Thematic Bible
Thematic Bible
Bigotry » Paul's argument against
What then is the advantage of the Jew? or what the benefit of circumcision? Great, every way. In the first place, because they were entrusted with the oracles of God. For what? If some were unfaithful, shall their unfaithfulness make God unfaithful? read more.
Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned." But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.) Far be it! For then how shall God judge the world? For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner? And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just. What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin. As it is written: "There is none righteous, no, not one; there is none that hath understanding, there is none that diligently seeketh God; they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one. Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Swift are their feet to shed blood; destruction and misery are in their ways; and the way of peace they know not. There is no fear of God before their eyes." Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God;
Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned." But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.) Far be it! For then how shall God judge the world? For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner? And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just. What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin. As it is written: "There is none righteous, no, not one; there is none that hath understanding, there is none that diligently seeketh God; they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one. Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Swift are their feet to shed blood; destruction and misery are in their ways; and the way of peace they know not. There is no fear of God before their eyes." Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God;
What advantage then shall we say that Abraham our father had as to the flesh? For if Abraham was accepted as righteous through works, he hath ground of boasting. But he hath no ground of boasting before God. For what saith the scripture? "Abraham had faith in God, and it was accounted unto him as righteousness." read more.
Now to him that performeth works, the reward is not accounted a matter of grace, but of debt; but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness; as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness. How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also; and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised. For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith. For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect. For the Law is the cause of wrath; for where there is no law there is no transgression. Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all
Now to him that performeth works, the reward is not accounted a matter of grace, but of debt; but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness; as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness. How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also; and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised. For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith. For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect. For the Law is the cause of wrath; for where there is no law there is no transgression. Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all
And that it was so accounted was not written for his sake alone, but for our sakes also, to whom it will be so accounted through our faith in him who raised up Jesus our Lord from the dead, who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.
Catholicity » Inculcated
for as many of you as were baptized into Christ, did put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is no male and female; for ye are all one in Christ Jesus;
And John answering said, Master, we saw one casting out demons in thy name, and we forbade him, because he doth not follow in our company. But Jesus said to him, Forbid him not; for he that is not against you is for you.
John said to him, Teacher, we saw one casting out demons in thy name who followeth not us; and we forbade him, because he did not follow us. But Jesus said, Forbid him not. For no one, who shall do a miracle in my name, can readily speak evil of me. For he that is not against us is for us. read more.
For whoever shall give you a cup of water to drink in my name, because ye belong to Christ, truly do I say to you, he will not lose his reward.
For whoever shall give you a cup of water to drink in my name, because ye belong to Christ, truly do I say to you, he will not lose his reward.
Since then God gave the like gift to them as to us, on believing in the Lord Jesus Christ, who was I, that I could withstand God? And when they heard these things, they held their peace, and glorified God, saying, So then to the gentiles also God hath granted repentance unto life.
And there came down certain men from Judaea, and taught the brethren, Unless ye are circumcised after the custom of Moses, ye cannot be saved. But when Paul and Barnabas had had no small dissension and debate with them, they determined that Paul and Barnabas, and certain others of them, should go up to Jerusalem to the apostles and elders about this question. They therefore, having been sent forward by the church, passed through Phoenicia and Samaria, declaring the conversion of the gentiles; and they caused great joy to all the brethren. read more.
