Commentaries on the rest of the Bible (~45 volumes)

18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

18. Revelatur enim ira Dei e coelo, super omnem impietatem et injustitiam hominum, veritatem Dei injuste continentium;

19. Because that which may be known of God is manifest in them; for God hath shewed it unto them.

19. Quia quod cognoscitur de Deo manifestum est in ipsis: Deus enim illis manifestavit.

20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

20. Si quidem invisibilia ipsius, ex creatione mundi operibus intellecta, conspiciuntur, æterna quoque ejus potentia, et divinitas; ut sint inexcusabiles.

21. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

21. Quoniam quum Deum cogno vissent, non tanquam Deo gloriam dederunt, aut grati fuerunt; exinaniti sunt in cogitationibus suis, et obtenebratum est stultum coreorum.

22. Professing themselves to be wise, they became fools,

22. Quum se putarent sapientes, stulti facti sunt,

23. And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

23. Et mutaverunt gloriam incorruptibilis Dei similitudine imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentum.

18. For¹ revealed, etc. He reasons now by stating things of a contrary nature, and proves that there is no righteousness except what is conferred, or comes through the gospel; for he shows that without this all men are condemned: by it alone there is salvation to be found. And he brings, as the first proof of condemnation, the fact, — that though the structure of the world, and the most beautiful arrangement of the elements, ought to have induced man to glorify God, yet no one discharged his proper duty: it hence appears that all were guilty of sacrilege, and of wicked and abominable ingratitude.

To some it seems that this is a main subject, and that Paul forms his discourse for the purpose of enforcing repentance; but I think that the discussion of the subject begins here, and that the principal point is stated in a former proposition; for Paul's object was to teach us where salvation is to be found. He has already declared that we cannot obtain it except through the gospel: but as the flesh will not willingly humble itself so far as to assign the praise of salvation to the grace of God alone, Paul shows that the whole world is deserving of eternal death. It hence follows, that life is to be recovered in some other way, since we are all lost in ourselves. But the words, being well considered, will help us much to understand the meaning of the passage.

Some make a difference between impiety and unrighteousness, and think, that by the former word is meant the profanation of God's worship, and by the latter, injustice towards men; but as the Apostle immediately refers this unrighteousness to the neglect of true religion, we shall explain both as referring to the same thing.² And then, all the impiety of men is to be taken, by a figure in language, as meaning "the impiety of all men," or, the impiety of which all men are guilty. But by these two words one thing is designated, and that is, ingratitude towards God; for we thereby offend in two ways: it is said to be asebeia, impiety, as it is a dishonoring of God; it is adikia, unrighteousness, because man, by transferring to himself what belongs to God, unjustly deprives God of his glory. The word wrath, according to the usage of Scripture, speaking after the manner of men, means the vengeance of God; for God, in punishing, has, according to our notion, the appearance of one in wrath. It imports, therefore, no such emotion in God, but only has a reference to the perception and feeling of the sinner who is punished. Then he says that it is revealed from heaven; though the expression, from heaven, is taken by some in the sense of an adjective, as though he had said "the wrath of the celestial God;" yet I think it more emphatical, when taken as having this import, "Wheresoever a man may look around him, he will find no salvation; for the wrath of God is poured out on the whole world, to the full extent of heaven."

The truth of God means, the true knowledge of God; and to hold in that, is to suppress or to obscure it: hence they are charged as guilty of robbery. — What we render unjustly, is given literally by Paul, in unrighteousness, which means the same thing in Hebrew: but we have regard to perspicuity.³

19. Inasmuch as what may be known of God, etc. He thus designates what it behoves us to know of God; and he means all that appertains to the setting forth of the glory of the Lord, or, which is the same thing, whatever ought to move and excite us to glorify God. And by this expression he intimates, that God in his greatness can by no means be fully comprehended by us, and that there are certain limits within which men ought to confine themselves, inasmuch as God accommodates to our small capacities what he testifies of himself. Insane then are all they who seek to know of themselves what God is: for the Spirit, the teacher of perfect wisdom, does not in vain invite our attention to what may be known, to gnoston; and by what means this is known, he immediately explains. And he said, in them rather than to them, for the sake of greater emphasis: for though the Apostle adopts everywhere Hebrew phrases, and v, beth, is often redundant in that language, yet he seems here to have intended to indicate a manifestation, by which they might be so closely pressed, that they could not evade; for every one of us undoubtedly finds it to be engraven on his own heart,⁴ By saying, that God has made it manifest, he means, that man was created to be a spectator of this formed world, and that eyes were given him, that he might, by looking on so beautiful a picture, be led up to the Author himself.

20. Since his invisible things,⁵ etc. God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: and for this reason the Apostle in his Epistle to the Hebrews says, that this world is a mirror, or the representation of invisible things. He does not mention all the particulars which may be thought to belong to God; but he states, that we can arrive at the knowledge of his eternal power and divinity;⁶ for he who is the framer of all things, must necessarily be without beginning and from himself. When we arrive at this point, the divinity becomes known to us, which cannot exist except accompanied with all the attributes of a God, since they are all included under that idea.

So that they are inexcusable. It hence clearly appears what the consequence is of having this evidence — that men cannot allege any thing before God's tribunal for the purpose of showing that they are not justly condemned. Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. We conceive that there is a Deity; and then we conclude, that whoever he may be, he ought to be worshipped: but our reason here fails, because it cannot ascertain who or what sort of being God is. Hence the Apostle in Hebrews 11:3, ascribes to faith the light by which man can gain real knowledge from the work of creation, and not without reason; for we are prevented by our blindness, so that we reach not to the end in view; we yet see so far, that we cannot pretend any excuse. Both these things are strikingly set forth by Paul in Acts 14:16-17, when he says, that the Lord in past times left the nations in their ignorance, and yet that he left them not without witness (amarturon,) since he gave them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John 17:3, and in which we are to glory, as Jeremiah teaches us, Jeremiah 9:24

21. For when they knew God, etc. He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know — that there is some God; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued; and this appears from what follows.

They glorified him not as God. No idea can be formed of God without including his eternity, power, wisdom, goodness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things — his power, because he holds all things in his hand and continues their existence — his wisdom, because he has arranged things in such an exquisite order — his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them — his justice, because in his government he punishes the guilty and defends the innocent — his mercy, because he bears with so much forbearance the perversity of men — and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eternity, wisdom, goodness, and justice. Since men have not recognized these attributes in God, but have dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds, that they were not thankful,⁷ for there is no one who is not indebted to him for numberless benefits: yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him. But they became vain,⁸ etc.; that is, having forsaken the truth of God, they turned to the vanity of their own reason, all the acuteness of which is fading and passes away like vapor. And thus their foolish mind, being involved in darkness, could understand nothing aright but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this — they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.

