Jew: {294} "For he is not a Jew who is one outwardly; neither is that circumcision which is outwardly in flesh, but he is a Jew who is one inwardly, and circumcision is of the heart, in spirit not letter."(1) If anything further were required to prove that the Apostle does not by the expression: [------], intend to indicate any priority accorded to the Jew, it is supplied by the commencement of the third chapter. "What then is the advantage of the Jew? or what the profit of circumcision?" It is obvious that if the Apostle had just said that the Gospel was the power of God unto salvation, "to Jew first and also to Greek," he had stated a very marked advantage to the Jew, and that such an inquiry as the above would have been wholly unnecessary. The answer which he gives to his own question, however, completes our certainty. "Much every way," he replies; but in explaining what the "much" advantage was, we hear no more of "to Jew first:" "Much every way: for first indeed they were entrusted with the oracles of God."(1) And, after a few words, he proceeds: "What then? are we better? Not at all; for we before brought the charge that both Jews and Greeks [------] are all under sin."(3) Here, again, there is no [------]. There can be no doubt in the mind of any one who understands what Paul's teaching was, and what he means by claiming the special title of "Apostle to the Gentiles," that in going "to the Heathen" after his visit to Jerusalem, as before it, there was no purpose in his mind to preach to the Jews first and only on being rejected by them to turn to the Gentiles, as the Acts would have us suppose; but that the principle which regulated his proclamation of the Gospel was that which we have {295} already quoted: "For there is no difference between Jew and Greek; for the same Lord of all is rich unto all them that call upon him. For whosoever shall call upon the name of the Lord shall be saved."(1)