Thematic Bible
Thematic Bible
Bigotry » Paul's argument against
What preferment, then, hath the Jew? Other, what advantageth circumcision? Surely, very much. First: unto them was committed the word of God. What, then, though some of them did not believe? Shall their unbelief make the promise of God without effect? read more.
God forbid. Let God be true, and all men liars, as it is written, "That thou mightest be justified in thy sayings and shouldest overcome when thou art judged." If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which taketh vengeance? I speak after the manner of men. God forbid. For how then shall God judge the world? If the verity of God appear more excellent through my lie, unto his praise, why am I henceforth judged as a sinner? And say not rather - as men evil-speak of us, and as some affirm that we say - "Let us do evil, that good may come thereof." Whose damnation is just. What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles are all under sin, as it is written, "There is none righteous, no not one: There is none that understandeth, there is none that seeketh after God, they are all gone out of the way, they are all made unprofitable, there is none that doeth good, no not one." "Their throat is an open sepulchre, with their tongues they have deceived." "The poison of Asps is under their lips." "Whose mouths are full of cursing and bitterness." "Their feet are swift to shed blood. Destruction and wretchedness are in their ways: And the way of peace have they not known." "There is no fear of God before their eyes." Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God, because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin. Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets. The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. There is no difference: For all have sinned, and lack the praise that is of valour before God:
God forbid. Let God be true, and all men liars, as it is written, "That thou mightest be justified in thy sayings and shouldest overcome when thou art judged." If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which taketh vengeance? I speak after the manner of men. God forbid. For how then shall God judge the world? If the verity of God appear more excellent through my lie, unto his praise, why am I henceforth judged as a sinner? And say not rather - as men evil-speak of us, and as some affirm that we say - "Let us do evil, that good may come thereof." Whose damnation is just. What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles are all under sin, as it is written, "There is none righteous, no not one: There is none that understandeth, there is none that seeketh after God, they are all gone out of the way, they are all made unprofitable, there is none that doeth good, no not one." "Their throat is an open sepulchre, with their tongues they have deceived." "The poison of Asps is under their lips." "Whose mouths are full of cursing and bitterness." "Their feet are swift to shed blood. Destruction and wretchedness are in their ways: And the way of peace have they not known." "There is no fear of God before their eyes." Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God, because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin. Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets. The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. There is no difference: For all have sinned, and lack the praise that is of valour before God:
What shall we say, then, that Abraham our father, as pertaining to the flesh, did find? If Abraham were justified by deeds, then hath he wherein to rejoice: but not with God. For what saith the scripture? "Abraham believed God, and it was counted unto him for righteousness." read more.
To him that worketh is the reward not reckoned of favour: but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness. Even as David describeth the blessedfulness of the man, unto whom God ascribeth righteousness without deeds, "Blessed are they, whose unrighteousnesses are forgiven and whose sins are covered. Blessed is that man to whom the Lord imputeth not sin." Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham, for righteousness. How was it reckoned? In the time of circumcision? Or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also; And that he might be the father of the circumcised: not because they are circumcised only: but because they walk also in the steps of that faith, that was in our father Abraham before the time of circumcision. For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith. For if they which are of the law be heirs, then is faith but vain, and the promise of none effect. Because the law causeth wrath. For where no law is, there is no transgression. Therefore by faith is the inheritance given, that it might come of favour: and that the promise might be sure to all the seed. Not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all.
To him that worketh is the reward not reckoned of favour: but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness. Even as David describeth the blessedfulness of the man, unto whom God ascribeth righteousness without deeds, "Blessed are they, whose unrighteousnesses are forgiven and whose sins are covered. Blessed is that man to whom the Lord imputeth not sin." Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham, for righteousness. How was it reckoned? In the time of circumcision? Or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also; And that he might be the father of the circumcised: not because they are circumcised only: but because they walk also in the steps of that faith, that was in our father Abraham before the time of circumcision. For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith. For if they which are of the law be heirs, then is faith but vain, and the promise of none effect. Because the law causeth wrath. For where no law is, there is no transgression. Therefore by faith is the inheritance given, that it might come of favour: and that the promise might be sure to all the seed. Not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all.
