Thematic Bible




Thematic Bible



WHAT then is the superiority of the Jew? or what is the advantage of circumcision? Much in every view: the principal one indeed is, that the oracles of God were entrusted to them. For what if some were unbelievers? shall their unbelief render the faithfulness of God ineffectual? read more.
God forbid: but let God be true, though every man were a liar; as it is written, "That thou mayest be acknowledged just in thy sayings, and overcome when thou art judged." But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unrighteous in inflicting wrath? (I speak humanly). God forbid: for how then shall God judge the world? For if the truth of God by my lying hath more abundantly contributed to his glory; why am I notwithstanding judged as a sinner? And why not admit, (as we are falsely reported of; and as some affirm we say,) That we should do evil things, that good may come? whose condemnation is just. What then? have we pre-eminence? Not at all: for we have before proved that both the Jews and Greeks are all under sin; as it is written, "There is not a just person, no not one: there is none that understandeth, there is none that seeketh after God. All are turned aside together, they are become worthless; there is none that doeth good, there is not even one. Their throat is an open sepulchre; with their tongues they have spoken craftily; 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 they have not known the way of peace: there is not the fear of God before their eyes." Now we know that whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal before God. Wherefore by the works of the law shall no flesh be justified before God: for by the law is the knowledge of sin. But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon 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 hath obtained by the flesh? For if Abraham was justified by works, he hath cause for glorying; though not before God. For what doth the scripture say? Abraham truly believed God, and it was imputed to him for righteousness. read more.
Now to him that worketh, the reward is not brought to account as a favour, but as a debt. But to him who doth not work, but believeth in him who justifieth the ungodly, his faith is reckoned in account for righteousness. As David also describeth the blessedness of that man, to whom God imputeth righteousness without works, "Blessed are they whose unrighteousnesses are forgiven, and whose sins are covered up. Blessed is the man to whom the Lord will in nowise impute sin." This blessedness then, [is it] for the circumcision, or for the uncircumcision also? for we say that faith was imputed to Abraham for righteousness. How then was it imputed to him? when circumcised, or while uncircumcised? Not when circumcised, but whilst uncircumcised. And he received the sign of circumcision, as a seal of the righteousness of the faith which he had when uncircumcised: that he might be the father of all those who believe, though uncircumcised; that to them also the righteousness might be imputed: and the father of circumcision, not to those who are of the circumcision merely, but who also tread in the steps of the faith of our father Abraham, which he exercised while uncircumcised. For not by the law [came] the promise to Abraham and his seed, that he should be heir of the world, but by the righteousness of faith. For if they who are of the law are heirs, faith becomes vain, and the promise is useless: for the law causeth wrath: for where there is no law, neither is there transgression. Therefore it is by faith, that it might be of grace; in order that the promise might be secured to all the seed; not only to that which is of the law, but to that which is of the faith of Abraham; who is the father of us all,

Now it was not written for his sake only, that it was imputed to him; but also for our sakes, to whom it will be imputed, if we believe in him who raised up Jesus our Lord from the dead; who was delivered up for our offences, and was raised again for our justification.


For as many of you as have been baptised into Christ, have been invested with Christ. There is no more Jew or Gentile, there is no more slave or freeman, there is no more male or female: but ye are all one in Christ Jesus.

Then John addressing him said, Master, we saw one casting out devils in thy name, and we forbad him, because he followed not with us. And Jesus said to him, Forbid him not; for he that is not against us, is for us.

Then John addressed him, saying, Master, we saw a person in thy name casting out devils, who followeth us not: and we forbad him, because he did not follow us. Then said Jesus, Forbid him not: for there is no man who shall perform a miracle in my name, who will be able presently after to speak evil of me. For he that is not against us, is for us. read more.
For whosoever shall give you even a cup of water to drink in my name, because ye belong to the Messiah, verily I say unto you, he shall in no wise lose his reward.

If God then gave an equal gift to them even as to us, on believing on the Lord Jesus Christ; I, indeed, who was I, that I should be able to restrain God? So when they heard these things they were satisfied, and glorified God, saying, Well! then hath God even to the Gentiles given repentance unto life.

