Thematic Bible
Thematic Bible
The atonement » Reconciliation to God effected by
for Jesus Christ himself has already suffer'd for our sins, the innocent for the guilty, to bring us to God: who, tho' he died with respect to his body, was rais'd to life by that spirit,
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for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life.
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Now this is all owing to God, who hath reconciled us to himself by Jesus Christ, and hath made us the ministers of this reconciliation; for it is God that has reconciled the world to himself, by Jesus Christ, by not imputing their sins to them; and hath committed to us the gospel of reconciliation. we then are ambassadors for Christ, and 'tis God who makes you the offers by us: we pray you in the name of Christ, to make your peace with God.
but now you who were formerly at a distance, are brought near by the death of Christ Jesus. for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; read more.
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them:
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them:
and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth. You then that formerly were alienated from God, and were enemies by your imaginations and wicked practices, even you has Jesus Christ now reconciled to the body of his church, through his own death, to present you holy, and unblameable, and unreproveable in his own sight:
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
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Catholicity » Inculcated
for as many of you as have been baptized into christianity, have been invested as christians. there is now no distinction of Jew or Greek, of bond or free, of male or female: for you are all one in Christ Jesus.
Then said John to Jesus, master, we saw one casting out demons in your name, and we oppos'd it, because he does not follow you with us. but Jesus said to him, don't oppose it: for he that is not against us, is for us.
Upon this occasion John address'd himself to Jesus, saying, master, we saw a man casting out demons in your name, tho' he did not belong to us, for which reason we opposed him. but Jesus said, do not oppose him: for no man can speak evil of me, at the same time he works a miracle by virtue of my name. such a one is not against us, but for us. read more.
and whoever he be that shall give you a cup of water, as being the disciples of Christ, I assure you, he shall not lose his reward.
and whoever he be that shall give you a cup of water, as being the disciples of Christ, I assure you, he shall not lose his reward.
if therefore God has bestow'd the same favour upon them, as on us, after we had believed on the Lord Jesus Christ, how could I make any opposition to the divine will? Having heard this, they were appeas'd, and glorified God, saying, God has then granted salvation likewise to the gentiles, on the terms of their repentance.
However some that arrived from Judea, told the Gentile converts, unless you are circumcised agreeably to the law of Moses, you cannot be saved. upon which Paul and Barnabas having warmly contested the point with them, it was resolved, that Paul and Barnabas and some others should go to Jerusalem to consult the apostles upon this question. so they set out, accompanied part of the way by the church, and pass'd thro' Phenicia and Samaria, relating the conversion of the Gentiles, which gave great joy to all the brethren. read more.
and being arrived at Jerusalem, they were receiv'd by the church, by the apostles, and presbyters, to whom they related all that God had done by them. but some of the sect of the Pharisees who had embraced the faith, started up, pretending that the Gentiles ought to be circumcised, and observe the law of Moses. The apostles therefore, and the presbyters assembled to deliberate upon this affair. and after the question had been much canvass'd, Peter rose up, and said, my brethren, you know that a considerable time since God chose me from among you to preach the gospel to the Gentiles, and bring them to the faith. God who knows their hearts has granted them a testimonial, by giving them the holy spirit, even as he did to us: making no difference between us and them, having purified their hearts by the faith. why therefore do you tempt God to put a yoke upon the neck of the disciples, which neither we nor our forefathers were able to bear? but we believe that it is by the favour of the Lord Jesus Christ, that we are to be sav'd, as well as they. The whole assembly were very silent, whilst Barnabas and Paul related what miracles and prodigies God had wrought among the Gentiles by their ministry. After they had done speaking, James assum'd the discourse, and said, my brethren, give me your attention. Simon has related how God began to visit the Gentiles, to chuse from among them a people consecrated to his name. and this is agreeable to the oracles of the prophets: as it is written, "after this I will return and build again the tabernacle of David, which is fallen down: I will repair its ruins, and raise it up: that the rest of mankind, even all the nations, that profess my name, may seek the Lord. he that does all these things, is the Lord himself that has said it." for the works of God are all known to him from the beginning of the world. wherefore my opinion is not to disquiet the Gentile converts: but only to write to them, that they abstain from the pollutions of idols, from fornication, from animals that are strangled, and from their blood. for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day. Then the apostles, the presbyters, and the whole church thought it proper to select some out of their own body to accompany Paul and Barnabas to Antioch: such as Judas surnam'd Barsabas, and Silas, leading men among the brethren, whom they charg'd with this letter. The apostles, the presbyters, and the brethren, to the Gentile brethren at Antioch, in Syria, and Cilicia, send greeting. Whereas we have been appriz'd, that some who went from us, have embarass'd you with their discourse, and unsettled your minds, maintaining, that you ought to be circumcised, and to observe the law, though we gave them no such injunction: after having been assembled, we unanimously judg'd it proper to send particular deputies to you, with our beloved Barnabas and Paul, men that have exposed their lives for the name of our Lord Jesus Christ. we therefore send Judas and Silas to inform you in person of this affair. for by the holy spirit it seemed good to us, to lay no greater burthen upon you, than these necessary injunctions; that you abstain from what has been sacrificed to idols, from blood, from the flesh of strangled animals, and from fornication: you will do well to preserve your selves from these practices. farewel. Being thus dispatch'd, they went to Antioch; where having assembled all the faithful, they deliver'd the letter: from the reading of which, they were affected with joy at the comfortable contents, as for Judas and Silas,