It is not written for him only, that it was reckoned to him for righteousness: but also for us, to whom it shall be counted for righteousness so we believe on him that raised up Jesus our Lord from death. Which was delivered for our sins, and rose again for to justify us.
Catholicity » Inculcated
For all ye that are baptised, have put on Christ. Now is there no Jew, neither gentile, there is neither bond nor free, there is neither man nor woman: but ye are all one thing in Christ Jesus.
And John answered and said, "Master we saw one casting out devils in thy name, and we forbade him, because he followeth not with us." And Jesus said unto him, "Forbid ye him not. For he that is not against us, is with us."
And whosoever receiveth me, receiveth not me, but him that sent me." John answered him, saying, "Master, we saw one casting out devils in thy name, which followeth not us and we forbade him, because he followeth us not." But Jesus said, "Forbid him not. For there is no man that shall do a miracle in my name, that can lightly speak evil of me. Whosoever is not against you, is on your part. read more.
"And whosoever shall give you a cup of water to drink for my name's sake because ye are belonging to Christ, verily I say unto you, he shall not lose his reward.
"And whosoever shall give you a cup of water to drink for my name's sake because ye are belonging to Christ, verily I say unto you, he shall not lose his reward.
Forasmuch then as God gave them like gifts, as he did unto us, when we believed on the Lord Jesus Christ: what was I that I should have withstood God?" When they heard this, they held their peace and glorified God, saying, "Then hath God also to the Gentiles granted repentance unto life."
Then came certain from Jewry and taught the brethren, "Except ye be circumcised after the manner of Moses ye cannot be saved." And when there was risen dissension and disputing not a little unto Paul and Barnabas, against them: they determined that Paul and Barnabas, and certain other of them, should ascend to Jerusalem unto the apostles and elders about this question. And after they were brought on their way by the congregation, they passed over Phoenicia and Samaria, declaring the conversion of the Gentiles, and they brought great joy unto all the brethren. read more.
And when they were come to Jerusalem they were received of the congregation and of the apostles and elders. And they declared what things God had done by them. Then arose there up certain of the sect of the Pharisees, which did believe: saying that it was needful to circumcise them and to command them to keep the law of Moses. And the apostles and elders came together to reason of this matter. And when there was much disputing, Peter rose up and said unto them, "Ye men and brethren, ye know how that a good while ago, God chose among us that the Gentiles by my mouth should hear the word of the gospel and believe. And God which knoweth the heart, bare them witness, and gave unto them the holy ghost, even as he did unto us; And he put no difference between them and us, but with faith purified their hearts. Now therefore, why tempt ye God, that ye would put a yoke on the disciples necks which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, as they do." Then all the multitude was peaced and gave audience to Barnabas and Paul which told what signs and wonders God had showed among the gentiles by them. And when they held their peace, James answered, saying, "Men and brethren hearken unto me; Simeon told how God at the beginning did visit the gentiles, and received of them people unto his name. And to this agreeth the words of the prophets, as it is written, 'After this I will return, and will build again the tabernacle of David which is fallen down, and that which is fallen in decay of it will I build again and I will set it up, that the residue of men might seek after the Lord, and also the Gentiles upon whom my name is named saith the Lord, which doth all these things.' Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them which from among the gentiles are turned to God: but that we write unto them, that they abstain themselves from filthiness of images, from fornication, from strangled, and from blood. For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day." Then pleased it the apostles and elders, with the whole congregation, to send chosen men of their own company to Antioch with Paul and Barnabas. They sent Judas, called also Barsabbas, and Silas, which were chief men among the brethren: and gave them letters in their hands after this manner, "The apostles, elders, and brethren send greetings unto the brethren which are of the gentiles in Antioch, Syria and Cilicia. Forasmuch as we have heard that certain which departed from us, have troubled you with words, and cumbered your minds saying ye must be circumcised and keep the law: to whom we gave no such commandment. It seemed therefore to us a good thing, when we were come together with one accord, to send chosen men unto you, with our beloved Barnabas and Paul: men that have jeopardized their lives, for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, which shall also tell you the same things by mouth. For it seemed good to the holy ghost and to us, to put no grievous thing to you more than these necessary things, that is to say: that ye abstain from things offered to images, from blood, from strangled and fornication. From which if ye keep yourselves, ye shall do well. So fare ye well." When they were departed, they came to Antioch and gathered the multitude together and delivered the epistle. When they had read it, they rejoiced of that consolation.
