Thematic Bible
Thematic Bible
Bigotry » Paul's argument against
What advantage then has the Jew? or what profit is there of circumcision? Much in every way: first, certainly, that the oracles of God have been entrusted unto them. For what if some of them did not believe? Shall their unbelief have made the truth of God without effect? read more.
No, in no wise: for God is true, and every man a liar; as it is written, That thou might be justified in thy words and might overcome when thou dost judge. And if our iniquity commends the righteousness of God, what shall we say? Shall for this reason God be unjust who sends punishment? (I speak as a man.) No, in no wise: for then how shall God judge the world? For if the truth of God has more abounded through my lie unto his glory, why even so am I also judged as a sinner? And why not say (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? The condemnation of whom is just. What then? Are we better than they? No, in no wise; for we have before proved both Jews and Gentiles that they are all under sin; as it is written, There is no one righteous, no, not one; there is no one that understands; there is no one that seeks after God. They are all gone out of the way; they are together become unprofitable; there is no one that does good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips, whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes. Now we know that all that the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may submit themselves unto God. For by the deeds of the law, no flesh shall be justified in his sight; for by the law is the knowledge of sin. But now, without the law, the righteousness of God has been manifested, being witnessed by the law and the prophets: the righteousness, that is, of God by the faith of Jesus, the Christ, for all and upon all those that believe in him, for there is no difference; for all have sinned and are made destitute of the glory of God,
No, in no wise: for God is true, and every man a liar; as it is written, That thou might be justified in thy words and might overcome when thou dost judge. And if our iniquity commends the righteousness of God, what shall we say? Shall for this reason God be unjust who sends punishment? (I speak as a man.) No, in no wise: for then how shall God judge the world? For if the truth of God has more abounded through my lie unto his glory, why even so am I also judged as a sinner? And why not say (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? The condemnation of whom is just. What then? Are we better than they? No, in no wise; for we have before proved both Jews and Gentiles that they are all under sin; as it is written, There is no one righteous, no, not one; there is no one that understands; there is no one that seeks after God. They are all gone out of the way; they are together become unprofitable; there is no one that does good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips, whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes. Now we know that all that the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may submit themselves unto God. For by the deeds of the law, no flesh shall be justified in his sight; for by the law is the knowledge of sin. But now, without the law, the righteousness of God has been manifested, being witnessed by the law and the prophets: the righteousness, that is, of God by the faith of Jesus, the Christ, for all and upon all those that believe in him, for there is no difference; for all have sinned and are made destitute of the glory of God,
What shall we say then that Abraham our father, as pertaining to the flesh, has found? For if Abraham were justified by works, he has reason to glory in himself, but not before God. For what does the scripture say? Abraham believed God, and it was counted unto him for righteousness. read more.
But unto him that works, the reward is not reckoned as grace, but as debt. But to him that does not work, but believes in him that justifies the ungodly, the faith is counted as righteousness. Even as David also describes the blessedness of the man unto whom God doth attribute righteousness without works, saying, Blessed are those whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord does not impute sin. Is this blessedness, therefore, only upon the circumcision or also upon the uncircumcision? for we say that faith was reckoned to Abraham as righteousness. How was it then reckoned? when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the circumcision as a sign, as a seal of the righteousness of the faith which he had, yet being uncircumcised, that he might be the father of all the uncircumcised believers, that it might be counted unto them also as righteousness, that he be the father of the circumcision: not only to those who are of the circumcision, but also unto those who walk in the steps of the faith that was in our father Abraham before he was circumcised. For the promise that he should be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. For if those who are of the law are the heirs, faith is in vain, and the promise annulled, because the law works wrath; for where there is no law, there is no rebellion either. Therefore by faith, that it might be by grace, to the end the promise might be sure to all the seed, not only to that which is of the law, but also to that which is of the faith of Abraham, who is the father of us all,
