Romans 3 · The Lantern

What thanne is more to a Jew, or what profit of circumcisioun?

"What advantage then hath the Jew?" Since he has set all aside, the hearing, the teaching, the name of the Jew, the circumcision, and all the other particulars by his saying that "he is not a Jew which is one outwardly, but he which is one inwardly;" he next sees an objection which starts up, and against this makes his stand. Now what is this objection?

Having cast aside all the ordinances of the law with the words "what advantage is there in being a Jew," he sees an objection naturally arising and forestalls it. What is this objection? The following: if there is not the slightest benefit in those ordinances, then why, after all, was the Jewish people chosen? He resolves this objection with his characteristic wisdom.

After showing that Judaism, which involved receiving the law and circumcision, is not sufficient for salvation without the law's observance, through which the gentile without external Judaism and circumcision obtains the fruit of each, he now objects to his own doctrine: first, he presents the objection; second, he answers it, at much every way.

Myche bi al wise; first, for the spekyngis of God `weren bitakun to hem.

In this Epistle Paul, sitting as a kind of arbiter between the Jews and the Greeks — that is, those who believe from among the Gentiles — so summons and invites both to faith in Christ that he neither gives offense to the Jews by utterly destroying the Jewish rites, nor casts the Gentiles into despair by confirming the observance of the law and the letter; and whether he makes…

"Much every way: chiefly, because that they were entrusted with the oracles of God." Do you see that, as I said above, it is not their well doings, but the benefits of God, that he everywhere counts up?

Then when he says much every way, he answers the objection: first, in regard to Judaism's prerogative; second, in regard to the value of circumcision, at what shall we say then? (Rom 4:1). In regard to the first he does two things: first, he shows Judaism's prerogative; second, he rejects their boasting over the gentiles, at what then? Do we excel them? (Rom 3:9).

And what if summe of hem bileueden not? Whethir the vnbileue of hem hath auoidid the feith of God?

God forbede. For God is sothefast, but ech man a liere; as it is writun, That thou be iustified in thi wordis, and ouercome, whanne thou art demed.

After these things, what follows seems indeed to have been joined on with less orderly arrangement; for he says: "But let God be true, and every man a liar, as it is written: That you may be justified in your words, and may overcome when you are judged." Nevertheless, by a certain turn of thought we shall attempt to fit this to what precedes.

"Every man" means the majority. Paul's opponents had quoted this text as if David had meant: "For this reason have I sinned, that thou might appear just in judging me." But the true meaning is that God promised to punish sinners without showing favoritism and that some thought his delay in doing so amounted to a lie.

Then when he says, God forbid! But God is true, he shows that it is unfitting for God's faithfulness to be nullified on account of men's unbelief. First, he gives a reason for this; second, he cites a text, at as it is written; third, he excludes a false understanding of this text, at but if our injustice.

But if oure wickidnesse comende the riytwisnesse of God, what shulen we seie? Whether God is wickid, that bryngith in wraththe?

And God does not inflict punishment from wrath, but for the ends of justice; since it is not expedient that justice should be neglected on our account. Each one of us, who sins, with his own free-will chooses punishment, and the blame lies with him who chooses. God is without blame. "But if our unrighteousness commend the righteousness of God, what shall we say?

"But if our unrighteousness commend the righteousness of God, what shall we say? is God unrighteous Who taketh vengeance? I speak as a man. God forbid." He solves one perplexity by another again. Yet as this is not clear, we must needs declare it more clearly. What is it then he means? God honored the Jews: they did despite to Him.

Then when he says, but if our wickedness, he excludes a false understanding of the text he cited. For someone might understand these words according to the sense that that would be taken in a causal, not a consecutive, sense. Then it would follow that man's sin would be directly ordained to commend God's justice. But the Apostle shows that this is false.

Aftir man Y seie. God forbede. Ellis hou schal God deme this world?

But as to what he says: "Otherwise how shall God judge the world," in this passage by "world" he means the men who are in this world, just as we read elsewhere, "that the whole world lies in the evil one"; which surely shows that the men who dwell in this world are set in wickedness.

