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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
1 I speak the truth in Christ: I lie not, my conscience bearing me witness in the Holy Ghost: 2 That I have great sadness and continual sorrow in my heart. 3 For I wished myself to be an anathema from Christ, for my brethren: who are my kinsmen according to the flesh: Anathema... A curse. The apostle's concern and love for his countrymen the Jews was so great, that he was willing to suffer even an anathema, or curse, for their sake; or any evil that could come upon him, without his offending God. 4 Who are Israelites: to whom belongeth the adoption as of children and the glory and the testament and the giving of the law and the service of God and the promises: 5 Whose are the fathers and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen. 6 Not as though the word of God hath miscarried. For all are not Israelites that are of Israel. All are not Israelites, etc... Not all, who are the carnal seed of Israel, are true Israelites in God's account: who, as by his free grace, he heretofore preferred Isaac before Ismael, and Jacob before Esau, so he could, and did by the like free grace, election and mercy, raise up spiritual children by faith to Abraham and Israel, from among the Gentiles, and prefer them before the carnal Jews. 7 Neither are all they that are the seed of Abraham, children: but in Isaac shall thy seed be called. 8 That is to say, not they that are the children of the flesh are the children of God: but they that are the children of the promise are accounted for the seed. 9 For this is the word of promise: According to this time will I come. And Sara shall have a son. 10 And not only she. But when Rebecca also had conceived at once of Isaac our father. 11 For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand): Not yet born, etc... By this example of these twins, and the preference of the younger to the elder, the drift of the apostle is, to show that God, in his election, mercy and grace, is not tied to any particular nation, as the Jews imagined; nor to any prerogative of birth, or any forgoing merits. For as, antecedently to his grace, he sees no merits in any, but finds all involved in sin, in the common mass of condemnation; and all children of wrath: there is no one whom he might not justly leave in that mass; so that whomsoever he delivers from it, he delivers in his mercy: and whomsoever he leaves in it, he leaves in his justice. As when, of two equally criminal, the king is pleased out of pure mercy to pardon one, whilst he suffers justice to take place in the execution of the other. 12 Not of works, but of him that calleth, it was said to her: The elder shall serve the younger. 13 As it is written: Jacob I have loved: but Esau I have hated.
14 What shall we say then? Is there injustice with God? God forbid! 15 For he saith to Moses: I will have mercy on whom I will have mercy. And I will show mercy to whom I will show mercy. 16 So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Not of him that willeth, etc... That is, by any power or strength of his own, abstracting from the grace of God. 17 For the scripture saith to Pharao: To this purpose have I raised thee, that I may show my power in thee and that my name may be declared throughout all the earth. To this purpose, etc... Not that God made him on purpose that he should sin, and so be damned; but foreseeing his obstinacy in sin, and the abuse of his own free will, he raised him up to be a mighty king, to make a more remarkable example of him: and that his power might be better known, and his justice in punishing him, published throughout the earth. 18 Therefore he hath mercy on whom he will. And whom he will, he hardeneth. He hardeneth... Not by being the cause or author of his sin, but by withholding his grace, and so leaving him in his sin, in punishment of his past demerits. 19 Thou wilt say therefore to me: Why doth he then find fault? For who resisteth his will? 20 O man, who art thou that repliest against God? Shall the thing formed say to him that formed it: Why hast thou made me thus? 21 Or hath not the potter power over the clay, of the same lump, to make one vessel unto honour and another unto dishonour? The potter... This similitude is used only to show that we are not to dispute with our Maker, nor to reason with him why he does not give as much grace to one as to another; for since the whole lump of our clay is vitiated by sin, it is owing to his goodness and mercy, that he makes out of it so many vessels of honor; and it is no more than just, that others, in punishment of their unrepented sins, should be given up to be vessels of dishonor. 22 What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath, fitted for destruction, 23 That he might show the riches of his glory on the vessels of mercy which he hath prepared unto glory? 24 Even us, whom also he hath called, not only of the Jews but also of the Gentiles. 25 As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy; one that hath obtained mercy. 26 And it shalt be in the place where it was said unto them: you are not my people; there they shall be called the sons of the living God. 27 And Isaiah cried out concerning Israel: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. A remnant... That is, a small number only of the children of Israel shall be converted and saved. How perversely is this text quoted for the salvation of men of all religions, when it speaks only of the converts of the children of Israel! 28 For he shall finish his word and cut it short in justice: because a short word shall the Lord make upon the earth. 29 And Isaiah foretold: Unless the Lord of Sabbath had left us a seed, we had been made as Sodom and we had been like unto Gomorrha.
