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

“"What advantage then hath the Jew?" Since he has set all aside, the hearing, the teaching, the name of the Jew, the circumcision, and all the other particulars by his saying that "he is not a Jew which is one outwardly, but he which is one inwardly;" he next sees an objection which starts up, and against this makes his stand. Now what is this objection? If, he means, these things are no use, what reason was there for that nation being called, and the circumcision too being given? What does he then and how does he solve it? By the same means as he did before: for as there, he told, not of their praises, but the benefits of God; nor their well doings (for to be called a Jew and to know His Will and to approve the things which are more excellent, was no well doing of their own, but came of the grace of God: and this the Prophet also says, upbraiding them; "He hath not done so to any nation, neither hath he showed His judgments unto them;" (Ps. cxlvii. 20.) and Moses again; "Ask now whether there hath been any such thing as this?" he says, "did ever people hear the voice of God speaking out of the midst of the fire, and live?") (Deut. iv. 32, Deut. iv. 33), this then he does here also.”

“After the Apostle has shown that Judaism, to which belongs the reception of the law, and circumcision, do not suffice for salvation without the keeping of the law — through which the Gentile, without exterior Judaism and circumcision, obtains the fruit of both — here he raises an objection against what has been said; and first indeed he sets forth the objection, second he resolves it, at the words "much every way." He objects, therefore, first in this way: if it were so, as has been said, that he is not a true Jew, nor is circumcision true, in what is manifest, but in the hidden part of the heart, what advantage then has the Jew? That is, what more has been given to him than to the rest? It seems that nothing has. And this is unfitting, since the Lord said, Deuteronomy 7:6: "The Lord your God has chosen you, that you should be a peculiar people to him." Or what is the profit of circumcision, namely the exterior kind? It seems from what has gone before that there is none, which is unfitting, since it was handed down by God, who says, Isaiah 48:17: "I am the Lord who teaches you profitable things." Then, when he says "much every way," he resolves the aforesaid objection. And first as to the prerogative of Judaism, second as to the profit of circumcision, in chapter 4, at the words "What shall we say then?" Concerning the first he does two things. First he shows the prerogative of the Jews; second he excludes their boasting, by which they proudly preferred themselves to the Gentiles, at the words "What then? Do we excel?" Concerning the first he does three things. First he sets forth what he intends; second he makes it clear, at the words "first indeed"; third he excludes an objection, at the words "for what if some." He says therefore first: the question has been asked what advantage the Jew has; now he has an advantage both as to quantity, which is signified when he says "much," and as to number, which is signified when he says "every way." For they have something more both in the contemplation of divine things, according to Psalm 75:1: "known in Judea," and as to the disposition of temporal things, Psalm 147:20: "He has not done in like manner to every nation." They also have more as to the fathers, as to the promises, and as to the offspring. Below, 9:4: "whose is the adoption of the sons of God, and the glory, and the testament." And in each one of these there is no small excellence but a great and special one, which pertains to what he says, "much." For the greatest good of man is in the knowledge of God, in this, that he cleave to God and be instructed by God, Psalm 93:12: "Blessed is the man whom you shall instruct, O Lord." Then, when he says "first indeed," etc., he makes clear what he had said, saying: "first indeed," that is, the Jews have an advantage above all chiefly because the words of God were entrusted to them, as to friends, John 15:15: "I have called you friends." And this is much, because the words of God are honorable, Psalm 18:10: "the words of the Lord are true, justified in themselves"; they are delightful, Psalm 118:113: "how sweet are your words to my palate"; they are also profitable for not sinning, in the same Psalm: "in my heart I have hidden your words, that I might not sin against you." Then, when he says, "for what if some," he excludes an objection. And first he states it; second he excludes it by leading it to an absurdity, at the words "shall their unbelief"; third he shows that what it is led to is unfitting, at the words "but God is true." Someone could detract from the prerogative of the Jews by objecting their ingratitude, through which they would seem to have lost the dignity of the words of God. Hence he says, "but what