Thematic Bible
Thematic Bible
Bigotry » Paul's argument against
What then is the advantage of the Jew? or what the benefit of circumcision? Great, every way. In the first place, because they were entrusted with the oracles of God. For what? If some were unfaithful, shall their unfaithfulness make God unfaithful? read more.
Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned." But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.) Far be it! For then how shall God judge the world? For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner? And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just. What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin. As it is written: "There is none righteous, no, not one; there is none that hath understanding, there is none that diligently seeketh God; they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one. Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Swift are their feet to shed blood; destruction and misery are in their ways; and the way of peace they know not. There is no fear of God before their eyes." Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God;
Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned." But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.) Far be it! For then how shall God judge the world? For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner? And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just. What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin. As it is written: "There is none righteous, no, not one; there is none that hath understanding, there is none that diligently seeketh God; they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one. Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Swift are their feet to shed blood; destruction and misery are in their ways; and the way of peace they know not. There is no fear of God before their eyes." Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God;
What advantage then shall we say that Abraham our father had as to the flesh? For if Abraham was accepted as righteous through works, he hath ground of boasting. But he hath no ground of boasting before God. For what saith the scripture? "Abraham had faith in God, and it was accounted unto him as righteousness." read more.
Now to him that performeth works, the reward is not accounted a matter of grace, but of debt; but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness; as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness. How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also; and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised. For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith. For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect. For the Law is the cause of wrath; for where there is no law there is no transgression. Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all
Now to him that performeth works, the reward is not accounted a matter of grace, but of debt; but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness; as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness. How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also; and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised. For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith. For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect. For the Law is the cause of wrath; for where there is no law there is no transgression. Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all
And that it was so accounted was not written for his sake alone, but for our sakes also, to whom it will be so accounted through our faith in him who raised up Jesus our Lord from the dead, who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.
Circumcision » Covenant promises of
And he gave him the covenant of circumcision; and so he begat Isaac, and circumcised him on the eighth day; and Isaac begat Jacob, and Jacob the twelve patriarchs.
And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also;
nor because they are descendants of Abraham are they all children; but, "Thy offspring shall be reckoned from Isaac." That is, not the children by natural descent are children of God, but the children to whom the promise is made are accounted as the offspring. For the word of promise is this: "At this time I will come, and Sarah shall have a son." read more.
And not only so, but also when Rebecca had conceived by one man, our father Isaac, before the children were born, or had done any thing good or evil, to the end that Gods purpose according to election might stand, not depending on works, but on the will of him that calleth, it was said to her, "The elder shall serve the younger:" as it is written, "Jacob I loved, but Esau I hated."
And not only so, but also when Rebecca had conceived by one man, our father Isaac, before the children were born, or had done any thing good or evil, to the end that Gods purpose according to election might stand, not depending on works, but on the will of him that calleth, it was said to her, "The elder shall serve the younger:" as it is written, "Jacob I loved, but Esau I hated."
yea, I testify again to every one who becometh circumcised, that he is bound to keep the whole Law.