22. While they were thinking, etc. It is commonly inferred from this passage, that Paul alludes here to those philosophers, who assumed to themselves in a peculiar manner the reputation of wisdom; and it is thought that the design of his discourse is to show, that when the superiority of the great is brought down to nothing, the common people would have no reason to suppose that they had any thing worthy of being commended: but they seem to me to have been guided by too slender a reason; for it was not peculiar to the philosophers to suppose themselves wise in the knowledge of God, but it was equally common to all nations, and to all ranks of men. There were indeed none who sought not to form some ideas of the majesty of God, and to make him such a God as they could conceive him to be according to their own reason. This presumption I hold is not learned in the schools, but is innate, and comes with us, so to speak, from the womb. It is indeed evident, that it is an evil which has prevailed in all ages — that men have allowed themselves every liberty in coining superstitions. The arrogance then which is condemned here is this — that men sought to be of themselves wise, and to draw God down to a level with their own low condition, when they ought humbly to have given him his own glory. For Paul holds this principle, that none, except through their own fault, are unacquainted with the worship due to God; as though he said, "As they have proudly exalted themselves, they have become infatuated through the righteous judgment of God." There is an obvious reason, which contravenes the interpretation which I reject; for the error of forming an image of God did not originate with the philosophers; but they, by their consent, approved of it as received from others.⁹

23. And changed, etc. Having feigned such a God as they could comprehend according to their carnal reason, they were very far from acknowledging the true God: but devised a fictitious and a new god, or rather a phantom. And what he says is, that they changed the glory of God; for as though one substituted a strange child, so they departed from the true God. Nor are they to be excused for this pretense, that they believe that God dwells in heaven, and that they count not the wood to be God, but his image; for it is a high indignity to God, to form so gross an idea of his majesty as to dare to make an image of him. But from the wickedness of such a presumption none were exempt, neither priests, nor statesmen, nor philosophers, of whom the most sound-minded, even Plato himself, sought to find out some likeness of God.

The madness then here noticed, is, that all attempted to make for themselves an image of God; which was a certain proof that their notions of God were gross and absurd. And, first, they befouled the majesty of God by forming him in the likeness of a corruptible man: for I prefer this rendering to that of mortal man, which is adopted by Erasmus; for Paul sets not the immortality of God in opposition to the mortality of man, but that glory, which is subject to no defects, to the most wretched condition of man. And then, being not satisfied with so great a crime, they descended even to beasts and to those of the most filthy kind; by which their stupidity appeared still more evident. You may see an account of these abominations in Lactantius, in Eusebius, and in Augustine in his book on the city of God.

24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

24. Propterea tradidit illos Deus in cupiditates cordium suorum in immunditiem, ut ignominia afficerent corpora sua in seipsis:

25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

25. Qui transmutarunt veritatem ejus in mendacium et coluerunt ac venerati sunt creaturam supra, Creatorem, qui est benedictus in secula: Amen.

26. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

26. Propterea, inquam, tradidit illos Deus in passiones ignominiosas: ac enim feminæ ipsorum transmutarunt natura- lem usum in eum qui est præter naturam:

27. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

27. Similiter et viri quoque, amisso naturali usu feminæ, exarserunt mutua libidine, alii in alios; masculi in masculis foeditatem per petrantes et quam decebat erroris sui mercedem in seipsis recipientes.

28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

28. Et quemadmodum non probaverunt Deum habere in notitia, tradidit illos Deus in reprobam mentem, ad facienda quæ non decerent;

29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

29. Ut essent pleni omni injustitia, nequitia, libidine, avaritia, malitia; referti invidia, homicidio, contentione, dolo, perversitate; susurrones,

30. Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

30. Obtrectatores, osores Dei, malefici, contumeliosi, fastuosi, repertores malorum, parentibus immorigeri,

31. Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

31. Intelligentiæ expertes, insociabiles, affectu humanitatis carentes, foedifragi, sine misericordiæ sensu;

32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

32. Qui, quum Dei judicium cognoverint, quod qui talia agunt, digni sunt morte, non tantum ea faciunt, sed assentiuntur facientibus.

24. God therefore gave them up, etc. As impiety is a hidden evil, lest they should still find an evasion, he shows, by a more palpable demonstration, that, they cannot escape, but must be held fast by a just condemnation, since such fruits have followed this impiety as cannot be viewed otherwise than manifest evidences of the Lord's wrath. As the Lord's wrath is always just, it follows, that what has exposed them to condemnation, must have preceded it. By these evidences then he now proves the apostasy and defection of men: for the Lord indeed does so punish those, who alienate themselves from his goodness, that he casts them headlong into various courses which lead to perdition and ruin. And by comparing the vices, of which they were guilty, with the impiety, of which he had before accused them, he shows that they suffered punishment through the just judgment of God: for since nothing is dearer to us than our own honor, it is extreme blindness, when we fear not to bring disgrace on ourselves; and it is the most suitable punishment for a reproach done to the Divine Majesty. This is the very thing which he treats of to the end of the chapter; but he handles it in various ways, for the subject required ample illustration.

What then, in short, he proves to us is this, — that the ingratitude of men to God is incapable of being excused; for it is manifest, by unequivocal evidences, that the wrath of God rages against them: they would have never rolled themselves in lusts so filthy, after the manner of beasts, had not the majesty of God been provoked and incensed against them. Since, then, the worst abominations abounded everywhere, he concludes that there existed among them evidences of divine vengeance. Now, as this never rages without reason, or unjustly, but ever keeps within the limits of what is right, he intimates that it hence appears that perdition, not less certain than just, impended over all.

As to the manner in which God gives up or delivers men to wickedness, it is by no means necessary in this place to discuss a question so intricate, (longam — tedious.) It is indeed certain, that he not only permits men to fall into sin, by allowing them to do so, and by conniving at them; but that he also, by his equitable judgment, so arranges things, that they are led and carried into such madness by their own lusts, as well as by the devil. He therefore adopts the word, give up, according to the constant usage of Scripture; which word they forcibly wrest, who think that we are led into sin only by the permission of God: for as Satan is the minister of God's wrath, and as it were the executioner, so he is armed against us, not through the connivance, but by the command of his judge. God, however, is not on this account cruel, nor are we innocent, inasmuch as Paul plainly shows, that we are not delivered up into his power, except when we deserve such a punishment. Only we must make this exception, that the cause of sin is not from God, the roots of which ever abide in the sinner himself; for this must be true,

"Thine is perdition, O Israel; in me only is thy help." (Hosea 13:9)¹⁰

By connecting the desires or lusts of man's heart with uncleanness, he indirectly intimates what sort of progeny our heart generates, when left to itself. The expression, among themselves, is not without its force; for it significantly expresses how deep and indelible are the marks of infamy imprinted on our bodies.

