Romans 2 · The Lantern

Therfore arte thou inexcusable o man whosoever thou be yt iudgest. For in ye same wherin thou iudgest another thou condemnest thy selfe. For thou that iudgest doest eve the same selfe thinges

That we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth.

This concerns those who are in a position to pass judgment. Judges and princes are being put on trial. By a natural process everyone pronounces a sentence which fits the crime and knows that righteousness deserves reward while wickedness should be punished.

After showing that the gentiles did not become just from the knowledge of the truth they had, the Apostle now shows that neither were the Jews made just by the things in which they gloried. Consequently, both of them need the power of the Gospel's grace for salvation.

But we are sure that the iudgement of God is accordinge to trueth agaynst them which commit soche thinges.

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…

If you, a sinner, pass judgment upon a sinner like yourself, how much more will God, who is just, condemn you as unjust? If he did not do so, it might appear that evil is pleasing to him while good is not. But God has no favorites, and he spared neither his friends (the patriarchs) nor his angels when they sinned! Human judgment on the other hand is imperfect in many ways.

Then when he says for we know, he discloses and commends God's judgment. And concerning this he does three things. First, he declares the truth of God's judgment; second, he rejects a contrary opinion, at do you think this; third, he manifests the truth, at who will render (Rom 2:6).

Thikest thou this O thou ma that iudgest them which do soche thinges and yet doest eve the very same yt thou shalt escape ye iudgemet of God?

"But do you suppose this, O man, every one of you who judges those who do such things, and does them yourself, that you will escape the judgment of God?" If all the things which the Law speaks, it speaks to those who are under the Law, then the things which the Gospel, or the Apostle, now speaks, it speaks not to the princes of this age, nor to the kings of the world, but to th…

Is the fact that some persist in their wickedness any proof that God does not persist in his patience, punishing very few sins in this world, lest we fail to believe in his divine providence and, saving many for the last judgment, to justify his future decree?

Then when he says do you think this, he rejects a contrary opinion. First, he states it; second, the cause of it, at or do you despise; third, he disproves it, at do you not know. First, therefore, he says: I have said that God's judgment is in accordance with the truth, against those who do such things.

Ether despisest thou the riches of his goodnes paciece and longe sufferaunce? and remembrest not how that the kyndnes of God ledith the to repentaunce?

The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance. For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live.

"Or despiseth thou the riches of His goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?" For after praising God's long-suffering, showing the gain thereof to be very great to them that heeded it (and this was the drawing sinners to repentance); he adds to the terror.

Then when he says do you not know, he disproves the aforementioned cause, namely the cause of contempt of the divine patience. First, he discloses the purpose of God's patience; second, the danger of contempt, at but according to your hardness.

But thou after thyne harde herte yt canot repet heapest ye togedder the treasure of wrath agaynste the daye of vengeauce when shalbe opened ye rightewes iudgemet of god

For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories.

When talking about the way they were "storing up" an accumulation of sins, Paul showed that there would also be a greater store of punishment, as a result of the patient endurance of the judge toward those who were suffering so incurably.

Then when he says but according to your hardness, he shows the danger of contempt, because it is not softened by the blessings of God's goodness: a hard heart will be afflicted at the end (Sir 4:26); and impenitent heart, which is not moved to repent by God's forbearance and patience: no man repents of his wickedness (Isa 8:6), you treasure up to yourself wrath, i.e., you are m…

which will rewarde every ma accordinge to his dedes:

...attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards born of the Virgin Mary without any intercourse with man.

Such a person must be punished more severely, even to the point of being tortured in eternal fire, because despite a long stay of execution, not only did he not want to change, but he increased his sinning, adding to his contempt for God. The day of wrath is for sinners, because it is the day on which they will be punished.

After suggesting that God's judgment is true and refuting the contrary opinion, the Apostle here unfolds the truth of God's judgment. First, he presents his intention; second, he manifests it, at to those indeed who, according to patience. First, he states facts about God's judgment in regard to two things, namely, persons and their works.

that is to saye prayse honoure and immortalite to them which cotinue in good doynge and seke eternall lyfe.

