3 What advantage, then, is there in being a Jew, or what value is there in circumcision? Or what is the profit of circumcision?’. When they advanced in virtues, they were addressed with a different name so that even in very name they might be new, as, for example, Abraham and Sarah and Cephas (cf. Romans 3:1-8 (English Standard Version) Warning: MagpieRSS: Failed to parse RSS file. In May of 1738, a failed minister and missionary reluctantly went to a small Bible study where someone read aloud from Martin Luther’s Commentary on Romans. To set aside his law, his circumcision, his external advantages, as insufficient to gain him any interest in the favour of God, was to strip him of his peculiar honours, and quite ruin him as a Jew. The question then arises that if the Jew who is unrighteous has no special privileges because of his unrighteousness (Romans 2:11-13; Romans 2:21-24), and if physical circumcision loses its validity for man when he is unrighteous (Romans 2:25-29), what are the advantages (to perisson - here meaning to have what is beyond what others have) of being a Jew and what profit is there in being circumcised? Paul denies this conclusion. This point is taken up at Romans 3:2— ὠφέλεια τῆς περιτομῆς, the profit of circumcision) See on this subject ch. And while he observes, that their privileges were every way great, he mentions one, which indeed, more or less, comprehended in its bosom every other; namely, in having the Oracles of his holy Word, which so blessedly set forth, in type and shadow, as well as by absolute promise and prophecy, the coming of the Lord Jesus Christ. This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. The title which St. Paul gives to the holy scriptures; he calls them the oracles of God. ROMANS 3:1-20. For this apparent reason, the apostle raised the question, “What, then, is the advantage of the Jew, or what is the value of circumcision?” … God will be true to what he has said. 1. 3:8 And why not say, “Let us do evil so that good may come of it?” (as some who slander us allege that we say. He has shewn that the Jews were rather more wicked than the Gentiles, and stood condemned by such of them as sincerelydid their duty through the secret influences of divine grace; that a possession of the law, circumcision, and an outward profession of relation to God, gave them no character, and signified nothing, as to their acceptance with him. We are not to think for one minute that even though our sin demonstrates the infinite righteousness of our perfect God that we are therefore excused in some way from judgment or have thus been given license to sin. or what profit is there of circumcision? Romans 3:9-19 The law itself convinceth the Jews also universally of sin. Had the church of Rome consulted these oracles more, and councils, &c. less, she had kept the doctrine of faith much freer from corruption than she has done. Romans 3:20 so that no flesh is justified by the deeds of the law. After the dialogue, St. Paul resumes his argument, Romans 3:9 proves farther by Scripture quotations, that the Jews were guilty before God as well as other men, Romans 3:10-19 and concludes that no part of mankind could have a right to the blessings of God's kingdom and covenant upon the footing of any works of obedience which they had done, Romans 3:20 but only by the favour of God in the Gospel; which he explains, Romans 3:21, &c. The sum and force of the Apostle's argument is this: "All sorts of men, Jews as well as Gentiles, have sinned: therefore no part of mankind can lay claim to the blessings of God's kingdom and covenant upon the score of obedience; and therefore the Jew stands as much in need of grace or favour, to give him a title to those blessings under the kingdom of the Messiah, as the Gentile. This enlighteneth the eyes, rejoiceth the heart, quickeneth the soul. And the two passages, being parallel, are each the apostle’s own commentary upon the other.