Commentary on Romans, Biblical exegesis 1 · Chapter 3 · Section 3 · Subsection 26
21. Quest. It saith to them, which are vnderunder the law: who are here vnderstood to be vnderunder the law.
1. Origen taketh here the law, for the naturall law, vnderunder the which not onelyonly the Iewes, but the Gentiles also are vnderunder: and this he would prooue by two reasons, 1. because it followeth afterward, that eueryevery mouth may be stopped: but the mouthes of the Gentiles could not be stopped by the written law, which was not giuen vntounto them. 2. the Apostle also saith afterward, that by the law commeth the knowledge of sinne: which is not the written, but the naturall law: for both Cain, and the brethren of Ioseph did confesse and acknowledge their sinne, before yet there was any law written. Contra. 1. The Apostle inferreth not, that eueryevery mouth is stopped by the written testimonies, but that generall word is vsed, least the Iewes should thinke themselues excluded: so then not that writing, but the thing written, that all men are sinners, serueth to stoppe all mens mouthes, and especially the Iewes: it conuinceth both Iewes and Gentiles; the Iewes both for the manner, because the written law, was giuen vntounto them, and for the matter also, they were sinners: the Gentiles it conuinceth, for the matter, they were guiltie of all these sinnes. 2. Though law be there taken generally both for the naturall and written law, by the which came the knowledge of sinne (and yet both Cain and Iosephs brethren had beside the naturall law, instructions receiued from their fathers:) yet in this place it is euident, that the Apostle meaneth the written and speaking law, whatsoeuer the law saith.
2. Origen beside hath here an other strange conceit, he thinketh that not onelyonly men, but Angels and spirits are here saide to be vnderunder the law, because they also hauehave a law and rule giuen them to be ordered by: but seeing the Angels are not saued by faith in Christ, which the Apostle treateth of here, & he saith directly, that by the works of the law no flesh shalbe iustified in his sight, the angels can not be said to be vnderunder the law, for they are not in the flesh.
3. Theodoret here hath this distinction: that the law saith thus to them which are vnderunder the law, seà non de ijs, but not onelyonly, of them: for the Prophets hauehave many comminations concerning the Egyptians, Babylonians, and other nations: Pererius also hath this obseruation, that whē as any prophesie is directed against other nations, they are touched by name: but those things, which are set downe in generall and absolutely without any such particular direction, doe properly appertaine vntounto those who are vnderunder the law, &c. And although the Scripture make mention of other nations, yet the speciall intent thereof is to profit the Church of God: Faius.
4. Now the occasion of these words of the Apostle is this: the Iewes hearing these generall sentences, setting forth the iniquitie of the world, might thinke, that the Gentiles were specially meant, and so shift them off from themselues: Therefore the Apostle sheweth, that these things were specially directed to the Iewes: and that by these three arguments. 1. from the relation, which the law hath to them, to whome it is giuen; it seemeth specially to concerne them: therefore, because the Scriptures wherein these things were found written, were giuen vntounto the Iewes, to them they were specially directed. 2. from the end, that eueryevery mouth should be stopped: if the Gentiles should be vnderstood, and not the Iewes also, then they might hauehave somewhat to glorie in, and to exalt themselues against God: therefore, that all occasion of boasting should be taken away, euen the Iewes are conuinced by these testimonies to be sinners. 3. an other ende is, that not onelyonly all occasion of boasting should be taken away, but that the whole world should be found foreign, guiltie and culpable before God: Chrysostome by this word vnderstandeth him, qui sibi ipsi a… defensionem non sufficit, who is not sufficient or able to defend himselfe: but it signifieth more, one that is guiltie and subiect to condemnation. Pareus.
5. Tolet thinketh not this to be the occasion, to meete with such a secret obiection of the Iewes, for they could not be ignorant (saith he) but that whatsoeuer was written in the Scriptures, was spoken to them: but rather to shew the reason, why they could not be iustified by the law, because the law, which was giuen vntounto them, condemned them: annot. 11. Contra. The Iewes did know that the Scriptures did speake vntounto them, but not of them, they might flatter themselues, as though such things were vttered against the Gentiles: and therefore as Augustine saith, in Iudaeis confringenda erat: superbia, &c. the Iewes pride was to be taken downe: exposit. epist. ad Galat. and both these may very well stand together, that an obiection of the Iewes is met withall, and a reason also shewed, that the law which condemned them, could not iustifie them.
6. But the Psalme, whence the Apostle alleadgeth his first words, toucheth those which said, there is no god, Psal. 14.1. but so did not the Iewes: Hierome answereth, they did confesse God with their mouth, sed factis negabant, but denied him in their works.