John Chrysostom — Commentary on Scripture

Romans 2:12

For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

"For as many," he says, "as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law." For here, as I said before, he shows not only the equality of the Jew and the Gentile, but that the Jew was even much burdened by the gift of the Law. For the Gentile is judged without law. But this "without law" here expresses not the worse plight but the easier, that is, he has not the Law to accuse him. For "without law" (that is, without the condemnation arising from it), is he condemned solely from the reasonings of nature, but the Jew, "in the Law," that is, with nature and the Law too to accuse him. For the greater the attention he enjoyed, the greater the punishment he will suffer. See how much greater is the necessity which he lays upon the Jews of a speedy recourse to grace! For in that they said, they needed not grace, being justified by the Law, he shows that they need it more than the Gentiles, considering they are liable to be punished more.

Romans 2:13 · 2 passages

(For not the hearers of the law are just before God, but the doers of the law shall be justified.

"For not the hearers of the law are just before God." Well doth he add "before God;" for haply before men they may be able to appear dignified and to vaunt great things, but before God it is quite otherwise-the doers of the Law alone are justified. You see with what advantage he combats, by turning what they said to an opposite bearing. For if it is by the Law you claim to be saved, in this respect, saith he, the Gentile will stand before you, when seen to be a doer of what is written in the Law. And how is it possible (one may say) for one who hath not heard to be a doer? Not this only, he says, is possible, but what is much more even than this. For not only is it possible without hearing to be a doer, but even with hearing not to be so. Which last thing he makes plainer, and that with a greater advantage over them, when he says, "Thou that teachest another, teachest thou not thyself?" (Rom. ii. 21.) But here he is still making the former point good.

What benefit is it if, while listening each day, we neglect to practice what we hear? Hence I beseech you, let us be zealous in practicing those very deeds (by no other way, in fact, is it possible to be saved) so that we may also wash away our sins and be granted the Lord's lovingkindness at his own hands, thanks to the grace and mercy of our Lord Jesus Christ.

Romans 2:14

For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

"For when the Gentiles," he says, "which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves." I am not, he means, rejecting the Law, but even on this score I justify the Gentiles. You see how when undermining the conceit of Judaism, he giveth no handle against himself as villifying the Law, but on the contrary by extolling it and showing its greatness he so makes good his whole position. But whenever he saith "by nature," he means by the reasonings of nature. And he shows that others are better than they, and, what is more better for this, that they have not received the Law, and have not that wherein the Jews seem to have an advantage over them. For on this ground he means they are to be admired, because they required not a law, and yet exhibited all the doings of the Law, having the works, not the letters, graven upon their minds.

Romans 2:15

Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

"Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another." See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. But what is most to be marvelled at in the discretion of the Apostle, it is worth while to mention now. For having shown, from the grounds given, that the Gentile is greater than the Jew; in the inference, and the conclusion of his reasoning, he does not state it, in order not to exasperate the Jew. For the conscience and reason doth suffice in the Law's stead. By this he showed, first, that God made man independent, so as to be able to choose virtue and to avoid vice. And be not surprised that he proves this point, not once or twice, but several times. For this topic was very needful for him to prove owing to those who say, Why ever is it, that Christ came but now? And where in times before was…

"Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another." See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. But what is most to be marvelled at in the discretion of the Apostle, it is worth while to mention now. For having shown, from the grounds given, that the Gentile is greater than the Jew; in the inference, and the conclusion of his reasoning, he does not state it, in order not to exasperate the Jew. For the conscience and reason doth suffice in the Law's stead. By this he showed, first, that God made man independent, so as to be able to choose virtue and to avoid vice. And be not surprised that he proves this point, not once or twice, but several times. For this topic was very needful for him to prove owing to those who say, Why ever is it, that Christ came but now? And where in times before was the scheme of Providence? Now it is these that he is at present beating off by the way, when he shows that even in former times, and before the Law was given, the human race fully enjoyed the care of Providence.

