Commentary on Romans

expose their gross error, as he does in his Epistle to the Galatians. And this ought to be carefully
noticed; for if he were explaining the whole character and design of circumcision, it would have
been inconsistent in him not to have made mention of grace and free promise: but in both instances
he spoke according to what the subject he had in hand required, and therefore he only discussed
that part which was controverted.
They thought that circumcision was of itself sufficient for the purpose of obtaining righteousness.
Hence, speaking according to such an opinion, he gives this reply — That if this benefit be expected
from circumcision, it is on this condition, that he who is circumcised, must serve God wholly and
perfectly. Circumcision then requires perfection. The same may be also said of our baptism: when
any one confidently relies on the water of baptism alone, and thinks that he is justified, as though
he had obtained holiness by that ordinance itself, the end of baptism must be adduced as an objection;
which is, that the Lord thereby calls us to holiness of life: the grace and promise, which baptism
testifies (testificatur) and seals, (obsignat,) need not in this case to be mentioned; for our business
is with those who, being satisfied with the empty shadow of baptism, care not for nor consider what
is material (solidum — substantial) in it. And this very thing you may observe in Paul — that when
he speaks to the faithful of signs, apart from controversy, he connects them with the efficacy and
fulfillment of the promises which belong to them; but when he contends with the absurd and
unskillful interpreters of signs, he omits all mention of the proper and true character of signs, and
directs his whole discourse against their perverted interpretation.
Now many, seeing that Paul brings forward circumcision rather than any other part of the law,
suppose that he takes away justification only from ceremonies: but the matter is far otherwise; for
it always happens, that those who dare to set up their own merits against the righteousness of God,
glory more in outward observances than in real goodness; for no one, who is seriously touched and
moved by the fear of God, will ever dare to raise up his eyes to heaven, since the more he strives
after true righteousness, the clearer he sees how far he is from it. But as to the Pharisees, who were
satisfied with imitating holiness by an outward disguise, it is no wonder that they so easily deluded
themselves. Hence Paul, after having left the Jews nothing, but this poor subterfuge of being justified
by circumcision, does now also take from them even this empty pretense.
26.If then the uncircumcision,etc. This is a very strong argument. Every thing is below its end
and subordinate to it. Circumcision looks to the law, and must therefore be inferior to it: it is then
a greater thing to keep the law than circumcision, which was for its sake instituted. It hence follows,
that the uncircumcised, provided he keeps the law, far excels the Jew with his barren and unprofitable
circumcision, if he be a transgressor of the law: and though he is by nature polluted, he shall yet
be so sanctified by keeping the law, that uncircumcision shall be imputed to him for circumcision.
The word uncircumcision, is to be taken in its proper sense in the second clause; but in the first,
figuratively, for the Gentiles, the thing for the persons.
It must be added — that no one ought anxiously to inquire what observers of the law are those
of which Paul speaks here, inasmuch no such can be found; for he simply intended to lay down a
supposed case — that if any Gentile could be found who kept the law, his righteousness would be
of more value without circumcision, than the circumcision of the Jew without righteousness. And
hence I refer what follows, And what is by nature uncircumcision shall judge thee,etc., not to
persons, but to the case that is supposed, according to what is said of the Queen of the south, that
she shall come, etc., (Matthew 12:42,) and of the men of Nineveh, that they shall rise up in judgment,
etc., (Luke 11:32) For the very words of Paul lead us to this view — “The Gentile,” he says, “being