1. 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…

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,…

3. What indeed if some, etc. As before, while regarding the Jews as exulting in the naked sign, he allowed them no not even a spark of glory; so now, while considering the nature of the sign, he testifies that its virtue (virtutem, efficacy) is not destroyed, no, not even by their inconstancy.

4. But let God be true, etc. Whatever may be the opinion of others, I regard this as an argument taken from the necessary consequence of what is opposed to it, by which Paul invalidates the preceding objection.

6. By no means, etc. In checking this blasphemy he gives not a direct reply to the objection, but begins with expressing his abhorrence of it, lest the Christian religion should even appear to include absurdities so great.

7. If indeed the truth of God, etc. This objection, I have no doubt, is adduced in the person of the ungodly; for it is a sort of an explanation of the former verse, and would have been connected with it, had not the Apostle, moved with indignation, broken off the sentence in the middle.

8. And not, etc. This is an elliptical sentence, in which a word is to be understood. It will be complete, if you read it thus, – “and why is it not rather said, (as we are reproached, etc) that we are to do evils, that good things may come?” But the Apostle deigns not to answer the slander; which…

9. What then? He returns from his digression to his subject. For lest the Jews should object that they were deprived of their right, as he had mentioned those distinctions of honor, for which they thought themselves superior to the Gentiles, he now at length replies to the question – in what…

10. As it is written, etc. He has hitherto used proofs or arguments to convince men of their iniquity; he now begins to reason from authority; and it is to Christians the strongest kind of proof, when authority is derived from the only true God.

11. The first effect is, that there is none that understands: and then this ignorance is immediately proved, for they seek not God; for empty is the man in whom there is not the knowledge of God, whatever other learning he may possess; yea, the sciences and the arts, which in themselves are good,…

12. It is added, There is no one who doeth kindness By this we are to understand, that they had put off every feeling of humanity. For as the best bond of mutual concord among us is the knowledge of God, (as he is the common Father of all, he wonderfully unites us, and without him there is nothing…

13. It is further added, Their throat is an open grave; that is, a gulf to swallow up men. It is more than if he had said, that they were devourers (ἀνθρωποφάγους – men-eaters) for it is an intimation of extreme barbarity, when the throat is said to be so great a gulf, that it is sufficient to…

14. Then he says, that their mouth is full of cursing and bitterness – a vice of an opposite character to the former; but the meaning is, that they are in every way full of wickedness; for if they speak fair, they deceive and blend poison with their flatteries; but if they draw forth what they have…

16. Very striking is the sentence that is added from Isaiah, Ruin and misery are in all their ways; for it is a representation of ferociousness above measure barbarous, which produces solitude and waste by destroying every thing wherever it prevails: it is the same as the description which Pliny…

17. It follows, The way of peace they have not known: they are so habituated to plunders, acts of violence and wrong, to savageness and cruelty, that they know not how to act kindly and courteously.

18. In the last clause he repeats again, in other words, what we have noticed at the beginning – that every wickedness flows from a disregard of God: for as the principal part of wisdom is the fear of God, when we depart from that, there remains in us nothing right or pure.

19. Now we know, etc. Leaving the Gentiles, he distinctly addresses his words to the Jews; for he had a much more difficult work in subduing them, because they, though no less destitute of true righteousness than the Gentiles, yet covered themselves with the cloak of God’s covenant, as though it…

20. Therefore by the works of the law, etc. It is a matter of doubt, even among the learned, what the works of the law mean. Some extend them to the observance of the whole law, while others confine them to the ceremonies alone.

21. But now without the law, etc. It is not certain for what distinct reason he calls that the righteousness of God, which we obtain by faith; whether it be, because it can alone stand before God, or because the Lord in his mercy confers it on us.

22. Even the righteousness of God, etc. He shows in few words what this justification is, even that which is found in Christ and is apprehended by faith.

23. There is indeed no difference, etc. He urges on all, without exception, the necessity of seeking righteousness in Christ; as though he had said, “There is no other way of attaining righteousness; for some cannot be justified in this and others in that way; but all must alike be justified by…

24. Being justified freely, etc. A participle is here put for a verb according to the usage of the Greek language. The meaning is, – that since there remains nothing for men, as to themselves, but to perish, being smitten by the just judgment of God, they are to be justified freely through his…

25. Whom God hath set forth, etc. The Greek verb, προτίθεναι, means sometimes to determine beforehand, and sometimes to set forth. If the first meaning be taken, Paul refers to the gratuitous mercy of God, in having appointed Christ as our Mediator, that he might appease the Father by the sacrifice…

26. For a demonstration, etc. The repetition of this clause is emphatical; and Paul resignedly made it, as it was very needful; for nothing is more difficult than to persuade man that he ought to disclaim all things as his own, and to ascribe them all to God.

27. Where then is glorying? The Apostle, after having, with reasons abundantly strong, cast down men from their confidence in works, now triumphs over their folly: and this exulting conclusion was necessary; for on this subject, to teach us would not have been enough; it was necessary that the Holy…

28. We then conclude, etc. He now draws the main proposition, as one that is incontrovertible, and adds an explanation. Justification by faith is indeed made very clear, while works are expressly excluded.

29. Is he the God of the Jews only? The second proposition is, that this righteousness belongs no more to the Jews than to the Gentiles: and it was a great matter that this point should be urged, in order that a free passage might be made for the kingdom of Christ through the whole world.

30. Who shall justify, etc. In saying that some are justified by faith, and some through faith, he seems to have indulged himself in varying his language, while he expresses the same thing, and for this end, – that he might, by the way, touch on the folly of the Jews, who imagined a difference…

31. Do we then make, etc. When the law is opposed to faith, the flesh immediately suspects that there is some contrariety, as though the one were adverse to the other: and this false notion prevails, especially among those who are imbued with wrong ideas as to the law, and leaving the promises,…