Thematic Bible
Thematic Bible
Abraham » God's covenant with
the oath which he made to our father Abraham, to grant us this favour,
Verse Concepts
Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith.
Verse Concepts
for I tell you, that Jesus Christ was a minister to the Jews, to manifest the veracity of God in fulfilling the promises made to the fathers:
Verse Concepts
For when God gave his promise to Abraham, because he could swear by no greater, he sware by himself, saying, "surely I will heap blessings upon thee, and will give thee a numerous posterity."
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe. 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." 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. Brethren, I speak according to the practice of men; contracts between men, when once ratified, cannot be disannulled or altered afterwards by any man. now to Abraham and his offspring were the promises made. he does not say, "to offsprings," as if he spoke of many; but as speaking of one, "and to thy offspring," which means Christ. this therefore I say, that the law, which was not till four hundred and thirty years after, cannot disannul the promise, that was ratified before by God, so as to set the promise afoot. now if the right to the inheritance be from the law, it is no longer founded upon the promise; altho' God made a donation of it to Abraham by promise.
so that it is they who believe, who are blessed with Abraham, who did believe. 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." 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. Brethren, I speak according to the practice of men; contracts between men, when once ratified, cannot be disannulled or altered afterwards by any man. now to Abraham and his offspring were the promises made. he does not say, "to offsprings," as if he spoke of many; but as speaking of one, "and to thy offspring," which means Christ. this therefore I say, that the law, which was not till four hundred and thirty years after, cannot disannul the promise, that was ratified before by God, so as to set the promise afoot. now if the right to the inheritance be from the law, it is no longer founded upon the promise; altho' God made a donation of it to Abraham by promise.
and if you belong to Christ, you are Abraham's offspring, and his heirs by virtue of the promise.
Verse Concepts
for it is there written, Abraham had two sons, the one by a bond-maid, the other by a free-woman. he, who was of the bond-woman, was born according to the ordinary course of nature; but he, who was of the free-woman, was born by virtue of the promise. these things have an allegorical meaning: the two women signify the two covenants, the one from mount Sinai, which is represented by Agar, whose children were born in a state of servitude. read more.
this Agar answers to the Jerusalem now in being, for she is in servitude with her children: but the heavenly Jerusalem is represented by the free-woman, who is the mother of us all. for it is written, "rejoice thou barren, that bearest not; break out into loud acclamations, thou that hast not the travels of childbirth, for more are the children of the desolate, than of her that hath an husband." Now we, my brethren, as Isaac was, are the children of the promise. but as then, he that was born in the ordinary course of nature, persecuted him, who was born by an extraordinary power; even so it is now. but what saith the scripture? "cast out the bond-woman and her son; for the son of the bond-woman shall not share the inheritance with the son of the free-woman." so then, my brethren, we are not children of the bond-woman, but of the free-woman, by virtue of that freedom which Christ has procur'd for us.
this Agar answers to the Jerusalem now in being, for she is in servitude with her children: but the heavenly Jerusalem is represented by the free-woman, who is the mother of us all. for it is written, "rejoice thou barren, that bearest not; break out into loud acclamations, thou that hast not the travels of childbirth, for more are the children of the desolate, than of her that hath an husband." Now we, my brethren, as Isaac was, are the children of the promise. but as then, he that was born in the ordinary course of nature, persecuted him, who was born by an extraordinary power; even so it is now. but what saith the scripture? "cast out the bond-woman and her son; for the son of the bond-woman shall not share the inheritance with the son of the free-woman." so then, my brethren, we are not children of the bond-woman, but of the free-woman, by virtue of that freedom which Christ has procur'd for us.
Abraham » Faith of
How then can we assert, "that Abraham our father obtained this from circumcision?" for if Abraham was justified by works, he had matter of pretension, whereas he had no such claim from God. for what saith the scripture? "Abraham believed God, and it was counted to him for righteousness." read more.