Romans 2:16

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

"In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel." For men sit in judgment upon overt acts alone. And above too he spake of the Father alone, but as soon as he had crushed them with fear, he brought in the mention of Christ also. But he does not do barely this, but even here, after having made mention of the Father, he so introduceth Him. And by the same things he raises the dignity of his preaching. For this preaching, he means, openly speaks out what nature taught by anticipation. Do you see with what wisdom he has bound them both to the Gospel and to Christ, and demonstrated that our affairs come not here to a stand, but travel further. And this he made good before also, when he said, "thou treasurest up to thyself wrath against the day of wrath:" and here again, "God shall judge the secrets of men." And why does he put the words "accusing or else excusing?"-for, if they have a Law written, and show the work of it in them, how comes reason to be able to accuse them still? But he is not any longer speaking of those only who do well, but al…

"In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel." For men sit in judgment upon overt acts alone. And above too he spake of the Father alone, but as soon as he had crushed them with fear, he brought in the mention of Christ also. But he does not do barely this, but even here, after having made mention of the Father, he so introduceth Him. And by the same things he raises the dignity of his preaching. For this preaching, he means, openly speaks out what nature taught by anticipation. Do you see with what wisdom he has bound them both to the Gospel and to Christ, and demonstrated that our affairs come not here to a stand, but travel further. And this he made good before also, when he said, "thou treasurest up to thyself wrath against the day of wrath:" and here again, "God shall judge the secrets of men." And why does he put the words "accusing or else excusing?"-for, if they have a Law written, and show the work of it in them, how comes reason to be able to accuse them still? But he is not any longer speaking of those only who do well, but also of mankind universally. For then our reasonings stand up, some accusing and some excusing. And at that tribunal a man needeth no other accuser. Then to add to their fear, he does not say the sins of men, but the secrets of men. For since he said, "Thinkest thou, that judgest them that do such things, and doest the same, that thou shalt escape the judgment of God;" that thou mayest not expect such a sentence as thou passest thyself, but mayest know, that that of God is far more exact than thine own, he brings in, "the secrets of men," and adds, "through Jesus Christ according to my Gospel."

Romans 2:17-18

Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

"Behold, thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest His will, and approvest the things that are more excellent, being instructed out of the Law." After saying that the Gentile wanteth nothing appertaining to salvation if he be a doer of the Law, and after making that wonderful comparison, he goes on to set down the glories of the Jews, owing to which they thought scorn of the Gentiles: and first the very name itself, which was of great majesty, as the name Christian is now. For even then the distinction which the appellation made was great. And so he begins from this, and see how he takes it down. For he does not say, Behold, thou art a Jew, but "art called" so, "and makest thy boast in God;" that is, as being loved by Him, and honored above all other men. And here he seems to me to be gently mocking their unreasonableness, and great madness after glory, because they misused this gift not to their own salvation, but to set themselves up against the rest of mankind, and to despise them. "And knowest His will, and approvest the things that a…

"Behold, thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest His will, and approvest the things that are more excellent, being instructed out of the Law." After saying that the Gentile wanteth nothing appertaining to salvation if he be a doer of the Law, and after making that wonderful comparison, he goes on to set down the glories of the Jews, owing to which they thought scorn of the Gentiles: and first the very name itself, which was of great majesty, as the name Christian is now. For even then the distinction which the appellation made was great. And so he begins from this, and see how he takes it down. For he does not say, Behold, thou art a Jew, but "art called" so, "and makest thy boast in God;" that is, as being loved by Him, and honored above all other men. And here he seems to me to be gently mocking their unreasonableness, and great madness after glory, because they misused this gift not to their own salvation, but to set themselves up against the rest of mankind, and to despise them. "And knowest His will, and approvest the things that are more excellent." Indeed this is a disadvantage, if without working: yet still it seemed to be an advantage, and so he states it with accuracy. For he does not say, thou doest, but knowest; and approvest, not followest and doest.