if some of them have not believed"; is it not thereby excluded that the Jew has no advantage? According to 2 Peter 2:21: "It would have been better for them not to have known the way of righteousness, than after they had known it, to turn back." Now they did not believe, first indeed, the lawgiver. Psalm 105:24: "They believed not in his word." Second, they did not believe the prophets. Ezekiel 2:6: "They are unbelieving and subverters with you." Third, they did not believe the Son himself. John 8:45: "If I say the truth to you, why do you not believe me?" Then, when he says "shall their unbelief," he excludes the aforesaid objection by leading it to an absurdity, because if, on account of the unbelief of some, the prerogative of the Jews were taken away, it would follow that the unbelief of man would make void the faith of God, which is unfitting. And this is what he says: shall the unbelief of them, namely of those who did not believe, make void the faith of God? This can be understood in two ways. In one way, of the faith by which one believes in God. For it is not the case that, because some did not believe, the faith of those who did believe is made void. For the evil of some existing within a society does not make void the good of others. Ecclesiasticus 33:12: "Some of them he has blessed and exalted, and some he has sanctified and brought near to himself," and so on. This is against those against whom Augustine speaks in his letter to the people of Hippo: "To what other end do these sit, and what else do they discuss, except that, when a bishop, or a cleric, or a monk, or a nun has fallen, they may believe all such persons to be the same, but that not all can be exposed?" In another way it can be understood of the faith by which God is faithful in fulfilling his promises. Hebrews 10:23: "For he is faithful who has promised." Now this fidelity would be made void if, on account of the unbelief of some, it should happen that the Jew had no advantage. For God promised to multiply and magnify that people, as is clear in Genesis 22:16: "I will multiply your seed." Then, when he says "God forbid," "but God is," he shows that it is unfitting that the faith of God should be made void on account of the unbelief of men. And first indeed he brings forward a reason for this; second, an authority, at the words "as it is written"; third, he excludes a false understanding of the author cited, at the words "but if our injustice." Now the reason is taken from this, that God according to himself is true. Jeremiah 10:10: "But the Lord God is true"; 1 John, at the end: "This is the true God and life eternal." And yet every man is a liar. Psalm 115:10: "I said in my excess, every man is a liar." Whence it is clear that the lie of man, or unbelief not cleaving to the truth, does not make void the truth or faith of God. For the clarification of these things it must be known that truth imports the equation of a thing to the intellect. Now a thing is equated to our intellect in one way, and to the divine intellect in another. For our intellect receives its knowledge from things, and therefore the cause and measure of its truth is the being of the thing: for from the fact that a thing is, or is not, a statement is said to be true or false, according to the Philosopher. Hence our intellect can be true or false, insofar as it can be equated or not equated. But that which can be and not be needs another agent in order that it may be, without which it remains non-being. For just as air, without something illuminating it, remains dark, so too our intellect, unless it is illumined by the first truth, remains of itself in falsehood. Hence, as far as it is of itself, every man is a liar as to intellect, but he is true only insofar as he participates in divine truth. Psalm 42:3: "Send forth your light and your truth." But the divine intellect is the cause and measure of things, and for this reason, according to itself, it is unfailingly true, and each and every thing is true insofar as it is conformed to it. Similarly, according as truth is taken on the part of the thing, man of himself does not have truth, because his nature is convertible into nothing; but only the divine nature, which is neither from nothing nor convertible into nothing, has truth of itself. Then, when he says "as it is written," he proves the same point by the authority of Psalm 50:6, where it is read thus: "that you may be justified in your words, and may overcome when you are judged." How this bears upon the point at hand can be seen, if the preceding words of the Psalm are considered. For it is stated beforehand, "against you only have I sinned," and then follows, "that you may be justified in your words, and may overcome when you are judged." For God had promised David, through the prophet Nathan, that he would establish his kingdom forever in his seed, as is found in 2 Kings 7:12. But afterward, when he fell into a grave sin, namely of adultery