ANALYSIS.

This section consists properly of two parts. The first, vs. 17 — 24, contains an application of the principles, laid down in the former sec- tion, to the case of the Jews. The second, vs. 25 — 29, is an exhibition 3f the nature and design of circumcision. The principal grounds of dependence on the part of the Jews were, 1. Their covenant relation to God. 2. Their superior advantages as to divine knowledge. 3. Their circumcision. Now if it is true that God will judge every man, Jew or Gentile, according to his works, and by the law which he has enjoyed, what will it avail any to say, ' We are Jews, we have the law, v. 17; we have superior knowledge, v. 18 ; we can act as guides and instruct- ors to others, v. 19 1 This may all be very true, but are you less a tbief merely because you condemn stealing 1 less an adulterer because you condemn adultery? or less a blasphemer because you abhor sacrilege? vs. 21, 22. This superior knowledge, instead of extenuating, only ag- gravates your guilt. While boasting of your advantages, you, by your sins, bring a reproach on God, vs. 23, 24. According to the first princi- ples of justice, therefore, your condemnation will be no less certain, and far more severe than that of the Gentiles.' As to circumcision, to which the Jews attached so much importance, the apostle shows that it could avail nothing, except on condition of obedience to the law or covenant to which it belonged, v. 25. If the law is broken, circumcision is worth- less, V. 25, latter clause. On the other hand, if the law is obeyed, tlie want of circumcision will not prevent a blessing, v. 26. More than this, if those less favourably situated than the Jews are found obedient, they will rise up in judgment against the disobedient, though favoured, people of God, v. 27. All this proves that an external rite can, in itself, have no saving power : because God is a Spirit, and requires and re- gards spiritual obedience alone. This principle is stated, first nega- tively, he is not a Jew who is such in profession merely, v. 29, and then affirmatively, he is a Jew who is one inwardly, v. 29.