and being arrived at Jerusalem, they were receiv'd by the church, by the apostles, and presbyters, to whom they related all that God had done by them. but some of the sect of the Pharisees who had embraced the faith, started up, pretending that the Gentiles ought to be circumcised, and observe the law of Moses. The apostles therefore, and the presbyters assembled to deliberate upon this affair. and after the question had been much canvass'd, Peter rose up, and said, my brethren, you know that a considerable time since God chose me from among you to preach the gospel to the Gentiles, and bring them to the faith. God who knows their hearts has granted them a testimonial, by giving them the holy spirit, even as he did to us: making no difference between us and them, having purified their hearts by the faith. why therefore do you tempt God to put a yoke upon the neck of the disciples, which neither we nor our forefathers were able to bear? but we believe that it is by the favour of the Lord Jesus Christ, that we are to be sav'd, as well as they. The whole assembly were very silent, whilst Barnabas and Paul related what miracles and prodigies God had wrought among the Gentiles by their ministry. After they had done speaking, James assum'd the discourse, and said, my brethren, give me your attention. Simon has related how God began to visit the Gentiles, to chuse from among them a people consecrated to his name. and this is agreeable to the oracles of the prophets: as it is written, "after this I will return and build again the tabernacle of David, which is fallen down: I will repair its ruins, and raise it up: that the rest of mankind, even all the nations, that profess my name, may seek the Lord. he that does all these things, is the Lord himself that has said it." for the works of God are all known to him from the beginning of the world. wherefore my opinion is not to disquiet the Gentile converts: but only to write to them, that they abstain from the pollutions of idols, from fornication, from animals that are strangled, and from their blood. for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day. Then the apostles, the presbyters, and the whole church thought it proper to select some out of their own body to accompany Paul and Barnabas to Antioch: such as Judas surnam'd Barsabas, and Silas, leading men among the brethren, whom they charg'd with this letter. The apostles, the presbyters, and the brethren, to the Gentile brethren at Antioch, in Syria, and Cilicia, send greeting. Whereas we have been appriz'd, that some who went from us, have embarass'd you with their discourse, and unsettled your minds, maintaining, that you ought to be circumcised, and to observe the law, though we gave them no such injunction: after having been assembled, we unanimously judg'd it proper to send particular deputies to you, with our beloved Barnabas and Paul, men that have exposed their lives for the name of our Lord Jesus Christ. we therefore send Judas and Silas to inform you in person of this affair. for by the holy spirit it seemed good to us, to lay no greater burthen upon you, than these necessary injunctions; that you abstain from what has been sacrificed to idols, from blood, from the flesh of strangled animals, and from fornication: you will do well to preserve your selves from these practices. farewel. Being thus dispatch'd, they went to Antioch; where having assembled all the faithful, they deliver'd the letter: from the reading of which, they were affected with joy at the comfortable contents, as for Judas and Silas,
Paul, a servant of Jesus Christ, called to be an apostle, chosen to declare the gospel dispensation, which God had promised by his prophets in the holy scriptures, with relation to his son Jesus Christ our Lord, who was of the lineage of David as to his body, read more.
but as to his holy spirit miraculously declared to be the son of God, by his resurrection from the dead: by whose favour I have received the office of an apostle to bring the Gentiles every where to the obedience of faith preached in his name: among whom Jesus Christ has also called you: to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ.
but as to his holy spirit miraculously declared to be the son of God, by his resurrection from the dead: by whose favour I have received the office of an apostle to bring the Gentiles every where to the obedience of faith preached in his name: among whom Jesus Christ has also called you: to all the beloved of God, the saints by this vocation, who are in Rome, grace to you, and peace from God our father, and from the Lord Jesus Christ.
I owe what service I can do to the Greeks, and to the Barbarians, to the learned, and to the illiterate. so, that as far as it depends upon me, I am ready to preach the gospel to you also, who are at Rome. for I am not ashamed of the gospel, since it is divinely effectual to salvation, to everyone that believes, to the Jew first, and then to the Gentile.
for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin. but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law: that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: read more.
for all having sinned, all have forfeited eternal glory: being justified by his unmerited favour through the redemption that is by Jesus Christ: whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest, I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus. what reason then is there for boasting? it is excluded. what, by the ceremonial law? no: but by the law of faith. for we conclude, that a man is justified by faith, without observing the legal rites. is God the God of the Jews only, and not of the Gentiles? surely he is of the Gentiles too; since it is one God, who will justify both the Jews and the Gentiles, through faith. do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.
for all having sinned, all have forfeited eternal glory: being justified by his unmerited favour through the redemption that is by Jesus Christ: whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest, I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus. what reason then is there for boasting? it is excluded. what, by the ceremonial law? no: but by the law of faith. for we conclude, that a man is justified by faith, without observing the legal rites. is God the God of the Jews only, and not of the Gentiles? surely he is of the Gentiles too; since it is one God, who will justify both the Jews and the Gentiles, through faith. do we then make the law useless by our doctrine of faith? by no means; on the contrary, it is we that observe the law.
Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ, who has given us access by faith to that degree of favour, we are in, by which we triumph in the hopes of divine glory.
for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: read more.
and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh.
and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh.
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by which there is now neither Greek, or Jew; circumcised, or uncircumcised; Barbarian, or Scythian; slave, or freeman; but Christ is all, and in all. be you therefore adorn'd with a compassionate temper, with benevolence, humility, meekness, patience as becometh saints and chosen favourites of God: bearing with one another, and forgiving one another, when one has any cause of complaint against another: as the Lord forgave you, do you likewise forgive. read more.
to all this add love, which is the band of perfect union: may the peace of Christ, to which you are called to be but one body, influence your hearts, to be benevolent.
to all this add love, which is the band of perfect union: may the peace of Christ, to which you are called to be but one body, influence your hearts, to be benevolent.
Ceremonialism » Laws of, abolished
(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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and cancell'd the obligation of the ceremonial law, which was disadvantageous to us, removing that which divided us, and nailing it to the cross.
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wherefore the preceeding law is abolished for its being weak and useless.
