Now also he sheweth that neither the Jews could be saved by the knowledge of the Law, of the which they did so much brag against the Gentiles, seeing they did notwithstanding sin as the Gentiles did. 14 And therefore that the true Jew is the Christian (though he be a Gentile) who by grace in his heart doeth the good works that the Law commandeth.Now also he sheweth that neither the Iewes could be saued by the knowledge of the Lawe, of the which they did so much bragge against the Gentils, seing they did notwithstanding sinne as the Gentils did. 14 And therfore that the true Iewe is the Christian (though he be a Gentil) who by grace in his hart doeth the good workes that the Lawe commaundeth.
For the which cause thou art inexcusable o man whosoever thou be that judgest. For wherein thou judgest another, thou condemnest thyself. for thou doest the same things which thou judgest.FOR the which cause thou art inexcusable o man whosoeuer thou be that iudgest. For wherein thou iudgest an other, thou condemnest thy self. for thou doest the same things which thou iudgest.¶Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas : eadem enim agis quæ judicas.
2For we know that the judgement of God is according to verity upon them that do such things.For we know that the iudgement of God is according to veritie vpon them that doe such things.Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.
3And doest thou suppose this o man that judgest them which do such things, and doest the same, that thou shalt escape the judgement of God?And doest thou suppose this o man that iudgest them which doe such things, and doest the same, that thou shalt escape the iudgement of God?Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei ?
4Or doest thou contemnis: despise, scorn, hold in contempt the riches of his goodness, and patience, and longanimitatis: long-suffering, forbearance, not knowing that the benignity of God bringeth thee to penance?Or doest thou contemne the riches of his goodnes, and patience, and longanimitie, not knowing that the benignitie of God bringeth thee to penance?¶an divitias bonitatis ejus, et patientiæ, et longanimitatis contemnis ? ignoras quoniam benignitas Dei ad pœnitentiam te adducit ?
5But according to thy hardness and impenitent heart, thou heapest to thyself wrath, in the day of wrath and of the revelation of the just judgement of God,But according to thy hardnes and impenitent hart, thou heapest to thy self wrath, in the day of wrath and of the reuelation of the iust iudgement of God,Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,
6who will render to every man according to his works.who wil * render to euery man according to his workes.¶qui reddet unicuique secundum opera ejus :
7to them truly that according to patience in good work, seek glory and honour and incorruption, life eternal.to them truely that according to patience in good worke, seeke glorie and honour and incorruption, life eternal.iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam :
8but to them that are of contention, and that obey not the truth, but give credit to iniquity, wrath and indignation.but to them that are of contention, and that obey not the truth, but giue credite to iniquitie, wrath and indignation.iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.
9Tribulation and anguish upon every soul of man that worketh evil, of the Jew first and of the Greek:Tribulation and anguish vpon euery soul of man that worketh euil, of the Iewe first and of the * Greeke:Tribulatio et angustia in omnem animam hominis operantis malum, Judæi primum, et Græci :
10but glory and honour and peace to every one that worketh good, to the Jew first and to the Greek.but glorie and honour and peace to euery one that worketh good, to the Iewe first and to the Greeke.gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco :
11for there is no acceptio personarum: respect of persons, partiality, favouritism, not 'acceptance' of persons with God.for * there is no acception of persons with God.non enim est acceptio personarum apud Deum.
12For whosoever have sinned without the Law, without the Law shall perish: and whosoever have sinned in the Law, by the Law shall be judged.For whosoeuer haue sinned without the Lawe, without the Lawe shal perish: and whosoeuer haue sinned in the Lawe, by the Lawe shal be iudged.Quicumque enim sine lege peccaverunt, sine lege peribunt : et quicumque in lege peccaverunt, per legem judicabuntur.
13For not the hearers of the Law are just with God: but the doers of the Law shall be justified.For * not the hearers of the Lawe are iust with God: but the doers of the Lawe shal be iustified.¶Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.
14For when the Gentiles which have not the Law, naturally do those things that are of the Law: the same not having the Law, themselves are a law to themselves:For when the Gentiles which haue not the Lawe, naturally doe those things that are of the Lawe: the same not hauing the Lawe, them selues are a lawe to them selues:Cum autem gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex :
15who shew the work of the Law written in their hearts, their conscience giving testimony to them, and among themselves mutually their thoughts accusing, or also defending,who shew the worke of the Lawe written in their hartes, their conscience giuing testimonie to them, and among them selues mutually their thoughtes accusing, or also defending,qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,
16in the day when God shall judge the secrets of men, according to my Gospel, by JESUS CHRIST.in the day when God shal iudge the secretes of men, according to my Gospel, by IESVS CHRIST.in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.
