Thematic Bible
Thematic Bible
false Accusation » Incidents illustrative of » Against paul
unto whom Jason hath given welcome; and, these all, contrary to the decrees of Caesar, are acting, - saying that there is another king, Jesus.
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crying out - Israelites! be giving help! This, is the man who, against the people, and the law, and this place, is teaching, all men everywhere; furthermore, even Greeks, hath he brought into the temple, and hath profaned this holy place.
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For, finding this man a pest, and moving sedition with all the Jews that are throughout the inhabited earth, a leader also of the sect of the Nazarenes, - who also attempted to desecrate even, the temple, whom we also seized,
neither can they make good the things concerning which they are, now, accusing me.
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and the High-priest and chiefs of the Jews laid information before him against Paul, and began to beseech him
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And, when he presented himself, the Jews who, from Jerusalem, had come down, stood round about him, many and grievous charges, bringing against him , which they were not able to prove, -
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And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just.
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Bigotry » Paul's argument against
What, then, is the preeminence of the Jew? Or what, the profit of his circumcision? Much, every way: - First, indeed, that they were entrusted with the oracles of God. For what? If some distrusted, shall their distrust make, the trust of God, void? read more.
Far be it! But let, God, prove to be, true, albeit, every man, be false! Even as it is written - That thou mightest be declared righteous in thy words, and overcome when thou art in judgment. But, if, our unrighteousness, commendeth, God's righteousness, what shall we say? Surely, not unrighteous, is God who visiteth with his anger? After the manner of men, I am speaking, - Far be it! Else how shall God judge the world? But, if, the truth of God, by my falsehood, hath the more abounded unto his glory, why, any longer, am, even I, as a sinner, to be judged? And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just. What then? do we screen ourselves? Not at all! For we have before accused both Jews and Greeks of being, all under sin; Even as it is written - there is none righteous, not even one, There is none that discerneth, There is none that seeketh out God: All, have turned aside, together, have become useless, There is none that doeth kindness, not so much as one: A sepulchre opened, is their throat, with their tongues, have they used deceit, the poison of asps, is under their lips, Whose mouth, of cursing and bitterness, is full, Swift, are their feet to shed blood; Destruction and misery, are in their ways, And, the way of peace, have they not known: There is no fear of God before their eyes. Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God. Inasmuch as, by works of law, shall no flesh be declared righteous before him, - through law, in fact, is discovery of sin. But now, apart from law, a righteousness of God hath been manifested, borne witness to by the law and the prophets, - A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, - For, all, have sinned and fall short of the glory of God;
Far be it! But let, God, prove to be, true, albeit, every man, be false! Even as it is written - That thou mightest be declared righteous in thy words, and overcome when thou art in judgment. But, if, our unrighteousness, commendeth, God's righteousness, what shall we say? Surely, not unrighteous, is God who visiteth with his anger? After the manner of men, I am speaking, - Far be it! Else how shall God judge the world? But, if, the truth of God, by my falsehood, hath the more abounded unto his glory, why, any longer, am, even I, as a sinner, to be judged? And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just. What then? do we screen ourselves? Not at all! For we have before accused both Jews and Greeks of being, all under sin; Even as it is written - there is none righteous, not even one, There is none that discerneth, There is none that seeketh out God: All, have turned aside, together, have become useless, There is none that doeth kindness, not so much as one: A sepulchre opened, is their throat, with their tongues, have they used deceit, the poison of asps, is under their lips, Whose mouth, of cursing and bitterness, is full, Swift, are their feet to shed blood; Destruction and misery, are in their ways, And, the way of peace, have they not known: There is no fear of God before their eyes. Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God. Inasmuch as, by works of law, shall no flesh be declared righteous before him, - through law, in fact, is discovery of sin. But now, apart from law, a righteousness of God hath been manifested, borne witness to by the law and the prophets, - A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, - For, all, have sinned and fall short of the glory of God;
What then shall we say - as touching Abraham our forefather? For, if Abraham by works was declared righteous, he hath whereof to boast; - nevertheless, not towards God, - For what doth the Scripture say? And Abraham believed in God, and it was reckoned unto him as righteousness. read more.
Now, unto him that worketh, the reward is not reckoned by way of favour but by way of obligation, Whereas, unto him that worketh not but believeth on him that declareth righteous the ungodly, his faith is reckoned as righteousness. Just as David also affirmeth the happiness of the man unto whom God reckoneth righteousness apart from works: - Happy, they whose lawlessnesses have been forgiven and whose sins have been covered, Happy, the man whose sin the Lord will in nowise reckon. This happiness, then, is it for the circumcision, or for the uncircumcision? for we say - His faith was reckoned unto Abraham as righteousness: How, then, was it reckoned? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision; And, a sign, he received namely of circumcision, a seal of the righteousness of the faith which he had while yet uncircumcised; to the end he might be father of all that believe during uncircumcision, to the end the same righteousness might be reckoned unto them, - And father of circumcision - unto them who are not of circumcision only, but who also walk in the steps of the faith, while yet uncircumcised, of our father Abraham. For, not through means of law, doth the promise belong unto Abraham or unto his seed, - that he should be heir of thee world; but, through a righteousness by faith. For, if they who are of law are heirs, made void is faith and of no effect is the promise. For, the law, worketh out anger, but, where there is no law, neither is there transgression. For this cause, it is by faith, in order that it may be by way of favour, so that the promise is firm unto all the seed, - not unto that by the law only, but unto that also which is such by the faith of Abraham; who is father of us all, -
Now, unto him that worketh, the reward is not reckoned by way of favour but by way of obligation, Whereas, unto him that worketh not but believeth on him that declareth righteous the ungodly, his faith is reckoned as righteousness. Just as David also affirmeth the happiness of the man unto whom God reckoneth righteousness apart from works: - Happy, they whose lawlessnesses have been forgiven and whose sins have been covered, Happy, the man whose sin the Lord will in nowise reckon. This happiness, then, is it for the circumcision, or for the uncircumcision? for we say - His faith was reckoned unto Abraham as righteousness: How, then, was it reckoned? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision; And, a sign, he received namely of circumcision, a seal of the righteousness of the faith which he had while yet uncircumcised; to the end he might be father of all that believe during uncircumcision, to the end the same righteousness might be reckoned unto them, - And father of circumcision - unto them who are not of circumcision only, but who also walk in the steps of the faith, while yet uncircumcised, of our father Abraham. For, not through means of law, doth the promise belong unto Abraham or unto his seed, - that he should be heir of thee world; but, through a righteousness by faith. For, if they who are of law are heirs, made void is faith and of no effect is the promise. For, the law, worketh out anger, but, where there is no law, neither is there transgression. For this cause, it is by faith, in order that it may be by way of favour, so that the promise is firm unto all the seed, - not unto that by the law only, but unto that also which is such by the faith of Abraham; who is father of us all, -
Now it was not written for his sake alone that it was reckoned unto him, But for our sakes also - unto whom it is to be reckoned, - even unto them that believe upon him who raised Jesus our Lord from among the dead: Who was delivered up on account of our offences and was raised on account of the declaring us righteous.
Grace » Not to be abused
And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just.
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What then shall we say? are we still to continue in sin that favour may abound?
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What then? Shall we sin, because we are not under law but under favour? Far be it!
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Slander » Ministers exposed to
And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just.
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through glory and dishonour, through bad report and good report; as deceivers, and yet true,
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Slander » Servants of God exposed to
And why not, according as we are injuriously charged, and according as some affirm that we say, Let us do the bad things, that the good ones may come? whose sentence is, just.
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through glory and dishonour, through bad report and good report; as deceivers, and yet true,
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