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now by stiling the second a new alliance, he has antiquated the first. but to be antiquated and obsolete is next to being abolished.
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For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves.
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and this expression, yet once more" signifies the abolition of those changeable things which were only contriv'd, that what is unalterable might lastingly succeed.
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Christ, the mediator » In virtue of his atonement
to Jesus the mediator of the new covenant, and to the aspersion of that blood which cries for pardon, and not for vengeance as that of Abel.
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and for this cause he is the mediator of the new testament, that, the transgressions that were unexpiated by the first testament, being expiated by his death, they who are called might receive the eternal inheritance, which was promised.
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but now you who were formerly at a distance, are brought near by the death of Christ Jesus. for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; read more.
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh. for thro' him both of us have access by the same spirit to the father.
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh. for thro' him both of us have access by the same spirit to the father.
Church » Unity of
"that the Gentiles should be heirs as well as the Jews, make one body together, and partake of the divine promise in Christ by the gospel."
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Being one body, acted by one spirit, since you all have but one expectation in view; there is but one Lord, one faith, one baptism, one God and father of all, who is above all, and through all, and in all.
and now I shall be no more in the world, but they will be in the world, when I am come to thee. holy father keep them by that authority, with which thou hast invested me, that they may be one, as we are.
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may the peace of Christ, to which you are called to be but one body, influence your hearts, to be benevolent.
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for the bread being one, as many as we are, we are one body: for we are all partakers of that one bread.
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there is now no distinction of Jew or Greek, of bond or free, of male or female: for you are all one in Christ Jesus.
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other sheep I have, which are not of this fold: them also I must bring; they will hear my voice; and so there shall be but one fold, and one pastor.
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that they all may be one, as thou, father, art in me, and I in thee; that they also may be one in us: that the world may believe that thou hast sent me. and the glory which thou gavest me, I have given them: that they may be one, even as we are one. I in them, and thou in me, that they may have a perfect union, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.
for as there are many members in one and the same body, but all the members have not the same office: so we who are many, make all but one body in Christ, and every member subservient to one another.
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and there are different offices, but the same Lord.
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For as the body is one, tho' it has many members, and all the members of that one body, tho' many, are one body: so also is the body of Christ. for by one spirit we have all been baptized, to be form'd into one body, whether Jews or Gentiles, slaves or free; and have been all made to drink of one spirit. the body is not one member, but many. read more.
if the foot should say, "because I am not the hand, I am not of the body;" is it therefore not of the body? and if the ear should say, "because I am not the eye, I am not of the body;" is it therefore not of the body? if the whole body were an eye, where would be the hearing? if the whole were hearing, where would be the smelling? now God disposed every one of the members in the body as he thought fit. but if they were all one member, where would be the body? thus, tho' there are many members, yet there is but one body. and the eye cannot say to the hand, "I have no need of thee:" nor again, the head to the feet, "I have no need of you." nay, those parts of the body, which seem to be of the least account, are much more necessary. what we think to be less honourable, is loaded with additional ornaments, and the less graceful have adventitious finery, of which the graceful have no need: but God has contrived the symmetry of the body, by bestowing an additional advantage where it seem'd to want it. that there might be no schism in the body; but that the members should have the same mutual concern for one another. so that if one member suffer, they all suffer with it: or if one be honoured, they partake of it. Thus you are the body of Christ, being the particular members of it.
if the foot should say, "because I am not the hand, I am not of the body;" is it therefore not of the body? and if the ear should say, "because I am not the eye, I am not of the body;" is it therefore not of the body? if the whole body were an eye, where would be the hearing? if the whole were hearing, where would be the smelling? now God disposed every one of the members in the body as he thought fit. but if they were all one member, where would be the body? thus, tho' there are many members, yet there is but one body. and the eye cannot say to the hand, "I have no need of thee:" nor again, the head to the feet, "I have no need of you." nay, those parts of the body, which seem to be of the least account, are much more necessary. what we think to be less honourable, is loaded with additional ornaments, and the less graceful have adventitious finery, of which the graceful have no need: but God has contrived the symmetry of the body, by bestowing an additional advantage where it seem'd to want it. that there might be no schism in the body; but that the members should have the same mutual concern for one another. so that if one member suffer, they all suffer with it: or if one be honoured, they partake of it. Thus you are the body of Christ, being the particular members of it.
for you are all the sons of God by faith in Christ Jesus. for as many of you as have been baptized into christianity, have been invested as christians. there is now no distinction of Jew or Greek, of bond or free, of male or female: for you are all one in Christ Jesus.
when the full time of the dispensation was come, to reduce all things both in heaven and on earth, under one head in Christ.
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for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: read more.
and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh. for thro' him both of us have access by the same spirit to the father. Therefore now, you are no more strangers and foreigners, but fellow-citizens with the saints, and domesticks of God's family,
and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh. for thro' him both of us have access by the same spirit to the father. Therefore now, you are no more strangers and foreigners, but fellow-citizens with the saints, and domesticks of God's family,
on which the whole structure rises with symmetry into a temple, consecrated by the Lord:
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from whom the whole family in heaven and earth are denominated his children:
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thus fitly qualifying his servants for their respective offices, in order to build up the body of Christ: till being united in a perfect belief, and acknowledgment of the son of God, we grow up to that full state of maturity required by Christ:
from which the whole body fitly framed, and compacted by the entire adherence and contribution of every part performing its respective function, increases and improves itself by the mutual concern of the parts.
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Wherefore leave off the practice of lying, and let every man speak truth to his neighbour: for we are all members of one society.
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by which there is now neither Greek, or Jew; circumcised, or uncircumcised; Barbarian, or Scythian; slave, or freeman; but Christ is all, and in all.
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so we who are many, make all but one body in Christ, and every member subservient to one another.
