Thematic Bible
Thematic Bible
Bigotry » Paul's argument against
Then what more belongs to the Jew, or what is the profit of circumcision? Much every way. For indeed, in the first place, the oracles of God were committed unto them. For what if some did not believe? whether will their unbelief destroy the faith of God? read more.
it could not be so: but let God be true, and every man a liar; as indeed it has been written, In order that you may be justified in your words, and shall prevail, in your judgment. But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust administering wrath? I speak according to a man. It could not be so: then how will God judge the world? And if the truth of God through my falsehood abounded unto His glory, why am I still judged as a sinner? are we not indeed thus traduced, and as some say we speak, that, Let us do evil in order that good may come? whose condemnation is just. Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are all under sin; as has been written, There is no one good, not one: there is no one who understands, there is no one who seeks out God; all have gone away, they have all together become unprofitable; there is no one who is doing good, there is not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Whose feet are swift to shed blood: destruction and misery are in their ways: and they have not known the way of peace. The fear of God is not before their eyes. But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God. Therefore no flesh shall be justified by works of law: for through law there is a perfect knowledge of sin. And now the righteousness of God without law has been made manifest, being witnessed by the law and the prophets; but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference, for all sinned, and come short of the glory of God;
it could not be so: but let God be true, and every man a liar; as indeed it has been written, In order that you may be justified in your words, and shall prevail, in your judgment. But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust administering wrath? I speak according to a man. It could not be so: then how will God judge the world? And if the truth of God through my falsehood abounded unto His glory, why am I still judged as a sinner? are we not indeed thus traduced, and as some say we speak, that, Let us do evil in order that good may come? whose condemnation is just. Then what? are we the better? By no means: for we have proven already that both Jews and Greeks are all under sin; as has been written, There is no one good, not one: there is no one who understands, there is no one who seeks out God; all have gone away, they have all together become unprofitable; there is no one who is doing good, there is not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips. Whose mouth is full of cursing and bitterness. Whose feet are swift to shed blood: destruction and misery are in their ways: and they have not known the way of peace. The fear of God is not before their eyes. But we know that so many things as the law speaks, it says to those under the law: that every mouth may be stopped, and the whole world may become guilty before God. Therefore no flesh shall be justified by works of law: for through law there is a perfect knowledge of sin. And now the righteousness of God without law has been made manifest, being witnessed by the law and the prophets; but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference, for all sinned, and come short of the glory of God;
Then what shall we say that Abraham, our father according to the flesh, has found? For if Abraham were justified by works, he has glorification; but not before God. For what does the scripture say? Abraham believed God, and it was imputed unto him for righteousness. read more.
But to him that worketh, the reward is not reckoned according to grace, but according to debt; but to him that worketh not, but believeth on Him who justifies the ungodly, his faith is reckoned for righteousness. Indeed David also speaks of the blessedness of the man, to whom God imputes righteousness without works, Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man of whom the Lord may not impute sin. Then does this blessedness come on the circumcision, or on the uncircumcision? for we say That faith was imputed to Abraham for righteousness. Then how was it imputed? to him, being in circumcision or uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, and the seal of the righteousness of the faith which he had in uncircumcision: that he should be the father of all who believed, through uncircumcision; and righteousness should be imputed to them; and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. For the promise to Abraham or his seed, that he should be the heir of the world, was not through the law, but through the righteousness of faith. For if the heirs were by the law, faith has been made void, and the promise vitiated. For the law works out wrath: for where there is no law, there is no transgression. Therefore it is by faith, in order that it may be by grace; that the promise may be sure to all the seed; not only of the law, but also of the faith of Abraham; who is the father of us all,
But to him that worketh, the reward is not reckoned according to grace, but according to debt; but to him that worketh not, but believeth on Him who justifies the ungodly, his faith is reckoned for righteousness. Indeed David also speaks of the blessedness of the man, to whom God imputes righteousness without works, Blessed are they whose iniquities are forgiven, and whose sins are covered; blessed is the man of whom the Lord may not impute sin. Then does this blessedness come on the circumcision, or on the uncircumcision? for we say That faith was imputed to Abraham for righteousness. Then how was it imputed? to him, being in circumcision or uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, and the seal of the righteousness of the faith which he had in uncircumcision: that he should be the father of all who believed, through uncircumcision; and righteousness should be imputed to them; and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. For the promise to Abraham or his seed, that he should be the heir of the world, was not through the law, but through the righteousness of faith. For if the heirs were by the law, faith has been made void, and the promise vitiated. For the law works out wrath: for where there is no law, there is no transgression. Therefore it is by faith, in order that it may be by grace; that the promise may be sure to all the seed; not only of the law, but also of the faith of Abraham; who is the father of us all,
And it was not written on account of him alone, that it was imputed to him; but on account of us also, to whom it is about to be imputed, who believe on him who raised up our Lord Jesus from the dead; who was delivered on account of our transgressions, and raised for our justification.