what he had said before, (for he now strips those of all dignity to whom he had attributed so much,)
there is yet no discord; for those privileges in which he allowed them to be eminent, were separate
from themselves, and dependent on God’s goodness, and not on their own merit: but here he makes
inquiry as to their own worthiness, whether they could glory in any respect in themselves. Hence
the two answers he gives so agree together, that the one follows from the other; for while he extols
their privileges, by including them among the free benefits of God, he shows that they had nothing
of their own. Hence, what he now answers might have been easily inferred; for since it was their
chief superiority, that God’s oracles were deposited with them, and they had it not through their
own merit, there was nothing left for them, on account of which they could glory before God. Now
mark the holy contrivance (sanctum artificium) which he adopts; for when he ascribes pre-eminency
to them, he speaks in the third person; but when he strips them of all things, he puts himself among
them, that he might avoid giving offense.
For we have before brought a charge,etc. The Greek verb which Paul adopts, αἰτιάσθαι is
properly a forensic term; and I have therefore preferred to render it, “We have brought a charge;”
(^96) for an accuser in an action is said to charge a crime, which he is prepared to substantiate by
testimonies and other proofs. Now the Apostle had summoned all mankind universally before the
tribunal of God, that he might include all under the same condemnation: and it is to no purpose for
any one to object, and say that the Apostle here not only brings a charge, but more especially proves
it; for a charge is not true except it depends on solid and strong evidences, according to what Cicero
says, who, in a certain place, distinguishes between a charge and a slander. We must add, that to
be under sin means that we are justly condemned as sinners before God, or that we are held under
the curse which is due to sin; for as righteousness brings with it absolution, so sin is followed by
condemnation.
Romans 3:10-18
- Sicut scriptum, Quod non est justus
quisquam, ne unus quidem; - As it is written, There is none righteous,
no, not one: - Non est intelligens, non est qui requirat
Deum; - There is none that understandeth, there is
none that seeketh after God. - Omnes declinarunt, simul facti sunt
inutiles; non est qui exerceat benignitatem, ne ad
unum quidem: - They are all gone out of the way, they are
together become unprofitable; there is none that
doeth good, no, not one. - Sepulchrum apertum guttur eorum;
linguis dolose egerunt: venenum aspidum sub
labiis eorum: - Their throat is an open sepulchre: with
their tongues they have used deceit; the poison
of asps is under their lips:
(^96) So do Grotius, Beza, and Stuart render the verb. Doddridge and Macknight have preserved our common version. “We have
before charged,” Chalmers “Antea idoneis argumentis demonstravimus — we have before proved by sufficient arguments.”
Schleusner It is charge rather than conviction that the verb imports, though the latter idea is also considered to be included. —
Ed.