Thematic Bible
Thematic Bible
Bigotry » Paul's argument against
What advantage then has the Jew, or what profit has circumcision? Much in every respect; but chiefly that the oracles of God were intrusted to them. What, indeed, if some have been unfaithful? Will their unfaithfulness overthrow the faithfulness of God? read more.
It can not be. But let God be true, though every man be a liar, as it is written: That thou mightest be justified in thy words, and mightest overcome when thou art judged. But if our unrighteousness causes God's plan of justifying men to be better known, what shall we say? Is God unrighteous, who inflicts punishment? I speak as a man. It can not be: for if so, how shall God judge the world? Yet, if the truth of God has, through my lie, been greatly advanced to his glory, why am I still judged as a sinner? Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say,) Let us do evil, that good may come? Of such persons the condemnation is just. What then? Do we, Jews, excel? Not at all: for we have already convicted all, both Jews and Greeks, of being under sin, as it is written: There is none righteous, no, not one; there is none that understands; there is none that seeks after God; they have all turned out of the way; they have alike become unprofitable; there is none that does good, not even one; their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips; their 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 what the law says, it speaks- to those who are under the law, that every mouth may be stopped, and all the world become guilty before God. Wherefore, by works of law, no flesh shall be justified in his sight; for by law is the knowledge of sin. But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference; for all have sinned, and come short of the glory of God,
It can not be. But let God be true, though every man be a liar, as it is written: That thou mightest be justified in thy words, and mightest overcome when thou art judged. But if our unrighteousness causes God's plan of justifying men to be better known, what shall we say? Is God unrighteous, who inflicts punishment? I speak as a man. It can not be: for if so, how shall God judge the world? Yet, if the truth of God has, through my lie, been greatly advanced to his glory, why am I still judged as a sinner? Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say,) Let us do evil, that good may come? Of such persons the condemnation is just. What then? Do we, Jews, excel? Not at all: for we have already convicted all, both Jews and Greeks, of being under sin, as it is written: There is none righteous, no, not one; there is none that understands; there is none that seeks after God; they have all turned out of the way; they have alike become unprofitable; there is none that does good, not even one; their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips; their 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 what the law says, it speaks- to those who are under the law, that every mouth may be stopped, and all the world become guilty before God. Wherefore, by works of law, no flesh shall be justified in his sight; for by law is the knowledge of sin. But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference; for all have sinned, and come short of the glory of God,
What, then, shall we say that Abraham our father has found, as it respects the flesh? For if Abraham was. justified by works, he has cause for boasting, but not before God. For what says the scripture? Abraham believed God, and it was counted to him for righteousness. read more.
Now to him that works, the reward is not counted as a favor, but as a debt: but to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness. Even as David also speaks of the blessedness of the man to whom God counts righteousness without works, saying: Blessed are they whose iniquities are forgiven, and whose sins. are covered. Blessed is the man to whom the Lord will not charge sin. Comes this blessedness then on those who are circumcised only, or on those who are uncircumcised also? For we say that faith was counted to Abraham for righteousness. Under what circumstances, then, was it counted? After he was circumcised? Or, while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the sign of circumcision, as a seal of the righteousness of the faith that he had while he was uncircumcised, in order that he might be the father of all that believe, even in a state of uncircumcision, so that righteousness might be counted to them also; and the father of circumcision to those who are not only circumcised, but who, also, walk in the steps of that faith which our father Abraham had while he was yet uncircumcised. For the promise that he should be the heir of the world, was not to Abraham, nor to his posterity, through law, but through the righteousness of faith. For if they that are of the law be heirs, the faith is made powerless, and the promise is unmeaning; for the law inflicts punishment; for where no law is, there is no transgression. Therefore, the inheritance is by faith, that it may be according to grace, in order that the promise may be sure to all his posterity, not to those only who are of the law, but to those, also, who are of the faith of Abraham, who is the father of us all,
Now to him that works, the reward is not counted as a favor, but as a debt: but to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness. Even as David also speaks of the blessedness of the man to whom God counts righteousness without works, saying: Blessed are they whose iniquities are forgiven, and whose sins. are covered. Blessed is the man to whom the Lord will not charge sin. Comes this blessedness then on those who are circumcised only, or on those who are uncircumcised also? For we say that faith was counted to Abraham for righteousness. Under what circumstances, then, was it counted? After he was circumcised? Or, while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the sign of circumcision, as a seal of the righteousness of the faith that he had while he was uncircumcised, in order that he might be the father of all that believe, even in a state of uncircumcision, so that righteousness might be counted to them also; and the father of circumcision to those who are not only circumcised, but who, also, walk in the steps of that faith which our father Abraham had while he was yet uncircumcised. For the promise that he should be the heir of the world, was not to Abraham, nor to his posterity, through law, but through the righteousness of faith. For if they that are of the law be heirs, the faith is made powerless, and the promise is unmeaning; for the law inflicts punishment; for where no law is, there is no transgression. Therefore, the inheritance is by faith, that it may be according to grace, in order that the promise may be sure to all his posterity, not to those only who are of the law, but to those, also, who are of the faith of Abraham, who is the father of us all,
But that it was counted to him, was not written for his sake alone, but for our sakes also, to whom it shall be counted, if we believe on him that raised Jesus our Lord from the dead, who was delivered up for our offenses, and raised again for our justification.
