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Jew. What advantage then hath the Jew? Or what profit is there of circumcision? - As if he had said: You lately allowed, ( Romans 2:25;), that circumcision verily profited; but if circumcision, or our being in covenant with God, raises us no higher in the Divine favor than the Gentiles; if the virtuous among them are as acceptable as any of us; nay, and condemn our nation too, as no longer deserving the Divine regards; pray tell me, wherein lies the superior honor of the Jew; and what benefit can arise to him from his circumcision, and being vested in the privileges of God's peculiar people?

What advantage … - The design of the first part of this chapter is to answer some of the objections which might be offered by a Jew to the statements in the last chapter. The first objection is stated in this verse. A Jew would naturally ask, if the view which the apostle had given were correct, what special benefit could the Jew derive from his religion? The objection would arise particularly from the position advanced Romans 2:25-26, that if a pagan should do the things required by the Law, he would be treated as “if” he had been circumcised. Hence, the question, “what profit is there of circumcision?”

The law could not save in or from sins, yet it gave the Jews advantages for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favours shown to the children of Abraham, all were means of grace, and doubtless were made useful to the conversion of many. But especially the Scriptures were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors, cannot make this faithfulness of no effect. He will fulfil his promises to his people, and bring his threatened vengeance upon unbelievers. God's judging the world, should for ever silence all doubtings and reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, and also his justice in punishing for sin. Let us do evil, that good may come, is oftener in the heart than in the mouth of sinners; for few thus justify themselves in their wicked ways. The believer knows that duty belongs to him, and events to God; and that he must not commit any sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just.

The Jewish people might have repented, if they would, but they were clothed with the garments of their own self-righteousness. They claimed to be the descendants of Abraham, and looked upon every promise made to Israel as theirs. But the Israel of God are those who are converted, not those who are the lineal descendants of Abraham. “What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God” (Romans 3:1, 2). “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God” (chap. 2:28, 29).—Manuscript 31a, March 7, 1898, “His Own Received Him Not.” UL 80.4

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