Thematic Bible: Paul's argument against
Thematic Bible
Bigotry » Paul's argument against
What, then, is the advantage of the Jew? Or what is the profit of circumcision? Much every way: first, that they were entrusted with the oracles of God. For what, if some did disbelieve? Shall their disbelief make void the faithfulness of God? read more.
May it not be! But let God be true, and every man a liar; as it has been written, "That Thou mayest be justified in Thy words; and mayest overcome, when Thou judgest." But, if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous, Who visits with wrath? (I speak after the manner of a man). It could not be! for, then, how shall God judge the world? But, if the truth of God, through my lie, abounded unto His glory, why am I also still judged as a sinner? And why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil that good may come?" whose condemnation is just. What, then? Are we better than they? Not at all; for we before charged that both Jews and Greeks are all under sin; as it has been written, "There is none righteous, no not one; there is none that understands; there is none that seeks after God; they have all turned aside, they together became unprofitable; there is none that does good, there is not so much as one; their throat is an open sepulchre; with their tongues they used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways; and the ways of peace have they not known; there is no fear of God before their eyes." Now we know that whatsoever the law says, it speaks to those under the law; that every mouth may be stopped, and that the whole world may be under the sentence of God; because, by the works of the law, no flesh will be justified in His sight; for through the law is the knowledge of sin. But now, apart from the law, a righteousness of God has been manifested, being witnessed by the law and the prophets; even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction; for all sinned, and are coming short of the glory of God;
May it not be! But let God be true, and every man a liar; as it has been written, "That Thou mayest be justified in Thy words; and mayest overcome, when Thou judgest." But, if our unrighteousness commends the righteousness of God, what shall we say? Is God unrighteous, Who visits with wrath? (I speak after the manner of a man). It could not be! for, then, how shall God judge the world? But, if the truth of God, through my lie, abounded unto His glory, why am I also still judged as a sinner? And why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil that good may come?" whose condemnation is just. What, then? Are we better than they? Not at all; for we before charged that both Jews and Greeks are all under sin; as it has been written, "There is none righteous, no not one; there is none that understands; there is none that seeks after God; they have all turned aside, they together became unprofitable; there is none that does good, there is not so much as one; their throat is an open sepulchre; with their tongues they used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways; and the ways of peace have they not known; there is no fear of God before their eyes." Now we know that whatsoever the law says, it speaks to those under the law; that every mouth may be stopped, and that the whole world may be under the sentence of God; because, by the works of the law, no flesh will be justified in His sight; for through the law is the knowledge of sin. But now, apart from the law, a righteousness of God has been manifested, being witnessed by the law and the prophets; even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction; for all sinned, and are coming short of the glory of God;
What, then, shall we say that Abraham, our forefather, has found according to the flesh? For, if Abraham was justified by works, he has ground of boasting, but not toward God. For what does the Scripture say? "And Abraham believed God, and it was reckoned to him for righteousness." read more.
Now to him that works the reward is not reckoned as of grace, but as of debt; but to him that works not, but believes on Him Who justifieth the ungodly, his faith is reckoned for righteousness. Even as David also speaks of the blessedness of the man to whom God reckoneth righteousness, apart from works, "Happy are those whose iniquities were forgiven, and whose sins were covered. Happy is the man to whom the Lord will not reckon sin." Does this happiness, therefore, come upon the circumcision, or upon the uncircumcision also? For we say, "Faith was reckoned to Abraham for righteousness." How, then, was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had while in uncircumcision; that he might be father of all who believe while in uncircumcision, that the righteousness might be reckoned to them; and father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith of our father Abraham, which he had in uncircumcision. For, not through law, was the promise to Abraham, or to his seed, that he should be heir of the world, but it was through the righteousness of faith. For, if those who are of the law are heirs, faith has been made void, and the promise has been brought to nought; for the law works wrath; but where there is no law, there is no transgression. For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all
Now to him that works the reward is not reckoned as of grace, but as of debt; but to him that works not, but believes on Him Who justifieth the ungodly, his faith is reckoned for righteousness. Even as David also speaks of the blessedness of the man to whom God reckoneth righteousness, apart from works, "Happy are those whose iniquities were forgiven, and whose sins were covered. Happy is the man to whom the Lord will not reckon sin." Does this happiness, therefore, come upon the circumcision, or upon the uncircumcision also? For we say, "Faith was reckoned to Abraham for righteousness." How, then, was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had while in uncircumcision; that he might be father of all who believe while in uncircumcision, that the righteousness might be reckoned to them; and father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith of our father Abraham, which he had in uncircumcision. For, not through law, was the promise to Abraham, or to his seed, that he should be heir of the world, but it was through the righteousness of faith. For, if those who are of the law are heirs, faith has been made void, and the promise has been brought to nought; for the law works wrath; but where there is no law, there is no transgression. For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all
Now it was not written for his sake alone, that it was reckoned to him; but for ours also, to whom it will be reckoned, if we believe on Him Who raised Jesus our Lord from the dead; Who was delivered up for our trespasses, and raised for our justification.