Catholicity » Inculcated
for as many of you as have been immersed into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bondman nor free man, there is neither male nor female: for you are all one in Christ Jesus.
And John answered and said: Master, we saw a certain one casting out demons in thy name; and we forbade him, because he does not follow with us. And Jesus said to him: Forbid him not; for whoever is not against us, is for us.
And John answered him and said: Teacher, we saw one casting out demons in thy name, and he does not follow us: and we forbade him, because he does not follow us. But Jesus said: Forbid him not; for there is no one that will do a mighty deed in my name, and be able readily to speak evil of me. For he that is not against us, is for us. read more.
For whoever will give you a cup of water to drink on this account, because you are Christ s, verily I say to you, he shall not lose his reward.
For whoever will give you a cup of water to drink on this account, because you are Christ s, verily I say to you, he shall not lose his reward.
If, then, God gave them the like gift that he gave to us who believed on the Lord Jesus Christ, what was I, that I could withstand God? And when they heard these things, they ceased to contend; and they glorified God, saying: Then, indeed, has God given to the Gentiles also repentance in order to life.
And certain men came down from Judea, and taught the brethren, saying: Unless you be circumcised, according to the custom of Moses, you can not be saved. Therefore, after Paul and Barnabas had no little dissension and disputation with them, they determined that Paul and Barnabas, and certain others from among them, should go up to Jerusalem, to the apostles and elders, about this question. Being, therefore, con ducted on their journey by the church, they passed through Phenicia and Samaria, making known the conversion of the Gentiles; and they gave great joy to all the brethren. read more.
When they arrived at Jerusalem, they were received by the church, and the apostles and elders, and they declared all that God had done with them. But some of the sect of the Pharisees, who believed, arose, saying, that it was necessary to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to deliberate about this matter. And after there had been much disputing, Peter arose, and said to them: Brethren, you know that, at the beginning, God made choice among us, that, by my mouth, the Gentiles should hear the word of the Gospel, and believe. And God, who knows the heart, became a witness for them, by giving them the Holy Spirit, as he gave it also to us; and he made no distinction between us and them, purifying their hearts by faith. Now, therefore, why do you put God to the proof, by placing a yoke upon the neck of the disciples, which neither our fathers, nor we ourselves, were able to bear? But we believe that we shall be saved, even as they, through the grace of our Lord Jesus Christ. Then all the multitude kept silence, and listened to Barnabas and Paul, while they made known what signs and wonders God had done by them among the Gentiles. And after they were silent, James answered and said: Brethren, hear me; Simeon has declared how God, at the first, did visit the Gentiles, in order to take out from among them a people for his name. And with this agree the words of the prophets; as it is written, After this I will return, and build again the tabernacle of David which has fallen down; and I will build again its ruins, and I will set it up; that the rest of men may seek after the Lord, and all the Gentiles, upon whom my name has been called, says the Lord, who does all these things. Known to God from eternity are all bis works. For these reasons, my judgment is, that we give no trouble to those who, from among the Gentiles, have turned to God; but that we write to them to abstain from pollutions of idols, and from lewdness, and from what is strangled, and from blood. For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day. Then it pleased the apostles and the elders, with the whole church, to send to Antioch, with Paul and Barnabas, chosen men from among themselves; Judas, who was surnamed Barsabas, and Silas, chief men among the brethren; and they wrote by their hands as follows: The apostles, and the elders, and the brethren, to the brethren of the Gentiles in Antioch and Syria and Cilicia, greeting: Inasmuch as we have heard that certain persons went out from us and troubled you with words, subverting your souls, saying, That you must be circumcised, and keep the law, to whom we gave no commandment, it has seemed good to us, having come together with one mind, to send chosen men to you, with our beloved Barnabas and Paul, men who have en dangered their lives for the name of our Lord Jesus Christ. We have sent, therefore, Judas and Silas, who will tell you the same things in word. For it has seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: That you abstain from things sacrificed to idols, and from blood, and from what is strangled, and from lewdness; from which if you keep yourselves carefully, you will do well. Farewell. So when these men were dismissed, they came to Antioch: and having assembled the multitude, they delivered this letter. When they had read it, they rejoiced for the consolation which it gave.