25. Who changed, etc. He repeats what he had said before, though in different words, in order to fix it deeper in our minds. When the truth of God is turned to a lie, his glory is obliterated. It is then but just, that they should be besprinkled with every kind of infamy, who strive to take away from God his honor, and also to reproach his name. —

And worshipped, etc. That I might include two words in one, I have given this rendering. He points out especially the sin of idolatry; for religious honor cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God: and vain is the excuse that images are worshipped on God's account, since God acknowledges no such worship, nor regards it as acceptable; and the true God is not then worshipped at all, but a fictitious God, whom the flesh has devised for itself.¹¹ What is added, Who is blessed for ever, I explain as having been said for the purpose of exposing idolaters to greater reproach, and in this way, "He is one whom they ought alone to have honored and worshipped, and from whom it was not right to take away any thing, no, not even the least."

26. God therefore gave them up, etc. After having introduced as it were an intervening clause, he returns to what he had before stated respecting the judgment of God: and he brings, as the first example, the dreadful crime of unnatural lust; and it hence appears that they not only abandoned themselves to beastly lusts, but became degraded beyond the beasts, since they reversed the whole order of nature. He then enumerates a long catalogue of vices which had existed in all ages, and then prevailed everywhere without any restraint.

It is not to the purpose to say, that every one was not laden with so great a mass of vices; for in arraigning the common baseness of men, it is proof enough if all to a man are constrained to acknowledge some faults. So then we must consider, that Paul here records those abominations which had been common in all ages, and were at that time especially prevalent everywhere; for it is marvelous how common then was that filthiness which even brute beasts abhor; and some of these vices were even popular. And he recites a catalogue of vices, in some of which the whole race of man were involved; for though all were not murderers, or thieves, or adulterers, yet there were none who were not found polluted by some vice or another. He calls those disgraceful passions, which are shameful even in the estimation of men, and redound to the dishonoring of God.

27. Such a reward for their error as was meet. They indeed deserved to be blinded, so as to forget themselves, and not to see any thing befitting them, who, through their own malignity, closed their eyes against the light offered them by God, that they might not behold his glory: in short, they who were not ashamed to extinguish, as much as they could, the glory of God, which alone gives us light, deserved to become blind at noonday.

28. And as they chose not, etc. There is an evident comparison to be observed in these words, by which is strikingly set forth the just relation between sin and punishment. As they chose not to continue in the knowledge of God, which alone guides our minds to true wisdom, the Lord gave them a perverted mind, which can choose nothing that is right.¹² And by saying, that they chose not, (non probasse - approved not,) it is the same as though he had said, that they pursued not after the knowledge of God with the attention they ought to have done, but, on the contrary, turned away their thoughts resignedly from God. He then intimates, that they, making a depraved choice, preferred their own vanities to the true God; and thus the error, by which they were deceived, was voluntary.

To do those things which were not meet As he had hitherto referred only to one instance of abomination, which prevailed indeed among many, but was not common to all, he begins here to enumerate vices from which none could be found free: for though every vice, as it has been said, did not appear in each individual, yet all were guilty of some vices, so that every one might separately be accused of manifest depravity. As he calls them in the first instance not meet, understand him as saying, that they were inconsistent with every decision of reason, and alien to the duties of men: for he mentions it as an evidence of a perverted mind, that men addicted themselves, without any reflection, to those vices, which common sense ought to have led them to renounce.

But it is labor in vain so to connect these vices, as to make them dependent one on another, since this was not Paul's design; but he set them down as they occurred to his mind. What each of them signifies, we shall very briefly explain.

29. Understand by unrighteousness, the violation of justice among men, by not rendering to each his due. I have rendered ponerian, according to the opinion of Ammonium, wickedness; for he teaches us that poneron, the wicked, is drastikon kakou, the doer of evil. The word (nequitia) then means practiced wickedness, or licentiousness in doing mischief: but maliciousness (malitia) is that depravity and obliquity of mind which leads us to do harm to our neighbour.¹³ For the word porneian, which Paul uses, I have put lust, (libidinem.) I do not, however, object, if one prefers to render it fornication; but he means the inward passion as well as the outward act.¹⁴ The words avarice, envy, and murder, have nothing doubtful in their meaning. Under the word strife, (contentione,)¹⁵ he includes quarrels, fightings, and seditions. We have rendered kakoetheian, perversity, (perversitatem;)¹⁶ which is a notorious and uncommon wickedness; that is, when a man, covered over, as it were, with hardness, has become hardened in a corrupt course of life by custom and evil habit.

30. The word theostugeis, means, no doubt, haters of God; for there is no reason to take it in a passive sense, (hated of God,) since Paul here proves men to be guilty by manifest vices. Those, then, are designated, who hate God, whose justice they seem to resist by doing wrong. Whisperers (susurrones) and slanderers (obtrectatores)¹⁷ are to be thus distinguished; the former, by secret accusations, break off the friendships of good men, inflame their minds with anger, defame the innocent, and sow discords; and the latter through an innate malignity, spare the reputation of no one, and, as though they were instigated by the fury of evilspeaking, they revile the deserving as well as the undeserving We have translated hubristas, villanous, (maleficos;) for the Latin authors are wont to call notable injuries villanies, such as plunders, thefts, burnings, and sorceries; and these where the vices which Paul meant to point out here.¹⁸ I have rendered the word huperephanous, used by Paul, insolent, (contumeliosos;) for this is the meaning of the Greek word: and the reason for the word is this, — because such being raised, as it were, on high, look down on those who are, as it were, below them with contempt, and they cannot bear to look on their equals. Haughty are they who swell with the empty wind of overweeningness. Unsociable¹⁹ are those who, by their iniquities, unloose the bands of society, or those in whom there is no sincerity or constancy of faith, who may be called truce-breakers.

31. Without the feelings of humanity are they who have put off the first affections of nature towards their own relations. As he mentions the want of mercy as an evidence of human nature being depraved, Augustine, in arguing against the Stoics, concludes, that mercy is a Christian virtue.

32. Who, knowing the judgement²⁰ of God, etc. Though this passage is variously explained, yet the following appears to me the correctest interpretation, — that men left nothing undone for the purpose of giving unbridled liberty to their sinful propensities; for having taken away all distinction between good and evil, they approved in themselves and in others those things which they knew displeased God, and would be condemned by his righteous judgment. For it is the summit of all evils, when the sinner is so void of shame, that he is pleased with his own vices, and will not bear them to be reproved, and also cherishes them in others by his consent and approbation. This desperate wickedness is thus described in Scripture:

"They boast when they do evil," (Proverbs 2:14.)

