'Law' in the Bible
Who, though they have knowledge of the law of God, that the fate of those who do these things is death, not only go on doing these things themselves, but give approval to those who do them.
For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
(For not the hearers of the law are just before God, but the doers of the law shall be justified.
For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
No, a person is a Jew inwardly, and circumcision is a matter of the heart, brought about by the Spirit, not by a written law. That person's praise will come from God, not from people.
Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
Therefore we conclude that a man is justified by faith without the deeds of the law.
Do we then make void the law through faith? God forbid: yea, we establish the law.
For if Abraham was declared righteous by the works of the law, he has something to boast about -- but not before God.
But to one who, not working [by the Law], trusts (believes fully) in Him Who justifies the ungodly, his faith is credited to him as righteousness (the standing acceptable to God).
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
Because the law worketh wrath: for where no law is, there is no transgression.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
so that the promise should be made sure to all Abraham's true descendants; not merely to those who are righteous through the Law, but to those who are righteous through a faith like that of Abraham. Thus in the sight of God in whom he believed, who gives life to the dead and makes reference to things that do not exist, as though they did, Abraham is the forefather of all of us. As it is written, "I have appointed you to be the forefather of many nations."
(For until the law sin was in the world: but sin is not imputed when there is no law.
Yet Death reigned as king from Adam to Moses even over those who had not sinned, as Adam did, against Law. And in Adam we have a type of Him whose coming was still future.
Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
For sin shall not have dominion over you: for ye are not under the law, but under grace.
What then? shall we sin, because we are not under the law, but under grace? God forbid.
your human infirmity leads me to employ these familiar figures--and just as you once surrendered your faculties into bondage to Impurity and ever-increasing disregard of Law, so you must now surrender them into bondage to Righteousness ever advancing towards perfect holiness.
Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.
But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
For I was alive without the law once: but when the commandment came, sin revived, and I died.
And I made the discovery that the law whose purpose was to give life had become a cause of death:
For I was tricked and put to death by sin, which took its chance through the law.
Wherefore the law is holy, and the commandment holy, and just, and good.
Was then that which is good, death to me? In no way. But the purpose was that sin might be seen to be sin by working death to me through that which is good; so that through the orders of the law sin might seem much more evil.
For we know that the law is spiritual: but I am carnal, sold under sin.
If then I do that which I would not, I consent unto the law that it is good.
I find then a law, that, when I would do good, evil is present with me.
For I delight in the law of God after the inward man:
But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
For Christ is the end of the law for righteousness to every one that believeth.
For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
What then [shall we conclude]? Israel failed to obtain what it sought [God's favor by obedience to the Law]. Only the elect (those chosen few) obtained it, while the rest of them became callously indifferent (blinded, hardened, and made insensible to it).
Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
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