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For as the body is one, tho' it has many members, and all the members of that one body, tho' many, are one body: so also is the body of Christ.
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Being one body, acted by one spirit, since you all have but one expectation in view;
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Circumcision » Abrogated
(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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by which there is now neither Greek, or Jew; circumcised, or uncircumcised; Barbarian, or Scythian; slave, or freeman; but Christ is all, and in all.
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they who desire to make a figure in the world, constrain you to be circumcised, only to avoid being persecuted for the cross of Christ.
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but some of the sect of the Pharisees who had embraced the faith, started up, pretending that the Gentiles ought to be circumcised, and observe the law of Moses. The apostles therefore, and the presbyters assembled to deliberate upon this affair. and after the question had been much canvass'd, Peter rose up, and said, my brethren, you know that a considerable time since God chose me from among you to preach the gospel to the Gentiles, and bring them to the faith. read more.
God who knows their hearts has granted them a testimonial, by giving them the holy spirit, even as he did to us: making no difference between us and them, having purified their hearts by the faith. why therefore do you tempt God to put a yoke upon the neck of the disciples, which neither we nor our forefathers were able to bear? but we believe that it is by the favour of the Lord Jesus Christ, that we are to be sav'd, as well as they. The whole assembly were very silent, whilst Barnabas and Paul related what miracles and prodigies God had wrought among the Gentiles by their ministry. After they had done speaking, James assum'd the discourse, and said, my brethren, give me your attention. Simon has related how God began to visit the Gentiles, to chuse from among them a people consecrated to his name. and this is agreeable to the oracles of the prophets: as it is written, "after this I will return and build again the tabernacle of David, which is fallen down: I will repair its ruins, and raise it up: that the rest of mankind, even all the nations, that profess my name, may seek the Lord. he that does all these things, is the Lord himself that has said it." for the works of God are all known to him from the beginning of the world. wherefore my opinion is not to disquiet the Gentile converts: but only to write to them, that they abstain from the pollutions of idols, from fornication, from animals that are strangled, and from their blood. for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day. Then the apostles, the presbyters, and the whole church thought it proper to select some out of their own body to accompany Paul and Barnabas to Antioch: such as Judas surnam'd Barsabas, and Silas, leading men among the brethren, whom they charg'd with this letter. The apostles, the presbyters, and the brethren, to the Gentile brethren at Antioch, in Syria, and Cilicia, send greeting. Whereas we have been appriz'd, that some who went from us, have embarass'd you with their discourse, and unsettled your minds, maintaining, that you ought to be circumcised, and to observe the law, though we gave them no such injunction: after having been assembled, we unanimously judg'd it proper to send particular deputies to you, with our beloved Barnabas and Paul, men that have exposed their lives for the name of our Lord Jesus Christ. we therefore send Judas and Silas to inform you in person of this affair. for by the holy spirit it seemed good to us, to lay no greater burthen upon you, than these necessary injunctions; that you abstain from what has been sacrificed to idols, from blood, from the flesh of strangled animals, and from fornication: you will do well to preserve your selves from these practices. farewel.
God who knows their hearts has granted them a testimonial, by giving them the holy spirit, even as he did to us: making no difference between us and them, having purified their hearts by the faith. why therefore do you tempt God to put a yoke upon the neck of the disciples, which neither we nor our forefathers were able to bear? but we believe that it is by the favour of the Lord Jesus Christ, that we are to be sav'd, as well as they. The whole assembly were very silent, whilst Barnabas and Paul related what miracles and prodigies God had wrought among the Gentiles by their ministry. After they had done speaking, James assum'd the discourse, and said, my brethren, give me your attention. Simon has related how God began to visit the Gentiles, to chuse from among them a people consecrated to his name. and this is agreeable to the oracles of the prophets: as it is written, "after this I will return and build again the tabernacle of David, which is fallen down: I will repair its ruins, and raise it up: that the rest of mankind, even all the nations, that profess my name, may seek the Lord. he that does all these things, is the Lord himself that has said it." for the works of God are all known to him from the beginning of the world. wherefore my opinion is not to disquiet the Gentile converts: but only to write to them, that they abstain from the pollutions of idols, from fornication, from animals that are strangled, and from their blood. for as to the law of Moses, that has been published in every city a considerable time, being read in the synagogues every sabbath-day. Then the apostles, the presbyters, and the whole church thought it proper to select some out of their own body to accompany Paul and Barnabas to Antioch: such as Judas surnam'd Barsabas, and Silas, leading men among the brethren, whom they charg'd with this letter. The apostles, the presbyters, and the brethren, to the Gentile brethren at Antioch, in Syria, and Cilicia, send greeting. Whereas we have been appriz'd, that some who went from us, have embarass'd you with their discourse, and unsettled your minds, maintaining, that you ought to be circumcised, and to observe the law, though we gave them no such injunction: after having been assembled, we unanimously judg'd it proper to send particular deputies to you, with our beloved Barnabas and Paul, men that have exposed their lives for the name of our Lord Jesus Christ. we therefore send Judas and Silas to inform you in person of this affair. for by the holy spirit it seemed good to us, to lay no greater burthen upon you, than these necessary injunctions; that you abstain from what has been sacrificed to idols, from blood, from the flesh of strangled animals, and from fornication: you will do well to preserve your selves from these practices. farewel.
since it is one God, who will justify both the Jews and the Gentiles, through faith.