"She has spread out her feet, and gloried in her wickedness," (Ezekiel 16:25.)

For he who is ashamed is as yet healable; but when such an impudence is contracted through a sinful habit, that vices, and not virtues, please us, and are approved, there is no more any hope of reformation. Such, then, is the interpretation I give; for I see that the Apostle meant here to condemn something more grievous and more wicked than the very doing of vices: what that is I know not, except we refer to that which is the summit of all wickedness, — that is, when wretched men, having cast away all shame, undertake the patronage of vices in opposition to the righteousness of God.

1. Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

1. Propterea inexcusabilis es, O homo, quicunque judicas: in quo enim judicas alterum, teipsum condemnas; eadem enim facis dum judicas.

2. But we are sure that the judgment of God is according to truth against them which commit such things.

2. Novimus autem quod judicium Dei est secundum veritatem in eos qui talia agunt.

1. Therefore inexcusable art thou, O man. This reproof is directed against hypocrites, who dazzle the eyes of men by displays of outward sanctity, and even think themselves to be accepted before God, as though they had given him full satisfaction. Hence Paul, after having stated the grosser vices, that he might prove that none are just before God, now attacks saintlings (sanctulos) of this kind, who could not have been included in the first catalogue. Now the inference is too simple and plain for any one to wonder how the Apostle derived his argument; for he makes them inexcusable, because they themselves knew the judgment of God, and yet transgressed the law; as though he said, "Though thou consented not to the vices of others, and seemest to be avowedly even an enemy and a reprover of vices; yet as thou art not free from them, if thou really examinest thyself, thou canst not bring forward any defense."

For in what thou judgest another, etc. Besides the striking resemblance there is between the two Greek verbs, krinein and katakrinein (to judge and to condemn,) the enhancing of their sin ought to be noticed; for his mode of speaking is the same, as though he said, "Thou art doubly deserving of condemnation; for thou art guilty of the same vices which thou blamest and reprovest in others." It is, indeed, a well-known saying, — that they who scrutinize the life of others lay claim themselves to innocence, temperance, and all virtues; and that those are not worthy of any indulgence who allow in themselves the same things which they undertake to correct in others.

For thou, judging, doest the same things: so it is literally; but the meaning is, "Though thou judgest, thou yet doest the same things." And he says that they did them, because they were not in a right state of mind; for sin properly belongs to the mind. They then condemned themselves on this account, — because, in reproving a thief, or an adulterer, or a slanderer, they did not merely condemn the persons, but those very vices which adhered to themselves.²¹

2. But we know that the judgment of God, etc. The design of Paul is to shake off from hypocrites their self-complacencies, that they may not think that they can really gain any thing, though they be applauded by the world, and though they regard themselves guiltless; for a far different trial awaits them in heaven. But as he charges them with inward impurity, which, being hid from the eyes of men, cannot be proved and convicted by human testimonies, he summons them to the tribunal of God, to whom darkness itself is not hid, and by whose judgment the case of sinners, be they willing or unwilling, must be determined.

Moreover, the truth of judgment will in two ways appear, because God will punish sin without any respect of persons, in whomsoever it will be found; and he will not heed outward appearances, nor be satisfied with any outward work, except what has proceeded from real sincerity of heart. It hence follows, that the mask of feigned sanctity will not prevent him from visiting secret wickedness with judgment. It is, no doubt, a Hebrew idiom; for truth in Hebrew means often the inward integrity of the heart, and thus stands opposed not only to gross falsehood, but also to the outward appearance of good works. And then only are hypocrites awakened, when they are told that God will take an account, not only of their disguised righteousness, but also of their secret motives and feelings.²²

3. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

3. Existimas autem, O homo, qui judicas eos qui talia faciunt, et eadem facis, quod ipse effugies judicium Dei?

4. Or despisest thou the riches of his goodness and forbearance and long-suffering;²³ not knowing that the goodness of God leadeth thee to repentance?

4. An divitias bonitatis ipsius tolerantiæque, ac lenitatis contemnis; ignorans quod bonitas Dei te ad poenitentiam deducit?

5. But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

5. Sed, juxta duritiam tuam, et cor poenitere nescium, thesaurizas tibi iram in diem irae et revelations justi judicii Dei;

6. Who will render to every man according to his deeds:

6. Qui redditurus est unicuique secundam ipsius opera:

7. To them who by patient continuance in well-doing seek for glory and honour and immortality, eternal life;

7. Iis quidem, qui per boni operis perseverantiam, gloriam et honorem et immortalitatem quærunt, vitam æternam;

8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

8. Iis vero qui sunt contentiosi, ac veritati immorigeri, injustitiæ autem obtemperant, excandescentia, ira, tribulatio,

9. Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

9. Et anxietas in omnem animam hominis perpetrantis malum, Iudæi primum simul et Græci:

10. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

10. At gloria et honor et pax omni operanti bonum, Iudæo primum simul et Græco.

3. And thinkest thou, O man, etc. As rhetoricians teach us, that we ought not to proceed to give strong reproof before the crime be proved, Paul may seem to some to have acted unwisely here for having passed so severe a censure, when he had not yet proved the accusation which he had brought forward. But the fact is otherwise; for he adduced not his accusation before men, but appealed to the judgment of conscience; and thus he deemed that proved which he had in view — that they could not deny their iniquity, if they examined themselves and submitted to the scrutiny of God's tribunal. And it was not without urgent necessity, that he with so much sharpness and severity rebuked their fictitious sanctity; for men of this class will with astonishing security trust in themselves, except their vain confidence be forcibly shaken from them. Let us then remember, that this is the best mode of dealing with hypocrisy, in order to awaken it from its inebriety, that is, to draw it forth to the light of God's judgment.

That thou shalt escape, etc. This argument is drawn from the less; for since our sins are subject to the judgment of men, much more are they to that of God, who is the only true Judge of all. Men are indeed led by a divine instinct to condemn evil deeds; but this is only an obscure and faint resemblance of the divine judgment. They are then extremely besotted, who think that they can escape the judgment of God, though they allow not others to escape their own judgment. It is not without an emphatical meaning that he repeats the word man; it is for the purpose of presenting a comparison between man and God.