Romans 2:19-20

And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

"And art confident that thou thyself." Here again he does not say that thou art "a guide of the blind," but "thou art confident," so thou boastest, he says. So great was the unreasonableness of the Jews. Wherefore he also repeats nearly the very words, which they used in their boastings. See for instance what they say in the Gospels. "Thou wast altogether born in sin, and dost thou teach us?" (John ix. 34.) And all men they utterly looked down upon, to convince them of which, Paul keeps extolling them and lowering the others, that so he may get more hold on them, and make his accusation the weightier. Wherefore he goes on adding the like things, and making more of them by different ways of relating them. For "Thou art confident," he saith, "that thou thyself art a leader of the blind, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and truth, which is in the Law." Here again he says not, in the conscience and in actions and in well-doings, but "in the Law;" and after saying so, he does here also what he did with regard to the Gentiles. For as there…

"And art confident that thou thyself." Here again he does not say that thou art "a guide of the blind," but "thou art confident," so thou boastest, he says. So great was the unreasonableness of the Jews. Wherefore he also repeats nearly the very words, which they used in their boastings. See for instance what they say in the Gospels. "Thou wast altogether born in sin, and dost thou teach us?" (John ix. 34.) And all men they utterly looked down upon, to convince them of which, Paul keeps extolling them and lowering the others, that so he may get more hold on them, and make his accusation the weightier. Wherefore he goes on adding the like things, and making more of them by different ways of relating them. For "Thou art confident," he saith, "that thou thyself art a leader of the blind, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and truth, which is in the Law." Here again he says not, in the conscience and in actions and in well-doings, but "in the Law;" and after saying so, he does here also what he did with regard to the Gentiles. For as there he says, "for wherein thou judgest another, thou condemnest thyself," so saith he here also.

Romans 2:21

Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

"Thou therefore which teachest another, teachest thou not thyself?" But there he frames his speech with more of sharpness, here with more of gentleness. For he does not say, However on this score thou deservest greater punishment, because though entrusted with so great things thou hast not made a good use of any of them, but he carries his discourse on by way of question, turning them on themselves, and saying, "Thou that teachest another, teachest thou not thyself?" And here I would have you look at the discretion of Paul in another case. For he sets down such advantages of the Jews, as came not of their own earnestness, but by a gift from above, and he shows not only that they are worthless to them if neglectful, but that they even bring with them increase of punishment. For neither is the being called a Jew any well doing of theirs, nor yet is the receiving of the Law, nor the other things he has just enumerated, but of the grace from above. And towards the beginning he had said, that the hearing of the Law is valueless unless the doing be thereto added ("for not the hearers of th…

"Thou therefore which teachest another, teachest thou not thyself?" But there he frames his speech with more of sharpness, here with more of gentleness. For he does not say, However on this score thou deservest greater punishment, because though entrusted with so great things thou hast not made a good use of any of them, but he carries his discourse on by way of question, turning them on themselves, and saying, "Thou that teachest another, teachest thou not thyself?" And here I would have you look at the discretion of Paul in another case. For he sets down such advantages of the Jews, as came not of their own earnestness, but by a gift from above, and he shows not only that they are worthless to them if neglectful, but that they even bring with them increase of punishment. For neither is the being called a Jew any well doing of theirs, nor yet is the receiving of the Law, nor the other things he has just enumerated, but of the grace from above. And towards the beginning he had said, that the hearing of the Law is valueless unless the doing be thereto added ("for not the hearers of the Law," he says, "are just before God,") but now he shows further still, that not only the hearing, but, what is more than the hearing, the teaching of the Law itself will not be able to screen the teacher, unless he do what he says; and not only will it not screen him, but will even punish him the more.

Romans 2:23

Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

"Thou that makest a boast in the Law through breaking the Law dishonorest thou God?" There are two accusations which he makes, or rather three. Both that they dishonor, and dishonor that whereby they were honored; and that they dishonor Him that honored them, which was the utmost extreme of unfeelingness. And then, not to seem to be accusing them of his own mind, he brings in the Prophet as their accuser, here briefly and concisely as it were in a summary, but afterwards more in detail, and here Isaiah, and after that David, when he had shown the grounds of reproof to be more than one. For to show, he means, that it is not I who speak these things to your reproach, hear what Isaiah saith.

