Chapter 2

1 Therefore you are inexcusable, O man, whoever you are that judges: for in that you judge another, you condemn yourself: for you that judge, do the same things. 2 But we know that the judgment of God is according to truth, against those who commit such things.

This reprehension concerns hypocrites: who while they obscure the eyes of men with the shows of external holiness, think themselves also to be safe before God, as though they had sufficiently discharged all their duty toward him. Paul therefore after he had shown the grosser faults, lest he should leave any for just before God, invades this kind of saints, which could not be comprehended in the first catalog.

Now the conveyance is plainer, and easier, than that any ought to marvel from where the Apostle gathers this reason. He therefore makes them inexcusable, because they themselves knew the judgment of God, and yet nevertheless transgressed the law: as though he should say, although you do not consent to the vices of others, indeed, do seem purposely to be an enemy, and revenger of vices: yet because if you truly examine yourself, you are not free from them, you cannot claim any defense. For in that you judge another. Besides the notable resemblance, or mutual respect of the Greek words, Crinein cai catacrinein: the exaggeration which he uses against them is to be noted. For the phrase or manner of speech avails as much, as if he should say, you are twice damnable, who are guilty of the same vices which you reprove, and accuse in others. For it is a known sentence, that they which ask an account of another of his life, do denounce the law of uprightness, continence, and all other virtues to themselves: neither are they worthy of any forgiveness, if they commit the same which they took upon them to correct in another. For you judging do even the same. So it is word for word, which you may turn thus: For you that judge another, do the same things. Moreover, the meaning is, notwithstanding you judge them, yet you do them. And he says, they did them, because they were not of a right mind: seeing sin properly is of the mind, therefore in this they condemn themselves, because while they reprove a thief, or adulterer, or an evil speaker, they pronounce not judgment against the persons, but against the vices which stick even in their own bones.

2 We know that the judgment of God, etc. The purpose of Paul is to shake hypocrites out of their flatterings, lest they should think they had gotten some great thing, if either they were praised of the world, or else were clear in their own sight, because there abides for them a far other judgment in heaven.

Furthermore, because he accuses them of internal impurity, which, in as much as it is hidden from the eyes of men, and cannot be reproved, nor convicted by human testimonies, he provokes them to the judgment of God, to whom the darkness itself is not secret, and with the sense of which sinners, [reconstructed: will they, nill they], must needs be touched. Finally, the truth of this judgment consists in two things: first, that without respect of persons he will punish sin, in whatever man he finds it: secondly, that he stands not upon the outward appearance: neither does he care for the work itself, unless it proceeds from a true and sincere mind. Whereupon it follows, that the visor of counterfeit holiness does not prevent but that by his judgment he may take vengeance even upon the secret wickedness.

And it is a Hebrew phrase, for truth is oftentimes as much with the Hebrews, as the inward integrity of the heart: and so it is opposed not only against gross living, but also against the external show of good works. For then at the last are hypocrites roused, when it is said: That God shall not only take judgment upon their counterfeit righteousness, but also upon their secret affections.

3 And do you think, O you man, that judges those who do such things, and does the same, that you shall escape the judgment of God?

4 Or do you despise the riches of his bountifulnes, and patience, and long sufferance, not knowing that the bountifulnes of God leads you to repentance.

5 But you after your hardness, and heart that cannot repent, heap to yourself wrath, against the day of wrath, and of the declaration of the just judgment of God,

6 Who will reward every man according to his works:

7 To those which by continuance in well doing seek glory, and honor, and immortality, eternal life.

8 But to those which are contentious, and disobey the truth, and obey unrighteousness, indignation and wrath.

9 Tribulation and anguish upon the soul of every man that does evil: of the Jew first, and also of the Greek,

10 But to every man that does good, glory, and honor, and peace, to the Jew first, and also to the Greek,

3 And do you think, O you man, etc. Because the rhetoricians charge that a man should not descend to more vehement reprehension, before the crime is manifestly proved: Paul may be thought of some, foolishly to rise up against them here, who as yet not having fully accomplished that accusation which he intended, is carried so fiercely against them. But the matter is otherwise. For by sufficient proof they were convicted to be guilty of sin: seeing he accused them not before men, but accused them by the judgment of their conscience. And by this he counted that undoubtedly to be proved, which he went about, namely, that if they descended into themselves, and admitted the examination of God's judgment, they could not deny their iniquity. Neither is that without great need that with such severity and sharpness, he reproves this counterfeit holiness. For this sort of men with wonderful security trust in themselves, unless this vain confidence be violently shaken from them.

