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The Righteous Judgment of God

Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same things. ²You say, “We know that God’s judgment on those who do such things is in accordance with truth.” ³Do you imagine, whoever you are, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God? ⁴Or do you despise the riches of his kindness and forbearance and patience? Do you not realize that God’s kindness is meant to lead you to repentance? ⁵But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath, when God’s righteous judgment will be revealed. ⁶For he will repay according to each one’s deeds: ⁷to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life; ⁸while for those who are self-seeking and who obey not the truth but wickedness, there will be wrath and fury. ⁹There will be anguish and distress for everyone who does evil, the Jew first and also the Greek, ¹⁰but glory and honor and peace for everyone who does good, the Jew first and also the Greek. ¹¹For God shows no partiality.

¹² All who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law. ¹³For it is not the hearers of the law who are righteous in God’s sight, but the doers of the law who will be justified. ¹⁴When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. ¹⁵They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them ¹⁶on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all.

The Jews and the Law

¹⁷ But if you call yourself a Jew and rely on the law and boast of your relation to God ¹⁸and know his will and determine what is best because you are instructed in the law, ¹⁹and if you are sure that you are a guide to the blind, a light to those who are in darkness, ²⁰a corrector of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth, ²¹you, then, that teach others, will you not teach yourself? While you preach against stealing, do you steal? ²²You that forbid adultery, do you commit adultery? You that abhor idols, do you rob temples? ²³You that boast in the law, do you dishonor God by breaking the law? ²⁴For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”

²⁵ Circumcision indeed is of value if you obey the law; but if you break the law, your circumcision has become uncircumcision. ²⁶So, if those who are uncircumcised keep the requirements of the law, will not their uncircumcision be regarded as circumcision? ²⁷Then those who are physically uncircumcised but keep the law will condemn you that have the written code and circumcision but break the law. ²⁸For a person is not a Jew who is one outwardly, nor is true circumcision something external and physical. ²⁹Rather, a person is a Jew who is one inwardly, and real circumcision is a matter of the heart—it is spiritual and not literal. Such a person receives praise not from others but from God.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

25. For circumcision indeed profits, etc. He dissipates by anticipation what the Jews might have objected in opposition to him in the defense of their own cause: for since circumcision was a symbol of the Lord’s covenant, by which he had chosen Abraham and his seed as his peculiar people, they seemed not to have gloried in vain; but as they neglected what the sign signified, and regarded only the outward form, he gives this answer — That they had no reason to lay claim to any thing on account of the bare sign. The true character of circumcision was a spiritual promise, which required faith: the Jews neglected both, the promise as well as faith. Then foolish was their confidence. Hence it is, that he omits to state here the main use of circumcision, and proceeds to expose their gross error, as he does in his Epistle to the Galatians. And this ought to be carefully noticed; for if he were explaining the whole character and design of circumcision, it would have been inconsistent in him not to have made mention of grace and free promise: but in both instances he spoke according to what the subject he had in hand required, and therefore he only discussed that part which was controverted.

They thought that circumcision was of itself sufficient for the purpose of obtaining righteousness. Hence, speaking according to such an opinion, he gives this reply — That if this benefit be expected from circumcision, it is on this condition, that he who is circumcised, must serve God wholly and perfectly. Circumcision then requires perfection. The same may be also said of our baptism: when any one confidently relies on the water of baptism alone, and thinks that he is justified, as though he had obtained holiness by that ordinance itself, the end of baptism must be adduced as an objection; which is, that the Lord thereby calls us to holiness of life: the grace and promise, which baptism testifies (testificatur) and seals, (obsignat,) need not in this case to be mentioned; for our business is with those who, being satisfied with the empty shadow of baptism, care not for nor consider what is material (solidum — substantial) in it. And this very thing you may observe in Paul — that when he speaks to the faithful of signs, apart from controversy, he connects them with the efficacy and fulfillment of the promises which belong to them; but when he contends with the absurd and unskillful interpreters of signs, he omits all mention of the proper and true character of signs, and directs his whole discourse against their perverted interpretation.

Now many, seeing that Paul brings forward circumcision rather than any other part of the law, suppose that he takes away justification only from ceremonies: but the matter is far otherwise; for it always happens, that those who dare to set up their own merits against the righteousness of God, glory more in outward observances than in real goodness; for no one, who is seriously touched and moved by the fear of God, will ever dare to raise up his eyes to heaven, since the more he strives after true righteousness, the clearer he sees how far he is from it. But as to the Pharisees, who were satisfied with imitating holiness by an outward disguise, it is no wonder that they so easily deluded themselves. Hence Paul, after having left the Jews nothing, but this poor subterfuge of being justified by circumcision, does now also take from them even this empty pretense.