and murder, as is read in 2 Kings 11:2 and following, on account of this sin it was said by some that God would not keep his promise to him. The intention of the Psalmist, then, is to say two things. First indeed, that on account of his sin the justice of God is not changed, to which it pertains that he should fulfill his words. And as to this he says, "that you may be justified in your words," that is, that from this you may appear just in your words, because on account of my sins you do not pass them by. Proverbs 8:8: "All my words are right." Psalm 144:13: "The Lord is faithful in all his words." Second, that the divine promise should surpass human judgment. And this is what he says, "may overcome," namely by keeping your promise, "when you are judged," namely by men: that is, that on account of my sins you would not fulfill it. Below, 12:21: "Be not overcome by evil, but overcome evil by good." This is said to man, which pertains much more to God. Now it must be considered that the promise made to David by God was to be fulfilled concerning the incarnation of Christ. Hence it pertained to the prophecy of predestination, according to which something is promised as to be fulfilled in every way; but what is promised or foretold according to the prophecy of threat is not foretold as to be fulfilled in every way, but according as human merits, which can change, require. And therefore, if what was promised to David had not come to pass, it would have prejudiced the divine justice. But if what is promised through the prophecy of threat does not come to pass, it does not prejudice the divine justice, but signifies a change of human merits. Hence he says, Jeremiah 18:7: "I will suddenly speak against a nation and against a kingdom, to root up, and to pull down, and to destroy it. If that nation shall repent," etc., "I also will repent of the evil," and so on. Thus, then, it is clear according to this sense, that the sin of man does not exclude the divine fidelity. There are also given other senses of this authority in the Gloss, which do not pertain so much to the intention of the Apostle, the first of which is, that these words, which are set down here, are to be joined with what the Psalmist had said before: "Wash me yet more from my iniquity," to this end, namely, "that you may be justified," that is, that you may appear just, "in your words," in which you promised pardon to sinners — not only in Ezekiel, since these words of the Psalm were said earlier, but also Leviticus 24:41: "they shall pray for their iniquities, and I will remember my covenant," and so on. Deuteronomy 30:1: "if, led by repentance of heart, you shall return to God, the Lord your God will bring you back, and will have mercy on you." And thus "may you overcome when you are judged" by men — namely their judgment that you ought not to grant me pardon. Second, these words are joined with what was said, "against you only have I sinned," that is, by comparison to you who alone are just. And this is what he says, "that you may be justified," that is, that by comparison with me and the sins of others you may appear just, Psalm 10:8: "The Lord is just, and has loved justice," and this not only in deeds, but also in words, which is the greatest thing, according to James 3:2: "if any man does not offend in word"; and "may overcome when you are judged," that is, whenever you are compared to any other whatsoever in judgment. Isaiah 5:3: "judge between me and my vineyard," and so on. Third, these words are referred to Christ, who alone is without sin, according to 1 Peter 2:22: "who did no sin, neither was guile found in his mouth," and thus he is justified in his words in comparison to all men. And "may you overcome," namely, sin, death, and the Devil. Revelation 5:5: "behold, the lion has overcome." And this while "you are judged," namely unjustly by Pilate. Job 36:17: "your cause has been judged as that of the wicked." Then, when he says "but if our injustice," he excludes a false understanding of the authority he had cited. For someone could understand the aforesaid words according to this sense, that this word "that" be taken causally and not merely consecutively. And thus it would follow that the sin of man is directly ordered to commending the justice of God. But the Apostle shows this to be false, so as to give one to understand that the word "that" is put consecutively, namely, that, David having sinned, it followed that the divine justice was made manifest; but not causally, as though the sin of man commended the justice of God. This indeed he proves by leading it to an absurdity. And this in two ways. First indeed on the part of the divine judgment, second on the part of human judgment. Concerning the first he does three things. First he sets forth the false sense; second he shows the absurdity which follows from this, at the words, "what shall we say? Is God unjust"; third he shows this to be unfitting, at the word "God forbid." It