CHAPTER 3
Romans 3:1-2
- Quae igitur praerogativa Iudaei, aut quae
utilitas circumcisionis? - What advantage^87 then hath the Jew? or
what profit is there of circumcision? - Multa per omnem modem; ac primum
quidem, quod illis credits sunt oracula Dei. - Much every way: chiefly, because that unto
them were committed the oracles of God. - Though Paul has clearly proved that bare circumcision brought nothing to the Jews, yet since
he could not deny but that there was some difference between the Gentiles and the Jews, which by
that symbol was sealed to them by the Lord, and since it was inconsistent to make a distinction, of
which God was the author, void and of no moment, it remained for him to remove also this objection.
It was indeed evident, that it was a foolish glorying in which the Jews on this account indulged;
yet still a doubt remained as to the design of circumcision; for the Lord would not have appointed
it had not some benefit been intended. He therefore, by way of an objection, asks, what it was that
made the Jew superior to the Gentile; and he subjoins a reason for this by another question, What
is the benefit of circumcision? For this separated the Jews from the common class of men; it was
a partition-wall, as Paul calls ceremonies, which kept parties asunder.
2.Much in every way,etc.; that is, very much. He begins here to give the sacrament its own
praise; but he concedes not, that on this account the Jews ought to have been proud; for when he
teaches that they were sealed by the symbol of circumcision, by which they were counted the
children of God, he does not allow that they became superior to others through any merit or
worthiness of their own, but through the free mercy of God. If then regard be had to them as men,
he shows that they were on a level with others; but if the favors of God be taken to the account, he
admits that they possessed what made them more eminent than other men.
First indeed, because, intrusted to them,etc. Some think there is here an unfinished period, for
he sets down what he does not afterwards complete. But the word first seems not to me to be a note
of number, but means chiefly” or especially,^88 and is to be taken in this sense — “Though it were
but this one thing, that they have the oracles^89 of God committed to them, it might be deemed
sufficient to prove their superiority.” And it is worthy of being noticed, that the advantage of
circumcision is not made to consist in the naked sign, but its value is derived from the word; for
Paul asks here what benefit the sacrament conferred on the Jews, and he answers, that God had
deposited with them the treasure of celestial wisdom. It hence follows, that, apart from the word,
no excellency remained. By oracles he means the covenant which God revealed first to Abraham
and to his posterity, and afterwards sealed and unfolded by the law and the Prophets.
(^87) “Prærogativa — prerogative,” , rendered “pre-eminence” by Macknight; “præstantia — superiority” by Beza and
Pareus; and “advantage” in our version, and by Doddridge and Stuart. — Ed.
(^88) The word is thus used in other places. See Matthew 6:33; Mark 7:27; 2 Peter 1:20. — Ed.
(^89) , oracula, mean, in Greek authors, divine responses. Hesychius explains it by — divine dictates. The word is used
four times in New Testament. In Acts 7:38, it means specifically the law of Moses; here it includes the whole of the Old Testament;
in Hebrews 5:12, and in 1 Peter 4:11, it embraces the truths of the Gospel. The divine character of the Scriptures is by this word
attested; they are the oracles of God, his dictates, or communications from him. — Ed.