And having come to Jerusalem, they were welcomed by the church, and by the apostles and elders, and they related what great things God had wrought with them. But there rose up certain believers of the sect of the Pharisees, saying, It is necessary to circumcise them, and to command them to keep the law of Moses. And the apostles and the elders came together to consider this matter. And after much debate, Peter rose up and said to them, Brethren, ye know that a long time ago God made choice among you, that by my mouth the gentiles should hear the word of the glad tidings, and believe. And God, who knoweth the heart, bore them witness, giving them the Holy Spirit, as he gave it to us; and made no difference between us and them, having purified their hearts by faith. Now therefore why do ye provoke the anger of God, by putting a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in the same manner as they. And all the multitude became silent, and listened to Barnabas and Paul, while they related what great signs and wonders God had wrought among the gentiles by them. And after they had done speaking, James answered, saying, Brethren, hearken to me. Simeon hath related how God first visited the gentiles, to take out of them a people for his name. And with this agree the words of the Prophets, as it is written: "After this I will return, and will rebuild the tabernacle of David which hath fallen; and I will rebuild its ruins, and will set it up; that the rest of men may seek after the Lord, and all the gentiles, who have been called by my name, saith the Lord, who doeth these things, which were known from the beginning." Wherefore my judgment is, that we should not trouble those who from among the gentiles are turning to God; but that we should write to them by letter to abstain from pollutions of idols, and from fornication, and from that which hath been strangled, and from blood. For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath. Then it was decided by the apostles and the elders, with the whole church, to choose men from among themselves, and send them to Antioch, with Paul and Barnabas, namely, Judas called Barsabbas, and Silas, leading men among the brethren. And they wrote by them, "The apostles, and the elders, and the brethren, to the brethren who are from the gentiles in Antioch and Syria and Cilicia, greeting. Whereas we have heard, that some who went out from us have troubled you with words, subverting your souls, to whom we gave no command; it seemed good to us, having become of one mind, to choose men and send them to you, with our beloved Barnabas and Paul, men who have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who will themselves tell you the same things by word of mouth. For it seemed good to the Holy Spirit and to us, to lay upon you no further burden except these necessary things: to abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye will do well. Farewell." They therefore being sent away came to Antioch; and when they had gathered the multitude together, they delivered the letter. And when they had read it, they rejoiced over the encouragement.
And having come to Jerusalem, they were welcomed by the church, and by the apostles and elders, and they related what great things God had wrought with them. But there rose up certain believers of the sect of the Pharisees, saying, It is necessary to circumcise them, and to command them to keep the law of Moses. And the apostles and the elders came together to consider this matter. And after much debate, Peter rose up and said to them, Brethren, ye know that a long time ago God made choice among you, that by my mouth the gentiles should hear the word of the glad tidings, and believe. And God, who knoweth the heart, bore them witness, giving them the Holy Spirit, as he gave it to us; and made no difference between us and them, having purified their hearts by faith. Now therefore why do ye provoke the anger of God, by putting a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in the same manner as they. And all the multitude became silent, and listened to Barnabas and Paul, while they related what great signs and wonders God had wrought among the gentiles by them. And after they had done speaking, James answered, saying, Brethren, hearken to me. Simeon hath related how God first visited the gentiles, to take out of them a people for his name. And with this agree the words of the Prophets, as it is written: "After this I will return, and will rebuild the tabernacle of David which hath fallen; and I will rebuild its ruins, and will set it up; that the rest of men may seek after the Lord, and all the gentiles, who have been called by my name, saith the Lord, who doeth these things, which were known from the beginning." Wherefore my judgment is, that we should not trouble those who from among the gentiles are turning to God; but that we should write to them by letter to abstain from pollutions of idols, and from fornication, and from that which hath been strangled, and from blood. For Moses from the times of old hath had in every city those who preach him, being read in the synagogues every sabbath. Then it was decided by the apostles and the elders, with the whole church, to choose men from among themselves, and send them to Antioch, with Paul and Barnabas, namely, Judas called Barsabbas, and Silas, leading men among the brethren. And they wrote by them, "The apostles, and the elders, and the brethren, to the brethren who are from the gentiles in Antioch and Syria and Cilicia, greeting. Whereas we have heard, that some who went out from us have troubled you with words, subverting your souls, to whom we gave no command; it seemed good to us, having become of one mind, to choose men and send them to you, with our beloved Barnabas and Paul, men who have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who will themselves tell you the same things by word of mouth. For it seemed good to the Holy Spirit and to us, to lay upon you no further burden except these necessary things: to abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye will do well. Farewell." They therefore being sent away came to Antioch; and when they had gathered the multitude together, they delivered the letter. And when they had read it, they rejoiced over the encouragement.