Romans 2:24

For the name of God is blasphemed among the Gentiles through you, as it is written.

"For the name of God is blasphemed among the Gentiles through you." (Is. lii. 5; Ez. xxxvi. 20, Ez xxxvi. 23.) See again another double accusation. For they not only commit insolence themselves, but even induce others to do so. And what is far worse-ye not only teach not the things of the Law, but ye even teach the opposite, viz. to blaspheme God, which is opposite to the Law. But the circumcision, one will say, is a great thing. Yea, I also confess it, but when? when it hath the inward circumcision. And observe his judgment, in bringing in what he says about it so opportunely. For he did not begin straightway with it, since the conceit men had of it was great. But after he had shown them to have offended in that which was greater and to be responsible for the blasphemy against God, then having henceforth possession of the reader's judgment against them, and having stripped them of their pre-eminence, he introduces the discussion about circumcision, feeling sure that no one will any more advocate it.

Romans 2:25

For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

"For circumcision verily profiteth, if thou keep the Law." And yet, were this not so, a man might have rejected it and said, What is circumcision? for is it any good deed on his part that hath it? is it any manifestation of a right choice? For it takes place at an unripe age, and those in the wilderness too remained uncircumcised for a long time. And from many other points of view also, one might look at it as not necessary. And yet it is not on this foot that he rejects it, but upon the most proper ground, from the case of Abraham. For this is the most exceeding victory,-to take the very reason for showing it to be of small regard, whence it was held by them in reverence. "For circumcision verily profiteth if thou keepest the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision." For here he speaks of two uncircumcisions, and two circumcisions, as also two laws. For there is a natural law and there is a written law. But there is one also between these, that by works. For he that hath not the Law written, and doeth by nature the things of the Law, is a la…

"For circumcision verily profiteth, if thou keep the Law." And yet, were this not so, a man might have rejected it and said, What is circumcision? for is it any good deed on his part that hath it? is it any manifestation of a right choice? For it takes place at an unripe age, and those in the wilderness too remained uncircumcised for a long time. And from many other points of view also, one might look at it as not necessary. And yet it is not on this foot that he rejects it, but upon the most proper ground, from the case of Abraham. For this is the most exceeding victory,-to take the very reason for showing it to be of small regard, whence it was held by them in reverence. "For circumcision verily profiteth if thou keepest the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision." For here he speaks of two uncircumcisions, and two circumcisions, as also two laws. For there is a natural law and there is a written law. But there is one also between these, that by works. For he that hath not the Law written, and doeth by nature the things of the Law, is a law unto himself. See how he points these three out, and brings them before you.

Romans 2:26

Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

"Therefore if the uncircumcision keep the righteousness of the Law, shall not his uncircumcision be turned into circumcision?" See how he acts. He does not say that the uncircumcision overcomes circumcision (for this was highly grating to those who then heard him), but that the uncircumcision hath become circumcision. And he next enquires what circumcision is, and what uncircumcision and he says that circumcision is well doing and uncircumcision is evil doing. And having first transferred into the circumcision the uncircumcised, who has good deeds, and having thrust out the circumcised man that lived a corrupt life into the uncircumcision, he so gives the preference to the uncircumcised. And he does not say, To the uncircumcised, but goes on to the thing itself, speaking as follows: "Shall not his uncircumcision be turned into circumcision?" And he does not say "reckoned," but "turned to," which was more expressive. As also above he does not say thy circumcision is reckoned uncircumcision, but has been made so.

Romans 2:27

And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

"And shall not the uncircumcision which is by nature judge?" You see, he recognizes two uncircumcisions, one from nature, and the other from the will. Here, however, he speaks of that from nature, but does not pause here, but goes on, "if it fulfil the Law, judge thee, who by the letter and circumcision dost transgress the Law?" See his exquisite judgment. He does not say, that the uncircumcision which is from nature shall judge the circumcision, but while where the victory had been, he brings in the uncircumcision, yet where the defeat is, he does not expose the circumcision as defeated; but the Jew himself who had it, and so by the wording spares offending his hearer. And he does not say, "thee that hast the Law and the circumcision," but yet more mildly, "thee who by the letter and circumcision dost transgress the Law." That is, such uncircumcision even stands up for the circumcision, for it has been wronged and comes to the Law's assistance, for it has been insulted, and obtains a notable triumph. For then is the victory decided, when it is not by Jew that Jew is judged, but by t…

