القراءة بلغتين

فلا عُذرَ لَكَ أَيًّا كُنتَ، يا مَن يَدين، لِأَنَّكَ وأَنتَ تَدينُ غَيرَكَ تَحكُمُ على نَفْسِكَ، فإِنَّكَ تَعمَلُ عَمَلَه، يا مَن يَدين

ونَحنُ نَعلَمُ أَنَّ قَضاءَ اللهِ يَجْري بِالحَقِّ على الَّذينَ يَعمَلونَ مِثلَ هٰذِه الأَعمال

أَوَتَظُنُّ، أَنتَ الَّذي يَدينُ مَن يَعمَلونَ مِثلَ هٰذه الأَعمالِ ويَفعَلُها، أَنَّكَ تَنْجو مِن قَضاءِ الله

أَم تَزدَري جَزيلَ لُطفِه وحِلمِه وطُولِ أَناتِه، ولا تَعلَمُ أَنَّ لُطْفَ اللهِ يَحمِلُكَ على التَّوبَة؟

غَيرَ أَنَّكَ بِقَساوَتِكَ وقِلَّةِ تَوْبَةِ قَلْبِكَ تَذَّخِرُ لَكَ غَضَبًا لِيَومِ الغَضَب، إِذ يَنكَشِفُ قَضاءُ اللهِ العادِل

فيُجازي كُلَّ واحِدٍ بِحَسَبِ أَعمالِه

إِمَّا بِالحَياةِ الأَبَدِيَّةِ لِلَّذينَ بِثَباتِهم على العَمَلِ الصَّالِح يَسعَونَ إِلى المَجدِ والكَرامةِ والمَنعَةِ مِنَ الفَساد

وإِمَّا بِالغَضَبِ والسُّخْطِ على الَّذينَ يَثورونَ فَيَعصونَ الحَقَّ ويَنقادونَ لِلْظُّلْم

فالشِّدَّةُ والضِّيقُ لِكُلِّ ٱمرِئٍ يَعمَلُ الشَّرّ: اليَهودِيِّ أَوَّلًا ثُمَّ اليُونانِيّ

والمَجْدُ والكَرامةُ والسَّلامُ لِكُلِّ مَن يَعمَلُ الخَيْر: اليَهودِيِّ أَوَّلًا ثُمَّ اليُونانِيّ

لِأَنَّ اللهَ لا يُحابي أَحَدًا

فالَّذينَ خَطِئُوا وهُم بِغَيرِ شَريعة يَهلِكونَ أَيضًا بِغَيرِ شَريعة. والَّذينَ خَطِئُوا وهُم بِالشَّريعة يُدانونَ بِالشَّريعَة

فلَيسَ الَّذينَ يُصْغونَ إِلى كَلامِ الشَّريعةِ همُ الأَبرارُ عِندَ الله، بلِ العامِلونَ بِالشَّريعَةِ هُمُ الَّذينَ يُبَرَّرون

فالوَثنِيُّونَ الَّذينَ بِلا شَريعة، إِذا عَمِلوا بِحَسَبِ الطَّبيعَةِ ما تَأمُرُ بِه الشَّريعة، كانوا شَريعةً لِأَنْفُسِهم، همُ الَّذينَ لا شَريعةَ لَهم

فيَدُلُّون على أَنَّ ما تَأمُرُ بِه الشَّريعةُ مِنَ الأَعمالِ مَكتوبٌ في قُلوبِهم، وتَشهَدُ لَهم ضَمائِرُهم وأَفكارُهم، فهي تارةً تَشكوهُم وتارةً تُدافِعُ عنهُم

وسيَظهَرُ ذٰلِكَ كُلُّه، كما أُعلِنُ في بِشارتي، يَومَ يَدينُ اللهُ بِيَسوعَ المسيح ما خَفِيَ مِن أَعمالِ النَّاس