And when they were come to Jerusalem they were received of the congregation and of the apostles and elders. And they declared what things God had done by them. Then arose there up certain of the sect of the Pharisees, which did believe: saying that it was needful to circumcise them and to command them to keep the law of Moses. And the apostles and elders came together to reason of this matter. And when there was much disputing, Peter rose up and said unto them, "Ye men and brethren, ye know how that a good while ago, God chose among us that the Gentiles by my mouth should hear the word of the gospel and believe. And God which knoweth the heart, bare them witness, and gave unto them the holy ghost, even as he did unto us; And he put no difference between them and us, but with faith purified their hearts. Now therefore, why tempt ye God, that ye would put a yoke on the disciples necks which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, as they do." Then all the multitude was peaced and gave audience to Barnabas and Paul which told what signs and wonders God had showed among the gentiles by them. And when they held their peace, James answered, saying, "Men and brethren hearken unto me; Simeon told how God at the beginning did visit the gentiles, and received of them people unto his name. And to this agreeth the words of the prophets, as it is written, 'After this I will return, and will build again the tabernacle of David which is fallen down, and that which is fallen in decay of it will I build again and I will set it up, that the residue of men might seek after the Lord, and also the Gentiles upon whom my name is named saith the Lord, which doth all these things.' Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them which from among the gentiles are turned to God: but that we write unto them, that they abstain themselves from filthiness of images, from fornication, from strangled, and from blood. For Moses of old time in every city hath them that preach him, and he is read in the synagogues every Sabbath day." Then pleased it the apostles and elders, with the whole congregation, to send chosen men of their own company to Antioch with Paul and Barnabas. They sent Judas, called also Barsabbas, and Silas, which were chief men among the brethren: and gave them letters in their hands after this manner, "The apostles, elders, and brethren send greetings unto the brethren which are of the gentiles in Antioch, Syria and Cilicia. Forasmuch as we have heard that certain which departed from us, have troubled you with words, and cumbered your minds saying ye must be circumcised and keep the law: to whom we gave no such commandment. It seemed therefore to us a good thing, when we were come together with one accord, to send chosen men unto you, with our beloved Barnabas and Paul: men that have jeopardized their lives, for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, which shall also tell you the same things by mouth. For it seemed good to the holy ghost and to us, to put no grievous thing to you more than these necessary things, that is to say: that ye abstain from things offered to images, from blood, from strangled and fornication. From which if ye keep yourselves, ye shall do well. So fare ye well." When they were departed, they came to Antioch and gathered the multitude together and delivered the epistle. When they had read it, they rejoiced of that consolation.
Paul, the servant of Jesus Christ, called unto the office to be an apostle, put apart to preach the Gospel of God, which he promised afore by his prophets, in the holy scriptures that make mention of his son, the which was begotten unto him of the seed of David, as pertaining to the flesh: read more.
and declared to be the son of God with power of the holy ghost, that sanctifieth, since the time that Jesus Christ our Lord rose again from death: by whom we have received grace and apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name: of the which heathen are ye a part also, which are Jesus Christ's by vocation. To all you of Rome beloved of God, and saints by calling. Grace be with you, and peace from God our father, and from the Lord Jesus Christ.
and declared to be the son of God with power of the holy ghost, that sanctifieth, since the time that Jesus Christ our Lord rose again from death: by whom we have received grace and apostleship, to bring all manner heathen people unto obedience of the faith, that is in his name: of the which heathen are ye a part also, which are Jesus Christ's by vocation. To all you of Rome beloved of God, and saints by calling. Grace be with you, and peace from God our father, and from the Lord Jesus Christ.