the reward is not counted as a favour to him that has done good actions, but as a debt: whereas he that trusts in God to be made righteous, tho' he has not done such actions, shall find his faith accounted as righteousness. even as David also speaks of the happiness of the man whom God accounted righteous independently of his works, " happy are they whose iniquities are forgiven, and whose sins are covered. happy is the man to whom the Lord will not account sin." 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: and the father of the circumcised, that is of those who are not barely circumcised, but who imitate that faith which our father Abraham had, being yet uncircumcised. Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith. for if they only who are of the law have right of possession, faith is made useless, and the promise becomes of no effect. because the effect of the law is punishment: for if there had been no law, there could have been no transgression. therefore the inheritance is of faith, that it might be meerly of favour, to the end the promise might be assured to all his posterity, not to that part only who have the law, but to that also who have the faith of Abraham, the father of us all, as it is written, " I have made thee a father of many nations," then existing in the sight of God, whom he believed, who gives life to the dead, and calls forth things that are not, as if they were: he it was who against hope believed in hope, that he should become the father of many nations, according to what was told him, "so shall thy posterity be:" far from being weak in faith, unconcern'd at his own bodily decay, being then about an hundred years old, and at Sarah's incapacity of child-bearing, he was not incredulously diffident of the divine promise; but was strong in faith, and did honour to God, by the full persuasion he had, that what he had promised, he was able also to perform. and therefore it was accounted to him for righteousness.
the reward is not counted as a favour to him that has done good actions, but as a debt: whereas he that trusts in God to be made righteous, tho' he has not done such actions, shall find his faith accounted as righteousness. even as David also speaks of the happiness of the man whom God accounted righteous independently of his works, " happy are they whose iniquities are forgiven, and whose sins are covered. happy is the man to whom the Lord will not account sin." 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: and the father of the circumcised, that is of those who are not barely circumcised, but who imitate that faith which our father Abraham had, being yet uncircumcised. Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith. for if they only who are of the law have right of possession, faith is made useless, and the promise becomes of no effect. because the effect of the law is punishment: for if there had been no law, there could have been no transgression. therefore the inheritance is of faith, that it might be meerly of favour, to the end the promise might be assured to all his posterity, not to that part only who have the law, but to that also who have the faith of Abraham, the father of us all, as it is written, " I have made thee a father of many nations," then existing in the sight of God, whom he believed, who gives life to the dead, and calls forth things that are not, as if they were: he it was who against hope believed in hope, that he should become the father of many nations, according to what was told him, "so shall thy posterity be:" far from being weak in faith, unconcern'd at his own bodily decay, being then about an hundred years old, and at Sarah's incapacity of child-bearing, he was not incredulously diffident of the divine promise; but was strong in faith, and did honour to God, by the full persuasion he had, that what he had promised, he was able also to perform. and therefore it was accounted to him for righteousness.
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe.
so that it is they who believe, who are blessed with Abraham, who did believe.
'Twas by faith that he who was named Abraham, showed his obedience in travelling to a foreign country, which he was afterwards to inherit; and began his journey without knowing where he was going. 'twas by faith that he sojourned in a land that was promised, as in a strange country, dwelling in tents with Isaac and Jacob, who were equally entitled to the same promise. for he had in view the city, whose foundations are sure, the architect and founder being God.
'Twas by faith that Abraham, when put to the trial, offered up Isaac: HE offered up his darling son, to whose posterity the promises were to be made good: of whom it was said, "only the descendants of Isaac shall be counted your posterity:" concluding that God was able to raise him up, even from the grave; from whence, in a figurative sense, be may be said to have been recover'd.
was not our father Abraham treated as just, in consequence of his actions, when he had attempted to sacrifice his son upon the altar? don't you see his actions and his faith conspir'd, and that his faith had its perfect effect in his conduct? it was then, that those words of scripture were accomplished, "Abraham believed God, and he was regarded for it as a man of virtue, and was the favourite of God." read more.
you see then, that a man is accounted just for his actions, and not for his bare faith.
you see then, that a man is accounted just for his actions, and not for his bare faith.
Adoption » Is by faith
so hence ye know, that it is they who believe who are the children of Abraham.
Verse Concepts
for you are all the sons of God by faith in Christ Jesus.
Verse Concepts
Blessings » Who all nations are blessed in
ye are the children of the prophets, and of the covenant which God made with our fathers, when he said to Abraham, "all the families of the earth shall be blessed in your posterity."
Verse Concepts
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed."
Faith/faithfulness » The faithful
for I assuredly tell you, that whoever shall say to this mountain, be removed, and cast into the sea, having no doubt in his mind, but believing what he says shall be effected, what he pronounces shall actually be accomplished.
Verse Concepts
He that is faithful in a small trust, will be faithful in a greater: and he that is unfaithful in a little, will be unfaithful in much. if therefore your fidelity has not appear'd in the use of these transitory enjoyments, how can you be trusted with what is more lasting? if you have imbezel'd what another gave you in trust, how can he give you an estate in perpetuity?