The Apostle resolves it very wisely and to the reproach of the Jews. From the fact that God punishes you, it does not follow that you are the cause of God's victory; for it would be unjust for a victor to punish the one who was the cause of his victory. But God is not unjust: otherwise, how could God judge the world if He were unjust?

He rejects this unfittingness, when he says God forbid, that God is unjust. I speak according to man, i.e., I say these words not from my understanding but from that of a man in error, as is said: for while there is jealousy and strife among you, are you not of the flesh? (1 Cor 3:3).

For if the treuthe of God hath aboundid in my lessyng, in to the glorie of hym, what yit am Y demed as a synner?

After this let us now see how it was said: "For if the truth of God has abounded in my lie unto His glory." There are in this world many kinds of religions, many sects of philosophers, many teachings handed down with false assertions and composed with lying arguments, whose authors — though under a false title of wisdom — are nevertheless held to be men of no slight or contempt…

Again he repeats what was said before, in order to clarify it. If through my transgression God appeared righteous and faithful, then why, after all, condemn me, who has rendered a service to the glory of God? In that case I deserve not condemnation, but a reward.

Then when he says for if the truth, he shows the same on the part of human judgment. He does three things: first, he presents the false understanding of the above words; second, he shows the unfittingness that follows, at why am I also yet judged; third, he shows that it is unfitting, at whose damnation.

And not as we ben blasfemed, and as summen seien that we seien, Do we yuele thingis, that gode thingis come. Whos dampnacioun is iust.

These men, even as the Gentiles, have been sent forth by Satan to bring dishonour upon the Church, so that, in one way or another, men hearing the things which they speak, and imagining that we all are such as they, may turn away their ears from the preaching of the truth; or, again, seeing the things they practise, may speak evil of us all, who have in fact no fellowship with…

This is why the apostle asked himself this question. The matter was raised by opponents, as if this were the meaning of the preaching of the forgiveness of sins—that they should do evil and good would come of it. That is, they should sin so that by forgiving their sins God should appear to be good, according to what has just been said above.

Then he adds two unfitting conclusions that follow: one is that man should not be regarded a sinner for lying, on the ground that it is directly ordained to God's glory.

What thanne? Passen we hem? Nay; for we han schewid bi skile, that alle bothe Jewis and Grekis ben vndur synne,

Finally, in that passage where he said: “But I was alive without the law once,” he added: “But when the commandment came, sin revived.” In this he shows indeed that in childhood, before one has discernment of good and evil, a person is said to be without law; since even if he sins, because the law is not in him, sin is not imputed to him.

Paul finds no reason for saying that the Jews are better than others.… Both Jews and Gentiles are under sin—something we not only deduce by reason but also corroborate by the witness of the Jews themselves.

After showing the Jews' advantage over the gentiles so far as God's blessings are concerned, the Apostle now rejects their vainglory, by which they preferred themselves to gentiles converted to the faith. First, he states his point; second, he proves it, at for we have charged. First, therefore, he says: I have asked what advantage has the Jew.

as it is writun, For ther is no man iust;

For they are all gone aside, He exclaims, they are all become useless. There is none that understands, there is not so much as one. With their tongues they have practised deceit, their throat is an open sepulchre, the poison of asps is under their lips, destruction and misery are in their paths, and the way of peace they have not known.

The psalm from which this quote is taken speaks of the fool. Paul shows that witness to the fool will be fulfilled particularly at the coming of Christ. When he appears, not one righteous person will be found.

Then when he says as it is written, he establishes his point by the authority of the Psalmist: first, he quotes him; second, he explains, at now we know. In regard to the first he does two things: first, he mentions sins of omission; second, sins of commission, at their throat.

ther is no man vndurstondynge, nethir sekynge God.

Alle bowiden a wey, togidere thei ben maad vnprofitable; ther is noon that doith good thing, there is noon `til to oon.

“All have turned aside, together they have become useless.” It seems to me that he is not said to have turned aside except one who at some time stood on the straight road. From this it appears that that first work of rational nature, which was made by God, was upright, and was set upon the straight road by the gift of the Creator himself.