4. Dost thou despise the riches? etc. It does not seem to me, as some think, that there is here an argument, conclusive on two grounds, (dilemma,) but an anticipation of an objection: for as hypocrites are commonly transported with prosperity, as though they had merited the Lord's kindness by their good deeds, and become thus more hardened in their contempt of God, the Apostle anticipates their arrogance, and proves, by an argument taken from a reason of an opposite kind, that there is no ground for them to think that God, on account of their outward prosperity, is propitious to them, since the design of his benevolence is far different, and that is, to convert sinners to himself. Where then the fear of God does not rule, confidence, on account of prosperity, is a contempt and a mockery of his great goodness. It hence follows, that a heavier punishment will be inflicted on those whom God has in this life favored; because, in addition to their other wickedness, they have rejected the fatherly invitation of God. And though all the gifts of God are so many evidences of his paternal goodness, yet as he often has a different object in view, the ungodly absurdly congratulate themselves on their prosperity, as though they were dear to him, while he kindly and bountifully supports them.

Not knowing that the goodness of God, etc. For the Lord by his kindness shows to us, that it is he to whom we ought turn, if we desire to secure our wellbeing, and at the same time he strengthens our confidence in expecting mercy. If we use not God's bounty for this end, we abuse it. But yet it is not to be viewed always in the same light; for when the Lord deals favorably with his servants and gives them earthly blessings, he makes known to them by symbols of this kind his own benevolence, and trains them up at the same time to seek the sum and substance of all good things in himself alone: when he treats the transgressors of his law with the same indulgence, his object is to soften by his kindness their perverseness; he yet does not testify that he is already propitious to them, but, on the contrary, invites them to repentance. But if any one brings this objection — that the Lord sings to the deaf as long as he does not touch inwardly their hearts; we must answer — that no fault can be found in this case except with our own depravity. But I prefer rendering the word which Paul here uses, leads, rather than invites, for it is more significant; I do not, however, take it in the sense of driving, but of leading as it were by the hand.

5. But according to thy hardness, etc. When we become hardened against the admonitions of the Lord, impenitence follows; and they who are not anxious about repentance openly provoke the Lord.²⁴

This is a remarkable passage: we may hence learn what I have already referred to — that the ungodly not only accumulate for themselves daily a heavier weight of God's judgments, as long as they live here, but that the gifts of God also, which they continually enjoy, shall increase their condemnation; for an account of them all will be required: and it will then be found, that it will be justly imputed to them as an extreme wickedness, that they had been made worse through God's bounty, by which they ought surely to have been improved. Let us then take heed, lest by unlawful use of blessings we lay up for ourselves this cursed treasure.

For the day, etc.; literally, in the day; but it is put for eis hemeran, for the day. The ungodly gather now the indignation of God against themselves, the stream of which shall then be poured on their heads: they accumulate hidden destruction, which then shall be drawn out from the treasures of God. The day of the last judgment is called the day of wrath, when a reference is made to the ungodly; but it will be a day of redemption to the faithful. And thus all other visitations of God are ever described as dreadful and full of terror to the ungodly; and on the contrary, as pleasant and joyful to the godly. Hence whenever the Scripture mentions the approach of the Lord, it bids the godly to exult with joy; but when it turns to the reprobate, it proclaims nothing but dread and terror.

"A day of wrath," saith Zephaniah, "shall be that day, a day of tribulation and distress, a day of calamity and wretchedness, a day of darkness and of thick darkness, a day of mist and of whirlwind." (Zephaniah 1:15.)

You have a similar description in Joel 2:2, etc. And Amos exclaims,

"Woe To You Who Desire The Day Of The Lord! What Will It Be To You? The Day Of The Lord Will Be Darkness, And Not Light." (Amos 5:18.)

Farther, by adding the word revelation, Paul intimates what this day of wrath is to be, — that the Lord will then manifest his judgment: though he gives daily some indications of it, he yet suspends and holds back, till that day, the clear and full manifestation of it; for the books shall then be opened; the sheep shall then be separated the goats, and the wheat shall be cleansed from the tares.

6. Who will render to every one, etc. As he had to do with blind saintlings, who thought that the wickedness of their hearts was well covered, provided it was spread over with some disguises, I know not what, of empty works, he pointed out the true character of the righteousness of works, even that which is of account before God; and he did this, lest they should feel confident that it was enough to pacify him, if they brought words and trifles, or leaves only. But there is not so much difficulty in this verse, as it is commonly thought. For the Lord, by visiting the wickedness of the reprobate with just vengeance, will recompense them with what they have deserved: and as he sanctifies those whom he has previously resolved to glorify, he will also crown their good works, but not on account of any merit: nor can this be proved from this verse; for though it declares what reward good works are to have, it does yet by no means show what they are worth, or what price is due to them. And it is an absurd inference, to deduce merit from reward.

7. To them indeed, who by perseverance, etc.; literally, patience; by which word something more is expressed. For it is perseverance, when one is not wearied in constantly doing good; but patience also is required in the saints, by which they may continue firm, though oppressed with various trials. For Satan suffers them not by a free course to come to the Lord; but he strives by numberless hinderances to impede them, and to turn them aside from the right way. And when he says, that the faithful, by continuing in good works, seek glory and honour, he does not mean that they aspire after any thing else but the favor of God, or that they strive to attain any thing higher, or more excellent: but they can not seek him, without striving, at the same time, for the blessedness of his kingdom, the description of which is contained in the paraphrase given in these words. The meaning then is, — that the Lord will give eternal life to those who, by attention to good works, strive to attain immortality.²⁵

8. But to those who are contentious, etc. There is some irregularity in the passage; first, on account of its tenor being interrupted, for the thread of the discourse required, that the second clause of the contrast should be thus connected, — "The Lord will render to them, who by perseverance in good works, seek glory, and honor, and immortality, eternal life; but to the contentious and the disobedient, eternal death." Then the conclusion might be joined, — "That for the former are prepared glory, and honor, and incorruption; and that for the latter are laid up wrath and misery." There is another thing, — These words, indignation, wrath, tribulation, and anguish, are joined to two clauses in the context. However, the meaning of the passage is by no means obscure; and with this we must be satisfied in the Apostolic writings. From other writings must eloquence be learnt: here spiritual wisdom is to be sought, conveyed in a plain and simple style.²⁶

Contention is mentioned here for rebellion and stubbornness; for Paul was contending with hypocrites who, by their gross and supine self-indulgence, trifled with God. By the word truth, is simply meant the revealed will of God, which alone is the light of truth: for it is what belongs to all the ungodly, that they ever prefer to be in bondage to iniquity, rather than to receive the yoke of God; and whatever obedience they may pretend, yet they never cease perversely to clamor and struggle against God's word. For as they who are openly wicked scoff at the truth, so hypocrites fear not to set up in opposition to it their artificial modes of worship. The Apostle further adds, that such disobedient persons obey or serve iniquity; for there is no middle course, which those who are unwilling to be in subjection to the law of the Lord can take, so as to be kept from falling immediately into the service of sin. And it is the just reward of outrageous licentiousness, that those become the bondslaves of sin who cannot endure the service of God. Indignation and wrath, so the character of the words induces me to render them; for thumos in Greek means what the Latins call excandescentia — indignation, as Cicero teaches us, (Tusc. 4,) even a sudden burning of anger. As to the other words I follow Erasmus. But observe, that of the four which are mentioned, the two last are, as it were, the effects of the two first; for they who perceive that God is displeased and angry with them are immediately filled with confusion.

