For we know that the judgment of God is, according to truth, against them that do such things.

“The truth, therefore, will be His, whose is also the wrath, which has to be revealed to avenge the truth. Likewise, when adding, "We are sure that the judgment of God is according to truth," he both vindicated that wrath from which comes this judgment for the truth, and at the same time afforded another proof that the truth emanates from the same God whose wrath he attested, by witnessing to His judgment. So that both the gospel and Christ must be His, to whom appertain the law and the nature which are to be vindicated by the gospel and Christ-even at that judgment of God which, as he previously said, was to be according to truth. The wrath, therefore, which is to vindicate truth, can only be revealed from heaven by the God of wrath; so that this sentence, which is quite in accordance with that previous one wherein the judgment is declared to be the Creator's, cannot possibly be ascribed to another god who is not a judge, and is incapable of wrath.”

“"For we are sure that the judgment of God is according to truth against them who commit such things." For lest any should say, until now I have escaped, to make him afraid, he says, that it is not so with God as it is here. For here one is punished, and another escapes while doing the same thing. But hereafter it is not so. That he that judgeth then knoweth the right, he has said: but whence he knoweth it, he hath not added; for it was superfluous. For in the case of ungodliness, he shows both that the ungodly was so even with a knowledge of God, and also whence he got that knowledge, namely, from the Creation. For inasmuch as it was not plain to all, he gave the cause also; but here he passes it over as a thing admitted. But when he says, "whosoever thou art that judgest," he is not addressing himself to the rulers only, but to private individuals and subjects also. For all men, even if they have no chair of state, nor executioners, nor stocks at command, yet even they judge those that offend, in conversations and public meetings and by the vote of their conscience. And no one would venture to say, that the adulterer does not deserve punishment. But it is others, he says, they condemn, and not themselves. And for this cause he stands forth vehemently against them.”

“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.”

“But we are sure that the judgment of God,.... By "the judgment of God", is not meant what is exercised on and towards men in this life, but what will follow after death; which is called judgment to come, is represented as certain, will be universal as to persons and things, and is here called "the judgment of God", in opposition to the judgment of men; and because it will be carried on by God only, who is omniscient and omnipotent, and will be definitive: this is and will be, according to truth, against them which commit such things; in opposition to all hypocrisy and unrighteousness: and it may design the law and light of nature by which the Gentiles, the law of Moses by which the Jews, and the Gospel of Christ by which all have enjoyed the Gospel revelation, will be judged; or the truth of their own consciences in them all: now we may be sure of this judgment; and of its being according to truth, from reason, from Scripture, and from the being and perfections of God.”