For I am debtor both to the Greeks, and to them which are no Greeks, unto the learned and also unto the unlearned. Likewise, as much as in me is, I am ready to preach the Gospel to you of Rome also. For I am not ashamed of the Gospel of Christ, because it is the power of God unto salvation to all that believe; namely to the Jew, and also to the gentile.
because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin. Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets. The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. read more.
There is no difference: For all have sinned, and lack the praise that is of valour before God: but are justified freely by his grace, through the redemption that is in Christ Jesus - whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed, which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus. Where is then thy rejoicing? It is excluded. By what law? By the law of works? Nay: but by the law of faith. We suppose, therefore we hold, that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also the God of the gentiles? Yes, even of the Gentiles also. For it is God only which justifieth circumcision, which is of faith: and uncircumcision through faith. Do we then destroy the law through faith? God forbid. But we, rather, maintain the law.
There is no difference: For all have sinned, and lack the praise that is of valour before God: but are justified freely by his grace, through the redemption that is in Christ Jesus - whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed, which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus. Where is then thy rejoicing? It is excluded. By what law? By the law of works? Nay: but by the law of faith. We suppose, therefore we hold, that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? Is he not also the God of the gentiles? Yes, even of the Gentiles also. For it is God only which justifieth circumcision, which is of faith: and uncircumcision through faith. Do we then destroy the law through faith? God forbid. But we, rather, maintain the law.
Because therefore that we are justified by faith we are at peace with God through our Lord Jesus Christ: by whom we have a way in, through faith, unto this grace wherein we stand and rejoice in hope of the praise that shall be given of God.
For he is our peace, which hath made of both one, and hath broken down the wall in the midst, that was a stop between us, and hath also put away, through his flesh, the cause of hatred - that is to say, the law of commandments contained in the law written - for to make of twain one new man in himself, so making peace. And to reconcile both unto God in one body through his cross, and slew hatred thereby: read more.
and came, and preached peace to you which were afar off, and to them that were nigh.
and came, and preached peace to you which were afar off, and to them that were nigh.
Where is neither gentile nor Jew, circumcision nor uncircumcision, Barbarous or Scythian, bond or free: But Christ is all in all things. Now therefore as elect of God, holy and beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, if any man have a quarrel to another; even as Christ forgave you, even so do ye. read more.
Above all these things put on love, which is the bond of perfectness, and the peace of God rule in your hearts, to the which peace ye are called in one body: and see that ye be thankful.
Above all these things put on love, which is the bond of perfectness, and the peace of God rule in your hearts, to the which peace ye are called in one body: and see that ye be thankful.
Fall of man » Man in consequence of » Comes short of God's glory
There is no difference: For all have sinned, and lack the praise that is of valour before God:
Glorifying God » All, by nature, fail in
There is no difference: For all have sinned, and lack the praise that is of valour before God:
Glory » All coming short of the glory of God
There is no difference: For all have sinned, and lack the praise that is of valour before God:
Justification » Justification coming by jesus Christ
Do ye not remember how that the unrighteous shall not inherit the kingdom of God? Be not deceived. For neither fornicators, neither worshippers of images, neither whoremongers, neither weaklings, neither abusers of themselves with mankind, neither thieves, neither the covetous, neither drunkards, neither cursed speakers, neither extortioners shall inherit the kingdom of God. And such were ye verily: but ye are washed, ye are sanctified, ye are justified by the name of the Lord Jesus: And by the spirit of our God.
For we ourselves also were in times past, unwise, disobedient, deceived, in danger to lusts, and to divers manners of voluptuousness, living in maliciousness and envy, full of hate, hating one another. But after that the kindness and love of our saviour God to man ward appeared, not of the deeds of righteousness which we wrought, but of his mercy, he saved us, by the fountain of the new birth, and with the renewing of the holy ghost, read more.
which he shed on us abundantly, through Jesus Christ our saviour; that we, once justified by his grace, should be heirs of eternal life, through hope.
which he shed on us abundantly, through Jesus Christ our saviour; that we, once justified by his grace, should be heirs of eternal life, through hope.