But unto him that works, the reward is not reckoned as grace, but as debt. But to him that does not work, but believes in him that justifies the ungodly, the faith is counted as righteousness. Even as David also describes the blessedness of the man unto whom God doth attribute righteousness without works, saying, Blessed are those whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord does not impute sin. Is this blessedness, therefore, only upon the circumcision or also upon the uncircumcision? for we say that faith was reckoned to Abraham as righteousness. How was it then reckoned? when he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the circumcision as a sign, as a seal of the righteousness of the faith which he had, yet being uncircumcised, that he might be the father of all the uncircumcised believers, that it might be counted unto them also as righteousness, that he be the father of the circumcision: not only to those who are of the circumcision, but also unto those who walk in the steps of the faith that was in our father Abraham before he was circumcised. For the promise that he should be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. For if those who are of the law are the heirs, faith is in vain, and the promise annulled, because the law works wrath; for where there is no law, there is no rebellion either. Therefore by faith, that it might be by grace, to the end the promise might be sure to all the seed, not only to that which is of the law, but also to that which is of the faith of Abraham, who is the father of us all,
Now it is not written for his sake alone that it was so reckoned to him, but for us also to whom it shall be so reckoned, that is, to those that believe in him that raised up Jesus our Lord from the dead, who was delivered for our offenses and was raised again for our justification.
Circumcision » Covenant promises of
Behold my covenant with thee: Thou shalt be a father of many Gentiles. Neither shall thy name any longer be called Abram, but thy name shall be Abraham; for a father of many Gentiles have I made thee. And I will multiply thee exceeding, and I will make Gentiles of thee, and kings shall come out of thee. read more.
And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee, the land in which thou art a stranger, all the land of Canaan, for an everlasting inheritance; and I will be their God. And God said again unto Abraham, Thou shalt keep my covenant therefore, thou and thy seed after thee in their generations. This shall be my covenant, which ye shall keep between me and you and thy seed after thee: Every male among you shall be circumcised. And ye shall circumcise the flesh of your foreskin, and it shall be a token of the covenant between me and you. And he that is eight days old shall be circumcised among you, every male in your generations, he that is born in the house or bought with money of any stranger, who is not of thy seed. He that is born in thy house and he that is bought with thy money must needs be circumcised; and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised male whose flesh of his foreskin is not circumcised, that person shall be cut off from his people; he has annulled my covenant.
And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee and to thy seed after thee, the land in which thou art a stranger, all the land of Canaan, for an everlasting inheritance; and I will be their God. And God said again unto Abraham, Thou shalt keep my covenant therefore, thou and thy seed after thee in their generations. This shall be my covenant, which ye shall keep between me and you and thy seed after thee: Every male among you shall be circumcised. And ye shall circumcise the flesh of your foreskin, and it shall be a token of the covenant between me and you. And he that is eight days old shall be circumcised among you, every male in your generations, he that is born in the house or bought with money of any stranger, who is not of thy seed. He that is born in thy house and he that is bought with thy money must needs be circumcised; and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised male whose flesh of his foreskin is not circumcised, that person shall be cut off from his people; he has annulled my covenant.
And he gave him the covenant of circumcision; and so Abraham begat Isaac and circumcised him the eighth day, and Isaac begat Jacob, and Jacob begat the twelve patriarchs.
And he received the circumcision as a sign, as a seal of the righteousness of the faith which he had, yet being uncircumcised, that he might be the father of all the uncircumcised believers, that it might be counted unto them also as righteousness,
neither, because they are the seed of Abraham, are all sons, but, In Isaac shall thy seed be called. That is, Those who are sons of the flesh, these are not the sons of God; but those who are sons of the promise are counted in the generation. For the word of the promise is this, At this time I will come, and Sara shall have a son. read more.
And not only this, but when Rebecca also had conceived by one, even by our father Isaac (for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand: not of works, but of him that calls), it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.
And not only this, but when Rebecca also had conceived by one, even by our father Isaac (for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand: not of works, but of him that calls), it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.
For I testify again to every man that becomes circumcised that he is a debtor to do the whole law.