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Is this happiness then for the circumcised only, or for the uncircumcised also? for we say that faith was accounted to Abraham for righteousness. how was it then accounted? whilst he was circumcised, or uncircumcised? he was not then circumcised, but uncircumcised: and he received the sign of circumcision, as a seal of the justification by that faith, which the uncircumcised have: that he might be the father of all those who believe, tho' they are uncircumcised, that it might be accounted to them also for righteousness:
does a Jew turn Christian? let him not pretend to be uncircumcised: does a Gentile turn Christian? let him not become circumcised. circumcision is nothing, and uncircumcision is nothing, in comparison of obeying the divine commands.
however, Titus who was then with me, being a Greek, was not compelled to be circumcised: and as to the false brethren, who insidiously crept in to spy out our liberty which we have by Christ Jesus, that they might bring us into servitude;
take notice, 'tis I Paul declare it to you, that if you are circumcised, Christ shall be of no advantage to you. for I testify to every man that is circumcised, that he is under an obligation to perform the whole law. Christ is of no use to you, whoever of you seek to be justified by the law; you have lost all interest in the gospel-dispensation. read more.
but as for us, our minds are possessed with the hopes of justification by faith. for in the christian-dispensation, neither circumcision avails any thing, nor uncircumcision, but an active benevolent faith. You set out well in your course: who hath obstructed your progress in the truth? this opinionativeness does not come from him that called you. a little leaven affects the whole mass. I have confidence in you, that, through the Lord, you will be of the same mind with me, so that he who troubles you shall fall under the censure he deserves, whoever he be. as for me, brethren, if I yet preach circumcision, why am I yet persecuted? for then there would not be so much objection to the doctrine of the cross.
but as for us, our minds are possessed with the hopes of justification by faith. for in the christian-dispensation, neither circumcision avails any thing, nor uncircumcision, but an active benevolent faith. You set out well in your course: who hath obstructed your progress in the truth? this opinionativeness does not come from him that called you. a little leaven affects the whole mass. I have confidence in you, that, through the Lord, you will be of the same mind with me, so that he who troubles you shall fall under the censure he deserves, whoever he be. as for me, brethren, if I yet preach circumcision, why am I yet persecuted? for then there would not be so much objection to the doctrine of the cross.
Wherefore remember that you were heretofore Gentiles, being denominated the uncircumcised, by those who are the circumcised by a manual operation;
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by whom also ye have obtain'd the true spiritual circumcision, not effected by men, when you were by a christian circumcision divested of all your carnal affections,
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Circumcision » Abolished by the gospel
(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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Wherefore remember that you were heretofore Gentiles, being denominated the uncircumcised, by those who are the circumcised by a manual operation;
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New creature » The believer as a
therefore, if any man be a christian, he is in a new creation: the old state of things is chang'd to one entirely new.
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for in the dispensation of Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but the new creation.
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therefore we are buried with him by being plunged into a sort of death: that as Christ was raised up from the dead into a state of glory with the father, even so we also should proceed to a new state of life.
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(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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improv'd by knowledge into a resemblance of him, who made this change:
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after the image of God, in justice, sanctity, and truth.
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but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law.
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Law » Christ being the end of the law
besides, their minds were greatly prejudiced: for that very veil would still have obstructed the understanding of the old testament, unless it had been taken away by Christ. nevertheless, when Moses is read, the veil upon their mind continues unto this day: but when their mind shall turn to the Lord, that veil too shall be taken away.
for the end of the law was to bring men to Christ, that every one who believeth, might be justified.
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Sentence of death therefore shall not pass upon those christians who do not lead a vicious life. for the christian dispensation of a spiritual life has set me free from the legal state of sin and death. God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state. read more.
so that the moral obligations of the law might be fulfilled by us, in living according to the spiritual, and not the carnal tenor thereof:
so that the moral obligations of the law might be fulfilled by us, in living according to the spiritual, and not the carnal tenor thereof:
Know ye not, brethren, (for I speak to Jews acquainted with the law) that the law hath authority over a man, till it be abrogated? now a married woman is bound by the law to her living husband: but if her husband dieth, she is released from the marriage-contract. wherefore she will be reputed an adulteress if she become another man's during her husband's life: but if her husband dies, she is clear from that law, from the imputation of being an adulteress, though she become another man's. read more.
thus, my brethren, the law is become dead with respect to you by the body of Christ; that you might be subject 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 carnal state of the law, the sinful passions of that state set our animal faculties to work in the service of death. but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law. Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet." but sin receiving strength by the commandment, wrought in me all manner of concupiscence. for before the law sin appear'd dead. then it was I once liv'd secure; but when the prohibition came, sin exerted it self, and I was in a dying condition: and the commandment which leads to life was instrumental to my ruin. for sin getting power by the commandment, deceived me, and by it slew me. wherefore the law is holy; and the commandment holy, and just, and good. was it then good that brought death upon me? no, but it was sin, that sin might show it self by being able to bring death upon me by means of that which is good; that sin, I say, by the commandment might appear to be exceedingly destructive. for we know that the law is spiritual: but I am carnal, sold a slave to sin. what I do I allow not: for what my mind leads me to, that do I not; but what I have an aversion to, that I do. if then I do what I in my mind am against, the consent of my mind is, that the law is right. now then, it is not wholly I that do it, but the sinful passions that dwell in me. for I experience, that in the carnal part of me dwells no good: for it is familiar to me, to will, but not to execute that which is good. for the good that I purpose to do, I do not: but the evil which I resolve against, that I do. now if I do that which my mind is against, it is not meerly I that do it, but sin that dwells in me. I find then a settled custom, that evil is objected in my way whenever I have a mind to act well: for my mind takes delight in the law of God, but I perceive in the animal part of me another law warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my animal part. O wretched man that I am, what shall deliver me from this body of death? the divine grace thro' Jesus Christ our Lord. so then, with the mind I my self am devoted to the law of God; tho' my carnal inclinations are enslaved to the law of sin.