"And shall not the uncircumcision which is by nature judge?" You see, he recognizes two uncircumcisions, one from nature, and the other from the will. Here, however, he speaks of that from nature, but does not pause here, but goes on, "if it fulfil the Law, judge thee, who by the letter and circumcision dost transgress the Law?" See his exquisite judgment. He does not say, that the uncircumcision which is from nature shall judge the circumcision, but while where the victory had been, he brings in the uncircumcision, yet where the defeat is, he does not expose the circumcision as defeated; but the Jew himself who had it, and so by the wording spares offending his hearer. And he does not say, "thee that hast the Law and the circumcision," but yet more mildly, "thee who by the letter and circumcision dost transgress the Law." That is, such uncircumcision even stands up for the circumcision, for it has been wronged and comes to the Law's assistance, for it has been insulted, and obtains a notable triumph. For then is the victory decided, when it is not by Jew that Jew is judged, but by the uncircumcised; as when he says, "The men of Nineveh shall rise in judgment against this generation, and shall condemn it." (Matt. xii. 41.)

Romans 2:28

For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

"For he is not a Jew which is one outwardly." Here he attacks them as doing all things for show.

Romans 2:29

But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

"But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter." By saying this he sets aside all things bodily. For the circumcision is outwardly, and the sabbaths and the sacrifices and purifications: all of which he hints in a single word, when he says, "For he is not a Jew which is one outwardly." But since much was made of the circumcision, inasmuch as even the sabbath gave way to it (John vii. 22), he has good reason for aiming more especially against it. But when he has said "in the spirit" he thereafter paves the way for the conversation of the Church, and introduces the faith. For it too is in the heart and spirit and hath its praise of God. And how cometh he not to show that the Gentile which doeth aright is not inferior to the Jew which doeth aright, but that the Gentile which doeth aright is better than the Jew which breaketh the Law? It was that he might make the victory an undoubted one. For when this is agreed upon, of necessity the circumcision of the flesh is set aside, and the need of a good life is everywhere dem…

"But he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter." By saying this he sets aside all things bodily. For the circumcision is outwardly, and the sabbaths and the sacrifices and purifications: all of which he hints in a single word, when he says, "For he is not a Jew which is one outwardly." But since much was made of the circumcision, inasmuch as even the sabbath gave way to it (John vii. 22), he has good reason for aiming more especially against it. But when he has said "in the spirit" he thereafter paves the way for the conversation of the Church, and introduces the faith. For it too is in the heart and spirit and hath its praise of God. And how cometh he not to show that the Gentile which doeth aright is not inferior to the Jew which doeth aright, but that the Gentile which doeth aright is better than the Jew which breaketh the Law? It was that he might make the victory an undoubted one. For when this is agreed upon, of necessity the circumcision of the flesh is set aside, and the need of a good life is everywhere demonstrated. For the Greek is saved without these, but the Jew with these is yet punished, Judaism stands by doing nothing. And by Greek he again means not the idolatrous Greek, but the religous and virtuous, and free from all legal observances.

Romans 3:1

What advantage then hath the Jew? or what profit is there 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…

"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.

Romans 3:2

Much every way: chiefly, because that unto them were committed the oracles of God.

"Much every way: chiefly, because that they were entrusted with the oracles of God." Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up? And what is the word "entrusted?" It means, that they had the Law put into their hands because He held them to be of so much account that He entrusted to them oracles which came down from above. I know indeed that some take the "entrusted" not of the Jews, but of the oracles, as much as to say, the Law was believed in. But the context does not admit of this being held good. For in the first place he is saying this with a view to accuse them, and to show that, though in the enjoyment of many a blessing from above, they yet showed great ingratitude. Then, the context also makes this clear. For he goes on to say, "For what if some did not believe?" If they did not believe, how do some say, the oracles were believed in? What does he mean then? Why that God entrusted the same to them, and not that they trusted to the oracles.

