Chapter III.
Having thus checked the pride of the Jew, and shown that he boasted in vain in circumcision, and in the law, and in the name of a Jew; lest any one should suppose that he spoke thus from an angry or hostile |232 feeling, he continues, 1. What more then had the Jew, or what profit was there in circumcision ? If then, says he, some among heathen and alien nations, who were adorned with piety and virtue, share in the divine favour, to what good did God separate Israel from the Gentiles, and give them the rite of circumcision? for by the more of the Jew he means advantage above the Gentiles. 2. Much in every way . For He chose their ancestors, He freed them from the dominion of the Egyptians, He made them the wonder of nations by miracles of all kinds, He gave the law for their assistance, and set over them His prophets; for this is what he means by much in every way : while yet omitting the specific enumeration of all these, he is content to mention the institution of the law alone— Chiefly that unto them were committed the oracles of God . For this was the highest honour: while the other nations possessed only that knowledge which nature gives, themselves to have received the gift of the law in addition. 3. For what if some did not believe, shall their unbelief make the faith of God without effect ? God forbid. Well knew the God of all, says be, from of old, both who would keep His law, and who would break it. They, therefore, who did not believe, by no means invalidated the divine mercies; nay, for even though all mankind should prove ungrateful towards Him, this their ingratitude could not diminish the glory of God; as he explains in what follows, 4. Yea, let God be true, but every man false . For granting, says he, for argument's sake, that no one soul of man offered to Him the praise and honour due, but all were infected with ingratitude, which is what he means by every man being false , what diminution would God's glory suffer from hence?
And the same thing has the blessed Apostle observed in another place, "For if we believe not," says he, (2 Tim. ii. 13,) "yet He abideth faithful. He cannot deny Himself." And here he subjoins the testimony of scripture, as it is written, that Thou mightest be justified in Thy sayings, and mightest overcome when Thou judgest . The word that here denotes not the reason, but the result; for we do not therefore sin in order that we may set forth the loving-kindness of God, but Himself supplies the streams of His mercies to bring salvation to all; while men being free agents, some prefer the service of God, and some walk in the contrary direction; and so each find their end correspondent with the path they have chosen. But still God's mercies having been extended to them (the latter) also, thus is He fully justified in afterwards judging them , by His previous care bestowed on them. And thus He Himself speaks to Israel, (Micah vi. 3,) "O My people, what have I done unto thee, or how have I grieved thee, or wherein have I wearied thee, testify against Me?" and then enumerates His blessings one by one in order. And thus again in Jeremiah (ii. 5,) does He cry out, "What iniquity have your fathers found in Me, that they are gone far from Me, |233 and have walked after vanity, and are become vain?" and again subjoins a list of His past kindnesses. And here the holy apostle introduces a conclusion in the person of his adversary: 5. But if our unrighteousness commend the righteousness of God, what shall we say, is not God unrighteous, who taketh vengeance? I speak as a man . 6. God forbid .
It was necessary that he should bring forward the objection raised by others, and he shows its absurdity by his disavowal of it; for not I, says he, speak thus, but have only stated the position of others, which is what he means by as a man. For then how shall God judge the world? 7. For if the truth of God hath more abounded through my falseness unto His glory, why yet am I also judged as a sinner ? It is one of the most absurd things thus to speak; for the sentence of God is just. Nor can my own unworthiness advance at all the glory arising to God for His kindness, for it were the extremest injustice that they who advanced His glory should yet suffer vengeance from Him, and expect eternal punishment; this indeed is what not even the most unjust of men would do, how far less then He, from whom flow the very fountains of righteousness! 8. And not also, as we be slanderously reported, and as some affirm that we say, Let us do evil that good may come? whose damnation is just . None of these things, says he, we ourselves maintain, but are calumniously reported so to speak by others, who will suffer the due reward of their calumny . For we must know that, as the holy apostles had declared that where sin abounded, grace did yet more abound, some who themselves were zealous in piety, yet uttering false accusations against them, had published, that they had said, Let us do evil that good may come . But not such indeed was the object of the apostolic doctrine, for they laid down exactly contrary rules, that all should abstain from every iniquity, while only exhorting such as came to their thrice-holy instructions to be of good cheer, in the pardon vouchsafed by God for past offences. And here, ceasing from our exposition awhile, and resting our mind, let us laud and magnify Him, from whose gift it cometh, that man hath a mouth to speak withal, or remaineth mute and dumb; and pray to Him that we may fully comprehend the mind of the apostolic doctrines. For He assuredly will grant it, who hath said, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." With whom, to the Father, together with the thrice-holy Spirit, belong glory and majesty, now and for ever, unto endless ages. Amen.