Who believeth our sayings? And the arm of the LORD, to whom is it opened? He came up as a spray before him, and as a root out of a dry land. There was neither fashion or beauty on him. And when we looked on him, there was no godliness that we should lust after him. He was despised and cast out of men's company; and one that had suffered sorrow, and had experience of infirmity. And we were as one that had hid his face from him. read more.
He was so despisable, that we esteemed him not. Truly, he took upon him our diseases, and bare our sorrows. And yet we counted him plagued, and beaten, and humbled of God. He was wounded for our transgressions, and bruised for our iniquities. The correction that brought us peace was on him, and with his stripes we were healed. And we went astray as sheep, and turned every man his way: and the LORD put on him the wickedness of us all. He suffered wrong and was evil entreated, and yet opened not his mouth: he was as a sheep led to be slain: and as a lamb before his shearer, he was dumb and opened not his mouth. By the reason of the affliction, he was not esteemed: and yet his generation who can number? When he is taken from the earth of living men: for my people's transgression he was plagued. He put his sepulchre with the wicked, and with the rich in his death: because he did none iniquity, neither was guile found in his mouth. And yet the LORD determined to bruise him with infirmities. His soul giving herself for trangression, he shall see seed of long continuance; and the will of the LORD shall prosper in his hand. Because of the labour of his soul, he shall see and be satisfied. With his knowledge, he, being just, shall justify my servants: and that a great number. And he shall bear their iniquities.
He was so despisable, that we esteemed him not. Truly, he took upon him our diseases, and bare our sorrows. And yet we counted him plagued, and beaten, and humbled of God. He was wounded for our transgressions, and bruised for our iniquities. The correction that brought us peace was on him, and with his stripes we were healed. And we went astray as sheep, and turned every man his way: and the LORD put on him the wickedness of us all. He suffered wrong and was evil entreated, and yet opened not his mouth: he was as a sheep led to be slain: and as a lamb before his shearer, he was dumb and opened not his mouth. By the reason of the affliction, he was not esteemed: and yet his generation who can number? When he is taken from the earth of living men: for my people's transgression he was plagued. He put his sepulchre with the wicked, and with the rich in his death: because he did none iniquity, neither was guile found in his mouth. And yet the LORD determined to bruise him with infirmities. His soul giving herself for trangression, he shall see seed of long continuance; and the will of the LORD shall prosper in his hand. Because of the labour of his soul, he shall see and be satisfied. With his knowledge, he, being just, shall justify my servants: and that a great number. And he shall bear their iniquities.
God hath now fulfilled unto us their children, in that he raised up Jesus again, even as it is written in the second psalm, 'Thou art my son, this same day begat I thee.' As concerning that he so raised him up from death, now no more to return to corruption, he said on this wise, 'The holy promises made to David I will give them faithfully to you.' Wherefore he saith also in another place, 'Thou shalt not suffer thine Holy to see corruption.' read more.
Howbeit David, after he had in his time fulfilled the will of God, he slept, and was laid with his fathers, and saw corruption. But he whom God raised again, saw no corruption. Be it known unto you therefore, ye men and brethren, that through this man is preached unto you the forgiveness of sins; And that by him are all that believe justified from all things, from the which ye could not be justified by the law of Moses.
Howbeit David, after he had in his time fulfilled the will of God, he slept, and was laid with his fathers, and saw corruption. But he whom God raised again, saw no corruption. Be it known unto you therefore, ye men and brethren, that through this man is preached unto you the forgiveness of sins; And that by him are all that believe justified from all things, from the which ye could not be justified by the law of Moses.
There is no difference: For all have sinned, and lack the praise that is of valour before God: but are justified freely by his grace, through the redemption that is in Christ Jesus
For when we were yet weak according to the time: Christ died for us which were ungodly. Yet scarce will any man die for a righteous man. Peradventure for a good man durst a man die. But God setteth out his love that he hath to us; Seeing that while we were yet sinners; Christ died for us. read more.
