Romans 3 1

Romans 3:1 kjv

What advantage then hath the Jew? or what profit is there of circumcision?

Romans 3:1 nkjv

What advantage then has the Jew, or what is the profit of circumcision?

Romans 3:1 niv

What advantage, then, is there in being a Jew, or what value is there in circumcision?

Romans 3:1 esv

Then what advantage has the Jew? Or what is the value of circumcision?

Romans 3:1 nlt

Then what's the advantage of being a Jew? Is there any value in the ceremony of circumcision?

Romans 3 verses

Romans 3 1 Meaning

Romans 3:1 poses a direct, rhetorical question, anticipating objections to Paul's prior arguments in chapter 2. It asks, "What advantage then has the Jew?" and "Or what is the profit of circumcision?" Given Paul's assertions that outward adherence to the Law or mere possession of circumcision does not justify before God, this verse probes what specific superiority or benefit, if any, remains for the Jewish people and their sacred covenant sign. It acknowledges the historical and theological prominence of the Jewish identity while subtly guiding the reader to understand a re-evaluation of its true significance in light of God's impartial judgment and the coming revelation of faith in Christ.

Romans 3 1 Context

Romans 3:1 serves as a pivotal transition in Paul's systematic argument within the Epistle to the Romans. In chapter 1, Paul condemns the Gentile world for suppressing God's truth and indulging in unrighteousness. Chapter 2 then meticulously dismantles any presumption of righteousness on the part of the Jews. Paul argues that possession of the Law and the sign of circumcision do not automatically confer righteousness or guarantee salvation if the heart and actions are not aligned with God's will. He asserts God's impartial judgment applies to all—Jew and Gentile—according to their deeds, not external distinctions. He concludes chapter 2 by declaring that true Judaism and genuine circumcision are matters of the heart, by the Spirit, not the letter of the Law. Given this strong leveling of the playing field, a natural and essential question arises: If Jews are held to the same standard as Gentiles, and outward signs are not salvific, what then is the unique status or benefit of being Jewish or being circumcised? Romans 3:1 precisely addresses this theological challenge, moving from the indictment of all humanity (Rom 1:18-2:29) to a direct engagement with the question of God's covenant faithfulness to Israel, which he immediately answers in Romans 3:2 and expands upon later in Romans 9-11. Historically, many Jews deeply cherished their identity, the Mosaic Law, and circumcision as clear distinctions and markers of God's special favor, making Paul's preceding arguments profoundly challenging to their worldview.

Romans 3 1 Word analysis

• What advantage then (τί οὖν τὸ περισσὸν, ti oun to perisson):
  • τί (ti): An interrogative pronoun meaning "what?" or "why?". It signals a direct question, prompting a response.
  • οὖν (oun): A post-positive conjunction, often translated as "then," "therefore," "accordingly." It indicates that the following statement or question is a logical consequence or deduction from what has just been said. Here, it explicitly links the question to Paul's preceding argument in chapter 2.
  • τὸ περισσὸν (to perisson): The neuter singular articular noun/adjective meaning "the surplus," "the excess," "the superabundance," or, in this context, "the advantage," "the pre-eminence," "the excellency," "the gain." It speaks to a unique, outstanding benefit or superiority.
• has the Jew (τοῦ Ἰουδαίου; tou Ioudaiou):
  • τοῦ Ἰουδαίου (tou Ioudaiou): The genitive masculine singular definite article and noun, "of the Jew." It refers to the ethnic Israelite, those descended from Abraham and under the Mosaic covenant, as distinguished by their lineage, the Law, and their specific covenant signs like circumcision. Paul is directly addressing the perception of ethnic privilege.
• Or what is the profit (ἢ τίς ἡ ὠφέλεια; ē tis hē opheleia):
  • ἢ (ē): A disjunctive conjunction meaning "or." It introduces an alternative or second part to the rhetorical question, essentially posing the same core issue from a slightly different angle.
  • τίς (tis): An interrogative pronoun (feminine singular), also meaning "what?" It agrees with the gender of the noun ὠφέλεια.
  • ἡ ὠφέλεια (hē opheleia): The feminine singular definite article and noun meaning "profit," "gain," "benefit," "advantage," "usefulness." This word echoes and reinforces the meaning of περισσὸν, focusing on the practical benefit or value.
• of circumcision (τῆς περιτομῆς; tēs peritomēs):
  • τῆς περιτομῆς (tēs peritomēs): The genitive feminine singular definite article and noun, "of the circumcision." This refers to the physical sign of the Abrahamic covenant (Gen 17), deeply significant to Jewish identity as the mark of being set apart for God. Paul frequently discusses "circumcision" in a nuanced way, distinguishing between the physical act and the spiritual reality it was meant to signify (Rom 2:25-29).
• Words-group Analysis:
  • "What advantage then has the Jew?": This phrase directly addresses the broader status and identity of the Jewish people as God's chosen nation. It prompts the listener to consider if God's specific choice of Israel now holds any bearing or special privilege in light of Paul's preceding universal indictment of sin. It implicitly refers to their covenant relationship, their receipt of the Law, and their unique place in salvation history.
  • "Or what is the profit of circumcision?": This parallel phrase focuses on a highly specific and cherished ritual—circumcision—which was a tangible symbol of the covenant and Jewish identity. By asking about its "profit," Paul questions its efficacy and ultimate value, especially given his argument in chapter 2 that true circumcision is of the heart, by the Spirit. Both questions reflect the likely objections or confusions of Jewish readers (and Gentile converts who observed Jewish customs) following Paul's bold claims.

Romans 3 1 Bonus section

• Rhetorical Device: Paul frequently uses diatribe (an ancient literary technique of imagining a conversation with an interlocutor and responding to anticipated objections) throughout Romans, and Romans 3:1 is a prime example of this. It reflects Paul's engagement with real questions arising from his challenging theological points.
• Connecting Chapters: This verse perfectly bridges Romans 2 and 3. Romans 2 systematically establishes universal sinfulness and God's impartial judgment, making no distinction between Jew and Gentile regarding their accountability for sin. Romans 3:1-8 clarifies that this universal accountability does not nullify Israel's unique privileges, especially being entrusted with God's very words, setting the foundation for the ultimate need for justification by faith in Christ for both groups.
• Misunderstanding to Clarification: Without this question, Paul's preceding argument might be interpreted as an abandonment of God's special relationship with Israel. By raising the question himself, Paul proactively addresses this potential misunderstanding, paving the way for the answer in Romans 3:2 concerning the immense privilege of possessing the Oracles of God.

Romans 3 1 Commentary

Romans 3:1 is a masterful rhetorical question that showcases Paul's deep understanding of the theological landscape and anticipates the concerns of his audience. After meticulously stripping away any perceived advantage based on external religious markers (Law, circumcision) in Romans 2, Paul confronts the inevitable question: Does God's unique covenant with Israel and their status as His chosen people now mean nothing? This verse is not a denial of Israel's special calling, but rather a profound pivot that redefines the nature of that advantage. It challenges the presumption that physical lineage or a ritual act automatically confers salvation or righteousness, instead shifting the focus towards God's faithfulness despite human unfaithfulness, as will be clarified in Romans 3:2. Paul ensures that his message of universal sinfulness and salvation by faith in Christ does not undermine God's specific promises and historical dealings with Israel, setting the stage for his subsequent articulation of divine faithfulness and the righteousness that comes through faith, applicable to all humanity. The question highlights Paul's desire to reconcile the historical privileges of Israel with the universality of God's plan of salvation in Christ.