thus, my brethren, the law is become dead with respect to you by the body of Christ; that you might be subject 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 carnal state of the law, the sinful passions of that state set our animal faculties to work in the service of death. but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law. Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet." but sin receiving strength by the commandment, wrought in me all manner of concupiscence. for before the law sin appear'd dead. then it was I once liv'd secure; but when the prohibition came, sin exerted it self, and I was in a dying condition: and the commandment which leads to life was instrumental to my ruin. for sin getting power by the commandment, deceived me, and by it slew me. wherefore the law is holy; and the commandment holy, and just, and good. was it then good that brought death upon me? no, but it was sin, that sin might show it self by being able to bring death upon me by means of that which is good; that sin, I say, by the commandment might appear to be exceedingly destructive. for we know that the law is spiritual: but I am carnal, sold a slave to sin. what I do I allow not: for what my mind leads me to, that do I not; but what I have an aversion to, that I do. if then I do what I in my mind am against, the consent of my mind is, that the law is right. now then, it is not wholly I that do it, but the sinful passions that dwell in me. for I experience, that in the carnal part of me dwells no good: for it is familiar to me, to will, but not to execute that which is good. for the good that I purpose to do, I do not: but the evil which I resolve against, that I do. now if I do that which my mind is against, it is not meerly I that do it, but sin that dwells in me. I find then a settled custom, that evil is objected in my way whenever I have a mind to act well: for my mind takes delight in the law of God, but I perceive in the animal part of me another law warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my animal part. O wretched man that I am, what shall deliver me from this body of death? the divine grace thro' Jesus Christ our Lord. so then, with the mind I my self am devoted to the law of God; tho' my carnal inclinations are enslaved to the law of sin.
yet knowing that a man is not justified by the works of the law, but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in him, and not by the works of the law, by which there is no justification. Now if it be a sin to seek for justification by Christ, then is Christ the minister of sin, which cannot be. on the contrary, if I re-establish what I have demolish'd, I show myself a prevaricator. read more.
for by one law, I am dead to the other law, that I might live unto God: I am crucified with Christ, it is not I that now live, but Christ that liveth in me; the life I have in this body I live by faith in the son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if justification be by the law, Christ died to no purpose.
for by one law, I am dead to the other law, that I might live unto God: I am crucified with Christ, it is not I that now live, but Christ that liveth in me; the life I have in this body I live by faith in the son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if justification be by the law, Christ died to no purpose.
but they that rest themselves upon the works of the law, are obnoxious to the curse: for it is written, " cursed is every one, who continueth not in all things, which are written in the book of the law, to do them:" but that no man is justified by the law in the sight of God, is evident: for, " the just shall live by faith." now the law does not justify by FAITH, but says, "he that DOES these things shall live by them." read more.
Christ hath redeemed us from the curse of the law, being made a curse for us. (for it is written, " cursed is every one, that hangeth upon a tree.") that the blessing promised to Abraham might come on the Gentiles thro' Jesus Christ; that we by believing might receive the spirit that was promised.
Christ hath redeemed us from the curse of the law, being made a curse for us. (for it is written, " cursed is every one, that hangeth upon a tree.") that the blessing promised to Abraham might come on the Gentiles thro' Jesus Christ; that we by believing might receive the spirit that was promised.
even so we, whilst we were children, were in a state of servitude to the elements of the world. but when the time appointed was accomplished, God sent forth his own son born of a woman, and subject to the law, to redeem those, who were under the law, that we might receive the adoption of sons. read more.
and because ye are sons, God has sent forth the spirit of his son into your hearts, crying Abba, that is, father; so that thou art no longer a bond servant, but a son: and if a son, then an heir of God thro' Christ. When you did not know God, you did service to those, who in reality are no Gods; but now that you know God, or rather that you are favoured by him, how can ye turn again to the weak and beggarly elements of the law, to which you desire again to be in bondage? observing as you do, the days, the moons, the feasts and years. you make me apprehensive, that the labour I have bestowed upon you will be all in vain.
and because ye are sons, God has sent forth the spirit of his son into your hearts, crying Abba, that is, father; so that thou art no longer a bond servant, but a son: and if a son, then an heir of God thro' Christ. When you did not know God, you did service to those, who in reality are no Gods; but now that you know God, or rather that you are favoured by him, how can ye turn again to the weak and beggarly elements of the law, to which you desire again to be in bondage? observing as you do, the days, the moons, the feasts and years. you make me apprehensive, that the labour I have bestowed upon you will be all in vain.
but now you who were formerly at a distance, are brought near by the death of Christ Jesus. for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
Law » Bondage of » Ceremonial abolished in Christ
(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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and cancell'd the obligation of the ceremonial law, which was disadvantageous to us, removing that which divided us, and nailing it to the cross.
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wherefore the preceeding law is abolished for its being weak and useless.
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now by stiling the second a new alliance, he has antiquated the first. but to be antiquated and obsolete is next to being abolished.
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For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves.
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and this expression, yet once more" signifies the abolition of those changeable things which were only contriv'd, that what is unalterable might lastingly succeed.
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Law » Bondage of » Insufficient
for the law made no man perfect, but this was effected by introducing a better hope, which brings us nearer to the divine presence.
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God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state.
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(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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for by one law, I am dead to the other law, that I might live unto God:
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Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God.
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Man » New » The believer as a
therefore, if any man be a christian, he is in a new creation: the old state of things is chang'd to one entirely new.
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for in the dispensation of Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but the new creation.
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therefore we are buried with him by being plunged into a sort of death: that as Christ was raised up from the dead into a state of glory with the father, even so we also should proceed to a new state of life.
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(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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improv'd by knowledge into a resemblance of him, who made this change:
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after the image of God, in justice, sanctity, and truth.
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but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law.
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New » Man » The believer as a
therefore, if any man be a christian, he is in a new creation: the old state of things is chang'd to one entirely new.
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for in the dispensation of Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but the new creation.