must be considered that above the Apostle had made two comparisons: one indeed of the divine truth to human falsehood, when he had said: "but God is true, and every man a liar." The other of the justice of God to human sin, according to the words of Psalm 50:6, in which he says: "against you only have I sinned, that you may be justified." And as to the first comparison, he says: if these words are to be understood as meaning that our injustice directly commends the justice of God, what shall we say? That is, we shall not be able to bear the absurdities that follow. For sin is not necessary to God for the commending of his justice. Ecclesiasticus 15:22: "he does not desire a multitude of unfaithful and unprofitable children." Now he expresses the absurdity which follows, saying: is God, who inflicts wrath, that is, vengeance for sin, unjust? For this follows from what has been said. For if sin were directly ordered to the commending of justice, it would be worthy not of punishment but of reward. And thus God, in punishing men for sin, would be unjust — against that saying of Deuteronomy 32:4: "God is faithful and without any iniquity." He then consequently excludes this absurdity, when he adds, "God forbid," namely, that God should be unjust. "I speak according to man," that is, that I have put forth these words not from my own understanding, but from the understanding of an erring man, as it is said in 1 Corinthians 3:3: "whereas there is among you envying and contention, are you not carnal?" Now he shows that this ought not to be said, adding, "otherwise," namely, if God is unjust, how will he judge this world? That is, how would it be fitting that he should be the universal and supreme judge of the world? For it is necessary that what is first and supreme in any genus be infallible: just as the first mover is immutable. Hence in Psalm 95:13 it is said: "he will judge the world in equity." And a similar argument is set forth in Job 34:12 and following, where it is said: "in very deed God will not condemn without cause, neither will the Almighty pervert judgment. Whom has he set over the earth besides himself?" etc., namely because if he himself did not judge justly, one would have to say that another was judge of the world. Then, when he says "for if the truth," he shows the same point through human judgment. And concerning this also he does three things. First he sets forth the false understanding of the aforesaid words; second he sets down the absurdity which follows, at the words "why yet"; third he shows that to be unfitting, at the words "whose damnation." Now he expresses the false sense according to that comparison which is of divine truth to human falsehood, when he says: "for if through my lie," that is, on account of my lie, "the truth of God," namely made manifest, "has abounded unto his glory," in such a way that the lie of man pertains directly to the increase of his glory — against what is said in Job 13:7: "does God need your lie?" He then subjoins consequently two absurdities which follow. Of these, one is that man ought not to be reckoned a sinner on account of a lie, since it is directly ordered to the glory of God. And this is what he says: "why yet," that is, why even now, "am I also judged," namely by men, "as a sinner," for a lie. Wisdom 17:10: "for wickedness, being fearful, has given testimony to its condemnation," since, namely, sinners are condemned by everyone's judgment. The other absurdity is that the false statement would have a place, which was imputed to the apostles. For because they preached that through the abundance of the grace of Christ the abundance of sins was dissolved, according to what is said below, 5:20: "where sin abounded, grace has abounded still more," they blasphemed the apostles, as if to say that men ought to do evil that good might come, which would follow if the lie of man directly commended the truth and grace of God. This is what he says: "let us not do evil," namely by sinning, and by teaching falsehood, "that good may come," namely that the truth and justice of God may be commended, "as we are slandered," that is, as some, by slandering, impute to us. Below, 1 Corinthians 4:5: "we are blasphemed, and we entreat"; and as some say we say, distorting our words. 2 Peter, at the end: "which the unlearned and unstable distort." But these things he excludes by adding, "whose damnation is just," that is, of those who do evil that good may come. For just as one ought not to syllogize truly from false premises, so one ought not to arrive at a good end through evil means. Jeremiah 12:1: "it is well with all that transgress, and do wickedly," which is said from the persons of the wicked. Or, "whose," namely of those who falsely impute these things to us, "damnation is just." For the perverters of sacred doctrine are justly condemned. Revelation, at the end: "if any man shall add to these, God shall add unto him the plagues written in this book."”