We may add, that though he might have briefly described, even in two words, the blessedness of the godly and also the misery of the reprobate, he yet enlarges on both subjects, and for this end — that he might more effectually strike men with the fear of God's wrath, and sharpen their desire for obtaining grace through Christ: for we never fear God's judgment as we ought, except it be set as it were by a lively description before our eyes; nor do we really burn with desire for future life, except when roused by strong incentives, (multis flabellis incitati — incited by many fans.)

9. To the Jew first, etc. He simply places, I have no doubt, the Jew in opposition to the Gentile; for those whom he calls Greeks he will presently call Gentiles. But the Jews take the precedence in this case, for they had, in preference to others, both the promises and the threatenings of the law; as though he had said, "This is the universal rule of the divine judgment; it shall begin with the Jews, and it shall include the whole world."

11. For there is no respect of persons with God.

11. Siquidem non est acceptio personarum apud Deum.

12. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

12. Quicunque enim sine Lege peccaverunt sine Lege etiam peribunt; quicunque vero in Lege peccaverunt per Legem judicabuntur.

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

13. Non enim Legis auditores justi sunt apud Deum, sed qui Legem faciunt justificabuntur.

11. There is no respect of persons, etc. He has hitherto generally arraigned all mortals as guilty; but now he begins to bring home his accusation to the Jews and to the Gentiles separately: and at the same time he teaches us, that it is no objection that there is a difference between them, but that they are both without any distinction exposed to eternal death. The Gentiles pretended ignorance as their defense; the Jews gloried in the honor of having the law: from the former he takes away their subterfuge, and he deprives the latter of their false and empty boasting.

There is then a division of the whole human race into two classes; for God had separated the Jews from all the rest, but the condition of all the Gentiles was the same. He now teaches us, that this difference is no reason why both should not be involved in the same guilt. But the word person is taken in Scripture for all outward things, which are wont to be regarded as possessing any value or esteem. When therefore thou readest, that God is no respecter of persons, understand that what he regards is purity of heart or inward integrity; and that he hath no respect for those things which are wont to be highly valued by men, such as kindred, country, dignity, wealth, and similar things; so that respect of persons is to be here taken for the distinction or the difference there is between one nation and another.²⁷ But if any hence objects and says, "That then there is no such thing as the gratuitous election of God;" it may be answered, That there is a twofold acceptation of men before God; the first, when he chooses and calls us from nothing through gratuitous goodness, as there is nothing in our nature which can be approved by him; the second, when after having regenerated us, he confers on us his gifts, and shows favor to the image of his Son which he recognizes in us.

12. Whosoever have sinned without law,²⁸ etc. In the former part of this section he assails the Gentiles; though no Moses was given them to publish and to ratify a law from the Lord, he yet denies this omission to be a reason why they deserved not the just sentence of death for their sins; as though he had said — that the knowledge of a written law was not necessary for the just condemnation of a sinner. See then what kind of advocacy they undertake, who through misplaced mercy, attempt, on the ground of ignorance, to exempt the nations who have not the light of the gospel from the judgment of God.

Whosoever have sinned under the law, etc. As the Gentiles, being led by the errors of their own reason, go headlong into ruin, so the Jews possess a law by which they are condemned;²⁹ for this sentence has been long ago pronounced,

"Cursed are all they who continue not in all its precepts." (Deuteronomy 27:26.)

A worse condition then awaits the Jewish sinners, since their condemnation is already pronounced in their own law.

13. For the hearers of the law, etc. This anticipates an objection which the Jews might have adduced. As they had heard that the law was the rule of righteousness, (Deuteronomy 4:1,) they gloried in the mere knowledge of it: to obviate this mistake, he declares that the hearing of the law or any knowledge of it is of no such consequence, that any one should on that account lay claim to righteousness, but that works must be produced, according to this saying, "He who will do these shall live in them." The import then of this verse is the following, — "That if righteousness be sought from the law, the law must be fulfilled; for the righteousness of the law consists in the perfection of works." They who pervert this passage for the purpose of building up justification by works, deserve most fully to be laughed at even by children. It is therefore improper and beyond what is needful, to introduce here a long discussion on the subject, with the view of exposing so futile a sophistry: for the Apostle only urges here on the Jews what he had mentioned, the decision of the law, — That by the law they could not be justified, except they fulfilled the law, that if they transgressed it, a curse was instantly pronounced on them. Now we do not deny but that perfect righteousness is prescribed in the law: but as all are convicted of transgression, we say that another righteousness must be sought. Still more, we can prove from this passage that no one is justified by works; for if they alone are justified by the law who fulfill the law, it follows that no one is justified; for no one can be found who can boast of having fulfilled the law.³⁰

14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

14. Quum enim Gentes, quæ Legem non habent, natura quæ Legis sunt faciant, ipsæ, Legem non habentes, sibi ipsæ sunt Lex:

15. Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

15. Quæ ostendunt opus Legis scriptum in cordibus suis, simul attestante ipsorum conscientia et cogitationibus inter se accusantibus aut etiam excusantibus,

16. In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

16. In die qua judicabit Deus occulta hominum, secundum Evangelium meum, per Iesum Christum.

14. For when the Gentiles, etc. He now states what proves the former clause; for he did not think it enough to condemn us by mere assertion, and only to pronounce on us the just judgment of God; but he proceeds to prove this by reasons, in order to excite us to a greater desire for Christ, and to a greater love towards him. He indeed shows that ignorance is in vain pretended as an excuse by the Gentiles, since they prove by their own deeds that they have some rule of righteousness: for there is no nation so lost to every thing human, that it does not keep within the limits of some laws. Since then all nations, of themselves and without a monitor, are disposed to make laws for themselves, it is beyond all question evident that they have some notions of justice and rectitude, which the Greeks call preconceptions prolepseis, and which are implanted by nature in the hearts of men. They have then a law, though they are without law: for though they have not a written law, they are yet by no means wholly destitute of the knowledge of what is right and just; as they could not otherwise distinguish between vice and virtue; the first of which they restrain by punishment, and the latter they commend, and manifest their approbation of it by honoring it with rewards. He sets nature in opposition to a written law, meaning that the Gentiles had the natural light of righteousness, which supplied the place of that law by which the Jews were instructed, so that they were a law to themselves.³¹

15. Who show the work of the law³² written, etc.; that is, they prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest. He means not that it was so engraven on their will, that they sought and diligently pursued it, but that they were so mastered by the power of truth, that they could not disapprove of it. For why did they institute religious rites, except that they were convinced that God ought to be worshipped? Why were they ashamed of adultery and theft, except that they deemed them evils?