فإِذا كُنتَ تُدْعى يَهُودِيًّا، وتَعتَمِدُ على الشَّريعة وتَفتَخِرُ بِالله

وتَعرِفُ مَشيئَتَه وتُمَيِّزُ ما هو الأَفضَلُ بِفَضْلِ تَلَقُّنِكَ الشَّريعة

وتُوقِنُ أَنَّكَ قائِدٌ لِلعُمْيانِ ونُورٌ لِلَّذينَ في الظَّلام

ومُؤَدِّبٌ لِلجُهَّال ومُعَلِّمٌ لِلبُسَطاء، لِأَنَّ لَكَ في الشَّريعةِ وَجهَ المَعرِفَةِ والحَقيقة…

أَفَتُعَلِّمُ غَيرَكَ ولا تُعَلِّمُ نَفْسَكَ. أَتَعِظُ بِالِامتِناعِ عَنِ السَّرِقَةِ وتَسرِق؟

أَتَنْهى عنِ الزِّنى وتَزْني؟ أَتَستَقبِحُ الأَصْنامَ وتَنهَبُ مَعابِدَها؟

أَتَفتَخِرُ بِالشَّريعةِ وتُهينُ اللهَ بِمُخالَفَتِكَ الشَّريعة؟

فقَد وَرَدَ في الكِتاب: «يُجَدَّفُ بِٱسمِ اللهِ بَينَ الوَثَنِيِّينَ وأَنتُمُ السَّبَب»

لا شَكَّ أَنَّ في الخِتانِ فائِدة، إِن عَمِلتَ بِالشَّريعة، ولٰكِن إِذا خالَفتَ الشَّريعة صارَ خِتانُكَ قَلَفًا

وإِن كانَ الأَقلَفُ يُراعي أَحكامَ الشَّريعة، أَفَما يُعَدُّ قَلَفُه خِتانًا؟

فأَقلَفُ الجَسَدِ الَّذي يَعمَلُ بِالشَّريعةِ سَيَدينُكَ أَنتَ الَّذي يُخالِفُ الشَّريعة ومعَه حُروفُ الشَّريعةِ والخِتان

فلَيسَ اليَهودِيُّ بِما يَبْدو في الظَّاهِر، ولا الخِتانُ بِما يَبْدو في ظاهِرِ الجَسَد

بلِ اليَهودِيُّ هو بِما في الباطِن، والخِتانُ خِتانُ القَلْبِ العائِدُ إِلى الرُّوح، لا إِلى حَرْفِ الشَّريعة. ذاكَ هو الرَّجُلُ الَّذي يَنالُ الثَّناءَ مِنَ الله، لا مِنَ النَّاس

Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.

We know that the judgment of God is according to truth against those who practice such things.

Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God?

Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?

But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God,

who “will pay back to everyone according to their works:”

to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;

but to those who are self-seeking and don’t obey the truth, but obey unrighteousness, will be wrath, indignation,

oppression, and anguish on every soul of man who does evil, to the Jew first, and also to the Greek.

But glory, honor, and peace go to every man who does good, to the Jew first, and also to the Greek.

For there is no partiality with God.

For as many as have sinned without the law will also perish without the law. As many as have sinned under the law will be judged by the law.

For it isn’t the hearers of the law who are righteous before God, but the doers of the law will be justified

(for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves,

in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them)

in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.

Indeed you bear the name of a Jew, rest on the law, glory in God,

know his will, and approve the things that are excellent, being instructed out of the law,

and are confident that you yourself are a guide of the blind, a light to those who are in darkness,

a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth.

You therefore who teach another, don’t you teach yourself? You who preach that a man shouldn’t steal, do you steal?

You who say a man shouldn’t commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

You who glory in the law, do you dishonor God by disobeying the law?

For “the name of God is blasphemed among the Gentiles because of you,” just as it is written.

For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision.

If therefore the uncircumcised keep the ordinances of the law, won’t his uncircumcision be accounted as circumcision?

Won’t those who are physically uncircumcised, but fulfill the law, judge you, who with the letter and circumcision are a transgressor of the law?

For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh;

but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not from men, but from God.