“I. Here the apostle answers several objections, which might be made, to clear his way. No truth so plain and evident but wicked wits and corrupt carnal hearts will have something to say against it; but divine truths must be cleared from cavil. Object. 1. If Jew and Gentile stand so much upon the same level before God, what advantage then hath the Jew? Hath not God often spoken with a great deal of respect for the Jews, as a non-such people (Deu 33:29), a holy nation, a peculiar treasure, the seed of Abraham his friend: Did not he institute circumcision as a badge of their church-membership, and a seal of their covenant-relation to God? Now does not this levelling doctrine deny them all such prerogatives, and reflect dishonour upon the ordinance of circumcision, as a fruitless insignificant thing. Answer. The Jews are, notwithstanding this, a people greatly privileged and honoured, have great means and helps, though these be not infallibly saving (Rom 3:2): Much every way. The door is open to the Gentiles as well as the Jews, but the Jews have a fairer way up to this door, by reason of their church-privileges, which are not to be undervalued, though many that have them perish eternally for not improving them. He reckons up many of the Jews' privileges Rom 9:4, Rom 9:5; here he mentions but one (which is indeed instar omnium - equivalent to all), that unto them were committed the oracles of God, that is, the scriptures of the Old Testament, especially the law of Moses, which is called the lively oracles (Act 7:38), 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. The scripture is our breast-plate of judgment. We must have recourse to the law and to the testimony, as to an oracle. The gospel is called the oracles of God, Heb 5:12; Pe1 4:11. Now these oracles were committed to the Jews; the Old Testament was written in their language; Moses and the prophets were of their nation, lived among them, preached and wrote primarily to and for the Jews. They were committed to them as trustees for succeeding ages and churches. The Old Testament was deposited in their hands, to be carefully preserved pure and uncorrupt, and so transmitted down to posterity. The Jews were the Christians' library-keepers, were entrusted with that sacred treasure for their own use and benefit in the first place, and then for the advantage of the world; and, in preserving the letter of the scripture, they were very faithful to their trust, did not lose one iota or tittle, in which we are to acknowledge God's gracious care and providence. The Jews had the means of salvation, but they had not the monopoly of salvation. Now this he mentions with a chiefly, prōton men gar - this was their prime and principal privilege. The enjoyment of God's word and ordinances is the chief happiness of a people, is to be put in the imprimis of their advantages, Deu 4:8; Deu 33:3; Psa 147:20. Object. 2. Against what he had said of the advantages the Jews had in the lively oracles, some might object the unbelief of many of them. To what purpose were the oracles of God committed to them, when so many of them, notwithstanding these oracles, continued strangers to Christ, and enemies to his gospel? Some did not believe, Rom 3:3. Answer. It is very true that some, nay most of the present Jews, do not believe in Christ; but shall their unbelief make the faith of God without effect? The apostle startles at such a thought: God forbid! The infidelity and obstinacy of the Jews could not invalidate and overthrow those prophecies of the Messiah which were contained in the oracles committed to them. Christ will be glorious, though Israel be not gathered, Isa 49:5. God's words shall be accomplished, his purposes performed, and all his ends answered, though there be a generation that by their unbelief go about to make God a liar. Let God be true but every man a liar; let us abide by this principle, that God is true to every word which he has spoken, and will let none of his oracles fall to the ground, though thereby we give the lie to man; better question and overthrow the credit of all the men in the world than doubt of the faithfulness of God. What David said in his haste (Psa 116:11), that all men are liars, Paul here asserts deliberately. Lying is a limb of that old man which we every one of us come into the world clothed with. All men are fickle, and mutable, and given to change, vanity and a lie (Psa 62:9), altogether vanity, Psa 39:5. All men are liars, compared with God. It is very comfortable, when we find every man a liar (no faith in man), that God is faithful. When they speak vanity every one with his neighbour, it is very comfortable to think that the words of the Lord are pure words, Psa 12:2, Psa 12:6. For the further proof of this he quotes Psa 51:4, That thou mightest be justified, the design of which is to show, 1. That God does and will preserve his own honour in the world, notwithstanding the sins of men. 2. That it is our duty, in all our conclusions concerning ourselves and others, to justify God and to assert and maintain his justice, truth, and goodness, however it goes. David lays a load upon himself in his confession, that he might justify God, and acquit him from any injustice. So here, Let the credit or reputation of man shift for itself, the matter is not great whether it sink or swim; let us hold fast this conclusion, how specious soever the premises may be to the contrary, that the Lord is righteous in all his ways, and holy in all his works. Thus is God justified in his sayings, and cleared when he judges (as it is Psa 51:4), or when he is judged, as it is here rendered. When men presume to quarrel with God and his proceedings, we may be sure the sentence will go on God's side. Object. 