Furthermore, as soon as anyone turns away from good, he immediately becomes useless. For vice is nothing other than a perversion of the natural impulses toward good; therefore, by driving a person toward what is contrary to nature, it renders him useless. For nature no longer makes use of him, just as it does not make use of those who are sick in the conduct of its affairs.

Then he removes the good works themselves. First, he cites offenses against the divine law when he says, all have turned out of the way, namely, from regulation by divine law: they have all turned to their own way (Isa 56:11). Second, failure to pursue the end; hence he adds, they have become unprofitable together. For we call unprofitable whatever does not attain its end.

The throte of hem is an opyn sepulcre; with her tungis thei diden gilefuli; the venym of snakis is vndur her lippis.

Anger has been prohibited, our spirits retained, the petulance of the hand checked, the poison of the tongue extracted.

Already chained to evil, they wanted if possible to devour the good, so that just as a sepulchre is open to receive corpses, so their throat is open to devour the good.… The words of men are like tiny mice. They speak in order to deceive, and just as poison flows from the lips of a serpent, so trickery and deceit flow from their lips.

Then when he says their throats, he mentions the sins of commission: first, sins of speech; second, sinful deeds, at their feet swift. The sins of the heart can be gathered from these. In regard to sins of speech he mentions four things. First, readiness and foulness, when he says: their throat is an open sepulchre. For an open grave has two features.

The mouth of whiche is ful of cursyng and bitternesse;

the feet of hem ben swifte to schede blood.

Sorewe and cursidnesse ben in the weies of hem,

For both the law and the Gospel are the energy of one Lord, who is "the power and wisdom of God;" and the terror which the law begets is merciful and in order to salvation. "Let not alms, and faith, and truth fail thee, but hang them around thy neck." In the same way as Paul, prophecy upbraids the people with not understanding the law.

Since they hastened to do evil, Paul called their path a ruinous and unhappy way.

Second, he touches on the number of injuries they inflict on others when he adds: in their ways, i.e., in their deeds, are destruction; because they crush others by oppressing them: it is in his mind to destroy (Isa 10:7); and misery, inasmuch as they deprive men of their goods and reduce them to wretchedness: they send men away naked, taking away their clothes (Job 24:7).

and thei knewen not the weie of pees;

“And the way of peace they have not known.” Christ is our peace. Therefore the way of peace is the way of Christ. But even if we take it that sinners, since they are always pressed by the wars of the vices, do not know the way of peace, we understand rightly.

"They do not know the way of peace," that is, of a godly life; for a godly life is a path of tranquility. "Take," says the Lord, "My yoke... and you will find rest" (Matt. 11:29): this is the way to the true peace of Christ!

Third, he shows their persistence in evil, from which men are returned in two ways. In one way by a desire to be at peace with others. Against this he says, the way of peace they have not known, i.e., have not accepted: among those who hate peace I was peaceful (Ps 120:6).

the drede of God is not bifor her iyen.

Since people of this kind have no sense, they have no fear of God. For "the fear of God is the beginning of wisdom," says Solomon. But Scripture did not say that they did not have the fear of God.

In another way by the fear of God; but they neither fear God nor regard man (Luke 18:2). Hence he adds, there is no fear of God before their eyes, i.e., in their plans: the fear of the Lord casts out sin; for without fear a person cannot be justified (Sir 1:27).

And we witen, that what euere thingis the lawe spekith, it spekith to hem that ben in the lawe, that ech mouth be stoppid, and ech world be maad suget to God.

Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that the Creator intercalated His law for the mere purpose of producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), "that as sin had" in His own dispensation "reigned unto death, even so might grace reign through righteousness unt…

"Now we know that what things soever the Law saith, it saith to them who are under the Law." This then is why, next to Isaiah, who confessedly aimed at them, he brought in David; that he might show that these things also belonged to the same subject. For what need was there, he means, that a prophet who was sent for your correction should accuse other people.

Then when he says now we know that what things soever, he explains the text he quoted in three ways: first, by expounding its sense; second, its intention, at that every mouth; third, he gives the reason for his words, at because by the works of the law.

For of the werkis of the lawe ech fleisch schal not be iustified bifor hym; for bi the lawe ther is knowyng of synne.

