Commentary on the Epistle to the Romans John Calvin
Commentary on Romans
First indeed, because, intrusted to them, etc. Some think there is here an unfinished period, for he sets down what he does not afterwards complete. But the word first seems not to me to be a note of number, but means chiefly" or especially, 88 and is to be taken in this sense — "Though it were but this one thing, that they have the oracles 89 of God committed to them, it might be deemed sufficient to prove their superiority." And it is worthy of being noticed, that the advantage of circumcision is not made to consist in the naked sign, but its value is derived from the word; for Paul asks here what benefit the sacrament conferred on the Jews, and he answers, that God had deposited with them the treasure of celestial wisdom. It hence follows, that, apart from the word, no excellency remained. By oracles he means the covenant which God revealed first to Abraham and to his posterity, and afterwards sealed and unfolded by the law and the Prophets.
Now the oracles were committed to them, for the purpose of preserving them as long as it pleased the Lord to continue his glory among them, and then of publishing them during the time of their stewardship through the whole world: they were first depositories, and secondly dispensers. But if this benefit was to be so highly esteemed when the Lord favored one nation only with the revelation of his word, we can never sufficiently reprobate our ingratitude, who receive his word with so much negligence or with so much carelessness, not to say disdain.
Romans 3:3-4
Romans 3:3-4
3. For what if some did not believe? shall their unbelief make the faith of God without effect?
3. Quid enigma si quidem fuerunt increduli? Num incredulitas eorum fidem Dei faciet irritam?
4. God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
4. Ne ita sit; quin sit Deus verax, omnis autem homo mendax; quemadmodum scriptum est, ut justificeris in sermonibus tuis, et vincas quum judicaris. 90
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
88The word {πρῶτον} is thus used in other places. See Matthew 6:33; Mark 7:27; 2 Peter 1:20. — Ed. 89{Λόγια}, oracula, mean, in Greek authors, divine responses. Hesychius explains it by {Θέσφατα} — divine dictates. The word is used four times in New Testament. In Acts 7:38, it means specifically the law of Moses; here it includes the whole of the Old Testament; in Hebrews 5:12, and in 1 Peter 4:11, it embraces the truths of the Gospel. The divine character of the Scriptures is by this word attested; they are the oracles of God, his dictates, or communications from him. — Ed.
90The references in the margin are the following: — Romans 9:6; 2 Timothy 2:13; John 3:33; Psalm 116:11; Psalm 51:4.