For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each.

The reward for well-doing is awaited with patience because it is not given in this life. The glory is that with which the saints will shine like the sun. Nothing is greater than the honor of the children of God, on account of which they will judge even the angels.

Then when he says to those indeed who, according to patience, he clarifies his statement: first, in regard to works; second, in regard to persons, at upon every soul. In regard to works he shows the truth of God's judgment: first, to the good; second, to the wicked, there at but to those who are contentious.

But vnto them that are rebellious and disobey the trueth yet folowe iniquytie shall come indignacion and wrath

To the unbelieving and despisers who obey not the truth but unrighteousness, when they have been filled with adulteries, and fornications and filthiness, and covetousness and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess them.

"But unto them that are contentious," he says. Again, he deprives of excuse those that live in wickedness, and shows that it is from a kind of disputatiousness and carelessness that they fall into unrighteousness. "And do not obey the truth, but obey unrighteousness." See, here is another accusation again.

Then when he says but to those who are contentious, he shows the truth of God's judgment on the wicked and touches on sin and punishment. In regard to sin three things are mentioned.

tribulacion and anguysshe vpon the soule of every man that doth evyll: of the Iewe fyrst and also of the gentyll.

To every man that doth good shall come prayse honoure and peace to ye Iewe fyrst and also to the gentyll.

Yet why wrath and indignation to the Jew first, and to the Greek? Because glory and honor also belong to them first. For to them first were entrusted the oracles of God, and they themselves say: "Blessed are we, O Israel, for the things that please God are known to us." And therefore, according to the sentence of the Gospel, "the servant who knew his lord's will and did it not…

Glory is opposed to wrath and honor to displeasure. What Paul called "immortality" above he calls "peace" here. The word first is emphatic and means "indeed," because God does not play favorites. Or it may mean first in time but not in honor.

Second, he shows this in regard to the good: first, he repeats the two things mentioned above, namely, glory and honor, but the third, namely, peace, he mentions instead of immortality, which includes peace among many other things.

For ther is no parcialyte with god. But whosoever hath synned with out lawe shall perisshe wt out lawe.

From this, finally, comes what he adds in this passage: "For there is no respect of persons with God." But if this still seems doubtful to you, hear also what Peter declares in the Acts of the Apostles, when he had entered in to the Gentile Cornelius: "I find," he says, "that God is not a respecter of persons, but in every place and in every nation, he who does his will is acce…

"For there is no respect of persons with God." Wonderful! What more than victory has he gained! For he shows, by reducing it to an absurdity, that it was not meet with God that it should be otherwise. For it would then be a case of respecting of persons. But of such character God is not.

Then when he says for there is no respect of persons, he assigns the reason for his statement, namely, because there is no respect of persons with God: truly I perceive that God shows no partiality (Acts 10:34).

And as many as haue synned vnder the lawe shalbe iudged by the lawe.

As I have heard from a certain presbyter, who had heard it from those who had seen the apostles, and from those who had been their disciples, the punishment [declared] in Scripture was sufficient for the ancients in regard to what they did without the Spirit's guidance. For as God is no respecter of persons, He inflicted a proper punishment on deeds displeasing to Him.

"For as many," he says, "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." For here, as I said before, he shows not only the equality of the Jew and the Gentile, but that the Jew was even much burdened by the gift of the Law. For the Gentile is judged without law.

Then when he says, for whosoever, he explains the reason. For if all who sinned are punished, it is clear that there is no respect of persons with God.

For before god they are not ryghteous which heare ye lawe: but the doers of the lawe shalbe iustified.

For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.

For the man who, though listening not, doeth, is better than the man who is constant in listening and empty of works, even as the word of the apostle Paul teacheth us, "For not the hearers of the law are righteous before God, but the doers of the law shall be justified: for if the Gentiles which have no law do by their own nature the things of the law, these, having no law, are…

After confuting the human judgment with which the gentiles and Jews judged one another and commending God's judgment, the Apostle now undertakes to show that the things in which the Jews gloried do not suffice for their salvation. First, he states his position; second, he answers arguments against his position, at what advantage then has the Jew? (Rom 3:1).