AND certain persons coming down from Judea taught the brethren, That if ye are not circumcised according to the ordinances of Moses, ye cannot be saved. There being therefore no small contention and dispute maintained by Paul and Barnabas against them, they determined that Paul and Barnabas, and certain others of their body, should go up to the apostles and presbyters at Jerusalem, for the decision of this question. They therefore being sent on their way by the church, passed through Phoenicia and Samaria, giving a particular narrative of the conversion of the Gentiles: and they gave great joy to all the brethren. read more.
Then when they arrived at Jerusalem, they were cordially received by the church, and the apostles and presbyters, and they related how great things God had done by them. But up rose some of the pharisaical sect, who professed the faith, insisting, That it was necessary to circumcise them, and to enjoin them to observe the law of Moses. Then the apostles and presbyters were assembled to consider of this matter. When after much dispute, Peter arose, and said unto them, Men and brethren, ye know that a considerable time ago God chose among us, by my mouth, that the Gentiles should hear the gospel-word, and believe. And God, who is the discerner of the heart, bore them witness, giving them the Holy Ghost, even as to us; and made no difference betwixt either us or them, purifying their hearts by faith. Why then now tempt ye God, by imposing a yoke on the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that we shall be saved by the grace of the Lord Jesus Christ, in the same way as they. Then the whole multitude kept silence, and listened to Barnabas and Paul, relating how great signs and miracles God had wrought among the Gentiles by them. Now when they ceased speaking, James replied, saying, Men and brethren, hear me: Simon hath fully related, how at first God graciously looked upon [the Gentiles], to take from them a people for his name. And in accord with this are the words of the prophets; as it is written, "After this will I return, and build again the tabernacle of David, that is fallen; and re-edify what hath been dug up from the foundation, and will set it upright again: that the residue of men may diligently seek the Lord, and all the Gentiles, among whom my name is invoked, even among them, saith the Lord, who doth all these things." Known unto God from the beginning are all his works. Therefore I am decided, that we give no unnecessary disquietude to those who from the heathen have turned to God: but that we write to them, that they abstain from pollutions of idol [sacrifices], and from whoredom, and from what is strangled, and from blood. For Moses for ages past in every city hath those who preach him, being read in the synagogues every sabbath-day. Then it was determined by the apostles and presbyters with the whole church, to send select men from themselves unto Antioch with Paul and Barnabas; Judas surnamed Barsabas, and Silas, leading men among the brethren; writing a letter by their hand, in these words: The apostles and presbyters and the brethren, to the brethren from among the Gentiles which are at Antioch, and in Syria, and Cilicia, greeting: Forasmuch as we have heard, that certain persons who went out from us have disturbed you with discourses, unsettling your minds, insisting, that you should be circumcised, and observe the law: to whom we gave no such charge: it hath seemed fit to us, assembled unanimously, to send unto you select men with our beloved Barnabas and Paul, men who have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, and they by word of mouth will tell you the same things. For it hath seemed good to the Holy Ghost and to us, to lay upon you no other burden except these things which are of absolute necessity; that ye abstain from eating whatever is sacrificed to idols, and from blood, and from what is strangled, and from whoredom: from which things carefully preserving yourselves, ye shall do well. Farewell. They then being thus dispatched, came to Antioch: and assembling the multitude, they delivered the letter: and when they had read it, they rejoiced in the consolation [of it].

PAUL, a servant of Jesus Christ, a called apostle, set apart for the Gospel of God, (which he had promised before by his prophets in the holy scriptures,) concerning his Son Jesus Christ our Lord; made from the seed of David after the flesh, read more.
definitively marked out as the Son of God by miracle, according to the spirit of holiness, by the resurrection of the dead: through whom we have received grace and apostolic mission among all nations for his name, to bring them to the obedience of faith: among whom are ye also the called of Jesus Christ. To all that are at Rome, beloved of God, called saints, grace unto you, and peace from God our Father, and the Lord Jesus Christ.

Both to the Greeks and barbarians, both to the wise and the ignorant am I a debtor. So, as far as is in my power, I am desirous to preach the Gospel to you that are at Rome also. For I am not ashamed of the Gospel of Christ: for it is the power of God for salvation to every one who believeth; to the Jew first, and also to the Greek.

Wherefore by the works of the law shall no flesh be justified before God: for by the law is the knowledge of sin. But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference: read more.
for all have sinned, and come short of the glory of God; justified freely by his grace through the redemption which is in Christ Jesus: whom God hath proposed as the propitiatory sacrifice through faith in his blood, in demonstration of his justice for the remission of past sins, through the patience of God; for a demonstration of his justice at this present time: that he might be just, though justifying him who is of the faith of Jesus. Where then is boasting? It is excluded. By what law? of works? No: but by the law of faith. We conclude therefore that by faith a man is justified, without works of law. Is he the God of the Jews only, and is he not also of the Gentiles? Yes, verily, of the Gentiles also: since it is one God who will justify the circumcision by faith, and the uncircumcision through faith. Do we then abolish the law through faith? God forbid: but on the contrary, we give the law stability.

BEING justified therefore by faith, we have peace with God through our Lord Jesus Christ: by whom also we have had an introduction through faith into this grace in which we have stood fast, and are rejoicing in hope of the glory of God.

For he is our peace, who hath made both one, and hath broken down the middle wall of separation, destroying the enmity in his flesh, even the law of precepts, in ordinances, that he might from the two create in himself one new man, making peace, and might reconcile them both in one body to God by the cross, having slain the enmity thereby; read more.
and coming, hath preached peace to you who were afar off, and to those who were nigh:

Where there is no difference whether a man be Greek or Jew, circumcised or uncircumcised, barbarian or Scythian, slave or freeman: but Christ is all and in all. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humility, meekness, long-suffering; forbearing one another, and freely forgiving one another, if any man hath a complaint against another: even as Christ hath freely forgiven you, so also do ye. read more.
But above all these things put on love, which is the bond of perfection. And let the peace of God set up its throne in your hearts, whereunto also ye have been called in one body; and be ye thankful.




