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26.If then the uncircumcision, etc. This is a very strong argument. Every thing is below its end and subordinate to it. Circumcision looks to the law, and must therefore be inferior to it: it is then a greater thing to keep the law than circumcision, which was for its sake instituted. It hence follows, that the uncircumcised, provided he keeps the law, far excels the Jew with his barren and unprofitable circumcision, if he be a transgressor of the law: and though he is by nature polluted, he shall yet be so sanctified by keeping the law, that uncircumcision shall be imputed to him for circumcision. The word uncircumcision, is to be taken in its proper sense in the second clause; but in the first, figuratively, for the Gentiles, the thing for the persons.
It must be added — that no one ought anxiously to inquire what observers of the law are those of which Paul speaks here, inasmuch no such can be found; for he simply intended to lay down a supposed case — that if any Gentile could be found who kept the law, his righteousness would be of more value without circumcision, than the circumcision of the Jew without righteousness. And hence I refer what follows, And what is by nature uncircumcision shall judge thee, etc., not to persons, but to the case that is supposed, according to what is said of the Queen of the south, that she shall come, etc., (Mat_12:42,) and of the men of Nineveh, that they shall rise up in judgment, etc., (Luk_11:32) For the very words of Paul lead us to this view — “ Gentile,” he says, “ a keeper of the law, shall judge thee who art a transgressor, though he is uncircumcised, and thou hast the literal circumcision.”