Thematic Bible
Thematic Bible
false Accusation » Incidents illustrative of » Against paul
Whom Jason hath received: and these all do contrary to the decrees of Cesar, saying, That there is another king, one Jesus.
Crying out, Men of Israel, help. This is the man that teacheth all men every where against the people, and the law, and this place: and further, hath brought Greeks also into the temple; and hath polluted this holy place.
For we have found this a pestilent man, and a mover of sedition among all the Jews throughout the world, and a ring-leader of the sect of the Nazarenes: Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.
Then the high priest and the chief of the Jews informed him against Paul, and besought him,
And when he had come, the Jews who came down from Jerusalem stood around, and laid many and grievous complaints against Paul, which they could not prove;
And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just.
Bigotry » Paul's argument against
What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that to them were committed the oracles of God. For what if some did not believe? will their unbelief make the faith of God without effect? read more.
By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged. But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) By no means: for then how shall God judge the world? For if the truth of God hath more abounded through my lie to his glory; why yet am I also judged as a sinner? And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh God. They are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulcher; 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 things the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being testified by the law and the prophets; Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all them that believe; for there is no difference: For all have sinned, and come short of the glory of God;
By no means: verily let God be true, but every man a liar; as it is written, That thou mayest be justified in thy sayings, and mayest overcome when thou art judged. But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) By no means: for then how shall God judge the world? For if the truth of God hath more abounded through my lie to his glory; why yet am I also judged as a sinner? And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh God. They are all gone out of the way, they are together become unprofitable: there is none that doeth good, no, not one. Their throat is an open sepulcher; 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 things the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being testified by the law and the prophets; Even the righteousness of God, which is by faith of Jesus Christ to all, and upon all them that believe; for there is no difference: For all have sinned, and come short of the glory of God;
What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory, but not before God. For what saith the scripture? Abraham believed God, and it was counted to him for righteousness. read more.
Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man to whom God imputeth 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 impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they are not circumcised, that righteousness might be imputed to them also; And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised. For the promise that he should be the heir of the world was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they who are of the law are heirs, faith is made void, and the promise made of no effect. Because the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all;
Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man to whom God imputeth 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 impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham for righteousness. How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith, which he had yet being uncircumcised: that he might be the father of all them that believe, though they are not circumcised, that righteousness might be imputed to them also; And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham which he had being yet uncircumcised. For the promise that he should be the heir of the world was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they who are of the law are heirs, faith is made void, and the promise made of no effect. Because the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all;
Now it was not written for his sake alone, that it was imputed to him; But for us also, to whom it will be imputed, if we believe on him that raised Jesus our Lord from the dead, Who was delivered for our offenses, and raised again for our justification.
Grace » Not to be abused
And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just.
What shall we say then? Shall we continue in sin, that grace may abound?
What then? shall we sin, because we are not under the law, but under grace? By no means.
Slander » Ministers exposed to
And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just.
Slander » Servants of God exposed to
And not rather (as we are slanderously reported, and as some affirm that we say) Let us do evil, that good may come? whose damnation is just.