For if the gentyls which have no lawe do of nature the thynges contayned in the lawe: then they havynge no lawe are a lawe vnto them selves

which shewe the dede of the lawe wrytten in their hertes: whyll their conscience beareth witnes vnto them and also their thoughtes accusynge one another or excusynge

But as for his saying "in the hearts," it must not be supposed that the law is said to be written in that member of the body which is called the heart. For how could flesh either put forth such perceptions of prudence, or contain such great storehouses of memory? But it must be understood that the rational power of the soul is customarily called the heart.

Compare this with 1 John [3:20]: "Dearly beloved, if our own hearts condemn us, God is greater than our conscience."

Then when he says who show, he explains how they are a law to themselves. This can be likened to a law presented to man from without and which it is customary to deliver in writing on account of the memory's weakness; whereas, those who observe the law without externally hearing the law show the work of the law written not with ink, but first and chiefly with the Spirit of the…

at the daye when god shall iudge the secretes of men by Iesus Christ accordinge to my Gospell.

If God will judge the secrets of men … surely the God who will judge is he to whom belong both the law and that nature which is the rule for those who do not know the law. But how will he conduct this judgment? "According to my gospel," says the apostle, "by Christ Jesus." The law and nature are vindicated by the gospel and Christ.

"In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel." See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. ...

But because testimony, accusation, and defense occur during a trial, he mentions the time, when he says in the day. He says this not to designate the quality of the time but the disclosure of things hidden: I will bring to light the things now hidden in darkness (1 Cor 4:5).

Beholde thou arte called a Iewe and trustest in the lawe and reioysist in God

and knowest his will and hast experience of good and bad in that thou arte informed by the lawe:

and belevest that thou thy silfe arte a gyde vnto the blynde a lyght to them which are in darcknes

"And art confident that thou thyself." Here again he does not say that thou art "a guide of the blind," but "thou art confident," so thou boastest, he says. So great was the unreasonableness of the Jews. Wherefore he also repeats nearly the very words, which they used in their boastings. See for instance what they say in the Gospels.

Above he said that hearing the law brings no benefit if doing it is not joined to it; "for not the hearers of the law," he says, "are righteous before God, but the doers of the law" (v.

Then he mentions its fruit with respect to others who find themselves in three different situations, so far as knowledge of the law is concerned. For some are entirely ignorant of the law, because they lack natural talent, just as a man is physically blind, because he lacks visual power: we grope for the wall like the blind (Isa 59:10).

an informer of them which lacke discrecio a teacher of vnlearned which hast the ensample of that which ought to be knowen and of the truth in the lawe.

These things are true, because this is the task of the law: to teach the ignorant, to subject the wicked to God, to provoke those who by the worship of idols are ungodly to trust in a better hope by the promise which is given through the law. The teacher of the law is right to glory in these things, because he is teaching the form of truth.

By "embodiment" is meant not the form but the substance and the knowledge and the truth, like the one "who was in the form of God."

Second, he touches on those who are on the way to knowledge they have not yet attained, in one way through lack of full instruction; hence he says, an instructor of the foolish, i.e., of those who have not yet received wisdom who are said to be instructed, i.e., free from ignorance which is present in everyone from the beginning when they are first instructed: do you have child…

But thou which teachest another teachest not thy selfe. Thou preachest a man shuld not steale: and yet thou stealest.

How is it that ye wish to instruct the elect of the Lord, while ye yourselves have no instruction? Instruct one another therefore, and be at peace among yourselves, that I also may stand joyful before your Father, and give an account of you all to the Lord.

Paul says to the Jew: If you rely on the law, why do you not obey it? If you glory in God, why do you dishonor him? If you know his will, why do you not do it? If you approve what is excellent, why do you go after what is harmful? Why do you not look for the right way, if you are a guide for the blind? Surely if you saw it you would walk in it!