3. Carnal hearts might hence take occasion to encourage themselves in sin. He had said that the universal guilt and corruption of mankind gave occasion to the manifestation of God's righteousness in Jesus Christ. Now it may be suggested, If all our sin be so far from overthrowing God's honour that it commends it, and his ends are secured, so that there is no harm done, is it not unjust for God to punish our sin and unbelief so severely? If the unrighteousness of the Jews gave occasion to the calling in of the Gentiles, and so to God's greater glory, why are the Jews so much censured? If our unrighteousness commend the righteousness of God, what shall we say? Rom 3:5. What inference may be drawn from this? Is God unrighteous, mē adikos ho Theos - Is not God unrighteous (so it may be read, more in the form of an objection), who taketh vengeance? Unbelieving hearts will gladly take any occasion to quarrel with equity of God's proceedings, and to condemn him that is most just, Job 34:17. I speak as a man, that is, I object this as the of carnal hearts; it is suggested like a man, a vain, foolish, proud creature. Answer. God forbid; far be it from us to imagine such a thing. Suggestions that reflect dishonour upon God and his justice and holiness are rather to be startled at than parleyed with. Get thee behind me, Satan; never entertain such a thought. For then how shall God judge the world? Rom 3:6. The argument is much the same with that of Abraham (Gen 18:25): Shall not the Judge of all the earth do right? No doubt, he shall. If he were not infinitely just and righteous, he would be unfit to be the judge of all the earth. Shall even he that hateth right govern? Job 34:17. Compare Job 34:18, Job 34:19. The sin has never the less of malignity and demerit in it though God bring glory to himself out of it. It is only accidentally that sin commends God's righteousness. No thanks to the sinner for that, who intends no such thing. The consideration of God's judging the world should for ever silence all our doubtings of, and reflections upon, his justice and equity. It is not for us to arraign the proceedings of such an absolute Sovereign. The sentence of the supreme court, whence lies no appeal, is not to be called in question. Object. 4. The former objection is repeated and prosecuted (Rom 3:7, Rom 3:8), for proud hearts will hardly be beaten out of their refuge of lies, but will hold fast the deceit. But his setting off the objection in its own colours is sufficient to answer it: If the truth of God has more abounded through my lie. He supposes the sophisters to follow their objection thus: "If my lie, that is, my sin" (for there is something of a lie in every sin, especially in the sins of professors) "have occasioned the glorifying of God's truth and faithfulness, why should I be judged and condemned as a sinner, and not rather thence take encouragement to go on in my sin, that grace may abound?" an inference which at first sight appears too black to be argued, and fit to be cast out with abhorrence. Daring sinners take occasion to boast in mischief, because the goodness of God endures continually, Psa 52:1. Let us do evil that good may come is oftener in the heart than in the mouth of sinners, so justifying themselves in their wicked ways. Mentioning this wicked thought, he observes, in a parenthesis, that there were those who charged such doctrines as this upon Paul and his fellow-ministers: Some affirm that we say so. It is no new thing for the best of God's people and ministers to be charged with holding and teaching such things as they do most detest and abhor; and it is not to be thought strange, when our Master himself was said to be in league with Beelzebub. Many have been reproached as if they had said that the contrary of which they maintain: it is an old artifice of Satan thus to cast dirt upon Christ's ministers, Fortiter calumniari, aliquid adhaerebit - Lay slander thickly on, for some will be sure to stick. The best men and the best truths are subject to slander. Bishop Sanderson makes a further remark upon this, as we are slanderously reported - blasphēmoumetha. Blasphemy in scripture usually signifies the highest degree of slander, speaking ill of God. The slander of a minister and his regular doctrine is a more than ordinary slander, it is a kind of blasphemy, not for his person's sake, but for his calling's sake and his work's sake, Th1 5:13. Answer. He says no more by way of confutation but that, whatever they themselves may argue, the damnation of those is just. Some understand it of the slanderers; God will justly condemn those who unjustly condemn his truth. Or, rather, it is to be applied to those who embolden themselves in sin under a pretence of God's getting glory to himself out of it. Those who deliberately do evil that good may come of it will be so far from escaping, under the shelter of that excuse, that it will rather justify their damnation, and render them the more inexcusable; for sinning upon such a surmise, and in such a confidence, argues a great deal both of the wit and of the will in the sin - a wicked will deliberately to choose the evil, and a wicked wit to palliate it with the pretence of good arising from it. Therefore their damnation is just; and, whatever excuses of this kind they may now please