When they arrived at Jerusalem, they were received by the church, and the apostles and elders, and they declared all that God had done with them. But some of the sect of the Pharisees, who believed, arose, saying, that it was necessary to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together to deliberate about this matter. And after there had been much disputing, Peter arose, and said to them: Brethren, you know that, at the beginning, God made choice among us, that, by my mouth, the Gentiles should hear the word of the Gospel, and believe. And God, who knows the heart, became a witness for them, by giving them the Holy Spirit, as he gave it also to us; and he made no distinction between us and them, purifying their hearts by faith. Now, therefore, why do you put God to the proof, by placing a yoke upon the neck of the disciples, which neither our fathers, nor we ourselves, were able to bear? But we believe that we shall be saved, even as they, through the grace of our Lord Jesus Christ. Then all the multitude kept silence, and listened to Barnabas and Paul, while they made known what signs and wonders God had done by them among the Gentiles. And after they were silent, James answered and said: Brethren, hear me; Simeon has declared how God, at the first, did visit the Gentiles, in order to take out from among them a people for his name. And with this agree the words of the prophets; as it is written, After this I will return, and build again the tabernacle of David which has fallen down; and I will build again its ruins, and I will set it up; that the rest of men may seek after the Lord, and all the Gentiles, upon whom my name has been called, says the Lord, who does all these things. Known to God from eternity are all bis works. For these reasons, my judgment is, that we give no trouble to those who, from among the Gentiles, have turned to God; but that we write to them to abstain from pollutions of idols, and from lewdness, and from what is strangled, and from blood. For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day. Then it pleased the apostles and the elders, with the whole church, to send to Antioch, with Paul and Barnabas, chosen men from among themselves; Judas, who was surnamed Barsabas, and Silas, chief men among the brethren; and they wrote by their hands as follows: The apostles, and the elders, and the brethren, to the brethren of the Gentiles in Antioch and Syria and Cilicia, greeting: Inasmuch as we have heard that certain persons went out from us and troubled you with words, subverting your souls, saying, That you must be circumcised, and keep the law, to whom we gave no commandment, it has seemed good to us, having come together with one mind, to send chosen men to you, with our beloved Barnabas and Paul, men who have en dangered their lives for the name of our Lord Jesus Christ. We have sent, therefore, Judas and Silas, who will tell you the same things in word. For it has seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: That you abstain from things sacrificed to idols, and from blood, and from what is strangled, and from lewdness; from which if you keep yourselves carefully, you will do well. Farewell. So when these men were dismissed, they came to Antioch: and having assembled the multitude, they delivered this letter. When they had read it, they rejoiced for the consolation which it gave.
PAUL, a servant of Jesus Christ, a called apostle, set apart for the gospel of God, which he formerly promised through his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, who was born of the posterity of David according to the flesh, read more.
but declared to be the Son of God with power, according to his holy spiritual nature, by his resurrection from the dead, through whom we have received grace and apostleship, in order to the obedience of faith among all nations, for the honor of his name, among whom are you also the called of Jesus Christ, to all that are in Rome, be loved of God, called saints: Grace be to you, and peace from God our Father, and the Lord Jesus Christ.
but declared to be the Son of God with power, according to his holy spiritual nature, by his resurrection from the dead, through whom we have received grace and apostleship, in order to the obedience of faith among all nations, for the honor of his name, among whom are you also the called of Jesus Christ, to all that are in Rome, be loved of God, called saints: Grace be to you, and peace from God our Father, and the Lord Jesus Christ.
