mere works, but distinctly and expressly refers to the keeping of the law, the subject which he is
discussing.^107
As to those things which have been adduced by learned men in defense of this opinion, they
are weaker than they might have been. They think that by mentioning circumcision, an example is
propounded, which belonged to ceremonies only: but why Paul mentioned circumcision, we have
already explained; for none swell more with confidence in works than hypocrites, and we know
that they glory only in external masks; and then circumcision, according to their view, was a sort
of initiation into the righteousness of the law; and hence it seemed to them a work of primary
excellence, and indeed the basis as it were of the righteousness of works. — They also allege what
is said in the Epistle to the Galatians, where Paul handles the same subject, and refers to ceremonies
only; but that also is not sufficiently strong to support what they wish to defend. It is certain that
Paul had a controversy with those who inspired the people with a false confidence in ceremonies;
that he might cut of this confidence, he did not confine himself to ceremonies, nor did he speak
specifically of what value they were; but he included the whole law, as it is evident from those
passages which are derived from that source. Such also was the character of the disputation held
at Jerusalem by the disciples.
But we contend, not without reason, that Paul speaks here of the whole law; for we are abundantly
supported by the thread of reasoning which he has hitherto followed and continues to follow, and
there are many other passages which will not allow us to think otherwise. It is therefore a truth,
which deserves to be remembered as the first in importance, — that by keeping the law no one can
attain righteousness. He had before assigned the reason, and he will repeat it presently again, and
that is, that all, being to a man guilty of transgression, are condemned for unrighteousness by the
law. And these two things — to be justified by works — and to be guilty of transgressions, (as we
shall show more at large as we proceed,) are wholly inconsistent the one with the other. — The
word flesh, without some particular specification, signifies men;^108 though it seems to convey a
meaning somewhat more general, as it is more expressive to say, “All mortals,” than to say, “All
men,” as you may see in Gallius.
For by the law,etc. He reasons from what is of an opposite character, — that righteousness is
not brought to us by the law, because it convinces us of sin and condemns us; for life and death
proceed not from the same fountain. And as he reasons from the contrary effect of the law, that it
cannot confer righteousness on us, let us know, that the argument does not otherwise hold good,
except we hold this as an inseparable and unvarying circumstance, — that by showing to man his
sin, it cuts off the hope of salvation. It is indeed by itself, as it teaches us what righteousness is, the
way to salvation: but our depravity and corruption prevent it from being in this respect of any
advantage to us. It is also necessary in the second place to add this, — that whosoever is found to
be a sinner, is deprived of righteousness; for to devise with the sophisters a half kind of righteousness,
(^107) The argument and the reasoning of the Apostle seem to require that μ should be rendered here literally, “by works
of law,” without the article, as the word “law” seems here, according to the drift of the argument, to mean law in general, both
natural and revealed; and μ in the next clause must be regarded as having the same meaning; the law of nature as well as
the written law, though not to the same extent, makes sin known. This is the view taken by Pareus, Doddridge, Macknight, Stuart,
and Haldane. — Ed.
(^108) The expression is — not all, that is, not any flesh, etc.; the word , like in Hebrew, is used here in the sense of
“any.” The sentence bears a resemblance to what is contained in Psalm 143:2, “for justified before thee shall not all living,” or,
not any one living,. The sentence here is literally, “Hence by works of law shall not be justified any flesh before Him.” —
Ed.