How, then, is the law still said to be not good by certain heresies that clamorously appeal to the apostle, who says, "For by the law is the knowledge of sin?" To whom we say, The law did not cause, but showed sin. For, enjoining what is to be done, it reprehended what ought not to be done.

Some think that statements like this are an attack on the law. But they must be read very carefully, so that neither is the law condemned by the apostle nor is free will taken away from man. Therefore, let us distinguish the following four states of human existence: before the law, under the law, under grace and at rest. Before the law we follow the lust of the flesh.

Then when he says because by the works of the law, he assigns the reason for these words: first, he assigns the reason; second, he explains it, at for by the law.

But now with outen the lawe the riytwisnesse of God is schewid, that is witnessid of the lawe and the profetis.

But the servants would then have been proved false, and not sent by the Lord, if Christ on His advent, by being found exactly such as He was previously announced, had not fulfilled their words. Wherefore He said, "Think not that I have come to destroy the law or the prophets; I came not to destroy, but to fulfil.

It is clear that the righteousness of God has now appeared apart from the law, but this means apart from the law of the sabbath, the circumcision, the new moon and revenge, not apart from the sacrament of God's divinity, because the righteousness of God is all about God's divinity.

After showing that Jews and gentiles are equal as far as the state of previous guilt is concerned, the Apostle now shows that they are also equal as far as the state of subsequent grace is concerned. In regard to this he does three things: first, he states his teaching; second, he explains something he had presupposed, at or is he the God of the Jews only? (Rom 3:29).

And the riytwisnesse of God is bi the feith of Jhesu Crist in to alle men and on alle men that bileuen in hym; for ther is no departyng.

The law, then, and the prophets are witnesses of the righteousness of God; and this righteousness is manifested through faith in Jesus Christ unto all who believe, among whom there is no distinction, whether they believe from among the Jews or from among the Gentiles.

How could Paul have promised glory, honor and peace to the good works of Gentiles apart from the grace of the gospel? Because there otherwise is no acceptance of persons with God. And because it is not the hearers but the doers of the law who are justified, he argues that all, whether Jew or Gentile, shall alike have salvation in the gospel.

Then he assigns the cause of this justice, and says the justice of God is through the faith of Christ Jesus, i.e., which he delivered: looking to Jesus the perfecter of our faith (Heb 12:2); or which is held concerning him: for if you confess with your mouth the Lord Jesus and believe in your heart that God raised him from the dead, you shall be saved (Rom 10:9).

For alle men synneden, and han nede to the glorie of God;

It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him.

This includes both Jews and Greeks. For all here includes even the saints in order to show that nobody can keep the law without faith. For the law was given in such a way that faith was also embedded in it. This faith looked toward a future salvation.

First, therefore, he says: it has been stated that the justice of God is in all and above all who believe in Christ. For in this matter there is no distinction between Jew and gentile: in Christ Jesus there is not gentile and Jew (Col 3:11), namely who has some distinction, as though the Jew does not need to be made just by God as the gentile does.

and ben iustified freli bi his grace, bi the ayenbiyng that is in `Crist Jhesu.

Whom God ordeynede foryyuer, bi feith in his blood, to the schewyng of his riytwisnesse, for remyssioun of biforgoynge synnes,

"Whom God set forth as a propitiation through faith in his blood, for the showing forth of his righteousness, through the remission of former offenses, in the forbearance of God, for the showing forth of his righteousness at this present time: that he himself may be just, and the one who justifies him who is of the faith of Jesus Christ." When the holy Apostle had taught us man…

The mercy seat was gold-plated and placed on top of the ark. On each side was the figure of a cherub. When the high priest approached it, the holy kindness of God was revealed.The apostle teaches us that Christ is the true mercy seat, of which the one in the Old Testament was but a type. The name applies to Christ in his humanity, not in his divinity.

Second, he shows whence this redemption has efficacy, when he says whom God has proposed to be a propitiation. For Christ's satisfaction was efficacious for justifying and redeeming by the fact that God had assigned him to this in his plan, which he designates when he says whom God has proposed to be a propitiation: according to the purpose of him who accomplishes all things ac…

in the beryng up of God, to the schewyng of his riytwisnesse in this tyme, that he be iust, and iustifyynge hym that is of the feith of Jhesu Crist.

'" Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,-(arguments) which set before us warningly the "severity" of God, and provoke our own constancy? Because, albeit God is by nature good, still He is "just" too.

"To declare His righteousness." What is declaring of righteousness? Like the declaring of His riches, not only for Him to be rich Himself, but also to make others rich, or of life, not only that He is Himself living, but also that He makes the dead to live; and of His power, not only that He is Himself powerful, but also that He makes the feeble powerful.

Second, he shows the time of its manifestation, when he adds: through the forbearance of God, for the showing of his justice in this time.

Where thanne is thi gloriyng? It is excludid. Bi what lawe? Of dedis doyng? Nay, but by the lawe of feith.

"Where then is your boasting? It has been shut out. By what law? Of works? No, but by the law of faith. For we reckon that a man is justified by faith without the works of the law." Again and yet more often we admonish those who desire to attend more carefully to Paul's writings to hold more tenaciously to that distinction which we spoke of above — how he pursues now the case o…

For who will glory, or for what, when everyone has become worthless and gone out of the right way, and nobody does good works anymore? Therefore he says that all glorying is excluded.… How? We have acquired the forgiveness of our former sins and have been justified freely by the mercy and grace of Christ.

After showing that Jews have no advantage over the gentiles either in regard to sin or to justice, he now presents the intended conclusion, by rejecting the boasts whereby they preferred themselves to the gentiles. He does three things.

For we demen a man to be iustified bi the feith, with outen werkis of the lawe.

Paul says that a Gentile can be sure that he is justified by faith without doing the works of the law, e. g., circumcision or new moons or the veneration of the sabbath.

Paul did not say "we hold" because he was himself uncertain. He said it in order to counter those who concluded from this that anyone who wished to could be justified simply by willing faith. Note carefully that Paul does not say simply "without the law," as if we could just perform virtue by wanting to, nor do we do the works of the law by force.

Then when he says, for we account, he shows how the Jews' boasting is excluded by the law of faith, saying: for we apostles, being taught the truth by Christ, account a man, whomsoever he be, whether Jew or gentile, to be justified by faith: he cleansed their hearts by faith (Acts 15:9). And this without the works of the law.

Whethir of Jewis is God oneli? Whether he is not also of hethene men? Yhis, and of hethene men.

For `oon God is, that iustefieth circumcisioun bi feith, and prepucie bi feith.

For it was not merely for those who believed on Him in the time of Tiberius Caesar that Christ came, nor did the Father exercise His providence for the men only who are now alive, but for all men altogether, who from the beginning, according to their capacity, in their generation have both feared and loved God, and practised justice and piety towards their neighbours, and have…

Jews and Gentiles have both believed in the same God and in the same Christ.

Third, at for it is one God, he manifests what he had said with a sign, as if to say: it is clear that he is the God not only of the Jews but also of the gentiles, for it is one God who justifies circumcision, i.e., the Jews, from faith, as is said in Galatians, in Christ Jesus neither circumcision nor uncircumcision is of any avail (Gal 5:6).

Distruye we therfor the lawe bi the feith? God forbede; but we stablischen the lawe.

But he had withal said above: "Are we, then, making void the law through faith? Far be it; but we are establishing the law " -forsooth in those (points) which, being even now interdicted by the New Testament, are prohibited by an even more emphatic precept: instead of, "Thou shalt not commit adultery," "Whoever shall have seen with a view to concupiscence, hath already committe…

Is the law which enjoins us to be circumcised unnecessary? Not at all! On the contrary, we enable it to stand firm when we show that what it said is true, viz., that (spiritual) law would follow after (physical) law, (spiritual) testament after (physical) testament, (spiritual) circumcision after (physical) circumcision.

Then when he says do we then destroy, he excludes an objection. For someone might claim that he is overthrowing the aforementioned law; therefore, he asks: do we then destroy the law through faith, inasmuch as we say that men are justified without the works of the law? He answers: God forbid! in keeping with Matthew, not an iota, not a dot, will pass from the law (Matt 5:18).

Romans3