I am a debtor both to the Greeks and to the barbarians; both to the wise and to the unwise. So that, as far as I am able, I am ready to preach the gospel to you also, who are in Rome. For I am not ashamed of the Gospel: for it is the power of God in order to salvation, to every one that believes, to the Jew first, and also to the Greek.
Wherefore, by works of law, no flesh shall be justified in his sight; for by law is the knowledge of sin. But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference; read more.
for all have sinned, and come short of the glory of God, yet may be justified freely by his grace, through the redemption that is in Christ Jesus; whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God; in order to manifest his righteousness at the present time, that he might be just, while he justifies him who believes in Jesus. Where, then, is boasting? It is excluded. By what law? Of works? No; but by the law of faith. For we conclude that a man is justified by faith, without deeds of law. Is he the God of the Jews only? Is he not also the God of the Gen tiles? Yes, of the Gentiles also: since there is one God, who will justify the circumcision by faith, and the uncircumcision through the faith. Do we, then, make law void through the faith? It can not be. On the other hand, we establish law.
for all have sinned, and come short of the glory of God, yet may be justified freely by his grace, through the redemption that is in Christ Jesus; whom God has set forth as a propitiatory sacrifice, through faith in his blood, in order to manifest his righteousness, in passing by the sins that were formerly committed through the forbearance of God; in order to manifest his righteousness at the present time, that he might be just, while he justifies him who believes in Jesus. Where, then, is boasting? It is excluded. By what law? Of works? No; but by the law of faith. For we conclude that a man is justified by faith, without deeds of law. Is he the God of the Jews only? Is he not also the God of the Gen tiles? Yes, of the Gentiles also: since there is one God, who will justify the circumcision by faith, and the uncircumcision through the faith. Do we, then, make law void through the faith? It can not be. On the other hand, we establish law.
Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have had access, by faith, into this grace in which we stand; and we rejoice in hope of the glory of God.
For he is our peace, who has made both parties one, and broken down the partition wall that separated us, having abolished, in his flesh, the cause of enmity, the law of commandments in ordinances, that he might, by himself, form the two into one new man, thus making peace; and that he might reconcile both, in one body, to God, through the cross, having by it put to death the cause of enmity; read more.
and having come, he preached peace to you who were far off, and to those who were near:
and having come, he preached peace to you who were far off, and to those who were near:
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in which new creation there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all and in all. Put on, therefore, as the elect of God, holy and beloved, a merciful disposition, kindness, humbleness of mind, meekness, long-suffering: bearing with one another, and forgiving one another, if any one have a complaint against any; even as Christ forgave you, so also do you: read more.
and over all these put on love, which is the bond of perfectness. And let the peace of God, to which you are called in one body, rule in your hearts, and be thankful.
and over all these put on love, which is the bond of perfectness. And let the peace of God, to which you are called in one body, rule in your hearts, and be thankful.
Faith » Through it is » Justification
Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ,
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and by him, every one that believes is justified from all things, from which you could not be justified by the law of Moses.
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But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
For we conclude that a man is justified by faith, without deeds of law.
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knowing that a man is not justified by works of law, but by faith in Jesus Christ, even we have believed on Christ Jesus, that we may be justified by faith in Christ, and not by works of law: because, by works of law no flesh shall be justified.
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Faith/faithfulness » What is achieved through and by the faith of jesus Christ
and be found in him, not having my own righteousness which was by law, but the righteousness which is by faith in Christ, the righteousness which is of God by faith,
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to the end that the manifold wisdom of God might now be made known, through the church, to the principalities and authorities in the heavenly regions, according to the arrangement of the ages, which he established by Christ Jesus our Lord, in whom we have boldness and access with confidence, through our faith in him.
But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
Gentiles/heathen » Gentiles and jews being equal in Christ
for as many of you as have been immersed into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bondman nor free man, there is neither male nor female: for you are all one in Christ Jesus. And if you are Christ s, then you are Abraham's posterity, and heirs according to the promise.
For there is no difference between the Jew and the Greek; for the same Lord of all is rich to all that call on him: For every one that calls on the name of the Lord shall be saved.