themselves with, they will none of them stand good in the great day, but God will be justified in his proceedings, and all flesh, even the proud flesh that now lifts up itself against him, shall be silent before him. Some think Paul herein refers to the approaching ruin of the Jewish church and nation, which their obstinacy and self-justification in their unbelief hastened upon them apace. II. Paul, having removed these objections, next revives his assertion of the general guilt and corruption of mankind in common, both of Jews and Gentiles, Rom 3:9-18. "Are we better than they, we Jews, to whom were committed the oracles of God? Does this recommend us to God, or will this justify us? No, by no means." Or, "Are we Christians (Jews and Gentiles) so much better antecedently than the unbelieving part as to have merited God's grace? Alas! no: before free grace made the difference, those of us that had been Jews and those that had been Gentiles were all alike corrupted." They are all under sin. Under the guilt of sin: under it as under a sentence; - under it as under a bond, by which they are bound over to eternal ruin and damnation; - under it as under a burden (Psa 38:4) that will sink them to the lowest hell: we are guilty before God, Rom 3:19. Under the government and dominion of sin: under it as under a tyrant and cruel task-master, enslaved to it; - under it as under a yoke; - under the power of it, sold to work wickedness. And this he had proved, proētiasametha. It is a law term: We have charged them with it, and have made good our charge; we have proved the indictment, we have convicted them by the notorious evidence of the fact. This charge and conviction he here further illustrates by several scriptures out of the Old Testament, which describe the corrupt depraved state of all men, till grave restrain or change them; so that herein as in a glass we may all of us behold our natural face. The Rom 3:10, Rom 3:11, and Rom 3:12 verses are taken from Psa 14:1-3, which are repeated as containing a very weighty truth, Psa 53:1-3. The rest that follows here is found in the Septuagint translation of the 14th Psalm, which some think the apostle chooses to follow as better known; but I rather think that Paul took these passages from other places of scripture here referred to, but in later copies of the Septuagint they were all added in Psa 14:1-7 from this discourse of Paul. It is observable that, to prove the general corruption of nature, he quotes some scriptures which speak of the particular corruptions of particular persons, as of Doeg (Psa 140:3), of the Jews (Isa 59:7, Isa 59:8), which shows that the same sins that are committed by one are in the nature of all. The times of David and Isaiah were some of the better times, and yet to their days he refers. What is said Psa 14:1-7 is expressly spoken of all the children of men, and that upon a particular view and inspection made by God himself. The Lord looked down, as upon the old world, Gen 6:5. And this judgment of God was according to truth. He who, when he himself had made all, looked upon every thing that he had made, and behold all was very good, now that man had marred all, looked, and behold all was very bad. Let us take a view of the particulars. Observe, 1. That which is habitual, which is two-fold: - (1.) An habitual defect of every thing that is good. [1.] There is none righteous, none that has an honest good principle of virtue, or is governed by such a principle, none that retains any thing of that image of God, consisting in righteousness, wherein man was created; no, not one; implying that, if there had been but one, God would have found him out. When all the world was corrupt, God had his eye upon one righteous Noah. Even those who through grace are justified and sanctified were none of them righteous by nature. No righteousness is born with us. The man after God's own heart owns himself conceived in sin. [2.] There is none that understandeth, Rom 3:11. The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools. [3.] None that seeketh after God, that is, none that has any regard to God, any desire after him. Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him. [4.] They are together become unprofitable, Rom 3:12. Those that have forsaken God soon grow good for nothing, useless burdens of the earth. Those that are in a state of sin are the most unprofitable creatures under the sun; for it follows, [5.] There is none that doeth good; no, not a just man upon the earth, that doeth good, and sinneth not, Ecc 7:23. Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end; so that it may be said, There is none that doeth good. Malum oritur ex quolibet defectu - Every defect is the source of evil. (2.) An habitual defection to every thing that is evil: They are all gone out of the way. No wonder that those miss the right way who do not seek after God, the highest end. God made man in the way, set him in right, but he hath forsaken it. The corruption of mankind is an apostasy. 