Thematic Bible
Thematic Bible
false Accusation » Incidents illustrative of » Against paul
they all act in defiance of the edicts of Cesar, pretending there is another king, one Jesus.
Verse Concepts
bawling out, "men of Israel, help: this is the man that every where inveighs upon all occasions against the people, against the law, and against this place, where they have brought Greeks too to profane this holy place."
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this man is known to be a pernicious fellow that goes about the world to raise seditions among the Jews: he is the ringleader of the sect of the Nazarenes, and has attempted to prophane the temple: we secur'd him, and would have try'd him by our law:
so far are they from proving what they lay to my charge.
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when the high priest and the chief of the Jews waited upon him with an information against Paul,
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when he appear'd, the Jews, who were come from Jerusalem presented themselves before Festus, and loaded Paul with abundance of accusations, which they were not able to prove.
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and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just.
Verse Concepts
Bigotry » Paul's argument against
What advantage then hath the Jew? or what benefit is there from circumcision? much every way: chiefly, because they were intrusted with the oracles of God. for what if some betrayed their trust? shall their unfaithfulness render read more.
the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are judged." but say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?" not at all: for then how could God judge the world? "but, say you, if the veracity of God hath appeared more illustrious thro' my unfaithfulness, why then am I condemned as a sinner? and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just. "how then are we better than they?" why, not at all: for we have already convicted both Jews and Gentiles, of being all under the guilt of sin. as it is written, " there is none righteous, no not one: there is none that understandeth, there is none that seeketh after God. they are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one. their throat is an open sepulchre; with their tongues they have used deceit; 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 the way of peace have they not known. there is no fear of God before their eyes." Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God. for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin. but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law: that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: for all having sinned, all have forfeited eternal glory:
the faithfulness of God of no effect? by no means; yea, let God be acknowledged to be true, tho' men should be all deceivers; as it is written, " that you might be justified in your sayings, and might overcome when you are judged." but say you, "if our unfaithfulness displays the veracity of God, what shall we say? is it not injustice in God to inflict punishment?" not at all: for then how could God judge the world? "but, say you, if the veracity of God hath appeared more illustrious thro' my unfaithfulness, why then am I condemned as a sinner? and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just. "how then are we better than they?" why, not at all: for we have already convicted both Jews and Gentiles, of being all under the guilt of sin. as it is written, " there is none righteous, no not one: there is none that understandeth, there is none that seeketh after God. they are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one. their throat is an open sepulchre; with their tongues they have used deceit; 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 the way of peace have they not known. there is no fear of God before their eyes." Now we know that whatever the law says, it says to those who are under the law: that every one may be silenc'd, and all the world plead guilty before God. for by the observation of the law no one shall be justified in his sight, since it is the law that takes cognizance of sin. but the divine justification certified by the law and the prophets, is now clearly proposed independently of the law: that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: for all having sinned, all have forfeited eternal glory:
How then can we assert, "that Abraham our father obtained this from circumcision?" for if Abraham was justified by works, he had matter of pretension, whereas he had no such claim from God. for what saith the scripture? "Abraham believed God, and it was counted to him for righteousness." read more.
the reward is not counted as a favour to him that has done good actions, but as a debt: whereas he that trusts in God to be made righteous, tho' he has not done such actions, shall find his faith accounted as righteousness. even as David also speaks of the happiness of the man whom God accounted righteous independently of his works, " happy are they whose iniquities are forgiven, and whose sins are covered. happy is the man to whom the Lord will not account sin." Is this happiness then for the circumcised only, or for the uncircumcised also? for we say that faith was accounted to Abraham for righteousness. how was it then accounted? whilst he was circumcised, or uncircumcised? he was not then circumcised, but uncircumcised: and he received the sign of circumcision, as a seal of the justification by that faith, which the uncircumcised have: that he might be the father of all those who believe, tho' they are uncircumcised, that it might be accounted to them also for righteousness: and the father of the circumcised, that is of those who are not barely circumcised, but who imitate that faith which our father Abraham had, being yet uncircumcised. Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith. for if they only who are of the law have right of possession, faith is made useless, and the promise becomes of no effect. because the effect of the law is punishment: for if there had been no law, there could have been no transgression. therefore the inheritance is of faith, that it might be meerly of favour, to the end the promise might be assured to all his posterity, not to that part only who have the law, but to that also who have the faith of Abraham, the father of us all, as it is written,
the reward is not counted as a favour to him that has done good actions, but as a debt: whereas he that trusts in God to be made righteous, tho' he has not done such actions, shall find his faith accounted as righteousness. even as David also speaks of the happiness of the man whom God accounted righteous independently of his works, " happy are they whose iniquities are forgiven, and whose sins are covered. happy is the man to whom the Lord will not account sin." Is this happiness then for the circumcised only, or for the uncircumcised also? for we say that faith was accounted to Abraham for righteousness. how was it then accounted? whilst he was circumcised, or uncircumcised? he was not then circumcised, but uncircumcised: and he received the sign of circumcision, as a seal of the justification by that faith, which the uncircumcised have: that he might be the father of all those who believe, tho' they are uncircumcised, that it might be accounted to them also for righteousness: and the father of the circumcised, that is of those who are not barely circumcised, but who imitate that faith which our father Abraham had, being yet uncircumcised. Besides, the promise that he should possess the world, was not made to Abraham, or to his posterity in consideration of the law, but with regard to the righteousness by faith. for if they only who are of the law have right of possession, faith is made useless, and the promise becomes of no effect. because the effect of the law is punishment: for if there had been no law, there could have been no transgression. therefore the inheritance is of faith, that it might be meerly of favour, to the end the promise might be assured to all his posterity, not to that part only who have the law, but to that also who have the faith of Abraham, the father of us all, as it is written,
now this saying, "that it was accounted to him," was not written for his sake alone, but for us also, to whom it shall be accounted, if we believe on him that raised up Jesus our Lord from the dead, who was delivered for our offences, and was raised again for our justification.
Grace » Not to be abused
and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just.
Verse Concepts
Do we then conclude thus, let us continue in sin, that the divine favour may be more fully display'd?
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What then? shall we sin, because we are not under the law, but under the gospel?
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Slander » Ministers exposed to
and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just.
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in honour and disgrace, under infamy, and in repute: look'd upon as an impostor, while I say what is true;
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Slander » Servants of God exposed to
and why may we not do evil, that good may come?" which is slanderously reported to be our maxim, by some, whose condemnation is just.
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in honour and disgrace, under infamy, and in repute: look'd upon as an impostor, while I say what is true;
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