Thematic Bible
Thematic Bible
Bigotry » Paul's argument against
What advantage then has the Jew, or what profit has circumcision? Much in every respect; but chiefly that the oracles of God were intrusted to them. What, indeed, if some have been unfaithful? Will their unfaithfulness overthrow the faithfulness of God? read more.
It can not be. But let God be true, though every man be a liar, as it is written: That thou mightest be justified in thy words, and mightest overcome when thou art judged. But if our unrighteousness causes God's plan of justifying men to be better known, what shall we say? Is God unrighteous, who inflicts punishment? I speak as a man. It can not be: for if so, how shall God judge the world? Yet, if the truth of God has, through my lie, been greatly advanced to his glory, why am I still judged as a sinner? Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say,) Let us do evil, that good may come? Of such persons the condemnation is just. What then? Do we, Jews, excel? Not at all: for we have already convicted all, both Jews and Greeks, of being under sin, as it is written: There is none righteous, no, not one; there is none that understands; there is none that seeks after God; they have all turned out of the way; they have alike become unprofitable; there is none that does good, not even one; their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips; their 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 they have not known; there is no fear of God before their eyes. Now we know that what the law says, it speaks- to those who are under the law, that every mouth may be stopped, and all the world become guilty before God. Wherefore, by works of law, no flesh shall be justified in his sight; for by law is the knowledge of sin. But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on all that believe; for there is no difference; for all have sinned, and come short of the glory of God,
It can not be. But let God be true, though every man be a liar, as it is written: That thou mightest be justified in thy words, and mightest overcome when thou art judged. But if our unrighteousness causes God's plan of justifying men to be better known, what shall we say? Is God unrighteous, who inflicts punishment? I speak as a man. It can not be: for if so, how shall God judge the world? Yet, if the truth of God has, through my lie, been greatly advanced to his glory, why am I still judged as a sinner? Then, why not say, (as we are slanderously reported as saying, and, as some affirm, that we do say,) Let us do evil, that good may come? Of such persons the condemnation is just. What then? Do we, Jews, excel? Not at all: for we have already convicted all, both Jews and Greeks, of being under sin, as it is written: There is none righteous, no, not one; there is none that understands; there is none that seeks after God; they have all turned out of the way; they have alike become unprofitable; there is none that does good, not even one; their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips; their 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 they have not known; there is no fear of God before their eyes. Now we know that what the law says, it speaks- to those who are under the law, that every mouth may be stopped, and all the world become guilty before God. Wherefore, by works of law, no flesh shall be justified in his sight; for by law is the knowledge of sin. But now, God's plan of justifying men without law is revealed, being attested by the law and the prophets; I repeat it, God's plan of justifying men through faith in Jesus Christ, which is for all, and on 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 has found, as it respects the flesh? For if Abraham was. justified by works, he has cause for boasting, but not before God. For what says the scripture? Abraham believed God, and it was counted to him for righteousness. read more.
Now to him that works, the reward is not counted as a favor, but as a debt: but to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness. Even as David also speaks of the blessedness of the man to whom God counts 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 charge sin. Comes this blessedness then on those who are circumcised only, or on those who are uncircumcised also? For we say that faith was counted to Abraham for righteousness. Under what circumstances, then, was it counted? After he was circumcised? Or, while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the sign of circumcision, as a seal of the righteousness of the faith that he had while he was uncircumcised, in order that he might be the father of all that believe, even in a state of uncircumcision, so that righteousness might be counted to them also; and the father of circumcision to those who are not only circumcised, but who, also, walk in the steps of that faith which our father Abraham had while he was yet uncircumcised. For the promise that he should be the heir of the world, was not to Abraham, nor to his posterity, through law, but through the righteousness of faith. For if they that are of the law be heirs, the faith is made powerless, and the promise is unmeaning; for the law inflicts punishment; for where no law is, there is no transgression. Therefore, the inheritance is by faith, that it may be according to grace, in order that the promise may be sure to all his posterity, not to those only who are of the law, but to those, also, who are of the faith of Abraham, who is the father of us all,
Now to him that works, the reward is not counted as a favor, but as a debt: but to him that works not, but believes on him that justifies the ungodly, his faith is counted for righteousness. Even as David also speaks of the blessedness of the man to whom God counts 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 charge sin. Comes this blessedness then on those who are circumcised only, or on those who are uncircumcised also? For we say that faith was counted to Abraham for righteousness. Under what circumstances, then, was it counted? After he was circumcised? Or, while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the sign of circumcision, as a seal of the righteousness of the faith that he had while he was uncircumcised, in order that he might be the father of all that believe, even in a state of uncircumcision, so that righteousness might be counted to them also; and the father of circumcision to those who are not only circumcised, but who, also, walk in the steps of that faith which our father Abraham had while he was yet uncircumcised. For the promise that he should be the heir of the world, was not to Abraham, nor to his posterity, through law, but through the righteousness of faith. For if they that are of the law be heirs, the faith is made powerless, and the promise is unmeaning; for the law inflicts punishment; for where no law is, there is no transgression. Therefore, the inheritance is by faith, that it may be according to grace, in order that the promise may be sure to all his posterity, not to those only who are of the law, but to those, also, who are of the faith of Abraham, who is the father of us all,
But that it was counted to him, was not written for his sake alone, but for our sakes also, to whom it shall be counted, if we believe on him that raised Jesus our Lord from the dead, who was delivered up for our offenses, and raised again for our justification.
Justification before God » Under the gospel » By the resurrection of Christ
who was delivered up for our offenses, and raised again for our justification.
and if Christ has not been raised, your faith is vain; you are yet in your sins.
Jesus Christ, Resurrection » Was necessary to » Justification
Who is he that condemns? It is Christ that died: rather, indeed, that has risen, who is at the right hand of God, who also intercedes for us.
who was delivered up for our offenses, and raised again for our justification.
Types of Christ » Leper's offering
who was delivered up for our offenses, and raised again for our justification.