Romans 3:3-4

For what if some did not believe? shall their unbelief make the faith of God without effect?

"For what if some did not believe?" And what comes next makes the same point clear. For he again adds and follows; "Shall their unbelief make the faith of God without effect? God forbid." The word "entrusted," then, proclaims God's gift. And I would have you here also note his judgment. For again he does not bring in his accusation of them on his own part, but as it were by way of objection, as if he said, But perhaps you will say, `What then is the use of this circumcision since they used it not as was fitting, since they were trusted with the Law and were unfaithful to the trust?' And hitherto he is not a severe accuser, but as if to clear God of complaints against Him, he by this means turns the whole of the accusation round upon themselves. For why, he would say, do you complain that they did not believe? and how doth this affect God? For as for His benefit, doth the ingratitude of those benefited overturn it? Or doth it make the honor to be no honor? For this is what the words, "Shall their unfaithfulness make the faith of God without effect," amount to. "God forbid." As if one…

"For what if some did not believe?" And what comes next makes the same point clear. For he again adds and follows; "Shall their unbelief make the faith of God without effect? God forbid." The word "entrusted," then, proclaims God's gift. And I would have you here also note his judgment. For again he does not bring in his accusation of them on his own part, but as it were by way of objection, as if he said, But perhaps you will say, `What then is the use of this circumcision since they used it not as was fitting, since they were trusted with the Law and were unfaithful to the trust?' And hitherto he is not a severe accuser, but as if to clear God of complaints against Him, he by this means turns the whole of the accusation round upon themselves. For why, he would say, do you complain that they did not believe? and how doth this affect God? For as for His benefit, doth the ingratitude of those benefited overturn it? Or doth it make the honor to be no honor? For this is what the words, "Shall their unfaithfulness make the faith of God without effect," amount to. "God forbid." As if one should say, I have honored such an one. And if he did not receive the honor, this gives no ground for accusing me, nor impairs my kindness, but shows his want of feeling. But Paul does not say this merely, but what is much more. That not only does their unbelief not leave the soil of complaint upon God, but even shows His honor and love of man to be the greater, in that He is seen to have bestowed honor upon one who would dishonor Him.

Romans 3:5-6

But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

"But if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous Who taketh vengeance? I speak as a man. God forbid." He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more clearly. What is it then he means? God honored the Jews: they did despite to Him. This gives Him the victory, and shows the greatness of His love towards man, in that He honored them even such as they were. Since then, he means, we did despite to Him and wronged Him, God by this very thing became victorious, and His righteousness was shown to be clear. Why then (a man may say) am I to be punished, who have been the cause of His victory by the despite I did Him? Now how does he meet this? It is, as I was saying, by another absurdity again. For if it were you, he says, that were the cause of the victory, and after this are punished, the thing is an act of injustice. But if He is not unjust, and yet you are punished, then you are no more the cause of the victory. And note his apostolic reverence; for after saying, "Is God unrighteous Who t…

"But if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous Who taketh vengeance? I speak as a man. God forbid." He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more clearly. What is it then he means? God honored the Jews: they did despite to Him. This gives Him the victory, and shows the greatness of His love towards man, in that He honored them even such as they were. Since then, he means, we did despite to Him and wronged Him, God by this very thing became victorious, and His righteousness was shown to be clear. Why then (a man may say) am I to be punished, who have been the cause of His victory by the despite I did Him? Now how does he meet this? It is, as I was saying, by another absurdity again. For if it were you, he says, that were the cause of the victory, and after this are punished, the thing is an act of injustice. But if He is not unjust, and yet you are punished, then you are no more the cause of the victory. And note his apostolic reverence; for after saying, "Is God unrighteous Who taketh vengeance?" he adds, "I speak as a man." As if, he means, any body were to argue in the way men reason. For what things seem with us to be justice, these the just judgment of God far exceedeth, and has certain other unspeakable grounds for it.