Introduction
In reviewing these passages of Scripture, it is critical to note that the "Jews" of today are neither the Israelites of the Old Testament nor Judeans of the New Testament. See The Zionist State of Israel: A Political Construct, Not Biblical Israel . Twisting these passages to promote unconditional support for the modern-day expansionist settler colony of foreigners to the land since 1948 is a crafty deception. Understanding these passages in their preterist context is key to proper interpretation, as the New Testament was written in the last days of the old covenant leading up to "the days of vengeance" (Luke 21:20-22) destroying apostate Judaism in 70 AD.
on Romans 1:16
To the Jew first - First in order of time, Not that the gospel was any more adapted to Jews than to others; but to them had been committed the oracles of God; the Messiah had come through them; they had had the Law, the temple, and the service of God, and it was natural that the gospel should be proclaimed to them before it was to the Gentiles. This was the order in which the gospel was actually preached to the world, first to the Jews, and then to the Gentiles. Compare Acts 2 and Acts 10; Matthew 10:6; Luke 24:49; Acts 13:46, “It was necessary that the Word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.” Compare Matthew 21:43. [Albert Barnes]
To the Jew first - Not only the Jews [had] the first offer of this Gospel, but they [had] the greatest need of it; being so deeply fallen, and having sinned against such glorious privileges, they [were] much more culpable than the Gentiles, who never had the light of a Divine revelation. [Adam Clark]
to the Jew first ; who as they had formerly the advantage of the Gentiles, much every way, through the peculiar privileges which were conferred on them; so the Gospel was first preached to them by Christ and his disciples; and even when it was ordered to be carried into the Gentile world, it was to begin with them, and became effectual for the salvation of many of them... [John Gill]
first . In point of national precedence and privilege. Compare Romans 2:9, Romans 2:10; Romans 8:1, Romans 8:2. [E.W. Bullinger]
First Not principally, nor in preference to the Greek; but first in point of time. Compare John 4:22; Romans 3:1; Romans 9:1; Matthew 15:24. [Vincent's Word Studies]
To the Jew first, and also to the Greek (Ioudaiōi te prōton kai Hellēni). Jesus had taught this (John 4:22; John 10:16; Luke 24:47; Acts 1:8). The Jew is first in privilege and in penalty (Romans 2:9.). It is not certain that prōton is genuine, but it is in Romans 2:9. [Robertson's Word Pictures]
to the Jew first ] More strictly, both Jew, first, and Greek . So it was historically. But the reference is also to the special relationship of the Jew to the Messianic hope. The Deliverer was of the seed not of Adam only but of David; and the Deliverance therefore had a peculiar and endearing claim on the acceptance of the Jew. The reasoning of the Epistle quite excludes the thought that a Gentile, once believing, was in the least less welcome or less secure than a believing Jew; but this fact leaves room for such a “priority” as that indicated. [Cambridge Bible]
To the Jew first, and also to the Greek ; the gospel was first to be published to the Jews, and then to the Gentiles, whom he here calls Greeks: see Luke 24:47 Acts 1:8. This order the apostles accordingly kept and observed, Acts 13:46. [Poole]
on Romans 2:9, 10
Of the Jew first - Having stated the general principle of the divine administration, he comes now to make the application. To the principle there could be no objection. And the apostle now shows that it was applicable to the Jew as well as the Greek, and to the Jew pre-eminently. It was applicable first, or in an eminent degree, to the Jew, because, (1) He had been especially favored with light and knowledge on all these subjects. (2) These principles were fully stated in his own Law, and were in strict accordance with all the teaching of the prophets; see the note at Romans 2:6; also Psalm 7:11; Psalm 9:17; Psalm 139:19; Proverbs 14:32. [Albert Barnes]
To the Jew first, etc. He simply places, I have no doubt, the Jew in opposition to the Gentile; for those whom he calls Greeks he will presently call Gentiles. But the Jews take the precedence in this case, for they had, in preference to others, both the promises and the threatenings of the law; as though he had said, “This is the universal rule of the divine judgment; it shall begin with the Jews, and it shall include the whole world.” [Calvin]
of the Jew , &c.] Lit. both of the Jew, first, and of the Greek. The phrase is as if St Paul had been writing simply “of the Jew and of the Greek,” “of Jew and Greek alike;” and then, as by a verbal parenthesis, inserted the word “first” to emphasize what was all along most in his view in the simple phrase; viz., the special accountability of the Jew. On Jew and Greek, see on Romans 1:16. [Cambridge Bible]
The Jew first, as possessing greater privileges, and having abused greater mercies; and also on the Gentile, who, though he had not the same advantages, had what God saw was sufficient for his state; and, having sinned against them, shall have punishment proportioned to his demerit. [Adam clark]
Of the Jew first, and also of the Gentile ; the Jew is first placed in order of punishment, because he better knew God's will, and had more helps: see Matthew 11:22,24; Luke 12:47. [Poole]
the Jew first and also of the Greek ( Ioudaiou te prōton kai Hellēnos ). See note on Romans 1:16. First not only in penalty as here, but in privilege also as in Romans 2:11; Romans 1:16. [Robertson's Word Pictures]
to every man that doth good, to the Jew first, and also to the Gentile ; which none without Christ, and his grace, and by the strength of nature, does, or can do; not that good works are causes of salvation, but are testimonies of faith, and fruits of grace, with which salvation is connected, whether they be found in Jews or Gentiles; for neither grace nor salvation are peculiar to any nation, or set of people. [John Gill]
...The equal standing of Jew and Gentile before the justice of God. Morality apart from Christ useless as means of salvation. Jews knowing the law condemned by the law. Conclusion: All men, Jew or Gentile, good or bad, are under doom for breaking the righteous law of God—the heathen who are sinners and know it—(Romans 1:18-32)—the self-righteous who think they need no salvation (Romans 2:1-11), and the religionist who makes a mere profession (Romans 2:17-29) all stand on the same level before the justice of God and all in need of the salvation God has provided. [Summarized Bible]