 2:9-10
In Romans 2:9-10, Paul speaks of God’s justice and judgment:
- Verse 9: “Tribulation and anguish upon every soul of man that doeth evil, to the Jew first, and also to the Greek.”
- Verse 10: “Glory, honor, and peace to every one that doeth good, to the Jew first, and also to the Greek.”
In these verses, Paul expresses that God’s judgment (“tribulation and anguish”) and His reward (“glory, honor, and peace”) apply to all men, both Jew and Greek (i.e., Gentiles), but in this order: “to the Jew first, and also to the Greek.”
What Paul is implying in this context
1. Historical Privilege of the Jews
The phrase “to the Jew first” refers to the historical privilege and special calling that God gave to the Jewish people in His plan of salvation. Israel was chosen by God to be the bearers of divine revelation and to be the first to receive God’s Law (Deuteronomy 7:6-8). This privileged role means that the Jews received God’s promises through the patriarchs, the Law of Moses, and the prophets. They were the first to receive the Covenant and the oracles of God (see Romans 3:2 and Romans 9:4-5).
However, with this privilege comes increased responsibility. Since they received divine revelation first, they will also be the first to be judged for their failures to follow that revelation. Paul emphasizes here that God’s judgment is impartial (Romans 2:11) but that it begins with those who have had greater responsibility.
2. Inclusion of Gentiles in the Plan of Salvation
By saying “and also to the Greek,” Paul emphasizes the inclusion of the Gentiles (i.e., all other non-Jewish nations) in God’s plan. Although the Jews received revelation first, salvation is not limited to them. The Gospel message extends to the Greeks as well, or more broadly to all peoples.
This idea is reinforced by Romans 1:16, where Paul says that the Gospel is “the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” Here too, he establishes a historical priority, but he shows that the gospel is universal.
3. Equity in Judgment and Reward
Paul uses this formula to emphasize that while the impartial judge (God) applies justice to all, the judge begins with those who have received the promises and responsibilities first. Thus, the Jews, who have had a privileged position in the history of Redemption, will be judged first if they fail to respond to the truth of the gospel. In contrast, those who obey God, whether Jews or Greeks, will receive Glory, honor, and peace.
4. The Reminder of the Universality of Salvation
This expression also reminds us that salvation, although it was first announced to the Jews, is intended for all nations. Paul constantly emphasizes that God’s plan of salvation, which began with the Jews, is now open to all. This also reflects the promises made to Abraham in the Old Testament, according to which all nations would be blessed through his descendants (Genesis 12:3). Paul therefore considers the Gentiles as fully part of God’s redemptive plan, without distinction between Jews and Greeks as regards Faith in Christ (Romans 10:12).
The expression in other passages
Paul also uses this phrase in other epistles to emphasize this same truth:
- Romans 1:16: « For I am not ashamed of the gospel of God: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. »
In this verse Paul shows that salvation through the gospel is offered to all, but was revealed first to the Jews, in accordance with their historical privilege as a chosen people. However, salvation is now extended to all peoples through Faith in Jesus Christ. - Acts 13:46: « Then Paul and Barnabas said boldly unto them, It was necessary that the word of God should first have been spoken unto you (Jews): but seeing ye put it off, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. »
This passage shows how the gospel was first offered to the Jews, but the rejection of the gospel by some of them led to its spread among the Gentiles. Here Paul makes it clear that although the Jews have a historical privilege of receiving the gospel first, that same gospel is now being preached to the Gentiles, paving the way for the inclusion of all nations in the plan of salvation.
Synthesis and Theological Interpretation
The phrase “to the Jew first, and also to the Greek” has several important theological implications:
- A historical privilege for the Jews: God chose Israel to be the people who would bear divine revelation. This privilege places them at the forefront of both blessing and judgment, because they received the Law and the promises first.
- Increased responsibility: The privilege of having received the Scriptures and the promises also carries with it greater responsibility. Judgment begins with those who have received more light.
- Inclusion of Gentiles: While Jews are first in the chronological order of salvation history, this does not mean that they are alone. The gospel is open to all, and Gentiles are fully included in God’s redemptive plan.
- Unity in salvation: Paul also emphasizes that there is no difference between Jews and Greeks in Christ. Those who obey the gospel and put their faith in Christ receive the same blessing regardless of their ethnic background.
Conclusion
In Romans 2:9-10, Paul uses the phrase « to the Jew first, and also to the Greek » to show that God’s plan for humanity began with the Jews but now includes all nations. This phrase recalls Israel’s historical privilege, but also the universality of salvation. God’s judgment and blessing are available to all who believe the gospel, without distinction between Jew and Gentile, although the Jews were the first recipients of divine revelation and are therefore judged first in cases of disobedience.