Much more then, now seeing we are justified in his blood, shall we be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life. Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement. Wherefore, as by one man sin entered into the world, and death by the means of sin; And so death went over all men, insomuch that all men sinned. For even unto the time of the law was sin in the world: but sin was not regarded, as long as there was no law: Nevertheless, death reigned from Adam to Moses, even over them also that sinned not, with like transgression as did Adam: which is the similitude of him that is to come. But the gift is not like as the sin. For if, through the sin of one, many be dead: much more plenteous, upon many, was the grace of God and gift by grace: which grace was given by one man, Jesus Christ. And the gift is not over one sin, as death came through one sin of one that sinned. For damnation came of one sin unto condemnation: But the gift came to justify from many sins. For if by the sin of one, death reigned by the means of one, much more shall they which receive abundance of grace and of the gift of righteousness reign in life by the means of one; that is to say, Jesus Christ. Likewise, then, as by the sin of one, condemnation came on all men: even so, by the justifying of one cometh the righteousness that bringeth life, upon all men. For as by one man's disobedience many became sinners: so by the obedience of one shall many be made righteous.
Much more then, now seeing we are justified in his blood, shall we be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his son: much more, seeing we are reconciled, we shall be preserved by his life. Not only so, but we also joy in God by the means of our Lord Jesus Christ, by whom we have received the atonement. Wherefore, as by one man sin entered into the world, and death by the means of sin; And so death went over all men, insomuch that all men sinned. For even unto the time of the law was sin in the world: but sin was not regarded, as long as there was no law: Nevertheless, death reigned from Adam to Moses, even over them also that sinned not, with like transgression as did Adam: which is the similitude of him that is to come. But the gift is not like as the sin. For if, through the sin of one, many be dead: much more plenteous, upon many, was the grace of God and gift by grace: which grace was given by one man, Jesus Christ. And the gift is not over one sin, as death came through one sin of one that sinned. For damnation came of one sin unto condemnation: But the gift came to justify from many sins. For if by the sin of one, death reigned by the means of one, much more shall they which receive abundance of grace and of the gift of righteousness reign in life by the means of one; that is to say, Jesus Christ. Likewise, then, as by the sin of one, condemnation came on all men: even so, by the justifying of one cometh the righteousness that bringeth life, upon all men. For as by one man's disobedience many became sinners: so by the obedience of one shall many be made righteous.
know that a man is not justified by the deeds of the law: but by the faith of Jesus Christ - and therefore we have believed on Jesus Christ, that we might be justified by the faith of Christ and not by the deeds of the law: because that no flesh shall be justified by the deeds of the law. If then, while we seek to be made righteous by Christ, we ourselves are found sinners, is not then Christ the minister of sin? God forbid. For if I build again that which I destroyed, then make I myself a trespasser. read more.
But I through the law am dead to the law, that I might live unto God. I am crucified with Christ. I live verily, yet now not I, but Christ liveth in me. For the life which I now live in the flesh, I live by the faith of the son of God, which loved me, and gave himself for me.
But I through the law am dead to the law, that I might live unto God. I am crucified with Christ. I live verily, yet now not I, but Christ liveth in me. For the life which I now live in the flesh, I live by the faith of the son of God, which loved me, and gave himself for me.
And then he said, "Lo I am come to do thy will o God." He taketh away the first to establish the latter. By the which will we are sanctified, by the offering of the body of Jesus Christ once for all. And every priest is ready daily ministering, and often times offereth one manner of offering, which can never take away sins: read more.
but this man after he had offered one sacrifice for sins, sat him down for ever on the righthand of God, and from henceforth tarrieth till his foes be made his footstool. For with one offering hath he made perfect forever them that are sanctified.
but this man after he had offered one sacrifice for sins, sat him down for ever on the righthand of God, and from henceforth tarrieth till his foes be made his footstool. For with one offering hath he made perfect forever them that are sanctified.