Without reason then is the power of the will deduced from this passage, as though Paul had said, that the keeping of the law is within our power; for he speaks not of the power to fulfill the law, but of the knowledge of it. Nor is the word heart to be taken for the seat of the affections, but only for the understanding, as it is found in Deuteronomy 29:4,

"The Lord hath not given thee a heart to understand;"

and in Luke 24:25,

"O foolish men, and slow in heart to believe."

Nor can we conclude from this passage, that there is in men a full knowledge of the law, but that there are only some seeds of what is right implanted in their nature, evidenced by such acts as these — All the Gentiles alike instituted religious rites, they made laws to punish adultery, and theft, and murder, they commended good faith in bargains and contracts. They have thus indeed proved, that God ought to be worshipped, that adultery, and theft, and murder are evils, that honesty is commendable. It is not to our purpose to inquire what sort of God they imagined him to be, or how many gods they devised; it is enough to know, that they thought that there is a God, and that honor and worship are due to him. It matters not whether they permitted the coveting of another man's wife, or of his possessions, or of any thing which was his, — whether they connived at wrath and hatred; inasmuch as it was not right for them to covet what they knew to be evil when done.

Their conscience at the same time attesting, etc. He could not have more forcibly urged them than by the testimony of their own conscience, which is equal to a thousand witnesses. By the consciousness of having done good, men sustain and comfort themselves; those who are conscious of having done evil, are inwardly harassed and tormented. Hence came these sayings of the heathens — "A good conscience is the widest sphere; but a bad one is the cruelest executioner, and more fiercely torments the ungodly than any furies can do." There is then a certain knowledge of the law by nature, which says, "This is good and worthy of being desired; that ought to be abhorred."

But observe how intelligently he defines conscience: he says, that reasons come to our minds, by which we defend what is rightly done, and that there are those which accuse and reprove us for our vices;³³ and he refers this process of accusation and defense to the day of the Lord; not that it will then first commence, for it is now continually carried on, but that it will then also be in operation; and he says this, that no one should disregard this process, as though it were vain and evanescent. And he has put, in the day, instead of, at the day, — a similar instance to what we have already observed.

16. In which God shall judge the secrets of men³⁴ Most suitable to the present occasion is this periphrastic definition of judgment: it teaches those, who willfully hide themselves in the recesses of insensibility, that the most secret thoughts and those now completely hid in the depths of their hearts, shall then be brought forth to the light. So he speaks in another place; in order to show to the Corinthians what little value belongs to human judgment, which regards only the outward action, he bids them to wait until the Lord came, who would bring to light the hidden things of darkness, and reveal the secrets of the heart. (1 Corinthians 4:5) When we hear this, let it come to our minds, that we are warned that if we wish to be really approved by our Judge, we must strive for sincerity of heart.

He adds, according to my gospel, intimating, that he announced a doctrine, to which the judgments of men, naturally implanted in them, gave a response: and he calls it his gospel, on account of the ministry; for the authority for setting forth the gospel resides in the true God alone; and it was only the dispensing of it that was committed to the Apostles. It is indeed no matter of surprise, that the gospel is in part called the messenger and the announcer of future judgment: for if the fulfillment and completion of what it promises be deferred to the full revelation of the heavenly kingdom, it must necessarily be connected with the last judgment: and further, Christ cannot be preached without being a resurrection to some, and a destruction to others; and both these things have a reference to the day of judgment. The words, through Jesus Christ, I apply to the day of judgment, though they are regarded otherwise by some; and the meaning is, — that the Lord will execute judgment by Christ, for he is appointed by the Father to be the Judge of the living and of the dead, — which the Apostles always mention among the main articles of the gospel. Thus the sentence will be full and complete, which would otherwise be defective.

17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

17. Ecce, tu Iudæus cognominaris, et acquiescis in Lege, et gloriaris in Deo,

18. And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

18. Et nosti voluntatem, et probas eximia, institutus ex Lege;

19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

19. Confidisque teipsum esse ducem cæcorum, lumen eorum qui sunt in tenebris,

20. An instructer of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

20. Eruditorem insipientium, doctorem imperitorum, habentem formam cognitionis ac veritatis in Lege:

21. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

21. Qui igitur doces alterum, teipsum non doces; qui concionaris, non furandum, furaris;

22. Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

22. Qui dicis, nom moechandum, moecharis; qui detestaris idola, Sacrilegium perpetras;

23. Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

23. Qui de Lege gloriaris, Deum per Legis transgressionem dehonestas:

24. For the name of God is blasphemed among the Gentiles through you, as it is written.³⁵

24. Nomen enim Dei propter vos probro afficitur inter gentes, quemadmodum scriptum est.

17. Behold, thou art named a Jew, etc. Some old copies read ei de, though indeed; which, were it generally received, would meet my approbation; but as the greater part of the manuscripts is opposed to it, and the sense is not unsuitable, I retain the old reading, especially as it is only a small difference of one letter.³⁶

Having now completed what he meant to say of the Gentiles, he returns to the Jews; and that he might, with greater force, beat down their great vanity, he allows them all those privileges, by which they were beyond measure transported and inflated: and then he shows how insufficient they were for the attainment of true glory, yea, how they turned to their reproach. Under the name Jew he includes all the privileges of the nation, which they vainly pretended were derived from the law and the prophets; and so he comprehends all the Israelites, all of whom were then, without any difference, called Jews.

But at what time this name first originated it is uncertain, except that it arose, no doubt, after the dispersion.³⁷ Josephus, in the eleventh book of his Antiquities, thinks that it was taken from Judas Maccabæus, under whose auspices the liberty and honor of the people, after having for some time fallen, and been almost buried, revived again. Though I allow this opinion to be probable, yet, if there be some to whom it is not satisfactory, I will offer them a conjecture of my own. It seems, indeed, very likely, that after having been degraded and scattered through so many disasters, they were not able to retain any certain distinction as to their tribes; for a census could not have been made at that time, nor did there exist a regular government, which was necessary to preserve an order of this kind; and they dwelt scattered and in disorder; and having been worn out by adversities, they were no doubt less attentive to the records of their kindred. But though you may not grant these things to me, yet it cannot be denied but that a danger of this kind was connected with such disturbed state of things. Whether, then, they meant to provide for the future, or to remedy an evil already received, they all, I think assumed the name of that tribe, in which the purity of religion remained the longest, and which, by a peculiar privilege, excelled all the rest, as from it the Redeemer was expected to come; for it was their refuge in all extremities, to console themselves with the expectation of the Messiah. However this may be, by the name of Jews they avowed themselves to be the heirs of the covenant which the Lord had made with Abraham and his seed.

