ROM. 2. 28, 29.
THe Apostle his scope is in this latter part of the Chapter to convince the Jews that they are equally in a sinfull and wretched condition with the Gentiles, and therefore need Christ and Justification by his grace, as well as they. And that he may the better awaken them herein, who were apt to dote upon empty and vain priviledges, he takes this method to cure them.
First, By way of concession, he reckons up the priviledges they enjoyed, which are divers.
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Thou art called a Jew; Whereas the people of Israel formerly were called Israelites, after the captivity into Babylon they were called Jews, and in this they gloried, as among us some do in the name Christian.
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He is said to rest in the Law, viz. as given by God to that Nation, which he had not done unto any other people, and he useth an emphaticall word; They made the Law that to them which Christ should have been, a rest to their wearied souls.
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Thou makest thy boast in God: The Prophet speaks of glorying in God as a duty: but here it is a sinne, for they boasted of him in a carnall, factious way, as their God; Even as the Heathen boasted of their God, (or as the Turks of Mahomet,) or as the Apostle of some Corinthians, who when others were for Paul, others for Apollo, these were for Christ, that is, they set up Christ in a way of party and faction against others.
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The Jew did know Gods will, for to him it was revealed.
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He discerned the things that were excellent, or profitable, or differentt, or convenient, for all this the word will bear, if he was instructed out of the Law, as it were catechized.
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He was confident of being a guide to the blinde, a light, an instructer, a teacher, and that he had a form of the truth and knowledge of the law. The Apostle doth not take […] in an ill sense, as in Timothy; for the Jew was not confident that he had but a form only, but […] is here as much as […] in another place, a method and way to inform others about the truth. Thus far is the concession of their Priviledges.
In the second place is the aggravation of their sinne from these very prerogatives, partly because they sinne against knowledge and conviction, partly because their circumcision and the like visible signs of Gods favour did not at all profit without holinesse, yea, an Heathen and a Jew without this became both alike.
Hence in the third place he amplifieth this assertion by a distinction of a Jew, and of circumcision, for it was the hardest Paradox and most offensive to a Jewish ear, that could be, to say, circumcision did not profit: for they so glo[…] in it, that they were wont to say, it was equall to all the Commandements, and that heaven and earth could not stand if there were not circumcision. The Apostles distinction is like an Axe laid to the root of the tree, it takes away the foundation of all their glory. There is (saith he) a Iew outwardly, that hath only circumcision of the flesh, and this is not really and properly a Jew, he is not a Jew, nor is this circumcision saith the Apostle. 2. There is a Jew inwardly, a circumcision in the heart, in the spirit, and this is a Jew, this is a circumcision, and his praise is of God, not of man; God regards such only. Now this is also very applicable to the times of the Gospel, he is not a Christian, that is one outwardly, nor is that Baptism which is of the flesh but that which is inwardly and of the spirit. No visible signs or duties in Christianity profit, if a man walk not according to Gods Word.
Although men are very prone to rest upon Church-priviledges, and visible signs or1 duties therein, yet they are no testimonies or signs of the truth of grace.
This point deserveth a lively discovery, because it’s the only prop and evidence of most Christians for heaven; And whereas in other things they would judge a title without reality to be a miserable comfort, to be titularly rich, and really poor. To have the name of health, and to be indeed diseased and pained, herein they would judge it mockery; yet in religion they are strongly contented to have the name and repute of Christians, baptized persons, professors of Christs doctrine, and yet know not the power of th[…]se things, being like dead corpse with sweet flowers strewed upon them. Therefore to explicate this necessary point consider some things by way of foundation.
As first, We finde it such a sinne that generally the people of Israel were guilty of.2 Insomuch that the great contestation between the Prophets in the Old Testament and the Israelites living then, between Christ and his Apostles and the Jews living then, to have been upon this very particular. No Minister, no Sermon, could take them off from this, that because they had the externall priviledges, therefore they did belong to God, and were the children of Abraham, Jer. 9. 25, 26. see how the Prophet reckons the Jews because uncircumcised in heart, among the Moabites and Aegyptians uncircumcised in flesh, and God would punish them both alike: Now compare this with Ier. 7. 4. see how Paradoxall this was to the Jews, they cryed, The Temple of the Lord, The Temple of the Lord are these. They thought such visible symbols of Gods presence would preserve them, though their lives were unreformed. Thus Isa. 1. The Prophets whole scope is to let them know, that all their sacrifices and religious worship were but so much detestable abomination unto God. Thus it was also in the New Testament, how excellently doth our Saviour discover this point twice, Mat. 3. 9. Joh. 8 33. where the Pharisees whole support was in their carnall priviledge, and our Saviour sheweth notwithstanding all this, they were of their Father the devil. Thus Gal. 5. Circumcision and uncircumcision, that is, the Jewish dispensation, and the Gospel dispensation of Ordinances is made nothing, but a new creature; and certainly if Christ himself be no more to be born after the flesh, much lesse may any visible Ordinances which are not equall to Christ. Thus you see it was the Jews sin.