Thematic Bible
Thematic Bible
Bigotry » Paul's argument against
What special privilege, then, has a Jew? Or what benefit is to be derived from circumcision? The privilege is great from every point of view. First of all, because the Jews were entrusted with God's truth. For what if some Jews have proved unfaithful? Shall their faithlessness render God's faithfulness worthless? read more.
No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest." But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment? No indeed; for in that case how shall He judge all mankind?) If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as a sinner? And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue is just. What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin. Thus it stands written, "There is not one righteous man. There is not one who is really wise, nor one who is a diligent seeker after God. All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one." "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips." "Their mouths are full of cursing and bitterness." "Their feet move swiftly to shed blood. Ruin and misery mark their path; and the way to peace they have not known." "There is no fear of God before their eyes." But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God. For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin. But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it-- a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made; for all alike have sinned, and all consciously come short of the glory of God,
No, indeed; let us hold God to be true, though every man should prove to be false. As it stands written, "That Thou mayest be shown to be just in the sentence Thou pronouncest, and gain Thy cause when Thou contendest." But if our unrighteousness sets God's righteousness in a clearer light, what shall we say? (Is God unrighteous--I speak in our everyday language-- when He inflicts punishment? No indeed; for in that case how shall He judge all mankind?) If, for instance, a falsehood of mine has made God's truthfulness more conspicuous, redounding to His glory, why am I judged all the same as a sinner? And why should we not say--for so they wickedly misrepresent us, and so some charge us with arguing--"Let us do evil that good may come"? The condemnation of those who would so argue is just. What then? Are we Jews more highly estimated than they? Not in the least; for we have already charged all Jews and Gentiles alike with being in thraldom to sin. Thus it stands written, "There is not one righteous man. There is not one who is really wise, nor one who is a diligent seeker after God. All have turned aside from the right path; they have every one of them become corrupt. There is no one who does what is right--no, not so much as one." "Their throats resemble an opened grave; with their tongues they have been talking deceitfully." "The venom of vipers lies hidden behind their lips." "Their mouths are full of cursing and bitterness." "Their feet move swiftly to shed blood. Ruin and misery mark their path; and the way to peace they have not known." "There is no fear of God before their eyes." But it cannot be denied that all that the Law says is addressed to those who are living under the Law, in order that every mouth may be stopped, and that the whole world may await sentence from God. For on the ground of obedience to Law no man living will be declared righteous before Him. Law simply brings a sure knowledge of sin. But now a righteousness coming from God has been brought to light apart from any Law, both Law and Prophets bearing witness to it-- a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made; for all alike have sinned, and all consciously come short of the glory of God,
What then shall we say that Abraham, our earthly forefather, has gained? For if he was held to be righteous on the ground of his actions, he has something to boast of; but not in the presence of God. For what says the Scripture? "And Abraham believed God, and this was placed to his credit as righteousness." read more.
But in the case of a man who works, pay is not reckoned a favour but a debt; whereas in the case of a man who pleads no actions of his own, but simply believes in Him who declares the ungodly free from guilt, his faith is placed to his credit as righteousness. In this way David also tells of the blessedness of the man to whose credit God places righteousness, apart from his actions. "Blessed," he says, "are those whose iniquities have been forgiven, and whose sins have been covered over. Blessed is the man of whose sin the Lord will not take account." This declaration of blessedness, then, does it come simply to the circumcised, or to the uncircumcised as well? For Abraham's faith--so we affirm--was placed to his credit as righteousness. What then were the circumstances under which this took place? Was it after he had been circumcised, or before? Before, not after. And he received circumcision as a sign, a mark attesting the reality of the faith-righteousness which was his while still uncircumcised, that he might be the forefather of all those who believe even though they are uncircumcised--in order that this righteousness might be placed to their credit; and the forefather of the circumcised, namely of those who not merely are circumcised, but also walk in the steps of the faith which our forefather Abraham had while he was as yet uncircumcised. Again, the promise that he should inherit the world did not come to Abraham or his posterity conditioned by Law, but by faith-righteousness. For if it is the righteous through Law who are heirs, then faith is useless and the promise counts for nothing. For the Law inflicts punishment; but where no Law exists, there can be no violation of Law. All depends on faith, and for this reason--that acceptance with God might be an act of pure grace,
But in the case of a man who works, pay is not reckoned a favour but a debt; whereas in the case of a man who pleads no actions of his own, but simply believes in Him who declares the ungodly free from guilt, his faith is placed to his credit as righteousness. In this way David also tells of the blessedness of the man to whose credit God places righteousness, apart from his actions. "Blessed," he says, "are those whose iniquities have been forgiven, and whose sins have been covered over. Blessed is the man of whose sin the Lord will not take account." This declaration of blessedness, then, does it come simply to the circumcised, or to the uncircumcised as well? For Abraham's faith--so we affirm--was placed to his credit as righteousness. What then were the circumstances under which this took place? Was it after he had been circumcised, or before? Before, not after. And he received circumcision as a sign, a mark attesting the reality of the faith-righteousness which was his while still uncircumcised, that he might be the forefather of all those who believe even though they are uncircumcised--in order that this righteousness might be placed to their credit; and the forefather of the circumcised, namely of those who not merely are circumcised, but also walk in the steps of the faith which our forefather Abraham had while he was as yet uncircumcised. Again, the promise that he should inherit the world did not come to Abraham or his posterity conditioned by Law, but by faith-righteousness. For if it is the righteous through Law who are heirs, then faith is useless and the promise counts for nothing. For the Law inflicts punishment; but where no Law exists, there can be no violation of Law. All depends on faith, and for this reason--that acceptance with God might be an act of pure grace,
Nor was the fact of its being placed to his credit put on record for his sake only; it was for our sakes too. Faith, before long, will be placed to the credit of us also who are believers in Him who raised Jesus, our Lord, from the dead, who was surrendered to death because of the offences we had committed, and was raised to life because of the acquittal secured for us.