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham.
Gentiles/heathen » Salvation coming to the gentiles
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: read more.
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.
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.
so not being able to agree, they retir'd, upon Paul's having told them, that the holy spirit had very justly said to our fathers by the prophet Esaias, "go to this people and say, hearing you shall hear, and shall not understand; and seeing ye shall see, and not perceive. for the heart of this people is become gross, their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted and I should heal them." read more.
take notice therefore, that the offers of divine salvation are sent to the Gentiles, and they will receive them.
take notice therefore, that the offers of divine salvation are sent to the Gentiles, and they will receive them.
What shall we hence conclude? that the Gentiles who sought not after justice, have obtained justice, even to that which is by faith: but Israel, who followed the law of justice, hath not attained to the law of justice. why? because they sought it not by faith, but indeed by the works of the law: for they stumbled at that stumbling-stone; read more.
as it is written, "behold, I lay in Sion a stumbling-stone, and a rock of offence: and whosoever believeth in him, shall not be ashamed."
as it is written, "behold, I lay in Sion a stumbling-stone, and a rock of offence: and whosoever believeth in him, shall not be ashamed."
You will say then, hath God discarded his people? by no means. for I my self am an Israelite, of the posterity of Abraham, of the tribe of Benjamin. God hath not discarded his people whom he formerly approv'd. don't you know what the scripture says of Elias? how he complain'd to God against Israel, in these words, "Lord, they have killed thy prophets, and digged down thine altars; and I alone am left, and they seek my life also." read more.
but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal." in like manner at this time there is also a remnant chosen by the divine favour; and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy. "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. let their eyes be darkned, so as not to see, and let their back be continually bowed down." You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character, if I could by any means excite the emulation of my dear countrymen, in order to save some. for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all.
but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal." in like manner at this time there is also a remnant chosen by the divine favour; and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy. "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. let their eyes be darkned, so as not to see, and let their back be continually bowed down." You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character, if I could by any means excite the emulation of my dear countrymen, in order to save some. for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all.
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe. 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." 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.
so that it is they who believe, who are blessed with Abraham, who did believe. 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." 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.
Justification » What you are justified by
but I declare unto you, that men shall give an account at the day of judgment, of every scandalous expression they utter. for by thy words thou shalt be justified, and by thy words thou shalt be condemned.
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe. 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." 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.
so that it is they who believe, who are blessed with Abraham, who did believe. 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." 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.
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.
Vain man, must I show you how lifeless a thing faith is, without its effects? was not our father Abraham treated as just, in consequence of his actions, when he had attempted to sacrifice his son upon the altar? don't you see his actions and his faith conspir'd, and that his faith had its perfect effect in his conduct? read more.
it was then, that those words of scripture were accomplished, "Abraham believed God, and he was regarded for it as a man of virtue, and was the favourite of God." you see then, that a man is accounted just for his actions, and not for his bare faith. was it not likewise for her actions, that Rahab, formerly a loose liver, was accounted as just, for having entertain'd the messengers of Joshuah, and dismiss'd them the securest way?
it was then, that those words of scripture were accomplished, "Abraham believed God, and he was regarded for it as a man of virtue, and was the favourite of God." you see then, that a man is accounted just for his actions, and not for his bare faith. was it not likewise for her actions, that Rahab, formerly a loose liver, was accounted as just, for having entertain'd the messengers of Joshuah, and dismiss'd them the securest way?
Law » What the law cannot do
for the law made no man perfect, but this was effected by introducing a better hope, which brings us nearer to the divine presence.
Verse Concepts
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:
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.
Verse Concepts
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.
Verse Concepts
agreeable to what is written in the first psalm, "thou art my son, this day have I begotten thee." and to show that he rais'd him from the dead, never more to return to corruption, he said thus, "I will faithfully perform the promises, which I made to David." wherefore in another place he says, "thou shalt not suffer thy holy one to see corruption." read more.
for David, after he had serv'd in his time the designs of providence, died and was buryed with his fathers, and was subject to corruption. but he, whom God hath raised, was not subject to corruption. know then, my brethren, it is by him, that the remission of sins is offer'd to you: by him, every one who believes, is purged from all that guilt, for which the law of Moses had made no such provision.
for David, after he had serv'd in his time the designs of providence, died and was buryed with his fathers, and was subject to corruption. but he, whom God hath raised, was not subject to corruption. know then, my brethren, it is by him, that the remission of sins is offer'd to you: by him, every one who believes, is purged from all that guilt, for which the law of Moses had made no such provision.