Let us remember therefore that this is the best way to convince hypocrisy, if it is awakened from its drunkenness, and drawn into the light of God's judgment. That you shall escape. The argument is drawn from the lesser. For if wicked deeds must be subject to the judgment of man, much more to the judgment of God, who is the only judge of all things. It is truly through a heavenly instinct that men are carried to condemn wickedness, but this is only an obscure and small shadow of his judgment. They therefore which will not let others escape their judgment, are greatly deceived to think they can escape God's judgment.

Neither is it without special force, that he expresses again the name of man, that he might compare man with God.

4 Or despises you the riches, etc. I do not think with many that there is here a Dilemma: but a Preoccupation. For because Hypocrites for the most part are puffed up with the prosperous success of things, as though by their good works they had merited the clemency of the Lord, and so they are more hardened in the contempt of God: the Apostle meets with their arrogance: and by an argument taken from the contrary cause, he shows there is nothing should move them to think by reason of their external prosperity that God is pleased with them, seeing the purpose of God in doing good, is far otherwise, namely that he might convert sinners to him. Therefore where the fear of God reigns not, security in prosperous affairs, is a contempt and mockery of his incomprehensible goodness. Whereupon it ensues that they shall suffer more grievous punishments, whom God has spared in this life, because to their other wickedness this has been added, that they have refused the fatherly calling of God. And although all the benefits of God are so many testimonies of his fatherly goodness: yet because he often respects a diverse end, the godless do wickedly to flatter themselves in their prosperity as though they were beloved of him, while he nourishes them tenderly, and bountifully. Not knowing that the bountifulness, etc. For God by his leniency declares himself to us, that it is he to whom we ought to be converted, if we desire to be well: and together he cheers up the confidence of looking for mercy. If we use not the bountifulness of God to this end, we abuse it: Although it is not always to be taken after the same manner. For while the Lord does deal favorably with his servants, and bless them with earthly blessings, by such testimonies he declares his benevolence, and also teaches them to seek for the sum of all good things in him. While he deals with the transgressors of the law in the same sort, by this bountifulness he goes about to mollify their stubbornness: and yet he declares not himself to be pleased with them, but rather calls them to repentance. And if any object, that the Lord sings to deaf men so long as he does not inwardly touch the heart: it is to be answered, that nothing can be blamed here but our depravity. Moreover, in the words of Paul I had rather say, he leads, than he invites: because that is more significant. And yet notwithstanding I do not take it for to drive or force, but for to lead by the hand.

5 But you after your hardness, etc. When we are once hardened against the admonitions of the Lord, impenitence does follow: and those which have no care to repent, do manifestly tempt the Lord. This is a notable place: where we are to learn, as I touched before, that the wicked do not only, so long as they live here, daily more and more heap up the wrath of God against them, but also, that it shall serve to their condemnation, whatever of the gifts of God they use continually. For they shall give account of all: And then shall appear, that it shall be imputed to them, for extreme wickedness, that through the bountifulness of God whereby they should have been bettered, they were made worse. Let us therefore take heed lest by the unlawful abuse of good things, we lay up for ourselves this unhappy treasure, In the day of wrath. So it is word for word: But for Eis Hemeran against the day, or into the day. For the godless now gather against themselves the indignation of God, the force of which shall then pour itself upon their head: they heap up secret destruction, which then shall be taken out of the treasures of God. The day of the last judgment is called the day of wrath, so long as the speech concerns the wicked: for to the faithful it is the day of redemption. So likewise are all other visitations of the Lord always set forth in horrible and fearful manner against the wicked: but on the contrary, sweet and pleasant to the godly.

Therefore as often as the Scripture makes mention of the nearness of the Lord, it bids the godly rejoice and be glad: and while it respects the reprobate, it does nothing else but smite with terror and fear. That day says Zephaniah, shall be a day of wrath, a day of tribulation, and anguish, a day of obscurity and darkness, a day of clouds and blackness (Zephaniah 1:15). The like you have in Joel (Joel 2:2). And Amos also cries out, woe to you that desire the day of the Lord: what have you to do with it? That day of the Lord is darkness and not light (Amos 5:18). Moreover, when Paul adds the word declaration, he gives to understand what day of wrath that is, namely when the Lord shall make his judgment known: of which judgment although he daily give certain tokens, yet he preserves and keeps the clear, and full declaration of it to that day. For then shall the books be open, shall the lambs be separated from the goats, and all the corn be purged from the tares.

6 Who shall give to every man, etc. Because he has to do with blind saints, who think the wickedness of the heart to be well covered, so that it be spread over with certain (I know not what) shows of vain works, he sets down true righteousness of works, which shall have place before God, lest they should think it were sufficient to please him, if they brought words and trifles only or leaves. Moreover, there is no such difficulty in this sentence, as commonly there is thought to be. For if God by just judgment shall punish the wickedness of the reprobate, he shall recompense them that they have deserved. Again, because he sanctifies them whom in time to come he purposes to glorify: in them also he will crown good works but not according to merit. For that cannot be proved by this sentence, which sentence although it shows what reward good works shall have, yet notwithstanding it shows not what they merit, are worth, or deserve, nor yet what reward is due to them. It is a foolish sequel to prove merit by the reward.