Paul, a servant of Christ Jesus, a called apostle, set apart to preach the gospel of God, which he had promised before by his prophets in the Holy Scriptures, the gospel concerning his Son, who was born of the seed of David as to the flesh, read more.
and shown with power to be the Son of God as to his spirit of holiness, by the resurrection of the dead, Jesus Christ our Lord; through whom we received grace and the office of an apostle in behalf of his name, in order to produce obedience to the faith among all nations; among whom are ye also, the called of Jesus Christ; to all the beloved of God at Rome, called, holy: Grace be to you, and peace, from God our Father, and the Lord Jesus Christ.
and shown with power to be the Son of God as to his spirit of holiness, by the resurrection of the dead, Jesus Christ our Lord; through whom we received grace and the office of an apostle in behalf of his name, in order to produce obedience to the faith among all nations; among whom are ye also, the called of Jesus Christ; to all the beloved of God at Rome, called, holy: Grace be to you, and peace, from God our Father, and the Lord Jesus Christ.
I am debtor both to Greeks and barbarians, both to the wise and the unwise. So, according to my ability, I am ready to preach the gospel to you also in Rome. For I am not ashamed of the gospel; for to every believer, to the Jew first and also to the Greek, it is the power of God unto salvation.
Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. read more.
For all have sinned, and fail of obtaining the glory which cometh from God; being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus, whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times; in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith. Where then is the boasting? It is excluded. By what law? of works? Nay; but by the law of faith. We conclude therefore, that a man is accepted as righteous through faith, without the works of the Law. Or is God [the God] of Jews alone? Is he not also the God of gentiles? Yea, of gentiles also. Seeing there is but one God, who will accept the circumcised as righteous by faith, and the uncircumcised through faith. Do we then make void the Law through faith? Far be it! On the contrary, we establish the Law.
For all have sinned, and fail of obtaining the glory which cometh from God; being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus, whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times; in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith. Where then is the boasting? It is excluded. By what law? of works? Nay; but by the law of faith. We conclude therefore, that a man is accepted as righteous through faith, without the works of the Law. Or is God [the God] of Jews alone? Is he not also the God of gentiles? Yea, of gentiles also. Seeing there is but one God, who will accept the circumcised as righteous by faith, and the uncircumcised through faith. Do we then make void the Law through faith? Far be it! On the contrary, we establish the Law.
Therefore being accepted as righteous through faith, we have peace with God through our Lord Jesus Christ; through whom also we have had admission into this grace in which we stand, and rejoice in the hope of the glory which God will confer.
For it is he who is our peace, who made both one, and broke down the middle wall of partition between us, that is, the enmity; having abolished in his flesh the law of commandments contained in ordinances; that he might create of the two one new man in himself, thus making peace, and might reconcile both to God in one body by the cross, having slain on it the enmity. read more.
And he came and brought the glad tidings of peace to you who were afar off, and of peace to those that were near;
And he came and brought the glad tidings of peace to you who were afar off, and of peace to those that were near;
where there is no Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bondman, freeman; but Christ is all, and in all. Clothe yourselves, therefore, as the chosen of God, holy and beloved, with compassionate affections, kindness, lowliness of mind, meekness, longsuffering; bearing with each other, and forgiving each other, if any one have a complaint against another; even as Christ freely forgave you, do ye also freely forgive; read more.
and over all these things put on the robe of love, which is the bond of perfectness; and let the peace of Christ, to which ye were called in one body, rule in your hearts; and be ye thankful.
and over all these things put on the robe of love, which is the bond of perfectness; and let the peace of Christ, to which ye were called in one body, rule in your hearts; and be ye thankful.
Fall of man » Man in consequence of » Comes short of God's glory
For all have sinned, and fail of obtaining the glory which cometh from God;
Glorifying God » All, by nature, fail in
For all have sinned, and fail of obtaining the glory which cometh from God;
Glory » All coming short of the glory of God
For all have sinned, and fail of obtaining the glory which cometh from God;
Justification » Justification coming by jesus Christ
Know ye not, that wrongdoers shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor abusers of themselves with mankind, nor thieves, nor the covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you; but ye were washed, but ye were made holy, but ye were accepted as righteous in the name of the Lord Jesus, and in the Spirit of our God.
For we ourselves also were once foolish, disobedient, going astray, slaves to divers lusts and pleasures, living in malice and envy, hateful, hating one another. But when the kindness and love for men of God our Saviour appeared, not by works of righteousness which we did, but according to his mercy he saved us, by the bath of regeneration, and renewing of the Holy Spirit, read more.
which he poured out upon us richly through Jesus Christ our Saviour, that having been accepted as righteous by his grace, we might become heirs according to the hope of everlasting life.
which he poured out upon us richly through Jesus Christ our Saviour, that having been accepted as righteous by his grace, we might become heirs according to the hope of everlasting life.