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therefore we are buried with him by being plunged into a sort of death: that as Christ was raised up from the dead into a state of glory with the father, even so we also should proceed to a new state of life.
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(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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improv'd by knowledge into a resemblance of him, who made this change:
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after the image of God, in justice, sanctity, and truth.
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but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law.
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Ordinance » Insufficiency of, for salvation
If then you are dead with Christ, in respect of those shadows of the Jewish state; why do ye, as if you were still in that state, submit to those ordinances? "don't eat this, don't taste that, nor touch it:" which yet were all made to be consumed for our use, notwithstanding the injunctions and doctrines of men: read more.
by which indeed they make a pretence to wisdom, by a worship of their own devising, by an air of humility, and self-denial, and a disregard to the gratifications of sense.
by which indeed they make a pretence to wisdom, by a worship of their own devising, by an air of humility, and self-denial, and a disregard to the gratifications of sense.
for in the christian-dispensation, neither circumcision avails any thing, nor uncircumcision, but an active benevolent faith.
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for in the dispensation of Jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but the new creation.
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(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
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and cancell'd the obligation of the ceremonial law, which was disadvantageous to us, removing that which divided us, and nailing it to the cross.
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The first alliance then had rites of divine service, and a worldly sanctuary.
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the holy spirit showing thereby, that the way to the holy of holys, was not yet open, while the first tabernacle was standing. This type subsists to the present time, both gifts and sacrifices being still offered, which cannot purify the mind of him that officiates only in matters relating to meats and drinks, and divers baptisms, meer external rites which were to subsist only till the time of reformation.
spiritual Peace » Is through the atonement of Christ
for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
Reconciliation » Jesus Christ reconciling man to God
for Jesus Christ himself has already suffer'd for our sins, the innocent for the guilty, to bring us to God: who, tho' he died with respect to his body, was rais'd to life by that spirit,
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but now you who were formerly at a distance, are brought near by the death of Christ Jesus. for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; read more.
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them:
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them:
Now this is all owing to God, who hath reconciled us to himself by Jesus Christ, and hath made us the ministers of this reconciliation; for it is God that has reconciled the world to himself, by Jesus Christ, by not imputing their sins to them; and hath committed to us the gospel of reconciliation. we then are ambassadors for Christ, and 'tis God who makes you the offers by us: we pray you in the name of Christ, to make your peace with God. read more.
for he hath made him who knew no sin to be a sin-offering for us, that we might be justified by God thro' him.
for he hath made him who knew no sin to be a sin-offering for us, that we might be justified by God thro' him.
for at the appointed time Christ died for us, when we were in a helpless, sinful state. now for a wicked man no one would willingly die; but for a benefactor some have readily offer'd to die. but herein hath God displayed his love towards us, in that Christ died for us, even while we were yet sinners. read more.
much more then being now justified by his blood, shall we thro' him be delivered from the wrath to come. for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life. and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
much more then being now justified by his blood, shall we thro' him be delivered from the wrath to come. for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life. and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves. for then they would not have been repeated, because they who sacrificed being once purified, would not have been conscious of wanting any further atonement for their sins: whereas their annual sacrifices were accompanied with an anniversary commemoration of their sins. read more.
And indeed it is not possible that the blood of bulls and of goats, should take away the guilt of sin. wherefore at his appearing in publick, he saith, "sacrifice and offering thou wouldst not, but a body hast thou prepared me: in burnt-offerings and sacrifices for sin thou hast had no pleasure: then said I, lo I come, as in the volume of the book it is written of me, to do thy will, O God." after having said, "victims, oblations, holocausts, and sacrifice for sin, thou wouldst not, neither hadst pleasure therein," tho' they are all prescrib'd by the law; he immediately adds, "lo, I come to do thy WILL, O God." he abolishes the first to establish the second: in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body. While the high priest in his daily administrations frequently repeated the same sacrifices which could by no means expiate sin; Christ, after he had offered one sacrifice for sin, sat down on the right hand of God for ever: expecting the only event still remaining, the entire subjection of his enemies. for by one single oblation he has purified for ever those that are sanctified.
And indeed it is not possible that the blood of bulls and of goats, should take away the guilt of sin. wherefore at his appearing in publick, he saith, "sacrifice and offering thou wouldst not, but a body hast thou prepared me: in burnt-offerings and sacrifices for sin thou hast had no pleasure: then said I, lo I come, as in the volume of the book it is written of me, to do thy will, O God." after having said, "victims, oblations, holocausts, and sacrifice for sin, thou wouldst not, neither hadst pleasure therein," tho' they are all prescrib'd by the law; he immediately adds, "lo, I come to do thy WILL, O God." he abolishes the first to establish the second: in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body. While the high priest in his daily administrations frequently repeated the same sacrifices which could by no means expiate sin; Christ, after he had offered one sacrifice for sin, sat down on the right hand of God for ever: expecting the only event still remaining, the entire subjection of his enemies. for by one single oblation he has purified for ever those that are sanctified.
giving thanks to the father, who has qualified you to share in that light he affords to his people: who has deliver'd you from the state of darkness, and has translated you into the kingdom of his beloved son. It is by him, that we have obtain'd the redemption, even the remission of our sins: read more.
he is the image of the invisible God, the first-born of the whole creation. for by him were all things created, that are in heaven, and that are on earth, both visible and invisible, the thrones, and the sovereigntys, the principalitys, and the powers: all were created by him, and for him: he is before all things, and by him all things consist. he himself is the head of the church, which is his body. he is the prince, the first-born from the dead, that in all things he might be chief. for it seemed good to the father to inhabit the whole body of the church by Christ: and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth. You then that formerly were alienated from God, and were enemies by your imaginations and wicked practices, even you has Jesus Christ now reconciled to the body of his church, through his own death, to present you holy, and unblameable, and unreproveable in his own sight:
he is the image of the invisible God, the first-born of the whole creation. for by him were all things created, that are in heaven, and that are on earth, both visible and invisible, the thrones, and the sovereigntys, the principalitys, and the powers: all were created by him, and for him: he is before all things, and by him all things consist. he himself is the head of the church, which is his body. he is the prince, the first-born from the dead, that in all things he might be chief. for it seemed good to the father to inhabit the whole body of the church by Christ: and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth. You then that formerly were alienated from God, and were enemies by your imaginations and wicked practices, even you has Jesus Christ now reconciled to the body of his church, through his own death, to present you holy, and unblameable, and unreproveable in his own sight:
but Jesus, who was for a while inferior to the angels by his sufferings and death, we see was crown'd with glory and honour; when by the divine goodness, he had pass'd thro' death for every man. For it was agreeable to his wisdom, for whom are all things, and by whom are all things, in bringing many sons unto glory, to consecrate the author of their salvation by his sufferings. for both he that sanctifieth, and they who are sanctified, are all deriv'd from one: for which cause he is not asham'd to call them brethren, saying, read more.
"I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." and again, "I will put my trust in him." and again, "behold, I, and the children which God hath given me. Since then the children were made subject to a state of mortality, so he himself likewise was subject to the same condition: that through death he might destroy him that had the power of death, that is, the devil; and deliver them who thro' fear of death were all their life-time in a state of slavery. for he is not the deliverer of angels; but the deliverer of Abraham's posterity. whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
"I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." and again, "I will put my trust in him." and again, "behold, I, and the children which God hath given me. Since then the children were made subject to a state of mortality, so he himself likewise was subject to the same condition: that through death he might destroy him that had the power of death, that is, the devil; and deliver them who thro' fear of death were all their life-time in a state of slavery. for he is not the deliverer of angels; but the deliverer of Abraham's posterity. whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
Reconciliation » Between God and man
Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ,
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for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life.
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and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth. You then that formerly were alienated from God, and were enemies by your imaginations and wicked practices, even you has Jesus Christ now reconciled to the body of his church, through his own death, to present you holy, and unblameable, and unreproveable in his own sight:
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
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Now this is all owing to God, who hath reconciled us to himself by Jesus Christ, and hath made us the ministers of this reconciliation; for it is God that has reconciled the world to himself, by Jesus Christ, by not imputing their sins to them; and hath committed to us the gospel of reconciliation. we then are ambassadors for Christ, and 'tis God who makes you the offers by us: we pray you in the name of Christ, to make your peace with God. read more.
for he hath made him who knew no sin to be a sin-offering for us, that we might be justified by God thro' him.
for he hath made him who knew no sin to be a sin-offering for us, that we might be justified by God thro' him.
for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection?
Verse Concepts
(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh. read more.
for thro' him both of us have access by the same spirit to the father.
for thro' him both of us have access by the same spirit to the father.
The bible » The law part of » Ceremonial abolished in Christ
(which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself;
Verse Concepts
and cancell'd the obligation of the ceremonial law, which was disadvantageous to us, removing that which divided us, and nailing it to the cross.
Verse Concepts
wherefore the preceeding law is abolished for its being weak and useless.
Verse Concepts
now by stiling the second a new alliance, he has antiquated the first. but to be antiquated and obsolete is next to being abolished.
Verse Concepts
For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves.
Verse Concepts
and this expression, yet once more" signifies the abolition of those changeable things which were only contriv'd, that what is unalterable might lastingly succeed.
Verse Concepts
Unity » Jesus Christ uniting people
but now you who were formerly at a distance, are brought near by the death of Christ Jesus. for he is our peace-maker, who hath united both Jew and Gentile, and hath by his flesh broken down the middle wall of partition (which kept us at variance) by abolishing the dogmatical injunctions of the law, that having made the peace, he might incorporate the two into one new body under himself; read more.
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh. for thro' him both of us have access by the same spirit to the father.
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them: and being come, he preached the glad tidings of peace to YOU who were afar off, and to US that were nigh. for thro' him both of us have access by the same spirit to the father.
Jesus talk'd to them in this figurative way: but they did not understand the meaning of his discourse. Jesus therefore subjoin'd, I declare unto you, I am the door of the sheep-fold. they who have personated me, are all thieves and robbers: but the sheep did not follow them. read more.
I am the door: by me if any man enter in, he shall be saved; he shall go in and out, and find pasture. the thief comes only to steal, to kill, and destroy: but I am come that they might have life, and have it with all its advantages. I am the true pastor: the true pastor exposes his life for the sheep. but the hireling, who is not the pastor, nor has the property of the sheep, seeing the wolf come, leaves the sheep, and flies away: so the wolf seizes some, and disperses the flock. the hireling flies, because he is an hireling, and is under no concern for the sheep. I am the true pastor, I know my sheep, and my sheep know me, (as the father and I are known to one another:) and I lay down my life for them. other sheep I have, which are not of this fold: them also I must bring; they will hear my voice; and so there shall be but one fold, and one pastor.
I am the door: by me if any man enter in, he shall be saved; he shall go in and out, and find pasture. the thief comes only to steal, to kill, and destroy: but I am come that they might have life, and have it with all its advantages. I am the true pastor: the true pastor exposes his life for the sheep. but the hireling, who is not the pastor, nor has the property of the sheep, seeing the wolf come, leaves the sheep, and flies away: so the wolf seizes some, and disperses the flock. the hireling flies, because he is an hireling, and is under no concern for the sheep. I am the true pastor, I know my sheep, and my sheep know me, (as the father and I are known to one another:) and I lay down my life for them. other sheep I have, which are not of this fold: them also I must bring; they will hear my voice; and so there shall be but one fold, and one pastor.