7 To them truly, which according to perseverance — word for word it is, patience, by which word there is somewhat more expressed. For perseverance is, when one constantly abides in well doing without weariness: patience also is required in the saints, whereby, although they are oppressed with diverse temptations, yet they faint not. For Satan suffers them not with free passage to come to the Lord: but labors by innumerable offences to hinder them, and turn them out of the right way. And whereas he says that the faithful by persisting in good works, do seek glory and honor: his meaning is not that they aspire any where except to the Lord, or to seek anything above him or more excellent than he: but they can not seek him, but also they must contend to come to the blessedness of his kingdom: a description whereof is contained under the circumlocution of these words. The meaning therefore is, that the Lord will give to those eternal life, who studying to do good works, meditate upon immortality.

8 But to those are contentious. The speech is somewhat confused. First, because the tenor, form, or fashion of the talk is broken. For the course of speech required that the second part of comparison should cleave to the first after this sort, the Lord will give eternal life to those, which by perseverance in good works seek glory, honor, and immortality: but to the contentious and disobedient eternal death. Then should be added the illation or conclusion, namely that there is prepared for those, glory, honor, and incorruption: but for these there is laid up wrath and affliction. Secondly, because these words: indignation, wrath, tribulation, and anguish, are applied to two diverse members: yet this troubles not the sense of the speech, which ought to suffice us in the writings of the Apostles. For out of others we must seek for eloquence: here is spiritual wisdom to be sought for, under a base and simple style of words. Contention here is put for rebellion, and stiff-neckedness: because Paul has to do with hypocrites who through gross and reckless pampering, make a mockery of God. Under the name of truth, is simply understood the rule of God's will, which is the only lantern of truth. For this is a common thing to all the wicked, that they had rather subject themselves in service to iniquity, than take upon them the yoke of God. And whatever obedience they pretend, yet they cease not stubbornly to murmur, and strive against the word of God. For as they which are openly wicked, scoff at this truth, so the hypocrites do not doubt to oppose their counterfeit servings and worshippings against it. Moreover, the Apostle hereby puts in mind, that such stubborn people do serve iniquity: For there is no means, whereby they should not presently fall into the servitude of sin, who will not be ruled by the law of the Lord. And this also is a just reward of frantic licentiousness, that they are made the bondslaves of sin, who thought it much to obey God. Indignation and wrath. The property of the words has caused me to turn it thus: For Thumos with the Greeks signifies that, which Cicero teaches Excandescentiam to note with the Latins: namely, a sudden inflammation of wrath. In the others I follow Erasmus. And note, that of the four which are reckoned, the two latter are as it were effects of the former. For they which perceive or feel God to be against them, and angry with them, forthwith are confounded. Nevertheless when he might briefly in two words have showed as well the blessedness of the godly, as the destruction of the reprobate, he amplifies them both in many words: to the end he might better and more effectually move men with the fear of God's wrath, and stir up the desire of obtaining grace by Christ. For we never fear the judgment of God sufficiently, unless it be by a lively description, as it were set before our eyes. Neither do we seriously burn with the desire of the life to come, except we be stirred up by many provocations.

9 To the Jew first. I doubt not, but he simply opposes the Gentile to the Jew. For, whom he now calls Greeks straightway he calls the same Gentiles. And the Jews are first in the action of this cause, for that they specially had the promises and threatenings of the law: as if he should say, this is the universal law of God's judgment, which shall begin at the Jews, and comprehend the whole world.

11 For there is no respect of persons with God.

12 Whoever has sinned without law, shall also perish without law: and whoever has sinned in the law shall be judged by the law.

13 For not the hearers of the law, are righteous before God: but the doers of the law shall be justified.

11 For there is no respect of persons. Hitherto he has drawn all men generally, guilty to judgment: now he begins here to reprove the Jews by themselves, and the Gentiles by themselves: and withal he teaches that that diversity or difference which separates the one from the other hinders not, but both of them without difference may be subject to eternal death. The Gentiles pretended excuse by ignorance: the Jews gloried in the title of the Law, from the Gentiles he takes all excuse and halting, and the Jews he despoils of their false and vain boasting. It is therefore a certain division or distribution of all mankind into two members. For God had severed the Jews from other nations: and as for all other nations they were in one and the like case. Now he shows that that diversity hinders nothing, whereby they should not both be entangled and wrapped in the same guiltiness. But the word person is used in the Scripture, for all external things, which are accustomed to be had in any price or estimation. When you read therefore that God is no accepter of persons, understand, that he respects the purity and inward innocence of the heart: and regards not those things, which men make great reckoning of: namely, kindred, country, dignity, riches, and such like: so that acceptance is here taken for an election, or separation of one nation from another, or between nation and nation. And if any hereupon do cavil, that the election of God therefore is not free: It may be answered, that there is a twofold acceptance of man before God. The first, whereby of his mere goodness he chooses us, being called from nothing: seeing there is nothing in our nature that might be liked of him. The second, whereby when he has regenerated us, he also embraces us with his gifts that are in us: and loves that image of his Son, which he does acknowledge in us.

12 Whoever has sinned without law. In the former part of his division he sets upon the Gentiles: to whom, although there was no Moses given who might publish to them the law from the Lord, yet he denies that to hinder any whit, whereby they might not by sinning bring upon themselves the just judgment of death: as if he should say, the knowledge of the written law is not necessary to the just condemnation of a sinner. See therefore, what kind of support, maintenance or bearing out they have taken upon them, who through preposterous pity, under the pretense of ignorance go about to exempt the Gentiles, deprived of the light of the Gospel, from the judgment of God. Whoever has sinned in the law. As the Gentiles, while they are carried with the errors of their own sense, run headlong in perdition: so the Jews have the law at hand, whereby they are judged. For the sentence was pronounced long ago, cursed are all those which abide not in all the precepts thereof. Therefore the sinful Jews are in worse case, whose damnation is already in their law.

13 For not the hearers of the law. This is a preoccupation whereby he prevents that exception which the Jews might allege. Because they heard that the law was the rule of righteousness, they were proud of the bare knowledge thereof. Which fallacy or deception, that he might refute, he denies that the hearing or knowledge of the law has any such weight, that any should pretend righteousness thereby: but the works must be brought forth, according to that saying: He that does these things shall live in them. Therefore this present sentence avails thus much, if righteousness be sought for by the law, then must needs the law be fulfilled: because the righteousness of the law consists in the perfection of the works. They that abuse this place to build or maintain the justification of works, are worthy to be laughed to scorn of children: therefore it were to no purpose, and also besides the matter, here to thrust in a long discourse of justification, for the unfolding of so frivolous a quibbling. For the Apostle only urges that upon the Jews, which he had mentioned before, namely, the judgment of the law: that they could not be justified by the law, except they fulfilled the law. If they transgressed it: then was the curse already prepared for them.

We deny not, but perfect righteousness is prescribed in the law: but because all men are convicted of transgression, we say that righteousness must be sought elsewhere: rather we argue out of this place, that no man is justified by works. For if they only which fulfill the law, be justified by the law, it follows that none is justified, because that none is found that can boast of the fulfilling of the law.

14 For when the Gentiles which have not the law, do by nature the things contained in the law, they having not the law, are a law to themselves,

15 Which show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing.

16 At the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel.

14 For when the Gentiles. Now he repeats the proof of the former member. For he thought it not sufficient to condemn us by word, and to pronounce the just judgment of God against us: but he goes about by reasons to convince the same to us, to the end he might the more stir us to the desire and love of Christ. For he proves that ignorance is in vain pretended of the Gentiles, seeing by their deeds, they declared themselves to have no small rule of righteousness. For no people did ever at any time so abhor from humanity, that they kept not themselves within some laws. Inasmuch therefore as all the Gentiles voluntarily and of themselves are inclined to make laws to themselves: it is out of all question that there are naturally grafted in the minds of all men certain conceptions of justice, and uprightness, which the Greeks call Prolepseis. Cogitations, or devices. They have therefore a law without the law: because however they have not the written law of Moses, yet they are not altogether void of the knowledge of right and equity. For otherwise they could not discern between vice and virtue: the one whereof they restrained by punishments, the other they commended, and being approved of them, they honored with rewards. He has opposed nature to the written law. Meaning that there appeared in the Gentiles a natural light of justice, which did supply the place of the law, whereby the Jews were taught, so that they were a law to themselves.

15 Which show the effect of the law, etc. That is to say, they testify that there is graven in their hearts a certain discretion and judgment, whereby they discern between right and wrong, honest and dishonest. For he means not that it was printed in their will that they should covet and studiously seek after it, but because they were so overcome of the virtue of truth that they could not but needs they must approve it. For why should they institute religions, but because they judge that God is to be worshipped? Why should they be ashamed of adultery and theft, but that they think them both evil? Unadvisedly therefore is the power of our will drawn out of this place, as though Paul should say the observation of the law were subject to our power, seeing he speaks not of the power of fulfilling the law, but of knowledge. Neither is this word heart taken for the seat of the affections, but for the intellect only, or understanding, as in (Deuteronomy 29:4), "The Lord has not given you a heart to understand." Also in another place (Luke 24:25), "O foolish men and slow of heart to believe." Furthermore, neither is it hereby to be gathered that there is in men a full knowledge of the law, but only that there are certain seeds of justice abiding in their understanding, such as these: that all Gentiles equally institute religions, by laws punish adultery, thefts, and murder, and that they commend a good faith in bargains and contracts. For so they declare how they are not ignorant that God is to be worshipped, that adultery, theft, and murder are evil, and that honesty is commendable. Neither is it material what kind of god they imagine to be, or how many gods they make; it is sufficient that they understand there is a God, and that the same is to be honored and worshipped. It matters not whether they permit the concupiscence of another man's wife and possession, or any other thing, or whether they can bridle the affections of wrath and hatred, for that which they knew was evil for them to do, the same was not lawful for them to covet. Their own conscience bearing witness, and their thoughts, etc. He could not have urged them more strictly than with the testimony of their own conscience, which is instead of a thousand witnesses. By the conscience of good deeds men support and comfort themselves; they who in their conscience know they have done evil are tormented and troubled in themselves. From where these speeches of the pagans came: a good conscience is a large and noble theater, but an evil one is a most vile tormentor, and more cruelly drives the wicked from post to pillar than any fury of hell. There is therefore a certain natural knowledge of the law which shows this to be good and to be followed after, and that to be abhorred. And mark how notably he describes the conscience, when he says the reasons come into our mind whereby we defend what is well done, and again which accuse and reprove us of those things that are evilly done. And these reasons of accusing and defending he defers to the day of the Lord, not as though they shall then first appear, for they do continually even in this life urge us and exercise their office, but because they shall then also prevail, lest any should despise them as frivolous and such as did vanish away. And he has put, "in the day," for "to the day," as he did before.

16 Wherein God shall judge the secrets of men. It is a very apt description of the judgment, serving for the present place, that they might know — which willingly hide themselves in the darkness of insensibleness or dullness of mind — that those inward cogitations, which now are altogether hidden in the depth of their hearts, shall then come forth into light. As in another place, while he will show to the Corinthians of how small force man's judgment is, which consists in external shows, he bids them wait till the Lord comes, who will lighten the secrets of darkness and open the hidden things of the heart (1 Corinthians 4:5). When we hear this, let us remember that we are admonished, if we will be indeed approved of our judge, that then we study to come to that sincerity of mind.

He adds "according to my Gospel," signifying that he pronounces such doctrine as even man's reason naturally grafted in him does yield to. And he calls it his Gospel in respect of his ministry, for otherwise God only has authority to give the Gospel; only the dispensation is committed to the apostles. Moreover, it is no marvel though part of the Gospel be called the messenger and solemn publishing of the judgment to come. For if the effect and accomplishment of those things he promises be deferred until the full declaration of the celestial kingdom, it must needs be conjoined with the last judgment. Again, Christ cannot be preached but to the rising of some and the fall of others, both of which appertain to the day of judgment. Concerning this portion "by Jesus Christ," although it seems otherwise to some, yet I refer it to the judgment, after this manner: that the Lord shall execute his judgment by Christ. For he is appointed of the Father to be judge of the quick and the dead. Which the apostles always count among the chiefest points of the Gospel, and so the sentence shall be more perfect, which otherwise should be lame.

17 Behold, you are called a Jew, and rest in the law, and glory in God.

18 And you know his will, and approve the things that are excellent, in that you are instructed by the law.

19 And you persuade yourself that you are a guide of the blind, a light of them which are in darkness,

20 An instructor of them which lack discretion, a teacher of the unlearned, which have the form of knowledge, and of the truth of the law.

21 You therefore which teach another, do you not teach yourself? You that preach a man should not steal, do you steal?

22 You that say a man should not commit adultery, do you commit adultery? You that abhor idols, do you commit sacrilege?

23 You that glory in the law, do you dishonor God through breaking the law?

24 For the name of God is blasphemed among the Gentiles through you, as it is written.

17 Behold you are a Jew. In certain old copies is read Eide, if verily: which if it were so much received, should be more allowed of me. But because the greatest part of books is against it, and the sense may stand otherwise, I keep the old reading, especially seeing it is but a small matter of one particle. Now therefore having dispatched the cause of the Gentiles, he returns to the Jews: and to the end he might more vehemently beat down all their vanity, he grants to them all those things, with which they were proud and puffed up. Secondly, he shows how little they serve to vain glory: indeed, rather how greatly they serve to their reproach. Under the name of Jew, he comprehends all the prerogatives of that nation, which being taken from the law and the Prophets, they did falsely pretend, and so he understands all the Israelites, who were at that time all of them indifferently called Jews.

Furthermore it is uncertain when that name first began: but that undoubtedly it began after the dispersion. Josephus thinks that it was taken up of Judas Maccabeus: by whose conduct and dispositions the liberty and dignity of the people, when it had been a long time fallen, and almost buried, revived again. Albeit I see this opinion is probable, yet if there be any whom it satisfies not, I will bring also of myself another conjecture. It seems truly to me to be likely, that when they were so wasted and scattered, they could not conserve any certain distinction of tribes. For neither could the assessment, valuing or mustering of the people be done in season: neither did the policy or decent form of governing their commonwealth stand, (which was necessary for conserving such order) they both dwelt, [reconstructed: dispersed], and scattered out of order: and also being worn with adversities: they were not so careful for the reckoning of their kindred. But however you will not grant these things to me, yet you cannot deny but there was likelihood of such danger, in such disturbance of things. Whether therefore they would foresee that which was to come, or they would salve the present evil, I think they altogether went to the name of that tribe, wherein purity of religion had abided longest, which tribe by singular prerogative excelled all the rest, and out of which they looked for the redeemer to come. For this was their refuge in extremities, to comfort themselves with looking for the Messiah. However it be, under the name of Jews they professed themselves to be the heirs of the covenant which God made with Abraham and his seed. And rests in the law, and glories in God. He means not that they rested in the study of the law, as though they applied their mind to the keeping of it: but rather he upbraids them, that they not considering to what end the law was given, having left the care of keeping it, were proud of this one thing, because they were persuaded that the oracles of God appertained to them. Likewise they gloried in God, not as the Lord commands by the Prophet Jeremiah, that being humbled in ourselves, we should seek our glory in him only: but without any knowledge of his goodness, for vain ostentation's sake they made him peculiarly theirs before men, and boasted themselves for this people of whom inwardly they were altogether void. This is not the glorying of the heart, but the bragging of the tongue.

18 You know his will, and approve the things that are excellent. Now he grants to them the knowledge of the will of God, and the approbation or allowing of things profitable, which knowledge and allowing of things they had obtained by the doctrine of the law. There is a twofold approbation or allowing of things: one of election, when we embrace that we have approved and allowed for good: another of judgment, whereby truly we discern good from evil, but with industry or study we do not follow after it. The Jews therefore were so learned in the law, that they could judge of manners and correct them: but they had small care to try or prove their own life according to the same standard.

Moreover, seeing Paul reproves their hypocrisy, we may gather by the contrary (if so that our judgment proceed from a sincere affection) that profitable things are then truly proved when God is hearkened to: for his will as it is revealed in the law, is set down here for the guide and Mistress of true probation.

19 And you persuade yourself. He grants yet more to them: as though they had not only enough to serve their own turn, but also with which they might enrich others: He grants (I say,) that they had such store of knowledge, as might also have overflowed to others. That which follows, namely, having the form of knowledge, I understand causatively: that it may be resolved thus, because you have the form of knowledge. For from here came it that they professed themselves to be the teachers of others, because they were thought to carry about all the secrets of the law in their breast. The word form, is not put for an example: because Paul has set down the word Morphosin, and not Tupon: but I think he would note the glorious pomp or show of doctrine, which is commonly called, appearance. And it is most certain that they had not that knowledge, which they pretended: however Paul by the way checking the corrupted abuse of the law, on the other part shows, that true knowledge is to be sought for out of the law, that truth may be firm and immovable.

21 You therefore that teach another. Although those praises of the Jews which he has hitherto reckoned were such as might worthily have adorned and set them forth, if they had not lacked the truer ornaments: yet because they contained such indifferent gifts, as both might be in the godless, and be corrupted by wicked abuse, they are not sufficient to true glory. Paul also not thinking it enough to refute, and taunt their arrogance that they trusted only in those things, does also return even those again upon them to their reproach. For he deserves great reproach and infamy, who makes the gifts of God which otherwise are noble and excellent, not only unprofitable, but also by his depravity does contaminate, and defile them. And he is a perverse counselor, who not providing for himself, is wise only to the profit of others: he shows therefore how that was their dishonor, which they take to be their praise. You that preach a man should not steal. He seems to have respect to the place in the psalm. God said to the wicked, why do you preach my statutes and take my testament into your mouth? Seeing you hate discipline, and have cast my words behind you: if you do see a thief you consent with him, and take part with the adulterers. Which objurgation or chiding as it agreed to the Jews in old time, who trusting to the bare knowledge of the law, lived never a whit the better, then if they had had no law at all: so we must beware lest at this day it be turned against us. And surely it is too true in a great many, who while they boast themselves to have a certain singular knowledge, as though the Gospel were not a rule of life, they are given over to all kind of uncleanness. Let us not therefore dally so securely with the Lord, let us remember what judgment hangs over such prattlers, who show forth the word of God only in jangling.

22 You which abhor idols. Very aptly he opposes sacrilege to idolatry, as a thing of the same kind. For sacrilege, simply is a profanation of the divine majesty. Which sin was not unknown to the heathen Poets. For this cause Ovid charges Lycurgus with sacrilege, for contemning the solemn feasts of Bacchus: and in Fastis, he calls those Sacrilegas manus, that is, wicked hands which violated the majesty of Venus. But seeing the Gentiles gave the majesty of their gods to idols, they counted that only for sacrilege, if any did steal that was dedicated to their temples, wherein they thought all religion consisted. So at this day where superstition reigns in the place of the word of God, they acknowledge no other sacrilege, than the stealing of the riches of temples: because with them there is no God but in idols, no religion but in riot, and pomp. And here we are admonished, first, that we flatter not ourselves, when we have observed some part of the Law, and despise the rest.

Secondly, that we glory not so for external idolatry removed, that in the meantime we have no care to banish and expel from us that impiety which lies hidden in our minds.

23 You which glory in the law, etc. Although every transgressor puts God to reproach (seeing all men are born to this end that they should worship him in righteousness and holiness) yet he does justly charge the Jews herein with a special fault. For while they preached God to be their Lawgiver, and had no care to order their lives according to his rule, they declared that the majesty of their God, (which they so easily contemned) was of no great account with them. After which sort at this day those defame Christ by the transgression of the Gospel, who vainly talk of his doctrine, which in the meantime by their licentious, and lustful life they tread under foot.

24 For the name of God. I think this testimony rather to be taken out of Ezekiel than out of Isaiah, seeing with Isaiah there are no upbraidings against the people, whereof all that chapter of Ezekiel is full. Some think it is an argument taken from the less to the greater, to this sense, if the Prophet not without cause reproved the Jews of his time, that for their captivity, the glory and power of God, was despised among the Gentiles, as though God had not been able to preserve the people which he had taken into his protection: much more are you a reproach and dishonor to God, by whose manners his religion being estimated, it is evil spoken of. Which sentence as I do not disprove, so I wish rather to have one more sincere: as though it were said, we see that all the reproaches of the people of Israel, do fall upon the name of God: because, seeing they are counted and called the people of God, they bear the name of God graven as it were in their forehead: whereby it must needs come to pass among men, that that God, in whose name they boast themselves, should be after a sort defamed by their filthiness.

And this is a marvelous unworthy thing, that they which have their glory from God, should be a reproach to his sacred name: for at the least they ought to requite him otherwise.

25 Circumcision verily profits, if you do keep the Law: but if you shall be a transgressor of the Law, your circumcision is turned into uncircumcision.

26 If therefore uncircumcision shall keep the righteousness of the Law, shall not his uncircumcision be reckoned for circumcision?

27 And the uncircumcision which is by nature (if it keep the law) shall judge you, who by the letter and circumcision are a transgressor of the Law?

28 For he is not a Jew that is one openly: neither is that circumcision which is outward in the flesh.

29 But he is a Jew which is one within, and the circumcision is of the heart in the spirit, not in the letter, whose praise is not of men, but of God.

25 Circumcision verily profits. By a preoccupation he removes those things which the Jews on the contrary might take again for the defense of their cause. For if circumcision were a seal of the covenant of the Lord, whereby the Lord chose Abraham and his seed, for a peculiar people to himself: they were thought to glory therein not in vain: but because the truth of the sign being omitted, they remained in the external form: he answers that there is no cause why they should arrogate anything to themselves of the bare sign.

The truth of circumcision consisted in the spiritual promise, which required faith. The Jews neglected both, as well the promise as faith. Foolish therefore was their confidence. Whereby it comes to pass that he omits here the principal use of circumcision, namely while he applies his talk to their gross error, as he does with the Galatians. And that is diligently to be noted. For if he should treat of the whole nature, and property of circumcision, it were absurd that there should be no mention of grace and free promise. But in both places he speaks according to the circumstance of the cause he handles: therefore he touches only that part which was in controversy. They thought that circumcision of itself was a work sufficient to the obtaining of righteousness. Therefore that he might speak according to their opinion, he answers, that if the work be respected in circumcision, this is the condition of it, that he which is circumcised, give himself to worship God wholly, and perfectly: the work therefore of circumcision is perfection. And thus we may speak of our baptism. If any trusting in the only confidence of the water of baptism, does think himself to be justified, as though he had now gotten holiness by that work: the end of baptism is to be objected: namely that by that the Lord does call us to holiness of life. Here should the promise and grace, which baptism does testify, and seal to us, be passed over in silence: because we are to deal with those, who being content with the vain shadow of baptism, they care not, nor consider not that which is the principal in it. And this truly you are to note in Paul, when he speaks of signs or Sacraments to the faithful, and not by contention or controversy, that his manner is to conjoin them with the efficacy, and accomplishment of their promises: when he has to deal with perverse and foolish interpreters of the signs or sacraments, then omitting to mention the proper and true nature of the signs or sacraments, he directs his whole style against their corrupt interpretation. And many because they see Paul brings circumcision rather than any other work of the law, do think that he takes away righteousness from the ceremonies only. But it is far otherwise. For this thing is wont always to follow, that they which dare set their merits against the righteousness of God, glory more in external observations, than in sound virtues. For whoever is truly touched and moved with the fear of God: dare never lift up his eyes to heaven, for the more he shall strive to true righteousness, the better he shall see how far he is from it. As for the Pharisees, who think it enough to shadow their holiness with external hypocrisy, it is no marvel though they so easily flatter themselves. Therefore Paul when he had left the Jews nothing but this poor shift, that they should boast themselves to be justified by circumcision, he now also takes from them this vain visor.

26 If therefore uncircumcision, and so forth. This is a most strong argument. Every thing is inferior to his end, and is set under it. Circumcision has respect to the law: therefore it ought to be inferior to it. It is more therefore to keep the law than circumcision, which for the cause thereof was ordained. Whereupon it follows that the uncircumcised if he keep the law, does far excel the Jew being a transgressor of the law, with his barren and unprofitable circumcision. And so although by nature he is polluted, yet by the observation or keeping of the law, he shall be sanctified, that his uncircumcision may be imputed to him in place of circumcision. This word uncircumcision, in the second place is to be understood properly in his proper signification. In the first place improperly for the Gentiles, the thing for the person. Furthermore, here no man ought curiously to trouble himself with searching of what keepers of the law this may be construed which Paul says, seeing none such can be found. For simply he had this in his mind by the way of supposition, or supposing, if there were found any Gentile which did observe the law, that his righteousness in uncircumcision is of more value, than the circumcision of the Jew without righteousness. Therefore I refer that which follows, (he which by nature is uncircumcised, shall judge the circumcised) not to the persons, but to the example: as that. The Queen of the South shall come, and so forth. Item the men of Nineveh shall rise in judgment, and so forth. For even the words of Paul lead us to this sense. The Gentile (says he) being a keeper of the law shall judge you being a transgressor: although he is uncircumcised, and you have the literal circumcision.

27 The letter and circumcision. By the figure hypallage, for circumcision literal. Neither does he mean that they therefore violate the law, because they have the letter of circumcision: but because together with that their external ceremony they cease not to pollute the spiritual worship of God, namely piety, righteousness, judgment, and truth, which things notwithstanding, are the principal things of the law.

28 For he is not a Jew, etc. The meaning is that a true Jew is not to be judged either by the progeny of the flesh, or title of profession, or by the external sacrament or sign. Neither does that circumcision which makes a Jew consist only in outward figure or show, but both of them are internal or inward. That which he adds of true circumcision is taken from diverse places of Scripture, indeed from their common doctrine: because the people are everywhere commanded to circumcise their heart, and the Lord promises that he will do it. For the foreskin was cut off, not as a little corruption of one part, but as the corruption of the whole nature. Therefore circumcision is the mortification of the whole flesh. Whereas he adds, that it is in the spirit, and not in the letter, understand it thus: he calls the external observation without piety, the letter: by the spirit he means the end of the ceremony, which is spiritual. For seeing the whole weight or substance of signs and rites depend on their end: the end being taken away, the letter only remains, which by itself is unprofitable. And this is the reason of the speech: because where the word of God is preached, whatever it commands, except it be received of men with a sincere affection of the heart, it abides in the letter, that is in the cold or faint letter: but if it pierce into the mind, it is in a manner transformed into the spirit. He alludes to the difference of the old and new testament which Jeremiah notes, where the Lord pronounces that his covenant shall be firm, and stable, after that it is engraved in their inward parts. Paul also in another place had respect to this, where he comparing the law with the Gospel, calls the law the letter, which is not only dead, but also kills, but the Gospel he adorns with the title spirit. Furthermore too gross has the foolishness of those been which have made of the letter a twofold sense, and of the spirit Allegories.

29 Whose praise is not of men. Because the eyes of men only behold the things that are apparent: he denies it to be sufficient to be commendable in man's opinion, which often is deceived by the external show: but the eyes of God must be satisfied, which behold the very deepest secrets of the heart. So he draws hypocrites again (which smooth themselves with false persuasions) to the tribunal seat of God.