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe. 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."
so that it is they who believe, who are blessed with Abraham, who did believe. 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."
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 this is what the holy spirit declares, when after having said,
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 this is what the holy spirit declares, when after having said,
Nations » Who all nations are blessed in
ye are the children of the prophets, and of the covenant which God made with our fathers, when he said to Abraham, "all the families of the earth shall be blessed in your posterity."
Verse Concepts
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed."
Salvation » Salvation coming to the gentiles
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: read more.
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.
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.
so not being able to agree, they retir'd, upon Paul's having told them, that the holy spirit had very justly said to our fathers by the prophet Esaias, "go to this people and say, hearing you shall hear, and shall not understand; and seeing ye shall see, and not perceive. for the heart of this people is become gross, their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted and I should heal them." read more.
take notice therefore, that the offers of divine salvation are sent to the Gentiles, and they will receive them.
take notice therefore, that the offers of divine salvation are sent to the Gentiles, and they will receive them.
What shall we hence conclude? that the Gentiles who sought not after justice, have obtained justice, even to that which is by faith: but Israel, who followed the law of justice, hath not attained to the law of justice. why? because they sought it not by faith, but indeed by the works of the law: for they stumbled at that stumbling-stone; read more.
as it is written, "behold, I lay in Sion a stumbling-stone, and a rock of offence: and whosoever believeth in him, shall not be ashamed."
as it is written, "behold, I lay in Sion a stumbling-stone, and a rock of offence: and whosoever believeth in him, shall not be ashamed."
You will say then, hath God discarded his people? by no means. for I my self am an Israelite, of the posterity of Abraham, of the tribe of Benjamin. God hath not discarded his people whom he formerly approv'd. don't you know what the scripture says of Elias? how he complain'd to God against Israel, in these words, "Lord, they have killed thy prophets, and digged down thine altars; and I alone am left, and they seek my life also." read more.
but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal." in like manner at this time there is also a remnant chosen by the divine favour; and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy. "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. let their eyes be darkned, so as not to see, and let their back be continually bowed down." You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character, if I could by any means excite the emulation of my dear countrymen, in order to save some. for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all.
but what said the oracle to him? "I have reserved to my self seven thousand men, who have not bowed the knee to Baal." in like manner at this time there is also a remnant chosen by the divine favour; and if it be by favour, it is not upon the account of merit. for then mercy would not be mercy. "What then, hath not Israel obtained what he sought for?" no, but the chosen remnant have obtained it, and the rest are obdurate to this day, as it is written, "God hath given them up to a state of insensibility, so that their eyes could not see, and their ears could not hear." and David says, "let their table be made a snare, and a trap, and a gin, and a recompence for their iniquity. let their eyes be darkned, so as not to see, and let their back be continually bowed down." You will say then, "were they suffer'd to stumble meerly for their ruin?" no: but that thro' their fall, salvation might be offer'd to the Gentiles, in order to provoke their emulation. now if their fall be to the advancement of the world, and the few converts among them bring in whole numbers of the Gentiles: how much more so will it be, when the Jewish body recover? this concerns you Gentiles. for as I am the apostle of the Gentiles, I should do honour to my character, if I could by any means excite the emulation of my dear countrymen, in order to save some. for, if by rejecting them, the world may be reconciled; what shall their restoration be, but a general resurrection? Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree? I would not, brethren, have you ignorant of this secret, (for fear you should presume too much on your selves) that blindness has fallen upon a part of Israel, until the time when the Gentiles shall be fully come in. and then all Israel shall be saved: as it is written, "there shall come out of Sion the deliverer, and shall turn away Jacob from his impiety. for this is my covenant with them, that I shall take away their sins." Though they are violently prejudiced against the gospel upon your account: yet they are objects of favour upon the account of their having been chosen out of respect to your fore-fathers. for the divine gifts and vocation are irrevocable. as you in times past did not obey God, yet have now obtained mercy upon the occasion of their disobedience: so the Jews are at present incredulous, by reason of the mercy shown to you; so that they themselves are now to be pitied. for God hath manifested to all the disobedient, that he would have mercy upon all.
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe. 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." 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.
so that it is they who believe, who are blessed with Abraham, who did believe. 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." 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.
Titles and names of saints » Children of abraham
so hence ye know, that it is they who believe who are the children of Abraham.
Verse Concepts