But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:





that now to the principalities and powers in the heavenly regions, the manifold wisdom of God might be made known by the church, according to the purpose from everlasting, which he formed in Christ Jesus our Lord: in whom we have boldness and access with confidence to God by the faith of him.

But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:


For as many of you as have been baptised into Christ, have been invested with Christ. There is no more Jew or Gentile, there is no more slave or freeman, there is no more male or female: but ye are all one in Christ Jesus. But if ye are Christ's, then are ye Abraham's seed, and heirs according to the promise.

For there is no difference between either Jew or Greek: for the same Lord of all is rich to all that call upon him. "For every one shall be saved, whosoever calleth on the name of the Lord."

But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:

Then the apostles and presbyters were assembled to consider of this matter. When after much dispute, Peter arose, and said unto them, Men and brethren, ye know that a considerable time ago God chose among us, by my mouth, that the Gentiles should hear the gospel-word, and believe. And God, who is the discerner of the heart, bore them witness, giving them the Holy Ghost, even as to us; read more.
and made no difference betwixt either us or them, purifying their hearts by faith.

For as the body is one, and hath many members, but all the members of that one body, though many, are one body: so also is Christ. For by one Spirit we all have been baptised into one body, whether Jews or Greeks, whether slaves or free men; and we have all been made to drink into one Spirit.

but now ye have put away all these things, anger, asperity, malice, scandal, obscenity, out of your mouth. Lie not one to another, seeing ye have put off the old man with his practices; and have put on the new man, which is renewed in knowledge, after the image of him that created him. read more.
Where there is no difference whether a man be Greek or Jew, circumcised or uncircumcised, barbarian or Scythian, slave or freeman: but Christ is all and in all.


For as many of you as have been baptised into Christ, have been invested with Christ. There is no more Jew or Gentile, there is no more slave or freeman, there is no more male or female: but ye are all one in Christ Jesus. But if ye are Christ's, then are ye Abraham's seed, and heirs according to the promise.

For there is no difference between either Jew or Greek: for the same Lord of all is rich to all that call upon him. "For every one shall be saved, whosoever calleth on the name of the Lord."

But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:

Then the apostles and presbyters were assembled to consider of this matter. When after much dispute, Peter arose, and said unto them, Men and brethren, ye know that a considerable time ago God chose among us, by my mouth, that the Gentiles should hear the gospel-word, and believe. And God, who is the discerner of the heart, bore them witness, giving them the Holy Ghost, even as to us; read more.
and made no difference betwixt either us or them, purifying their hearts by faith.

For as the body is one, and hath many members, but all the members of that one body, though many, are one body: so also is Christ. For by one Spirit we all have been baptised into one body, whether Jews or Greeks, whether slaves or free men; and we have all been made to drink into one Spirit.

but now ye have put away all these things, anger, asperity, malice, scandal, obscenity, out of your mouth. Lie not one to another, seeing ye have put off the old man with his practices; and have put on the new man, which is renewed in knowledge, after the image of him that created him. read more.
Where there is no difference whether a man be Greek or Jew, circumcised or uncircumcised, barbarian or Scythian, slave or freeman: but Christ is all and in all.





Well then, as by the offence of one, [judgment issued] against all men unto condemnation; so also by the righteousness of one, [the gift came] to all men for justification unto life.




Having however obtained help from God, unto this day, I stand witnessing both to small and great, saying nothing but what both the prophets and Moses said should come to pass: that the Messiah should suffer, [and] that he being the first who should rise from the dead, should display light to the people, and to the Gentiles.

But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:


Then having fixed a day with him, still more of them came to him at his lodging, to whom bearing his testimony, he set forth the kingdom of God, and persuaded them of the things relating to Jesus, both out of the law of Moses and the prophets, from morning until evening:

Philip findeth Nathaniel, and saith to him, We have found him whom Moses in the law has described, and the prophets, Jesus the son of Joseph, who is of Nazareth.

And said unto them, These are the sayings which I spake unto you, when I was yet with you, that all things must be fulfilled, which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me.

Then the multitude answered him, We have heard out of the law, that the Messiah abideth for ever: and how sayest thou, That the Son of man must be lifted up? who is this Son of man?






But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets; the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference:







Yea doubtless, and I count all things but loss for the transcendently excellent knowledge of Jesus Christ my Lord: for whom I have suffered the loss of all things, and count them but as offals of ordure, that I may gain Christ, and be found in him, not having mine own righteousness, which is by the law, but that which is through faith in Christ, the righteousness which is of God by faith: