Commentary on Romans (Super Epistolam B. Pauli ad Romanos Lectura)

After the Apostle has shown that the Gentiles were not justified by the knowledge of truth which they had, here he shows that neither were the Jews justified by those things in which they gloried. And thus for both, the power of evangelical grace is necessary for salvation. First, therefore, he says that the Jews are not justified by the law. Second, that they are not justified by lineage, in which they gloried, chapter 3: "What advantage then is there?" Third, that they are not justified by circumcision, chapter 4: "What then shall we say?"

Concerning the first point it must be considered that the Jews and the Gentiles, converted to the faith, judged one another concerning their former life. For the Jews reproached the Gentiles, that living without the law of God, they sacrificed to idols. But the Gentiles reproached the Jews, that having received the law of God, they did not keep it. First, therefore, he charges both with disordered judgment; second, he shows specifically that the Jews were not worthy of reward, because the things in which they gloried were not sufficient for salvation, at the place "for not the hearers of the law..."

Concerning the first he does two things. First he refutes human judgment; second he establishes and commends the divine judgment, at the place "for we know..." Concerning the first he does two things. First he sets forth that those who mutually judge one another are inexcusable; second he assigns the reason, at the place "for wherein..."

First, therefore, he concludes from the foregoing, saying: because the Gentiles held back in injustice the truth known of God, "O man, whoever you are that judges another man, you are inexcusable," just as he said above: "so that they are inexcusable." But he adds "every one," as if to say, whoever you are, whether Gentile or Jew — because even the Gentile, of whom it seemed more likely, cannot be excused by ignorance, as was shown above. 1 Corinthians 4:5: "Judge not before the time."

Then, when he says "for wherein," he assigns the reason, excluding the cause of excuse: first, indeed, ignorance; second, innocence, at the place "for the same things." Ignorance indeed is excluded by the judgment itself. For whoever judges someone as doing evil shows that he knows that thing to be evil, and from this he shows himself to be condemnable. And this is what he says: therefore, I say, you are inexcusable, for wherein you judge another as doing evil, you condemn yourself, that is, you show yourself to be condemnable. Matthew 7:1: "Judge not, and you shall not be judged."

It must not be believed, however, that every judgment is a cause of condemnation. For there is a threefold judgment. One indeed just, namely that which is made according to the rule of justice. Wisdom 1:1: "Love justice, you that judge the earth." Another is unjust judgment, namely that which is made against the rule of justice. Wisdom 6:5: "Whereas you were ministers of his kingdom, you have not judged rightly." There is, moreover, a third, rash judgment, against which it is said, Ecclesiastes 5:1: "Do not speak anything rashly." This indeed is committed in two ways. In one way, when someone proceeds concerning that judgment which has been entrusted to him without due knowledge of the truth; against which it is said, Job 29:6: "The cause which I knew not, I searched out most diligently." In another way, when someone usurps to himself judgment concerning hidden things, of which God alone has the right to judge; against which it is said, 1 Corinthians 4:5: "Judge not before the time, until the Lord come, who will bring to light," etc.

There is, moreover, something hidden which pertains to the knowledge of God alone, not only with respect to us, but according to its own nature. First, indeed, the thought of the heart, according to that word, Jeremiah 17:9-10: "The heart of man is perverse and unsearchable, who shall know it? I am the Lord who search the heart, and prove the reins." Second, the contingent future, according to that word, Isaiah 41:23: "Show the things that are to come hereafter, and we shall know that you are gods." And therefore, as Augustine says in his work On the Lord's Sermon on the Mount: "There are two things in which we ought to beware of rash judgment: when it is uncertain with what intention a thing was done, or when it is uncertain what someone will turn out to be, who now appears either good or evil." The first judgment, therefore, is not a cause of condemnation, but the second and the third are.

Then, when he says "for the same things," he excludes another cause of excuse, namely innocence. As if to say: therefore you who judge others condemn yourself, because you do the same things which you judge, that is, the things for which you condemn others, and thus it appears that you act against conscience. Matthew 7:3: "But why do you see the mote in the eye," etc. It must be known, however, that not always, when someone judges another concerning a sin which he himself commits, does he by this very fact always acquire condemnation for himself, because he does not always sin mortally in judging thus; nevertheless he always manifests his own damnation. For if he is publicly in the sin concerning which he judges another, he seems to give scandal by judging, unless perhaps he humbly reproves himself together with the other, groaning for his own sin. But if he is secretly in the same sin, he does not sin in judging another for the same sin, especially with humility and an effort to rise again, as Augustine says in the book On the Lord's Sermon on the Mount: "let us first consider, when necessity compels us to reprove someone, whether it is such a vice as we never had — and then let us consider that we too could have had it — or such as we had and now no longer have; and then let the common frailty touch our memory, so that mercy, not hatred, may go before that correction. But if we find ourselves to be in the same vice, let us not chide, but groan together, and invite the other to grieve along with us equally."

Then, when he says "for we know," he establishes and commends the divine judgment. And concerning this he does three things. First he sets forth the truth of the divine judgment; second he excludes the contrary opinion, at the place "do you think"; third he manifests the truth, at the place "who will render to every man."

He says, therefore, first: I say this, that you condemn yourself when you do the same things which you judge — for we know, that is, we hold it for certain, that the judgment of God is against those who do such things, that is, the divine judgment hangs over them. Job 19:29: "The sword is the avenger of iniquity, and know that there is a judgment." Ecclesiastes, last chapter: "All things that are done, God will bring into judgment." Likewise we know that this judgment is according to truth. Psalm 95:13: "He shall judge the world in equity." But the judgment of man, even if he judges justly, is not always according to the truth of the matter, but according to the statements of witnesses, which sometimes disagree with the truth. But this is not the case in the divine judgment, because, as he himself says, Jeremiah 29:23: "I am the judge and the witness." Nor is he deceived by false allegations, according to that word, Job 41:3: "I will not spare him for words of power, and framed to entreat."

Then, when he says "but do you think," he excludes the contrary opinion, and first he sets it forth; second he assigns its cause, at the place "or do you despise the riches"; third he disproves it, at the place "do you not know." He says, therefore, first: I have thus said that the judgment of God according to truth is against those who do such things — but do you not, O man, whoever you are, who judge those who do such things and yet do them yourself, fear the judgment of the one above you? Do you think that you will escape the judgment of God? As if to say: if you think this, your estimation is false. Psalm 138:7: "Whither shall I go from your spirit? Or whither shall I flee from your face?" Job 11:20: "Flight shall perish from them."

Then, when he says "or the riches," he shows the cause of this false estimation. For because man is not immediately punished by God for sin, he supposes that he is not to be punished, against what is said in Ecclesiasticus 5:4: "Do not say in your heart: I have sinned, and what sad thing has befallen me? For the Most High is a patient rewarder." And Ecclesiastes 8:11: "For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear." Nevertheless, the sinner, from the fact that he does evil a hundred times and is sustained through patience, ought not to despise this, but to note that it is good to those who fear him. And therefore here he says "or do you despise," according to that word, Proverbs 18:3: "The wicked man, when he has come into the depth of sins, despises." "Riches," that is, abundance. Ephesians 2:3: "God, who is rich in mercy." "Of his goodness," namely, by which he pours out good things upon us, according to that word, Psalm 144:16: "You open your hand, and fill all things with goodness." For the good, according to Dionysius, implies the nature of self-diffusion. Lamentations 3:25: "The Lord is good to them that hope in him." "And of patience," namely, by which he bears with those who sin gravely and out of malice. Psalm 7:12: "God is a just judge, and patient; is he angry every day?" "And of longsuffering," namely, by which he bears for a long time with men who sin out of weakness, yet who remain long in sin. 2 Peter, last chapter: "Account the longsuffering of our Lord Jesus Christ as salvation."

Then, when he says "do you not know," he disproves the aforesaid cause, namely the contempt of divine patience, and first he demonstrates the fruit of divine patience; second, the danger of contempt, at the place "but according to your hardness." He says, therefore, first: it is a wonder that you despise it — do you not then know that the benignity of God, in delaying punishment, leads you to penance? 2 Peter 3:9: "The Lord delays not his promise, but deals patiently for your sake, not willing that any should perish, but that all should return to penance." Isaiah 30:18: "God waits for you, that he may have mercy on you."

But the Apostle seems, as is said in the Gloss, to have touched upon three degrees of sinners: first indeed, of those who promise themselves impunity; second, of those who despise the goodness of God; third, of those who are ignorant. Whence the Gloss says: "You sin, O man, while you promise yourself impunity; you sin more gravely because you despise; and you sin most gravely, because you are ignorant." But this seems to be false, for ignorance lightens a sin rather than aggravates it. It must, therefore, according to some, be understood that "most gravely" means "most perilously," because he who is ignorant of his sin does not seek a remedy. Or "most gravely" on account of the species of ignorance which pertains to unbelief, which is the gravest sin. Whence it is said, 1 Corinthians 14:38: "If any man knows not, he shall not be known." Or "most gravely" in the genus of ingratitude. Augustine: "For he is more ungrateful who does not recognize a benefit than he who diminishes it, which is to despise it."

Then, when he says "according to your hardness," he shows the danger of contempt, saying "but according to your hardness," namely, because he is not softened by the benefits of divine goodness. Ecclesiasticus 3:27: "A hard heart shall fear evil at the last," etc. — "and impenitent heart," namely, one which is not bent to penance by the patience and longsuffering of God. Jeremiah 8:6: "There is none that does penance for his sin." "You treasure up to yourself wrath," that is, you multiply for yourself the guilt of punishment. James 5:3: "You have stored up to yourselves wrath, against the last days." Whence here follows "against the day of wrath," that is, against the day of judgment, of which it is said, Zephaniah 1:15: "That day is a day of wrath" — because, namely, God does not now inflict the vengeance which he will then inflict, according to that word, Psalm 74:3: "When I shall take a time, I will judge justices." "And of the revelation of the just judgment of God," because then the justice of the divine judgment will be revealed, which now is not believed to exist, or does not seem to be just. Isaiah 56:1: "My salvation is near to come, and my justice to be revealed."

And because the Gloss says here that by hardness and impenitent heart is signified the sin against the Holy Spirit, which is unforgivable, it is therefore necessary to see what the sin against the Holy Spirit is, and how it is unforgivable.

It must therefore be known that, according to the ancient doctors of the Church who lived before Augustine, namely Athanasius, Hilary, Ambrose, Jerome, and Chrysostom, the sin against the Holy Spirit is called the blasphemy by which the works of the Holy Spirit are attributed to an unclean spirit, as is clear from Matthew 12:31. This indeed is said to be unforgivable both in this age and in the future, because for this sin the Jews were punished, both in this age through the Romans and in the future through the demons. Or because it has no ground of excuse, such as the blasphemy had which they spoke against Christ insofar as he was the son of man, according to that word, Matthew 11:19: "Behold a man that is a glutton and a drinker of wine." To which they could be led through the weakness of the flesh, just as also in the Old Testament, because the children of Israel murmured on account of the lack of bread and water, as is read in Exodus 16:2-3, which was, as it were, human and easily forgivable; but what they said afterward before the idol, as in Exodus 32:4: "These are your gods, O Israel, that brought you out of the land of Egypt" — in this they sinned against the Holy Spirit, namely, by attributing the work of God to demons. Whence also their sin is called unforgivable, since the Lord adds: "But I, in the day of vengeance, will visit their sin."

Augustine, however, says that the sin against the Holy Spirit is a word or blasphemy which someone speaks against the Holy Spirit, through whom the remission of sins comes about, according to that word, John 20:22-23: "Receive the Holy Spirit; whose sins you shall forgive," etc. And this indeed in heart, namely in mouth and in deed, when someone perseveres in sin all the way to the very last end. And thus final impenitence is the sin against the Spirit, of which it is manifest that it is unforgivable.

But the later masters say that the sin against the Holy Spirit is that which is committed out of set malice, which is contrary to that which is appropriated to the Holy Spirit, namely goodness — just as also the sin against the Son of God is that which is from ignorance, which is opposed to wisdom, which is appropriated to the Son. And likewise the sin against the Father can be said to be that which is from weakness, which is contrary to power, which is appropriated to the Father. Thus, therefore, the sin which is against the Father or the Son is called forgivable, because from this very fact the sin seems to have some excuse, since it is committed out of ignorance or out of weakness. But that which is committed out of set malice has in itself no cause of excuse; and therefore it is called unforgivable, because it does not have in itself that from which it might be forgiven, although sometimes God, out of his own goodness, forgives it, just as sometimes, by his own power, he cures a disease which is in itself incurable.

And according to this, six species of the sin against the Holy Spirit are assigned, excluding those things through which sin is forgiven. Of these, the first two are taken with respect to those things which stand on the side of God, namely, hope of divine mercy, to which despair is opposed, and fear of divine justice, to which presumption is opposed. But the other two are taken on the side of man, namely, contempt of the changeable good, to which obstinacy is opposed — which here is called hardness, by which, namely, someone fixes his mind firmly upon sin — and settled resolve of turning away from God, to which impenitent heart is opposed, namely, which never proposes to return to God through penance. But the others are taken on the side of the gifts of God, one of which is faith, according to that word, Proverbs 15:27: "By faith sins are purged," and to this is opposed the impugning of known truth. The other is charity, according to that word, Proverbs 10:12: "Charity covers all sins," and to this is opposed envy of a brother's grace.

After the Apostle has set forth the truth of the divine judgment, the contrary opinion having been excluded, here he manifests the truth of the divine judgment, and first he sets forth what he intends; second he manifests his proposition, at the place "to them indeed who according to patience." He first sets forth the truth of the divine judgment as to two things, namely, as to works and as to persons.

As to works indeed, because in the present life he does not render according to works, but sometimes bestows grace upon those doing evil, as upon Paul the Apostle himself, who, having formerly been a blasphemer and persecutor, obtained mercy, as is said in 1 Timothy 1:13. But this will not be the case on the day of judgment, when it will be the time of judging according to justice. Psalm 74:3: "When I shall take a time, I will judge justices." And therefore it is said elsewhere: "Render to them according to the works of their hands."

As to persons, the truth of the divine judgment is observed, because equality of retribution will be kept as to all. 2 Corinthians 5:10: "We must all be manifested." But it seems that the future retribution will not be according to works, because for a temporal sin an eternal punishment will be repaid. But it must be said that, as Augustine says in Book 21 of the City of God: in the retribution of justice an equality of time between the fault and the punishment is not considered, because even according to human judgment, for the fault of adultery, which is committed in a brief hour, the punishment of death is inflicted; in which the lawgiver does not attend to the length of the killing, but rather to the fact that through death one is perpetually excluded from the society of the living. And thus also in its own way man is punished with an eternal punishment for a temporal fault. And therefore it is not a marvel if sins committed against charity, through which namely there is fellowship between God and men, are eternally punished by the divine judgment.

And that this indeed is just appears from three things. First, from the infinite dignity of God against whom the sin is committed. For the more grave one sins, the greater is the dignity of the person against whom one sins, just as he sins more who strikes a prince than he who strikes a private person. And so, since the fault of mortal sin is in a certain way infinite, it is necessary that an infinite punishment correspond to it. And so, since it cannot be infinite according to intensity, it remains that it be infinite according to duration.

Second, it appears from the will by which one sins. For whoever sins mortally, turned away from the unchangeable good, establishes his end in a changeable good, as the fornicator in the love of the flesh, the miser in money. And because the end is desired for its own sake, whoever desires the end is borne toward it, wishing to obtain it always, if nothing else opposes. Hence he who sins mortally has the will of remaining perpetually in the sin, except perhaps accidentally, as when he fears punishment, or some other impediment. Hence it is fitting that, since man according to his will desires to hold the sin perpetually, he be punished eternally for it. For God, who is the inspector of the heart, attends especially to the will of the one sinning.

Third, on the part of the effect of sin, which is the withdrawal of grace, from which it follows that man, as far as is in himself, remains perpetually in sin, from which he cannot depart except through the help of grace. But it is not fitting that, while the fault endures, the punishment should cease, and therefore the punishment endures in perpetuity. But that which is said, "to render to each according to his works," is not to be understood according to an equality of works, because the reward exceeds the merit, but according to proportion, because he will repay good things to the good, and better things to the better. And the same reasoning holds for evil things.

Then, when he says "to them indeed who according to patience," he manifests his proposition, and first as to works, second as to persons, at the place "upon every soul." But as to works he shows the truth of the divine judgment, first indeed in the good, second in the evil, at the place "but to them that are of contention."

Concerning the first, two things must be considered, namely merit and reward. For merit three things concur. First indeed, patience. This can be understood, in one way, of the patience of God, of which it was said above: "Or the riches of his goodness and patience," so that those may be understood to be "according to patience of good work," namely, those disposed who make good use of God's patience by doing good.

In another way it can be understood of the patience of man, which likewise can be understood in two ways. In one way, according as patience implies the toleration of adversities with equanimity of heart. This indeed is necessary, that someone not desist from a good work on account of the evils he suffers, and this is what he says, "according to patience of good work." James 1:4: "Patience has a perfect work." Luke 21:19: "In your patience you shall possess your souls." Second, patience can be understood for longanimity, or for perseverance, namely that someone not withdraw from a good work on account of weariness. James, last chapter: "Be patient, brothers, until the coming of the Lord." Hebrews 10:36: "Patience is necessary for you."

The second is the goodness of the work, which indeed is called good according to its ordering to the due end, and according as it agrees with the due rule, which is the law of God and human reason. Galatians, last chapter: "Let us not fail in doing good."

Third, the rectitude of intention is touched upon in "seeking eternal life," namely that in the evils which a man suffers, or in the goods which he does, he not seek something temporal, but eternal. Matthew 6:33: "Seek first the kingdom of God."

On the part of the reward also he touches upon three things, of which the first is glory, which signifies the brightness of the saints, even the intrinsic brightness, with which they will be filled in mind, according to that word of Isaiah 58:11: "He will fill your soul with splendors"; and the exterior brightness, with which they will shine in body. Matthew 13:43: "The just shall shine as the sun in the kingdom of their Father." Psalm 149:5: "The saints shall rejoice in glory."

Second, honor is touched upon, by which is signified the dignity of the saints, and the reverence which is shown to them by every creature. For they will be kings and priests. Revelation 5:10: "You have made us a kingdom and priests to our God." And further they will be counted among the sons of God, according to that word of Wisdom 5:5: "Behold how they are counted among the sons of God." Psalm 138:17: "Your friends, O God, are made exceedingly honorable."

Third, incorruption is touched upon, namely because that glory and honor will not be transitory, as are the things which are in this world. 1 Corinthians 9:25: "They indeed that they may receive a corruptible crown, but we an incorruptible one."

Then, when he says "but to them," he shows the truth of the divine judgment in the evil, in which likewise fault and punishment are touched upon. And as to fault, three things are touched upon, of which the first is the obstinacy of contention. This indeed, first, can be understood of man toward God, who calls him to himself by benefits, against whom man seems to contend by resisting the divine benefits. Deuteronomy 31:27: "While I am yet living and going in with you, you have always acted contentiously against the Lord." Second, it can be understood of man's contention against the faith. 2 Timothy 2:14: "Contend not in words." Third, it can be understood of the contention of men with one another, which is contrary to charity, which is the mother of the virtues. James 3:16: "Where there is jealousy and contention, there is inconstancy and every depraved work."

Second is set down their hardness, namely, of those who do not acquiesce to the truth. This can, in one way, be understood of the truth of faith. John 8:45: "If I speak the truth, why do you not believe me?" In another way, of the truth of divine justice, to which they do not acquiesce, not believing the truth of the divine judgment. Ezekiel 18:29: "You have said, the way of the Lord is not equal." Third, it can be understood of the truth of life, to which those do not acquiesce who live perversely. John 3:21: "He who does the truth comes to the light."

Third, malice is touched upon in this, that he says, "but give credit to iniquity," either because they consent to those persuading them to iniquity. Proverbs 17:4: "The wicked man obeys an unjust tongue." Or because they believe in the impunity of sins, which would redound to an iniquity in God. Ecclesiasticus 5:4: "Say not, I have sinned, and what sad thing has befallen me?" Or they give credit to iniquity, that is, to infidelity, namely to a doctrine which is against the faith. 2 Thessalonians 2:11: "That all may be judged who have not believed the truth, but have consented to iniquity."

But on the part of the punishment, four things are set down, which indeed can be distinguished in two ways. In one way, so that wrath, that is, bodily punishment and vengeance, is understood to be after the judgment. Zephaniah 1:15: "That day, a day of wrath." But indignation is in the judgment, when the impious will be indignant at themselves, which arises from the sins which they committed. Wisdom 5:6: "We have erred from the way of truth." But tribulation and anguish pertain to the soul separated from the body before the resurrection. Proverbs 1:27: "When tribulation and anguish shall come upon you."

Or in another way they can be distinguished, so that the first two are taken on the part of God, whose wrath is called the disposition to punish, which is horrible to the wicked. Revelation 6:16: "They shall say to the mountains and the rocks: Fall upon us," and so forth. His indignation is referred to this, that he will reckon sinners unworthy of eternal life. Psalm 94:11: "To whom I swore in my wrath, that they shall not enter." But the others are taken on the part of man. And tribulation indeed is named from the tribulus, which pricks, whence to tribulation can pertain everything that inflicts pain. Zephaniah 1:14: "The voice of the day of the Lord is bitter, the mighty man shall be in tribulation there." But anguish is so called from this, that the mind of man is straitened, not being able to find a remedy against the evils which he fears, or already suffers. Daniel 13:22: "I am straitened on every side, and I know not what to choose." Job 27:9: "Will God hear his cry, when distress shall come upon him?"

Then, when he says "upon every soul," he shows the truth of the divine judgment as to persons. And first he sets forth the equity of this; second he assigns the reason, at the place "for there is no respect of persons"; third he manifests the reason, at the place "for whosoever."

He shows the truth of the divine judgment as to persons, first in the evil, when he says "upon every soul of man that worketh," that is, against every soul, because just as the glory of the saints comes from the soul to the body, so the punishment of the reprobate is first and principally in the soul and second in the body, which on account of the defect or fault of the soul will rise again passible. Ezekiel 18:4: "The soul that sins, the same shall die." But he says "of the Jew first, and of the Greek," because a greater punishment was owed to the Jews as those knowing the will of God through the law. Luke 12:47: "The servant who knew the will of his lord, and did not do it," etc., "shall be beaten deservedly with many stripes." And likewise Christians, as to the same sin, for instance adultery or theft, are punished with a graver punishment than unbelievers. Hebrews 10:29: "How much more, do you think, does he deserve worse punishments, who has trodden underfoot the Son of God," and so on. But as to the whole punishment, the punishment of unbelievers is graver on account of the sin of unbelief, which is most grave. Whence it is said in 1 Peter 3, that the wrath of God remains upon unbelievers.

Second, he manifests it in the good, and he sets down first the two things which he said above, glory and honor; but the third, namely peace, he sets in the place of incorruption, which peace includes, and comprehends many other things. For the peace of man cannot be perfect as long as someone fears that he will lose the goods which he has, but then does someone have the true peace of heart, when he has all the things which he desires and does not fear to lose them. Isaiah 32:18: "My people shall sit in the beauty of peace." And in these things too he attributes the primacy to the Jews, because to them the promises were made first, and the Gentiles entered into their promises. John 4:38: "Others have labored, and you have entered into their labors."

Then, when he says "for there is no respect of persons," he assigns the reason for what has been said, namely because there is no respect of persons with God. Acts 10:34: "God is not a respecter of persons." But respect of persons is opposed to distributive justice, by which someone distributes to each according to the dignity of persons; therefore there is respect of persons when, apart from dignity, more or less is given to someone. But this occurs apart from dignity, when it is done not on account of a condition, but on account of the person, which is taken as the cause. For this is to take the cause, namely as it were a rule of acting; but respect of persons occurs on account of the person, as though the person itself were taken as the cause of doing something.

For instance, if someone gives to another, on account of kinship, more of his patrimonial goods, this is not respect of persons, because kinship is a fitting cause on account of which he ought to have more of such goods. But if, on account of kinship, some prelate gives to someone more of ecclesiastical goods, this can pertain to respect of persons, if no other fitness concurs. For kinship is not a fitting reason for the distribution of spiritual goods. Therefore, since God does all things by a most fitting reason, respect of persons does not fall upon him. For it is said in Wisdom 8:1, that "he disposes all things sweetly."

But he seems to be a respecter of persons, because he leaves some sinners in their sins, and calls others to himself. But it must be said that respect of persons is opposed to justice, whence it has place in those things which are given from debt, which justice attends to. But God calls sinners to repentance not from debt, but gratuitously. "For if from works, it is now not from grace," as is said below, chapter 11:6; and Titus 3:5: "Not by the works of justice which we have done, but according to his mercy he saved us." But in such benefits given freely, it is permitted not only to God, but even to man, to give to whomever he wishes. Matthew 20:15: "Is it not lawful for me to do what I will?"

Then, when he says "for whosoever," he expounds the aforesaid reason. For that there is no respect of persons with God is clear from this, that all who sin are punished. Whence first he speaks as to those who did not receive the law, saying that whoever has sinned "without the law," namely of Moses, received from God, "shall perish without the law," that is, shall be condemned, not on account of the transgression of the law. Job 4:20: "Because none understand, they shall perish forever."

Second, he speaks as to those who received the written law, and says that whoever have sinned "in the law," that is, after the written law, "shall be judged by the law," that is, on account of the fact that they transgressed the precept of the law. John 12:48: "The word that I have spoken to you, that shall judge him in the last day."

But some have taken an occasion of error from this manner of speaking. For because the Apostle does not say, "whoever has sinned in the law shall perish by the law," as he had said of those who are without the law, that they shall perish without the law, they believed that those who sin after having received the law are judged in some way, namely in the present life, but nevertheless do not perish. But, as the Gloss says, what Christian would say that a Jew does not perish if he does not believe in Christ, since the Lord says that it will be more tolerable for Sodom in the day of judgment than for them? As is found in Matthew 10:15. Whence Ezekiel 18:32: "I do not wish the death of the sinner."

But he uses such a diversity in speaking, because, as Gregory says in the Moralia on that word of Job 36:6, "He gives judgment to the poor," some in the future judgment will perish, but will not be judged, that is, the impious, who are without faith and the law of God. Psalm 1:5: "The impious shall not rise again in judgment," namely because there is no place for disputing against him who is wholly estranged from God. John 3:18: "He who does not believe is already judged." But others, who sin having received the law of God and the faith, will so perish that they will also be judged, as it were with a certain disputation made with them. Whence it is said in Ezekiel 34:17: "Behold, I judge between cattle and cattle, of rams and of he-goats." Just as also a king, as Gregory says, condemns enemies without a hearing, but citizens with a diligent hearing.

After the Apostle has confuted human judgment, by which the gentiles and the Jews mutually judged one another, and has commended the divine judgment, here he proceeds to show that those things in which the Jews gloried do not suffice for salvation; and first he shows his proposition, second he resolves the things that could be said to the contrary, in chapter 3, at the words "What then is the advantage," and so on. The Jews gloried in two things, namely the law and circumcision, which was not from the law of Moses but from the fathers, as is said in John 7:22. First, therefore, he shows that the law heard or received did not suffice for salvation. Second, he shows the same concerning circumcision, at the words "Circumcision indeed," and so on. Concerning the first he does two things. First he proposes what he intends, second he manifests his proposition, at the words "For when the gentiles." Concerning the first he proposes two things, one by excluding, the other by asserting. For he excludes what the Jews supposed, namely that they were justified by the mere hearing of the law. Hence he says: thus it has been said, "they that have sinned in the law shall be judged by the law; for not the hearers of the law," by the very fact that they hear the law, "are just before God," even if they are reputed just before men. Matthew 7:26: "He that heareth my words and doth them not, shall be like a foolish man." James 1:23: "If any be a hearer of the word, and not a doer," and so on. Second, he affirms that the doers of the law are just, when he says "but the doers of the law shall be justified." Matthew 7:24: "Every one therefore that heareth my words and doth them shall be likened to a man," and so on. James 1:22: "Be ye doers of the word, and not hearers only," and Psalm 110:10: "A good understanding to all that do it."

But concerning this second point there seems to be a difficulty, since below, at 3:20, it is said: "By the works of the law no flesh shall be justified before him." Therefore no one is justified by the fact that they do the works of the law. But it must be said that "to be justified" can be taken in three ways. In one way it can be taken as to reputation, so that someone is then said to be justified when he is reputed just. Ezekiel 16:51: "Thou hast justified thy sisters," namely by reputation. And according to this, "the doers of the law shall be justified" can be understood, that is, they shall be reputed just before God and men. Second, by the execution of justice, inasmuch as they carry out works of justice. Luke 18:14: "This man went down into his house justified," namely because he had done the public work of justice by confessing his sin. And in this way is verified what is here said, "the doers of the law shall be justified," namely by carrying out the justice of the law. Third, justification can be taken as to the cause of justice, so that he is said to be justified who newly receives justice, as below, 5:1: "Being justified therefore by faith," and so on. But it is not understood here in this sense, that the doers of the law are justified as though they acquired justice through the works of the law. For this indeed cannot be, neither as to the ceremonial works, which did not confer justifying grace, nor even as to the moral works, from which the habit of justice is not acquired, but rather it is through the infused habit of justice that we do works of this kind.

Then, when he says "For when the gentiles," he manifests his proposition. And first he shows that the doers of the law, even if they are not hearers, are justified; second, that the hearers of the law without observance of the law are not justified, at the words "But if thou art called a Jew." Concerning the first he does three things. First he sets forth the dignity of those who observe the law without having heard it; second he manifests what he had said, at the words "who show the work of the law"; third he proves it, at the words "their conscience bearing witness to them." Concerning the first he touches three things as regards the gentiles. First, their lack of the law, saying "for when the gentiles who have not the law," namely the divine law, which they have not received. For the law was not given to the gentiles, but to the Jews, according to Ecclesiasticus 24:33: "Moses commanded a law in the precepts of justices, and an inheritance to the house of Jacob, and the promises to Israel." And Psalm 147:20: "He hath not done in like manner to every nation." Deuteronomy 33:4: "Moses commanded us a law, the inheritance of the multitude of Jacob." From which it is clear that the gentiles did not sin by not observing the ceremonial precepts of the law. Second, he commends in them the observance of the law, when he says "do by nature those things that are of the law," that is, the things which the law commands, namely as to the moral precepts, which pertain to the dictate of natural reason, just as it is also said of Job that he was just and upright and fearing God and withdrawing from evil. Hence he himself says: "My foot hath followed his steps, I have kept his ways."

But what he says, "by nature," presents a difficulty. For it seems to lend support to the Pelagians, who said that man could keep all the precepts of the law by his own natural powers. Hence "by nature" must be expounded as meaning through nature reformed by grace. For he is speaking of gentiles converted to the faith, who by the help of the grace of Christ had begun to keep the moral precepts of the law. Or "by nature" can be said to mean through the natural law showing them what is to be done, according to Psalm 4:7: "Many say: who sheweth us good things? The light... is signed," etc., which is the light of natural reason, in which is the image of God. And yet this does not exclude that grace is necessary to move the affection, just as also through the law is the knowledge of sin, as is said below, 3:20, and yet further grace is required to move the affection.

Third, he shows their dignity, in this namely, that although not having such a law, they "are a law to themselves," inasmuch namely as they perform toward themselves the office of the law, instructing themselves and inducing themselves to the good, because, as the Philosopher says in the Ethics, law is speech having coercive force, proceeding from a certain prudence and intellect. And therefore it is said in 1 Timothy 1:9, that "the law is not made for the just man," that is, he is not compelled by an exterior law, but "is laid down for the unjust," who need to be compelled from without. And this is the highest degree of dignity among men, namely that they are induced to the good not by others but by themselves. The second degree is of those who are induced by another, but without coercion. The third is of those who need coercion in order to become good. The fourth is of those who cannot even be directed to the good by coercion. Jeremiah 2:30: "In vain have I struck your children, they have not received discipline."

Then, when he says "who show," he shows how they are a law to themselves, which indeed we can take by way of a likeness to the law that is proposed by an exterior man, which is customarily, on account of weakness and for the sake of memory, committed to writing; and likewise those who observe the law without exterior hearing of the law "show the work of the law written," not indeed in ink, but, first and principally, "by the Spirit of the living God," as is said in 1 Corinthians 3:3. Second, also by human diligence, Proverbs 3:3: "Write them in the tables of thy heart," namely the precepts of wisdom. Hence here too it follows "in their hearts," not on parchment, nor on tables of stone or bronze. Jeremiah 31:33: "I will give my law in their bowels, and in their heart will I write it."

Then, when he says "their conscience bearing witness," he proves what he had said, namely that the work of the law is inscribed in their hearts, through certain works which announce a writing of this kind. And, first, he sets down those works, of which one is the testimony of conscience, which he touches when he says "their conscience bearing witness to them," which indeed is nothing other than the application of knowledge one has to judging concerning some work, whether it has been well or ill done. Hence conscience of this kind sometimes gives testimony concerning good, according to 2 Corinthians 1:12: "This is our glory, the testimony of our conscience," but sometimes concerning evil, Ecclesiastes 7:23: "Thy conscience knoweth that thou also hast often spoken evil of others." But no one can bear testimony concerning some work, that it is good or evil, except through having knowledge of the law. Hence this very fact, that conscience bears testimony concerning good or evil, is an evident sign that the work of the law is inscribed in the heart of man.

Another work is accusation and defense, which cannot exist without knowledge of the law. And as to this he says "and of their thoughts," that is, by their thoughts, "accusing or also defending," that is, accusing them or defending them, after the manner of the Greeks, who use genitives in place of ablatives. And this "one among another." For there arises in a man, concerning some deed, a certain knowledge that accuses, when for some reason he thinks that he has done ill. Psalm 49:21: "I will reprove thee, and set before thy face." Isaiah 3:9: "The shew of their countenance hath answered them." Sometimes too there arises a certain knowledge that defends, when for some reason he thinks he has done well, according to Job 27:6: "My heart doth not reprehend me in all my life." And between this accusation and defense the testimony of conscience holds a place, by which one stands. It can also be read otherwise, so that it is said "their own conscience bearing witness to them," which conscience namely is not only of works, but also of thoughts, of which namely a man has conscience; but the first reading is better.

But because testimony, accusation, and defense have a place in judgment, he treats, second, of judgment of this kind, showing the time when he says "in the day," which he says not to designate a quality of time, but the manifestation of hidden things. 1 Corinthians 4:5: "He will bring to light the hidden things of darkness." Sometimes, however, it is called night on account of the uncertainty of that hour. Matthew 25:6: "At midnight there was a cry made." Now the thoughts accusing or defending are said to be "in the day of judgment," not those which will then exist, because then to each one salvation or damnation will be manifest, but the defense or accusation of the thoughts which now exist, and the testimony of conscience which now exists, will be represented to man on that day, the divine power bringing it about, as Augustine says, in Book 2 of the City of God. But the knowledge of those thoughts which remain in the soul seems to be nothing other, as the Gloss says, than the guilt of punishment or the merit that follows from them.

He also shows the author of the judgment, saying "when God shall judge." Psalm 95:13: "He shall judge the world in equity." He also determines concerning what things the judgment will be, when he says "the secrets of men," concerning which men now cannot judge. 1 Corinthians 4:5: "He will bring to light the hidden things of darkness." He also shows the teaching from which faith concerning this judgment is had, when he says "according to my gospel," that is, preached by me. Matthew 12:36: "Every idle word," and so on. Now he says "my gospel," although he could not say "his baptism," and he is a minister of both, because in baptism nothing of man's industry operates, but in preaching the gospel the industry of the preacher operates, Ephesians 3:4: "As you reading may understand my knowledge in the mystery," according as you are able. Afterward he sets down to whom the judgment has been given, when he adds "by Jesus Christ," who namely has been constituted by God "judge of the living and the dead," as is said in Acts 10:42, and John 5:21-22: "The Father hath given all judgment to the Son," who namely will appear in judgment to the good and to the evil: but to the good according to the glory of his divinity, Isaiah 33:17: "They shall see the king in his beauty," but to the evil according to the nature of his humanity, Revelation 1:7: "Every eye shall see him."

Having shown that doers of the law are justified even without being hearers, which pertained to the Gentiles, here he shows that hearers are not justified unless they are doers, which pertains to the Jews. First, therefore, he shows the prerogative of the Jews with respect to the reception of the law; second, he sets forth their defect with respect to the transgression of the law, at the place, "Thou therefore that teachest another." Now he sets forth their prerogative in a threefold way. First, with respect to the nation to which the law was given; second, with respect to the law, at "and restest in the law"; third, with respect to the effect or fruit of the law, at "and knowest his will."

Now, with respect to the nation, he says, "But if thou art called a Jew," which is an honorable name, according to that word of Psalm 113:2: "Judea was made his sanctuary." John 4:22: "Salvation is of the Jews." Now they are called Jews, not from Judas Machabeus, as some say, perhaps on account of this, that Judas Machabeus gathered together and protected that nation while it existed in dispersion, according to that word of 1 Machabees 3:2ff.: "He fought the battles of Israel with gladness, and enlarged the glory of his people." For the name of the Jews is found before Judas Machabeus, according to that word of Esther 8:16: "To the Jews new light seemed to arise." And therefore it must be said that the Jews are named from Judah the patriarch, Genesis 49:8: "Judah, thee shall thy brethren praise." For when, in the time of Rehoboam, the ten tribes, separating themselves from his kingdom, worshipped the golden calf, they were led away into transmigration by the Assyrians, as is related in 1 Kings 17. Nor does Scripture make mention of their return, but rather the land remained occupied by foreigners, who afterward were called Samaritans. But the two tribes, namely of Judah and Benjamin, adhering to the kingdom of Rehoboam, persevered in the worship of God. And although they were led into the captivity of Babylon, afterward, nevertheless, through Cyrus king of the Persians they were brought back into their own land, as is said in 1 Esdras 1. And because the tribe of Judah was greater, that whole nation was named from it — and not only those who were of the tribe of Benjamin, but also those from the other tribes who, returning, joined themselves to them.

Consequently, when he says "and restest in the law," he sets forth their prerogative with respect to the law. And first indeed, with respect to the law itself, when he says "and restest in the law," as it were made certain through it in what is to be believed and in what is to be done. For one who doubts in the intellect does not rest, but is drawn about on both sides; but he who receives the certainty of wisdom rests in mind. Wisdom 8:16: "Entering into my house, I shall rest myself with her." Second, with respect to the lawgiver, when he adds "and gloriest in God," that is, in the worship and knowledge of the one God. Jeremiah 9:24: "In this let him glory that glorieth, to know and to understand me." 1 Corinthians 1:31 and 2 Corinthians 10:17: "He that glorieth, let him glory in the Lord."

Then, when he adds "and knowest," he sets forth their prerogative with respect to the fruit of the law: first, as it regards man with respect to himself; second, with respect to others, at "thou trustest." Now he sets forth a twofold fruit. The first indeed corresponding to the glory which they had concerning God, when he says "thou knowest his will," namely, what God wills us to do. Below, 12:2: "That you may prove what is the will of God." He sets forth the second fruit, which corresponds to one resting in the law of God, when he says "and approvest the more useful things," that is, thou knowest how to approve by choosing not only the evil from the good, but also the better from the less good. Whence a certain man asked, Matthew 22:36: "Which is the great commandment?" And this, instructed through the law. Psalm 33:12: "Blessed is the man whom thou shalt instruct, O Lord, and shalt teach him out of thy law."

Consequently he sets forth the fruits with respect to others, who indeed stand in a threefold way with regard to the knowledge of the law. For some are established wholly in ignorance of the law. In one way indeed through a defect of natural intelligence, just as a man is also said to be bodily blind through a defect of the interior visive power. Isaiah 59:10: "We have groped for the wall like blind men." Now to men of this sort a man cannot furnish the light of knowledge, so that they themselves might be able to see through themselves what is to be done, but a man furnishes them guidance as to the blind, commanding them what they ought to do, although they do not know the reason of the commands — Job 29:15: "I was an eye to the blind" — of whom nevertheless it is said, Matthew 15:14: "They are blind, and leaders of the blind." In another way some are in ignorance through a defect of instruction, who are as it were in outer darkness, not illumined by teaching, to whom a wise man can furnish the light of instruction, that they may understand what is commanded; and this is what he says: "a light of them that are in darkness." Luke 1:79: "To enlighten them that sit in darkness."

Second, however, he touches upon those who are on the way to arriving at knowledge, which they have not yet attained. And this, in one way, through a defect of full instruction. And this is what he says: "an instructor of the foolish," that is, of those who have not yet received wisdom, who are said to be instructed, as it were drawn out from rudeness, which is present in all from the beginning, when they are first instructed. Ecclesiasticus 7:25: "Hast thou children? Instruct them." In another way through a defect of age, as children are. And with respect to this he says: "a teacher of infants." Isaiah 33:18: "Where is the teacher of the little ones?" But the third are those who are already advanced in knowledge. And these need to be formed by the wise, so that they may hold the sayings of the wise in authority as a kind of rule or model. And with respect to this he says: "having the form of knowledge." 2 Timothy 1:13: "Hold the form of sound words which thou hast heard of me." And Philippians 3:17: "Observe them who walk so, as you have our model." Now it is necessary that those who are thus formed be instructed by the authority of their elders, that they may know what is handed down in the law, and therefore he says "of knowledge." Wisdom 10:10: "She gave him the knowledge of the saints." And also that they may know what is the true understanding of those things which are handed down in the law. And with respect to this he says "of truth." Psalm 42:3: "Send forth thy light and thy truth."

Then, when he says "Thou therefore that teachest another," he shows their defect according to the transgression of the law. And, first, of man toward himself, when he says "Thou therefore that teachest another" — directing him to the good — "teachest not thyself" — directing. And this can be read either as a question, as it were with a certain indignation, or gently, as it were asserting their malice; and it is similar in what follows. Job 4:3: "Behold thou hast taught many," and below: "but now the stroke is come upon thee, and thou hast fainted."

Second, he touches upon the defect with respect to one's neighbor. First indeed, with respect to goods which are taken away by theft, when he says: "Thou that preachest that men should not steal, stealest?" Isaiah 1:23: "Thy princes are faithless, companions of thieves." Second, with respect to the joined person, who is polluted through adultery. And with respect to this he says: "Thou that teachest men not to commit adultery, committest adultery?" Hosea 7:4: "They are all adulterers, like an oven." Jeremiah 5:8: "Every one after his neighbor's wife."

Third, however, he shows their defect by comparison of them to God, and, first indeed, with respect to this, that they sinned against his worship. And with respect to this he says: "Thou that abhorrest idols" — knowing, namely, from the precept of the law that they are not to be worshipped — "committest sacrilege," namely, by abusing those things which pertain to divine worship. Which indeed they did first in the state of the law, Malachi 1:12: "You say: The table of the Lord is defiled," and afterward by blaspheming Christ, Matthew 12:24: "By Beelzebub the prince," etc.

Second, with respect to glory itself, when he says: "Thou that gloriest in the law, through transgression of the law dishonorest God." For just as the observance of the law in good works is an occasion for those who see it to honor God, so also the transgression of the law through evil works is an occasion for those who see it to blaspheme. 1 Peter 2:12: "That, considering you by your good works, they may glorify God." But on the contrary it is said, 1 Timothy 6:1: "Whosoever are servants under the yoke, let them count their masters worthy of all honor, lest the name of the Lord and his doctrine be blasphemed." And therefore in Psalm 118:158 it is said: "I beheld the transgressors, and I pined away." And for this he brings in an authority, adding: "For the name of God through you is blasphemed among the Gentiles" — because, namely, the Gentiles, seeing the evil manner of life of the Jews, reckoned this to come from the evil instruction of the law handed down by God. Now he says "as it is written," namely Isaiah 52:5: "Its rulers act unjustly, and continually, all the day long, my name is blasphemed"; and Ezekiel 36:22, according to another text, where our own reads thus: "I do it not for your sake, O house of Israel, but for my holy name's sake, which you have profaned among the Gentiles."

Then, when he says "circumcision," he shows that neither does circumcision suffice for salvation, for the same reason that neither does the law, because, namely, the observance of the law avails without circumcision, whereas circumcision without it, however, does not profit, as has been said above. And concerning this he does three things. First he compares circumcision to circumcised Jews; second, to uncircumcised Gentiles, at "if therefore the uncircumcision"; third he clarifies what he had said, at "for it is not he that is a Jew outwardly." Concerning the first he does two things. First he shows how circumcision profits; second, how it does not profit, at "but if thou be a transgressor," etc.

He says therefore first: "Circumcision indeed profits" with respect to the remission of original sin, whence it is said, Genesis 17:14: "The male whose flesh of his foreskin is circumcised," etc. But "to thee," as an adult, it profits in the end only "if thou observe the law," just as profession profits religious, if they observe the rule. For circumcision was, as it were, a certain profession, obliging men to the observance of the law. Galatians 5:3: "I testify to every man circumcising himself, that he is a debtor," etc. Now what the Apostle said — "If you be circumcised, Christ shall profit you nothing" — he speaks with respect to the time after the grace of the Gospel was published; but here he speaks with respect to the time before the passion of Christ, in which circumcision still had its standing.

Second, at "but if thou be a transgressor," he shows how circumcision does not profit, saying: "If thou, O Jew, being an adult, art a transgressor of the law, thy circumcision is made uncircumcision," that is, it avails thee no more than uncircumcision, because thou dost not keep what by circumcision thou dost profess — Jeremiah 9:26: "All the nations have uncircumcision, but the house of Israel are uncircumcised in heart" — indeed, from this they are the more guilty, because they do not keep what they promised. For "a foolish and faithless promise displeaseth," as is said in Ecclesiastes 5:3.

Then, when he says "if therefore the uncircumcision," he compares circumcision to the Gentiles, and this in two ways. First indeed, with respect to this, that the Gentiles have its fruit by observing the law. Whence he says: if circumcision profits along with the observance of the law, but not without it, therefore, "if the uncircumcision," that is, the uncircumcised Gentile, "keep the justices of the law," that is, the just precepts of the law — Psalm 118:86: "All thy commandments are truth" — "shall not his uncircumcision be reputed for circumcision?" As if he were to say: he will have the fruit of true circumcision. For to this end a man is outwardly circumcised in the flesh, that he may, namely, circumcise himself in the heart. Jeremiah 4:4: "Be circumcised to the Lord, and take away the foreskins of your hearts."

Second, at "and shall judge," etc., he compares circumcision to the Gentile, showing that on account of the observance of the law he is to be preferred to the Jew. Whence he says: "and the uncircumcision," that is, the uncircumcised Gentile, "fulfilling," that is, accomplishing the commandments of the law, "by nature," that is, through natural reason — as was said above, that they do by nature the things that are of the law — "shall judge," by comparison, "thee," namely the circumcised Jew, "who art a transgressor of the law," by transgressing its precepts, "by the letter," that is, having the law written in letters, "and circumcision," namely, of the flesh. Whence concerning this judgment of comparison it is said, Matthew 12:41: "The men of Nineveh," etc.

Then, when he says "for it is not he that is a Jew outwardly," etc., he assigns the reason for what has been said. And first he sets forth the reason; second he proves it, at "whose praise." Concerning the first he does two things. First he assigns the reason why circumcision or Judaism without the observance of the law does not profit; second he assigns the reason why the observance of the law profits without Judaism and circumcision, at "but he that is a Jew in secret."

He says therefore that the circumcision of one who transgresses the law is for this reason uncircumcision, and is judged by the uncircumcision which keeps the law, because he is not a true Jew who is a Jew "outwardly," according to carnal generation. Below, 9:6: "For not all who are of the circumcision are Israel, these are Israelites, but they who are children of the promise." And likewise also that is not true circumcision which is manifest in the flesh. For that is a sign, as it is said, Genesis 17:11: "You shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant." But it is not a true sign, unless the thing signified correspond to it. Whence if any Jew were a transgressor of the covenant, his circumcision would not be true, and therefore it is reputed as uncircumcision.

Then, when he says "but he that is a Jew in secret," he assigns the reason why the uncircumcision of one who keeps the law is reputed as circumcision and judges carnal circumcision; because, namely, he is truly a Jew who is a Jew "in secret," that is, who holds in the affection of his heart the commandments of the law, which the Jews profess. Matthew 6:6: "Thy Father who seeth in secret," etc. And likewise that is true circumcision which is "of the heart, in the spirit," that is, made through the spirit, by which superfluous thoughts are cut off from the heart. Or "in the spirit," that is, through the spiritual understanding of the law, not the literal. Philippians 3:3: "We are the circumcision, who serve God in the spirit."

Then, when he says "whose praise," etc., he proves the reason already given. For it is manifest that in all things the divine judgment is to be preferred to the human. Now those things which appear outwardly, whether it be Judaism or circumcision, are praised by men, but those things which are in secret are praised according to the divine judgment, because, as it is said, 1 Kings 16:7: "Man seeth those things that appear, but God beholdeth the heart," etc. Whence it remains that interior Judaism and circumcision prevails over the exterior. And this is what he says: "whose" — namely, of the interior circumcision — "praise is not of men, but of God." 2 Corinthians 10:18: "For not he who commendeth himself," etc.