17But if thou be surnamed a Jew, and restest in the Law, and doest glory in God,But if thou be surnamed a Iewe, and restest in the Lawe, and doest glorie in God,Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo,
18and knowest his will, and approvest the more profitable things, instructed by the Law,and knowest his wil, and approuest the more profitable things, instructed by the Lawe,et nosti voluntatem ejus, et probas utiliora, instructus per legem,
19presumest that thyself art a leader of the blind, a light of them that are in darkness,presumest that thy self art a leader of the blinde, a light of them that are in darknes,confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt,
20a teacher of the foolish, a master of infants, having the form of science and of verity in the Law.a teacher of the folish, a maister of infants, hauing the forme of science & of veritie in the Lawe.eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.
21Thou therefore that teachest another, teachest not thyself: that preachest, men ought not to steal, thou stealest:Thou therfore that teachest an other, teachest not thy self: that preachest, men ought not to steale, thou stealest:Qui ergo alium doces, teipsum non doces : qui prædicas non furandum, furaris :
22that sayest men should not commit mœchandum: adultery, thou committest advoutry: that abhorrest idols, thou doest sacrilege:that saiest men should not commit aduoutrie, thou committest aduoutrie: that abhorrest idols, thou doest sacrilege:qui dicis non mœchandum, mœcharis : qui abominaris idola, sacrilegium facis :
23that doest glory in the Law, thou by praevaricationem: transgression, breaking (of the Law) of the Law doest dishonour God. (that doest glorie in the Lawe, thou by preuarication of the Lawe doest dishonour God. (qui in lege gloriaris, per prævaricationem legis Deum inhonoras.
24For the name of God through you is blasphemed among the Gentiles, as it is written.)For * the name of God through you is blasphemed among the Gentiles, as it is written.)(Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.)
25Circumcision in deed profiteth, if thou observe the Law: but if thou be a praevaricator: a transgressor, a law-breaker of the Law, thy circumcision is become praeputium: uncircumcision, the foreskin (here = no better than a Gentile).Circumcision in deede profiteth, if thou obserue the Lawe: but if thou be a preuaricatour of the Lawe, thy circumcision is become prepuce.¶Circumcisio quidem prodest, si legem observes : si autem prævaricator legis sis, circumcisio tua præputium facta est.
26If then the prepuce keep the justices of the Law: shall not his prepuce be reputed for circumcision?If then the prepuce keepe the iustices of the Lawe: shal not his prepuce be reputed for circumcision?Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur ?
27and shall not that which of nature is prepuce, fulfilling the Law, judge thee, that by the letter and circumcision art a prevaricator of the Law?and shal not that which of nature is prepuce, fulfilling the Lawe, iudge thee, that by the letter and circumcision art a preuaricatour of the Lawe?et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es ?
28For not he that is in open shew, is a Jew, nor that which is in open shew, in the flesh, is circumcision:For not he that is in open shew, is a Iewe, nor that which is in open shew, in the flesh, is circumcision:Non enim qui in manifesto, Judæus est : neque quæ in manifesto, in carne, est circumcisio :
29but he that is in secret, is a Jew: and the circumcision of the heart, in spirit, not in the letter: whose praise is not of men, but of God.but he that is in secrete, is a Iewe: and the circumcision of the hart, in spirit, not in the letter: whose praise is not of men, but of God.¶sed qui in abscondito, Judæus est : et circumcisio cordis in spiritu, non littera : cujus laus non ex hominibus, sed ex Deo est.
Annotations
1Thou that judgest. Such as by public authority either spiritual or temporal have to punish offenders, be not forbidden to judge or condemn any for their offenses, though themselves be sometimes guilty in their conscience of the same or greater: (Judging other men.) yet may it be matter of aggravating their sins before God, when they will not repent of those offenses themselves, for the which they punish others. but if they be open offenders themselves, in the same sort for which they judge other, they give scandal, and thereby aggravate their sins very much. Properly here he forbiddeth to charge another falsely or truly with these crimes whereof himself is as far guilty or more than the other, as the Jews specially did the Gentiles, to whom he speaketh here.Thou that iudgest. Such as by publike authoritie either spiritual or temporal haue to punish offenders, be not forbidden to iudge or condemne any for their offenses, though them selues be sometimes guilty in their conscience of the same or greater: yet may it be matter of aggrauating their sinnes before God, when they wil not repent of those offenses them selues, for the which they punish others. but if they be open offenders them selues, in the same sort for which they iudge other, they giue scandal, and thereby aggrauate their sinnes very much. Properly here he forbiddeth to charge an other falsely or truely with these crimes whereof him self is as farre guilty or more then the other, as the Iewes specially did the Gentils, to whom he speaketh here.
