1. Therefore inexcusable art thou, O man. This reproof is directed against hypocrites, who dazzle the eyes of men by displays of outward sanctity, and even think themselves to be accepted before God, as though they had given him full satisfaction.

2. But we know that the judgment of God, etc. The design of Paul is to shake off from hypocrites their self-complacencies, that they may not think that they can really gain any thing, though they be applauded by the world, and though they regard themselves guiltless; for a far different trial…

3. And thinkest thou, O man, etc. As rhetoricians teach us, that we ought not to proceed to give strong reproof before the crime be proved, Paul may seem to some to have acted unwisely here for having passed so severe a censure, when he had not yet proved the accusation which he had brought…

4. Dost thou despise the riches? etc. It does not seem to me, as some think, that there is here an argument, conclusive on two grounds, (dilemma) but an anticipation of an objection: for as hypocrites are commonly transported with prosperity, as though they had merited the Lord’s kindness by their…

5. But according to thy hardness, etc. When we become hardened against the admonitions of the Lord, impenitence follows; and they who are not anxious about repentance openly provoke the Lord.

6. Who will render to every one, etc. As he had to do with blind saintlings, who thought that the wickedness of their hearts was well covered, provided it was spread over with some disguises, I know not what, of empty works, he pointed out the true character of the righteousness of works, even that…

7. To them indeed, who by perseverance, etc.; literally, patience; by which word something more is expressed. For it is perseverance, when one is not wearied in constantly doing good; but patience also is required in the saints, by which they may continue firm, though oppressed with various trials.

8. But to those who are contentious, etc. There is some irregularity in the passage; first, on account of its tenor being interrupted, for the thread of the discourse required, that the second clause of the contrast should be thus connected, – “The Lord will render to them, who by perseverance in…

9. To the Jew first, etc. He simply places, I have no doubt, the Jew in opposition to the Gentile; for those whom he calls Greeks he will presently call Gentiles.

11. There is no respect of persons, etc. He has hitherto generally arraigned all mortals as guilty; but now he begins to bring home his accusation to the Jews and to the Gentiles separately: and at the same time he teaches us, that it is no objection that there is a difference between them, but…

12. Whosoever have sinned without law, etc. In the former part of this section he assails the Gentiles; though no Moses was given them to publish and to ratify a law from the Lord, he yet denies this omission to be a reason why they deserved not the just sentence of death for their sins; as though…

13. For the hearers of the law, etc. This anticipates an objection which the Jews might have adduced. As they had heard that the law was the rule of righteousness, they gloried in the mere knowledge of it: to obviate this mistake, he declares that the hearing of the law or any knowledge of it is of…

14. For when the Gentiles, etc. He now states what proves the former clause; for he did not think it enough to condemn us by mere assertion, and only to pronounce on us the just judgment of God; but he proceeds to prove this by reasons, in order to excite us to a greater desire for Christ, and to a…

15. Who show the work of the law written, etc.; that is, they prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest.

16. In which God shall judge the secrets of men Most suitable to the present occasion is this periphrastic definition of judgment: it teaches those, who willfully hide themselves in the recesses of insensibility, that the most secret thoughts and those now completely hid in the depths of their…

17. Behold, thou art named a Jew, etc. Some old copies read εἰ δὲ, though indeed; which, were it generally received, would meet my approbation; but as the greater part of the manuscripts is opposed to it, and the sense is not unsuitable, I retain the old reading, especially as it is only a small…

18. And knowest his will, and approvest things excellent, etc. He now concedes to them the knowledge of the divine will, and the approval of things useful; and this they had attained from the doctrine of the law.

19. And believest thyself, etc. More is still granted to them; as though they had not only what was sufficient for themselves, but also that by which they could enrich others. He grants, indeed, that they had such abundance of learning, as that others might have been supplied.

20. I take what follows, having the form of knowledge, as a reason for the preceding; and it may be thus explained, – “because thou hast the form of knowledge.” For they professed to be the teachers of others, because they seemed to carry in their breasts all the secrets of the law.

21. Thou, who then teachest another, teachest not thyself, etc. Though the excellencies (encomia – commendations) which he has hitherto stated respecting the Jews, were such as might have justly adorned them, provided the higher ornaments were not wanting; yet as they included qualifications of a…

22. Thou who abhorrest idols, etc. He fitly compares sacrilege to idolatry, as it is a thing of the same kind; for sacrilege is simply a profanation of the Divine Majesty, a sin not unknown to heathen poets. On this account Ovid (Metamor.

23. Thou who gloriest in the law, etc. Though every transgressor dishonors God, (for we are all born for this end – to serve him in righteousness and holiness) yet he justly imputes in this respect a special fault to the Jews; for as they avowed God as their Lawgiver, and yet had no care to form…

24. For the name of God, etc. I think this quotation is taken from Ezek. 36:20, rather than from Isa. 52:5 ; for in Isaiah there are no reproofs given to the people, but that chapter in Ezekiel is full of reproofs.

25. For circumcision indeed profits, etc. He dissipates by anticipation what the Jews might have objected in opposition to him in the defense of their own cause: for since circumcision was a symbol of the Lord’s covenant, by which he had chosen Abraham and his seed as his peculiar people, they…

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.

27. By the letter and circumcision, etc. A construction which means a literal circumcision. He does not mean that they violated the law, because they had the literal circumcision; but because they continued, though they had the outward rite, to neglect the spiritual worship of God, even piety,…

28. For a Jew is not he, etc. The meaning is, that a real Jew is not to be ascertained, either by natural descent, or by profession, or by an external symbol; that the circumcision which constitutes a Jew, does not consist in an outward sign only, but that both are inward.

29. What he then adds, in the spirit, not in the letter, understand thus: He calls the outward rite, without piety, the letter, and the spiritual design of this rite, the spirit; for the whole importance of signs and rites depends on what is designed; when the end in view is not regarded, the…