30 What then shall we say? That the Gentiles who followed not after justice have attained to justice, even the justice that is of faith. 31 But Israel, by following after the law of justice, is not come unto the law of justice. 32 Why so? Because they sought it not by faith, but as it were of works. For they stumbled at the stumblingstone. 33 As it is written: Behold I lay in Sion a stumbling-stone and a rock of scandal. And whosoever believeth in him shall not be confounded.
Old Testament first published 1609 by the English College at Douay
New Testament first published 1582 by the English College at Rheims
Revised and Annotated 1749 by Bishop Richard Challoner
Imprimatur. +James Cardinal Gibbons, Archbishop of Baltimore, September 1, 1899
1 Veritatem dico in Christo, non mentior: testimonium mihi perhibente conscientia mea in Spiritu Sancto: 2 quoniam tristitia mihi magna est, et continuus dolor cordi meo. 3 Optabam enim ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem, 4 qui sunt Israëlitæ, quorum adoptio est filiorum, et gloria, et testamentum, et legislatio, et obsequium, et promissa: 5 quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in sæcula. Amen. 6 Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israël sunt, ii sunt Israëlitæ: 7 neque qui semen sunt Abrahæ, omnes filii: sed in Isaac vocabitur tibi semen: 8 id est, non qui filii carnis, hi filii Dei: sed qui filii sunt promissionis, æstimantur in semine. 9 Promissionis enim verbum hoc est: Secundum hoc tempus veniam: et erit Saræ filius. 10 Non solum autem illa: sed et Rebecca ex uno concubitu habens, Isaac patris nostri. 11 Cum enim nondum nati fuissent, aut aliquid boni egissent, aut mali (ut secundum electionem propositum Dei maneret), 12 non ex operibus, sed ex vocante dictum est ei quia major serviet minori, 13 sicut scriptum est: Jacob dilexi, Esau autem odio habui.
14 Quid ergo dicemus? numquid iniquitas apud Deum? Absit. 15 Moysi enim dicit: Miserebor cujus misereor: et misericordiam præstabo cujus miserebor. 16 Igitur non volentis, neque currentis, sed miserentis est Dei. 17 Dicit enim Scriptura Pharaoni: Quia in hoc ipsum excitavi te, ut ostendam in te virtutem meam: et ut annuntietur nomen meum in universa terra. 18 Ergo cujus vult miseretur, et quem vult indurat. 19 Dicis itaque mihi: Quid adhuc queritur? voluntati enim ejus quis resistit? 20 O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei qui se finxit: Quid me fecisti sic? 21 an non habet potestatem figulus luti ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam? 22 Quod si Deus volens ostendere iram, et notum facere potentiam suam, sustinuit in multa patientia vasa iræ, apta in interitum, 23 ut ostenderet divitias gloriæ suæ in vasa misericordiæ, quæ præparavit in gloriam. 24 Quos et vocavit nos non solum ex Judæis, sed etiam in gentibus, 25 sicut in Osee dicit: Vocabo non plebem meam, plebem meam: et non dilectam, dilectam: et non misericordiam consecutam, misericordiam consecutam. 26 Et erit: in loco, ubi dictum est eis: Non plebs mea vos: ibi vocabuntur filii Dei vivi. 27 Isaias autem clamat pro Israël: Si fuerit numerus filiorum Israël tamquam arena maris, reliquiæ salvæ fient. 28 Verbum enim consummans, et abbrevians in æquitate: quia verbum breviatum faciet Dominus super terram: 29 et sicut prædixit Isaias: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma facti essemus, et sicut Gomorrha similes fuissemus.
30 Quid ergo dicemus? Quod gentes, quæ non sectabantur justitiam, apprehenderunt justitiam: justitiam autem, quæ ex fide est. 31 Israël vero sectando legem justitiæ, in legem justitiæ non pervenit. 32 Quare? Quia non ex fide, sed quasi ex operibus: offenderunt enim in lapidem offensionis, 33 sicut scriptum est: Ecce pono in Sion lapidem offensionis, et petram scandali: et omnis qui credit in eum, non confundetur.
Transcribed as part of the Clementine Vulgate Project
Please notify the original transcriber (little.mouth@soon.com) of any errors in this Latin edition