4Doest thou contemn. This proveth that God offereth his grace and mercy to many, and by long patience and sufferance expecteth their repentance, (God's long suffering is for our repentance.) deferring their punishment of purpose that they may amend, and that he is not delighted in their perdition, nor is the cause of their sin: but contrariwise that they harden their own hearts, and of their own free will reject his grace and contemn his benignity.Doest thou contemne. This proueth that God offereth his grace and mercie to many, and by long patience and sufferance expecteth their repentance, differring their punishment of purpose that they may amend, and that he is not delighted in their perdition, nor is the cause of their sinne: but contrariewise that they harden their owne hartes, and of their owne free wil reiect his grace and contemne his benignitie.
6According to his works. Though the holy Apostle's special purpose be in this Epistle, to commend unto the Gentiles that trusted so much in their moral works, the faith in Christ: yet lest any man should think or gather untruly of his words, that Christian men's works were not meritorious or not the cause of Salvation, (Good works meritorious.) he expressly writeth, that God giveth as well everlasting life and glory to men, for and according to their good works, as he giveth damnation for the contrary works. And howsoever Heretics fondly flee from the evidence of these places, (Li. de grat. and lib. arb. c. 8.) yet St. Augustine saith, Life everlasting to be rendered for good works according to this manifest Scripture, God shall render to every man according to his works.According to his workes. Though the holy Apostles special purpose be in this Epistle, to commend vnto the Gentiles that trusted so much in their moral workes, the faith in Christ: yet lest any man should thinke or gather vntruely of his wordes, that Christian mens workes were not meritorious or not the cause of Saluation, he expresly writeth, that God giueth as wel euerlasting life and glorie to men, for and according to their good workes, as he giueth damnation for the contrarie workes. And how so euer Heretikes fondly flee from the euidence of these places, yet S. Augustine saith, Life euerlasting to be rendred for good workes according to this manifest Scripture, God shal render to euery man according to his workes.
13Not the hearers. This same sentence agreeable also to Christ's words (Matt. 7, 21) is the very ground of St. James' disputation, that not faith alone, but good works also do justify. (The first, justification: the second, by works.) Therefore St. Paul (howsoever some perversely conster his words in other places) meaneth the same that St. James. And here he speaketh not properly of the first justification, when an Infidel or ill man is made just, who had no acceptable works before to be justified by (of which kind he speaketh in other places of this Epistle) (St. Aug. de Sp. and lit. c. 26. to. 3.) but he speaketh of the second justification or increase of former justice, which he that is in God's grace, daily proceedeth in, by doing all kind of good works, which be justices, and for doing of which, he is just in deed before God. (St. Paul speaketh of the first specially, St. James of the second.) and of this kind doth St. James namely treat. Which is directly against the Heretics of this time, who not only attribute nothing to the works done in sin and infidelity, but esteem nothing at all of all Christian men's works toward justification and salvation, condemning them as unclean, sinful, hypocritical, Pharisaical: which is directly against these and other Scripture, and plain blaspheming of Christ and his grace, by whose spirit and cooperation we do them.Not the hearers. This same sentence agreable also to Christes wordes (Mat. 7, 21) is the very ground of S. Iames disputation, that not faith alone, but good workes also do iustifie. Therfore S. Paul (howsoeuer some peruersly conster his wordes in other places) meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification, when an Infidel or il man is made iust, who had no acceptable workes before to be iustified by (of which kind he speaketh in other places of this Epistle) but he speaketh of the second iustification or increase of former iustice, which he that is in Gods grace, daily procedeth in, by doing al kind of good workes, which be iustices, and for doing of which, he is iust in deede before God. and of this kind doth S. Iames namely treate. Which is directly against the Heretikes of this time, who not only attribute nothing to the workes done in sinne and infidelitie, but esteeme nothing at al of al Christian mens workes toward iustification and saluation, condemning them as vncleane, sinful, hypocritical, Phariisaical: which is directly against these & other Scripture, and plaine blaspheming of Christ and his grace, by whose spirit and cooperation we do them.