2. That which is actual. And what good can be expected from such a degenerate race? He instances, (1.) In their words (Rom 3:13, Rom 3:14), in three things particularly: - [1.] Cruelty: Their throat is an open sepulchre, ready to swallow up the poor and innocent, waiting an opportunity to do mischief, like the old serpent seeking to devour, whose name is Abaddon and Apollyon, the destroyer. And when they do not openly avow this cruelty, and vent it publicly, yet they are underhand intending mischief: the poison of asps is under their lips (Jam 3:8), the most venomous and incurable poison, with which they blast the good name of their neighbour by reproaches, and aim at his life by false witness. These passages are borrowed from Psa 5:9 and Psa 140:3. [2.] Cheating: With their tongues they have used deceit. Herein they show themselves the devil's children, for he is a liar, and the father of lies. They have used it: it intimates that they make a trade of lying; it is their constant practice, especially belying the ways and people of God. [3.] Cursing: reflecting upon God, and blaspheming his holy name; wishing evil to their brethren: Their mouth is full of cursing and bitterness. This is mentioned as one of the great sins of the tongue, Jam 3:9. But those that thus love cursing shall have enough of it, Psa 109:17-19. How many, who are called Christians, do by these sin evince that they are still under the reign and dominion of sin, still in the condition that they were born in. (2.) In their ways (Rom 3:15-17): Their feet are swift to shed blood; that is, they are very industrious to compass any cruel design, ready to lay hold of all such opportunities. Wherever they go, destruction and misery go along with them; these are their companions-destruction and misery to the people of God, to the country and neighbourhood where they live, to the land and nation, and to themselves at last. Besides the destruction and misery that are at the end of their ways (death is the end of these things), destruction and misery are in their ways; their sin is its own punishment: a man needs no more to make him miserable than to be a slave to his sins. - And the way of peace have they not known; that is, they know not how to preserve peace with others, nor how to obtain peace for themselves. They may talk of peace, such a peace as is in the devil's palace, while he keeps it, but they are strangers to all true peace; they know not the things that belong to their peace. These are quoted from Pro 1:16; Isa 59:7, Isa 59:8. (3.) The root of all this we have: There is no fear of God before their eyes, Rom 3:18. The fear of God is here put for all practical religion, which consists in an awful and serious regard to the word and will of God as our rule, to the honour and glory of God as our end. Wicked people have not this before their eyes; that is, they do not steer by it; they are governed by other rules, aim at other ends. This is quoted from Psa 36:1. Where no fear of God is, no good is to be expected. The fear of God is would lay a restraint upon our spirits, and keep them right, Neh 5:15. When once fear is cast off, prayer is restrained (Job 15:4), and then all goes to wreck and ruin quickly. So that we have here a short account of the general depravity and corruption of mankind; and may say, O Adam! what hast thou done? God made man upright, but thus he hath sought out many inventions.”

“What advantage then hath the Jew?.... If he is not properly a Jew, who is born of Jewish parents, and brought up in the customs, rites, and religion of the Jewish nation, but anyone of whatsoever nation, that is born again of water, and of the Spirit; where is the superior excellency of the Jew to the Gentile? A man may as well be born and brought up a Heathen as a Jew; the one has no more advantages than the other by his birth and education: it may be rendered, "what hath the Jew more?" or "what has he superfluous" or "abundant?" the phrase answers to the Hebrew in Ecc 1:3, which is rendered, "what profit hath a man?" and in Ecc 6:8, , "what hath a wise man more", &c. and in Rom 3:11, , "what is a man better?" the first of these passages the Septuagint render by , "what abundance?" and the last by "what more", or "superfluous", or "abundant?" the phrase used by the apostle here: or what profit is there of circumcision? since that which is outward in the flesh profits not unless the law is kept, otherwise circumcision is no circumcision; and if an uncircumcised Gentile keeps the law, he is a better man than a circumcised Jew; yea, he judges and condemns him; for the only true circumcision is internal, spiritual, and in the heart. To this the apostle answers in the Rom 3:2.”

“Jew. What advantage then hath the Jew? Or what profit is there of circumcision? - As if he had said: You lately allowed, (Rom 2:25), that circumcision verily profited; but if circumcision, or our being in covenant with God, raises us no higher in the Divine favor than the Gentiles; if the virtuous among them are as acceptable as any of us; nay, and condemn our nation too, as no longer deserving the Divine regards; pray tell me, wherein lies the superior honor of the Jew; and what benefit can arise to him from his circumcision, and being vested in the privileges of God's peculiar people?”

“What advantage then? &c. The apostle, not to offend the Jews, by insisting too long in reprehending them, turns his discourse to the advantages they have hitherto had above other nations. As first, that the words of God, those divine oracles, revelations, promises in the Scriptures, were credited or intrusted to them. And though some, or many of them have not believed God’s promises, especially concerning their Messias; this hath not hindered God from being faithful to his word, in sending the Messias, and those blessings that were promised with him. For God is always true, or faithful in his promises, and therefore must needs be justified, or found just, when his proceedings are judged, that is, considered and examined. (Witham)”