Then when he says you who teaches another, he indicates some of their failings. First, failings toward themselves, when he says you who teaches another, by directing them to the good, teaches not yourself.

Thou sayst a man shuld not commit advoutry: and thou breakest wedlocke. Thou abhorrest ymages and robbest God of his honoure.

Thou reioysest in the lawe and thorow breakinge the lawe dishonourest God.

For the name of god is evyll spoken of amonge the Gentyls thorowe you as it is written.

"Woe to that man," the Lord says, "it were well for him if he had never been born, than that he should cause one of my little ones to stumble.

"For the name of God is blasphemed among the Gentiles through you." (Is. lii. 5; Ez. xxxvi. 20, Ez xxxvi. 23.) See again another double accusation. For they not only commit insolence themselves, but even induce others to do so. And what is far worse-ye not only teach not the things of the Law, but ye even teach the opposite, viz. to blaspheme God, which is opposite to the Law.

In support of this he quotes an authority, when he says, the name of God through you is blasphemed among the gentiles, i.e., because the gentiles, noting the evil practices of the Jews, laid it to evil training dictated by the law.

Circumcisio verely avayleth if thou kepe the lawe. But if thou breake the lawe thy circumcision is made vncircumcision.

"Circumcision indeed profits, if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. If therefore the uncircumcision keep the righteous requirements of the law, shall not his uncircumcision be reckoned as circumcision?

Circumcision is of value as a sign if righteousness accompanies it; without righteousness the rest is useless. Or this [verse] may mean that circumcision enabled the Jew to live and escape condemnation in childhood before reaching the age of understanding.

Then when he says circumcision, he shows that circumcision is not sufficient for salvation any more than the law is, and for the same reason, namely, that without circumcision there is value in the law's observance, without which circumcision has no benefit, as was said above. In regard to this he does three things.

Therfore if the vncircumcised kepe the ryght thinges contayned in the lawe: shall not his vncircumcision be counted for circumcision?

"But if the uncircumcision keeps the righteous requirements of the law, shall not that which is by nature uncircumcision, fulfilling the law, judge you, who by the letter and circumcision are a transgressor of the law?" We said above that the Apostle is discussing two Jews and two circumcisions, and that he mentions now the carnal, now the spiritual.

The visible needs the invisible but not the other way round, because the visible is an image of the invisible, while the invisible is the reality itself. Thus, the circumcision of the flesh needs the circumcision of the heart but not vice versa, because the reality does not need the image.… If circumcision has no value by itself, why was it instituted?

Then when he says, if then, the uncircumcised, he considers circumcision in relation to the gentiles in two ways. First, from the aspect that the gentiles obtain the benefits of circumcision by observing the law.

And shall not vncircumcision which is by nature (yf it kepe the lawe) iudge the which beynge vnder the letter and circumcision dost transgresse the lawe?

And that the Lord did not abrogate the natural [precepts] of the law, by which man is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words. "For," He remarks, "it has been said to them of old time, Do not commit adultery.

This either means that as long as the Jews continue their literal circumcision they reject the spiritual circumcision, or that they will be judged because they have not followed what the law said, viz., that by believing in Christ they might receive the true circumcision.

Second, at and will not that which by nature, he shows that on account of observing the law the gentile is preferred to the Jew.

For he is not a Iewe which is a Iewe out warde. Nether is that thynge circumcision which is outwarde in the flesshe.

But he is a Iewe which is hid wythin and the circucisio of ye herte is the true circumcision which is in the sprete and not in ye letter whose prayse is not of men but of god.

He impoverishes himself, in order that he may never overlook a brother who has been brought into affliction, through the perfection that is in love, especially if he know that he will bear want himself easier than his brother.

This is foretold in the law: "And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God," and again: "Circumcise yourselves to the Lord, and remove the foreskin of your heart," not according to the letter of the law but according to the New Testament, which examines the inner secrets which only God can see.

Then when he says but he who is one inwardly, he assigns the reason why the uncircumcision of one who keeps the law is regarded as circumcision and will judge bodily circumcision.

Romans2