But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
And the apostles and elders came together to deliberate about this matter. And after there had been much disputing, Peter arose, and said to them: Brethren, you know that, at the beginning, God made choice among us, that, by my mouth, the Gentiles should hear the word of the Gospel, and believe. And God, who knows the heart, became a witness for them, by giving them the Holy Spirit, as he gave it also to us; read more.
and he made no distinction between us and them, purifying their hearts by faith.
and he made no distinction between us and them, purifying their hearts by faith.
For as the body is one, and has many members, and all the members of the body, being many, are one body, so also is the Christ. For by one Spirit we all were immersed into one body, whether Jews or Greeks, whether bond or free; and we all have been made to drink of one Spirit.
But now do you also put away all these anger, wrath, malice, reviling, obscene language from your mouth. Lie not one to another, seeing that you have put off the old man with his deeds, and have put on the new man, which is renewed for knowledge, ac cording to the image of him that created him; read more.
in which new creation there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all and in all.
in which new creation there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all and in all.
Israel/jews » Jews and gentiles being equal in Christ
for as many of you as have been immersed into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bondman nor free man, there is neither male nor female: for you are all one in Christ Jesus. And if you are Christ s, then you are Abraham's posterity, and heirs according to the promise.
For there is no difference between the Jew and the Greek; for the same Lord of all is rich to all that call on him: For every one that calls on the name of the Lord shall be saved.
But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
And the apostles and elders came together to deliberate about this matter. And after there had been much disputing, Peter arose, and said to them: Brethren, you know that, at the beginning, God made choice among us, that, by my mouth, the Gentiles should hear the word of the Gospel, and believe. And God, who knows the heart, became a witness for them, by giving them the Holy Spirit, as he gave it also to us; read more.
and he made no distinction between us and them, purifying their hearts by faith.
and he made no distinction between us and them, purifying their hearts by faith.
For as the body is one, and has many members, and all the members of the body, being many, are one body, so also is the Christ. For by one Spirit we all were immersed into one body, whether Jews or Greeks, whether bond or free; and we all have been made to drink of one Spirit.
But now do you also put away all these anger, wrath, malice, reviling, obscene language from your mouth. Lie not one to another, seeing that you have put off the old man with his deeds, and have put on the new man, which is renewed for knowledge, ac cording to the image of him that created him; read more.
in which new creation there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all and in all.
in which new creation there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all and in all.
Justification before God » Under the gospel » By imputation of Christ's righteousness
for he has made him, who knew no sin, a sin-offering for us, that we might become the righteousness of God in him.
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But of him are you in Christ Jesus, who has become to us, from God, wisdom and righteousness and sanctification and redemption;
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Therefore, as, by one offense, sentence came on all men to condemnation, so, also, by one act of righteousness, the gift has come on all men to justification of life.
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I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
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Law » Prophecies in, of the messiah
Having, therefore, obtained help from God, I have stood till this day, testifying both to small and to great, saying nothing else than the things which the prophets and Moses did say should come to pass: that Christ should suffer, and that he first, by his resurrection from the dead, should show light to the people, and to the Gentiles.
But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
For if you had believed Moses, you would have believed me; for he wrote of me.
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And when they had appointed him a day, many came to him at his lodging; to whom, from morning till evening;, he earnestly testified, and set forth the kingdom of God, persuading them concerning Jesus, both from the law of Moses, and from the prophets.
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Now, Philip was of Bethsaida, the city of Andrew and Peter.
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And he said to them: These are the words that I spoke to you, while I was yet with you, that all things must be fulfilled that are written in the law of Moses, and in the prophets, and in the psalms, concerning me.
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The multitude answered him: We have heard out of the law, that the Christ remains forever: and how say you that the Son of man must be lifted up? Who is this Son of man?
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Righteousness imputed » Described as » The righteousness of God by faith in Christ
I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
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The fruit of righteousness » The righteousness of the lord
But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference;
SIMON PETER, a servant and apostle of Jesus Christ, to those who have obtained faith, equally as precious as our own, in the plan of justification revealed by our God and Savior Jesus Christ:
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Yes, verily, I also count all things to be loss, for the excellence of the knowledge of Christ Jesus my Lord, on account of whom I have suffered the loss of all things, and do count them to be refuse, that I may gain Christ, and be found in him, not having my own righteousness which was by law, but the righteousness which is by faith in Christ, the righteousness which is of God by faith,