God hath fulfilled to us their children, in raising up Jesus [from the dead]; as it is also written in the first Psalm: "Thou art my Son; I have this day begotten thee." And that he raised him up from the dead, no more to return to corruption, he hath thus spoken: "I will give you the sure holy things promised to David." Wherefore also in another Psalm he saith, "Thou wilt not suffer thy holy one to see corruption:" read more.
For David, after having in his own generation served the will of God, fell asleep, and was added to his fathers, and saw corruption; but he whom God raised from the dead did not see corruption. Be it therefore known to you, brethren, that through this man is announced to you the forgiveness of sins; and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.
For David, after having in his own generation served the will of God, fell asleep, and was added to his fathers, and saw corruption; but he whom God raised from the dead did not see corruption. Be it therefore known to you, brethren, that through this man is announced to you the forgiveness of sins; and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.
For all have sinned, and fail of obtaining the glory which cometh from God; being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus,
For while we were yet without strength, in due season Christ died for the ungodly. Now hardly for a righteous man will one die; perhaps, however, for a benefactor one might even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. read more.
Much more then, being now accepted as righteous through his blood, we shall be saved through him from the [coming] wrath. For if while enemies we were reconciled to God through the death of his Son, much more having been reconciled shall we be saved by his life; and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation. So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned (for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law. Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come. But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many. And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences. For if by one trespass death reigned through the one man, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life. For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous.
Much more then, being now accepted as righteous through his blood, we shall be saved through him from the [coming] wrath. For if while enemies we were reconciled to God through the death of his Son, much more having been reconciled shall we be saved by his life; and not this only, but also having joy in God through our Lord Jesus Christ, through whom we have now received the reconciliation. So then as through one man sin entered into the world, and through sin death, and thus [death] came through unto all men, because all sinned (for all the time before the Law sin was in the world; but sin is not set to ones account when there is no law. Yet death reigned from Adam to Moses, even over those who had not sinned in the manner in which Adam transgressed; who is a type of him who was to come. But the free gift was not as the transgression. For if through the offence of the one the many died, much more hath the grace of God, and the gift which is by the grace of the one man Jesus Christ, abounded to the many. And the free gift is not like what happened through one man who sinned. For sentence of condemnation followed one offence; but the free gift is a justification after many offences. For if by one trespass death reigned through the one man, much more will they who receive the abundance of grace and of the gift of righteousness reign in life through the one man Jesus Christ.) As then through one trespass all men have come under condemnation, so through one act of righteousness all obtain the gift of righteousness unto life. For as through the disobedience of the one man the many were made sinners, so through the obedience of the one man will the many be made righteous.
but knowing that a man is not accepted as righteous by the works of the Law, but by faith in Christ Jesus, we also have believed in Christ Jesus, that we might be accepted as righteous by faith in Christ, and not by the works of the Law; for by the works of the Law shall no flesh be accepted as righteous. But while seeking to be accepted as righteous in Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Far be it! For if I again build up what I pulled down, I make myself a transgressor. read more.
For I through the Law died to the Law, that I might live to God. I have been crucified with Christ, and no longer do I live, but Christ liveth in me; and the life which I now live in the flesh I live in faith in the Son of God, who loved me, and gave himself for me.
For I through the Law died to the Law, that I might live to God. I have been crucified with Christ, and no longer do I live, but Christ liveth in me; and the life which I now live in the flesh I live in faith in the Son of God, who loved me, and gave himself for me.
then hath he said, "Lo, I have come to do thy will." He setteth aside the first, that he may establish the second. And in this will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest indeed standeth performing daily service, and offering again and again the same sacrifices, which can never take away sins; read more.
but he, after he had offered one sacrifice for sins, sat down for ever on the right hand of God, thenceforth waiting until his enemies be made his footstool. For by one offering he hath perfected for ever those who are sanctified.
but he, after he had offered one sacrifice for sins, sat down for ever on the right hand of God, thenceforth waiting until his enemies be made his footstool. For by one offering he hath perfected for ever those who are sanctified.