And restest in the law, and gloriest in God, etc. He means not that they rested in attending to the law, as though they applied their minds to the keeping of it; but, on the contrary, he reproves them for not observing the end for which the law had been given; for they had no care for its observance, and were inflated on this account only, — because they were persuaded that the oracles of God belonged to them. In the same way they gloried in God, not as the Lord commands by his Prophet, — to humble ourselves, and to seek our glory in him alone, (Jeremiah 9:24,) — but being without any knowledge of God's goodness, they made him, of whom they were inwardly destitute, peculiarly their own, and assumed to be his people, for the purpose of vain ostentation before men. This, then, was not the glorying of the heart, but the boasting of the tongue.

18. And knowest his will, and approvest things excellent, etc. He now concedes to them the knowledge of the divine will, and the approval of things useful; and this they had attained from the doctrine of the law. But there is a twofold approval, — one of choice, when we embrace the good we approve; the other of judgment, by which indeed we distinguish good from evil, but by no means strive or desire to follow it. Thus the Jews were so learned in the law that they could pass judgment on the conduct of others, but were not careful to regulate their life according to that judgment. But as Paul reproves their hypocrisy, we may, on the other hand, conclude, that excellent things are then only rightly approved (provided our judgment proceeds from sincerity) when God is attended to; for his will, as it is revealed in the law, is here appointed as the guide and teacher of what is to be justly approved.³⁸

19. And believest thyself, etc. More is still granted to them; as though they had not only what was sufficient for themselves, but also that by which they could enrich others. He grants, indeed, that they had such abundance of learning, as that others might have been supplied.³⁹

20. I take what follows, having the form of knowledge, as a reason for the preceding; and it may be thus explained, — "because thou hast the form of knowledge." For they professed to be the teachers of others, because they seemed to carry in their breasts all the secrets of the law. The word form is put for model (exemplar — pattern);⁴⁰ for Paul has adopted morphosin and not tupon: but he intended, I think, to point out the conspicuous pomp of their teaching, and what is commonly called display; and it certainly appears that they were destitute of that knowledge which they pretended. But Paul, by indirectly ridiculing the perverted use of the law, intimates, on the other hand, that right knowledge must be sought from the law, in order that the truth may have a solid basis.

21. Thou, who then teachest another, teachest not thyself, etc.⁴¹ Though the excellencies (encomia — commendations) which he has hitherto stated respecting the Jews, were such as might have justly adorned them, provided the higher ornaments were not wanting; yet as they included qualifications of a neutral kind, which may be possessed even by the ungodly and corrupted by abuse, they are by no means sufficient to constitute true glory. And hence Paul, not satisfied with merely reproving and taunting their arrogance in trusting in these things alone, employs them for the purpose of enhancing their disgraceful conduct; for he exposes himself to no ordinary measure of reproach, who not only renders useless the gifts of God, which are otherwise valuable and excellent, but by his wickedness vitiates and contaminates them. And a strange counselor is he, who consults not for his own good, and is wise only for the benefit of others. He shows then that the praise which they appropriated to themselves, turned out to their own disgrace.

Thou who preachest, steal not, etc. He seems to have alluded to a passage in Psalm 50:16, where God says to the wicked,

"Why dost thou declare my statutes, and takest my covenant in thy mouth? And thou hatest reform, and hast cast my words behind thee: when thou seest a thief, thou joinest him, and with adulterers is thy portion."

And as this reproof was suitable to the Jews in old time, who, relying on the mere knowledge of the law, lived in no way better than if they had no law; so we must take heed, lest it should be turned against us at this day: and indeed it may be well applied to many, who, boasting of some extraordinary knowledge of the gospel, abandon themselves to every kind of uncleanness, as though the gospel were not a rule of life. That we may not then so heedlessly trifle with the Lord, let us remember what sort of judgment impends over such prattlers, (logodoedalis — word-artificers,) who make a show of God's word by mere garrulity.

22. Thou who abhorrest idols, etc. He fitly compares sacrilege to idolatry, as it is a thing of the same kind; for sacrilege is simply a profanation of the Divine Majesty, a sin not unknown to heathen poets. On this account Ovid (Metamor. 3,) calls Lycurgus sacrilegious for despising the rites of Bacchus; and in his Fasti he calls those sacrilegious hands which violated the majesty of Venus. But as the Gentiles ascribed the majesty of their gods to idols, they only thought it a sacrilege when any one plundered what was dedicated to their temples, in which, as they believed, the whole of religion centered. So at this day, where superstition reigns, and not the word of God, they acknowledge no other kind of sacrilege than the stealing of what belongs to churches, as there is no God but in idols, no religion but in pomp and magnificence.⁴²

Now we are here warned, first, not to flatter ourselves and to despise others, when we have performed only some portions of the law, — and, secondly, not to glory in having outward idolatry removed, while we care not to drive away and to eradicate the impiety that lieth hid in our hearts.

23. Thou who gloriest in the law, etc. Though every transgressor dishonors God, (for we are all born for this end — to serve him in righteousness and holiness;) yet he justly imputes in this respect a special fault to the Jews; for as they avowed God as their Lawgiver, and yet had no care to form their life according to his rule, they clearly proved that the majesty of their God was not so regarded by them, but that they easily despised him. In the same manner do they at this day dishonor Christ, by transgressing the gospel, who prattle idly about its doctrine, while yet they tread it under foot by their unbridled and licentious mode of living.

24. For the name of God, etc. I think this quotation is taken from Ezekiel 36:20, rather than from Isaiah 52:5; for in Isaiah there are no reproofs given to the people, but that chapter in Ezekiel is full of reproofs. But some think that it is a proof from the less to the greater, according to this import, "Since the Prophet upbraided, not without cause, the Jews of his time, that on account of their captivity, the glory and power of God were ridiculed among the Gentiles, as though he could not have preserved the people, whom he had taken under his protection, much more are ye a disgrace and dishonor to God, whose religion, being judged of by your wicked life, is blasphemed." This view I do not reject, but I prefer a simpler one, such as the following, — "We see that all the reproaches cast on the people of Israel do fall on the name of God; for as they are counted, and are said to be the people of God, his name is as it were engraven on their foreheads: it must hence be, that God, whose name they assume, is in a manner defamed by men, through their wicked conduct." It was then a monstrous thing, that they who derived their glory from God should have disgraced his holy name; for it behoved them surely to requite him in a different manner.⁴³