13Shall be justified. Of all other Articles deceitfully handled by Heretics, they use most guile in this of Justification: and specially by the equivocation of certain words, and namely in this word, Justify, (Against imputative justice.) Which because they find sometime to signify the acquitting of a guilty man of some crime whereof he is in deed guilty, and for which he ought to be condemned, (as by man's judgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent) they falsely make it to signify in this place and the like, wheresoever man is said to be justified of God for his works or otherwise: as though it were said, that God justifieth man, that is to say, imputeth to him the justice of Christ, though he be not in deed just: or of favour reputeth him as just, when in deed he is wicked, impious, and unjust. (True inherent justice more for God's glory, and for the commendation of Christ's merits.) Which is a most blasphemous doctrine against God, making him either ignorant who is just, and so to err in his judgement, or not good, that can love and save him whom he knoweth to be evil. And a marvelous pitiful blindness it is in the Church's Adversaries, that they should think it more to God's glory, and more to the commendation of Christ's justice, merits, and mercy, to call and count an ill man so continuing, for just: than by his grace and mercy to make him of an ill one, just in deed, and so truly to justify him, or as the word doth here signify, to esteem and approve for just in deed, him, that by his grace keepeth his law and commandments. For, that the keepers or doers of the commandments be just and so reputed, it is plain by the correspondence to the former words, Not the hearers are just, but the doers. Whereupon St. Augustine de Sp. and lit. c. 26. to. 3. hath these words, When it is said, The doers of the Law shall be justified, what other thing is said, than, The just shall be justified: for the doers of the Law verily are just.Shal be iustified. Of al other Articles deceitfully handled by Heretikes, they vse most guile in this of Iustification: and specially by the equiuocation of certaine wordes, and namely in this word, Iustifie, Which because they finde sometime to signifie the acquiting of a guilty man of some crime whereof he is in deede guilty, & for which he ought to be condemned, (as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent) they falsly make it to signifie in this place and the like, whersoeuer man is said to be iustified of God for his workes or otherwise: as though it were said, that God iustifieth man, that is to say, imputeth to him the iustice of Christ, though he be not in deede iust: or of fauour reputeth him as iust, when in deede he is wicked, impious, and vniust. Which is a most blasphemous doctrine against God, making him either ignorant who is iust, and so to erre in his iudgement, or not good, that can loue and saue him whom he knoweth to be euil. And a maruelous pitieful blindnes it is in the Churches Aduersaries, that they should thinke it more to Gods glorie, and more to the commendation of Christes iustice, merites, and mercie, to call and count an il man so continuing, for iust: then by his grace and mercie to make him of an il one, iust in deede, and so truely to iustifie him, or as the word doth here signifie, to esteeme and approue for iust in deede, him, that by his grace keepeth his lawv and commaundements. For, that the keepers or doers of the commaundements be iust and so reputed, it is plaine by the correspondence to the former wordes, Not the hearers are iust, but the doers. Whereupon S. Augustine de Sp. & lit. c. 26. to. 3. hath these wordes, When it is said, The doers of the Lawe shalbe iustified, what other thing is said, then, The iust shalbe iustified: for the doers of the Lawe verily are iust.
25Keep the justices. If a Gentile either now since Christ, by his grace and faith, or any other before Christ, not of the stock of Abraham, through the Spirit of God keep the justices of the Law, he is just no less than if he had been outwardly circumcised, (True justice both in Jew and Gentile, is by keeping the Law.) and shall condemn the circumcised Jew not keeping the Law, without which, his outward Sacrament can not serve him, but shall be much to his condemnation, that having the Law and peculiar Sacraments of God, he did not keep the Law, nor inwardly exercise that in his heart which the outward sign did import. And all this is no more but to insinuate that true justice is not in faith only or knowledge of the Law, or in the name either of Jew or Christian, but in doing good works and keeping the Law by God's grace.Keepe the iustices. If a Gentil either now since Christ, by his grace and faith, or any other before Christ, not of the stocke of Abraham, through the Spirit of God keepe the iustices of the Lawe, he is iust no lesse then if he had been outwardly circumcised, and shal condemne the circumcised Iewe not keeping the Lawe, without which, his outward Sacrament can not serue him, but shal be much to his condemnation, that hauing the Lawe and peculiar Sacraments of God, he did not keepe the Lawe, nor inwardly exercise that in his hart which the outward signe did import. And al this is no more but to insinuate that true iustice is not in faith only or knowledge of the Lawe, or in the name either of Iewe or Christian, but in doing good workes and keeping the Lawe by Gods grace.
29In spirit, not letter. The outward ceremonies, Sacraments, threats, and commandments of God in the Law, are called the letter: the inward working of God in men's heart, and enduing him with faith, hope, and charity, and with love, liking, will, and ability to keep his commandments by the grace and merits of Christ, are called the spirit. (The letter, and the spirit. The carnal, and spiritual Jew.) In which sense, the carnal Jew was a Jew according to the letter, and he was circumcised after the letter: but the true believing Gentile observing by God's grace in heart and in God's sight, that which was meant by that carnal sign, is a Jew according to the spirit, and justified by God. Of the spirit and letter St. Augustine made a famous work, very necessary for the understanding of this Epistle.In spirit, not letter. The outward ceremonies, Sacraments, threates, and commaundements of God in the Lawe, are called the letter: the inward working of God in mens hart, and enduing him with faith, hope, and charitie, and with loue, liking, wil, and abilitie to keepe his commaundements by the grace and merites of Christ, are called the spirit. In which sense, the carnal Iewe was a Iewe according to the letter, and he was circumcised after the letter: but the true beleeuing Gentil obseruing by Gods grace in hart and in Gods sight, that which was meant by that carnal signe, is a Iewe according to the spirit, and iustified by God. Of the spirit and letter S. Augustine made a famous worke, very necessarie for the vnderstanding of this Epistle.