Thematic Bible
Thematic Bible
Abraham » Faith of
And Abram believed the LORD, and it was counted to him for righteousness.
What shall we say, then, that Abraham our father, as pertaining to the flesh, did find? If Abraham were justified by deeds, then hath he wherein to rejoice: but not with God. For what saith the scripture? "Abraham believed God, and it was counted unto him for righteousness." read more.
To him that worketh is the reward not reckoned of favour: but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness. Even as David describeth the blessedfulness of the man, unto whom God ascribeth righteousness without deeds, "Blessed are they, whose unrighteousnesses are forgiven and whose sins are covered. Blessed is that man to whom the Lord imputeth not sin." Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham, for righteousness. How was it reckoned? In the time of circumcision? Or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also; And that he might be the father of the circumcised: not because they are circumcised only: but because they walk also in the steps of that faith, that was in our father Abraham before the time of circumcision. For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith. For if they which are of the law be heirs, then is faith but vain, and the promise of none effect. Because the law causeth wrath. For where no law is, there is no transgression. Therefore by faith is the inheritance given, that it might come of favour: and that the promise might be sure to all the seed. Not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all. As it is written, "I have made thee a father to many nations," even before God whom thou hast believed, which quickeneth the dead and called those things which be not, as though they were. Which Abraham, contrary to hope, believed in hope: that he should be the father of many nations, according to that which was spoken, "So shall thy seed be." And he fainted not in the faith, nor yet considered his own body, which was now dead, even when he was almost a hundred years old: neither yet that Sara was past childbearing. He staggered not at the promise of God through unbelief: But was made strong in the faith, and gave honour to God, full certified that what he had promised, that he was able to make good. And therefore was it reckoned to him for righteousness.
To him that worketh is the reward not reckoned of favour: but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness. Even as David describeth the blessedfulness of the man, unto whom God ascribeth righteousness without deeds, "Blessed are they, whose unrighteousnesses are forgiven and whose sins are covered. Blessed is that man to whom the Lord imputeth not sin." Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham, for righteousness. How was it reckoned? In the time of circumcision? Or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also; And that he might be the father of the circumcised: not because they are circumcised only: but because they walk also in the steps of that faith, that was in our father Abraham before the time of circumcision. For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith. For if they which are of the law be heirs, then is faith but vain, and the promise of none effect. Because the law causeth wrath. For where no law is, there is no transgression. Therefore by faith is the inheritance given, that it might come of favour: and that the promise might be sure to all the seed. Not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all. As it is written, "I have made thee a father to many nations," even before God whom thou hast believed, which quickeneth the dead and called those things which be not, as though they were. Which Abraham, contrary to hope, believed in hope: that he should be the father of many nations, according to that which was spoken, "So shall thy seed be." And he fainted not in the faith, nor yet considered his own body, which was now dead, even when he was almost a hundred years old: neither yet that Sara was past childbearing. He staggered not at the promise of God through unbelief: But was made strong in the faith, and gave honour to God, full certified that what he had promised, that he was able to make good. And therefore was it reckoned to him for righteousness.
Even as Abraham "believed God, and it was ascribed to him for righteousness." Understand, therefore, that they which are of faith, the same are the children of Abraham. For the scripture saw aforehand, that God would justify the heathen through faith, and therefore showed beforehand glad tidings unto Abraham: "In thee shall all nations be blessed." read more.
So then, they which be of faith are blessed with faithful Abraham.
So then, they which be of faith are blessed with faithful Abraham.
By faith Abraham, when he was called, obeyed to go out into a place which he should afterward receive to inheritance, and he went out, not knowing whither he should go. By faith he removed into the land that was promised him, as into a strange country, and dwelt in tabernacles: and so did Isaac, and Jacob, heirs with him of the same promise. For he looked for a city having a foundation, whose builder and maker is God.
By faith Abraham offered up Isaac, when he was tempted, and he offered him being his only begotten son, which had received the promises: Of whom it was said, "In Isaac shall thy seed be called." For he considered that God was able to raise up again from death. Wherefore received he him, for an example of the resurrection.
Was not Abraham our father justified through works when he offered Isaac his son upon the altar? Thou seest how that faith wrought within his deeds, and through the deeds was the faith made perfect. And the scripture was fulfilled which saith, "Abraham believed God, and it was reputed unto him for righteousness," and he was called the friend of God. read more.
Ye see, then, how that of deeds a man is justified, and not of faith only.
Ye see, then, how that of deeds a man is justified, and not of faith only.
Bigotry » Paul's argument against
What preferment, then, hath the Jew? Other, what advantageth circumcision? Surely, very much. First: unto them was committed the word of God. What, then, though some of them did not believe? Shall their unbelief make the promise of God without effect? read more.
God forbid. Let God be true, and all men liars, as it is written, "That thou mightest be justified in thy sayings and shouldest overcome when thou art judged." If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which taketh vengeance? I speak after the manner of men. God forbid. For how then shall God judge the world? If the verity of God appear more excellent through my lie, unto his praise, why am I henceforth judged as a sinner? And say not rather - as men evil-speak of us, and as some affirm that we say - "Let us do evil, that good may come thereof." Whose damnation is just. What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles 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 after God, they are all gone out of the way, they are all made unprofitable, there is none that doeth good, no not one." "Their throat is an open sepulchre, with their tongues they have deceived." "The poison of Asps is under their lips." "Whose mouths are full of cursing and bitterness." "Their feet are swift to shed blood. Destruction and wretchedness are in their ways: And the way of peace have they not known." "There is no fear of God before their eyes." Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God, because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin. Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets. The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. There is no difference: For all have sinned, and lack the praise that is of valour before God:
God forbid. Let God be true, and all men liars, as it is written, "That thou mightest be justified in thy sayings and shouldest overcome when thou art judged." If our unrighteousness make the righteousness of God more excellent: what shall we say? Is God unrighteous which taketh vengeance? I speak after the manner of men. God forbid. For how then shall God judge the world? If the verity of God appear more excellent through my lie, unto his praise, why am I henceforth judged as a sinner? And say not rather - as men evil-speak of us, and as some affirm that we say - "Let us do evil, that good may come thereof." Whose damnation is just. What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles 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 after God, they are all gone out of the way, they are all made unprofitable, there is none that doeth good, no not one." "Their throat is an open sepulchre, with their tongues they have deceived." "The poison of Asps is under their lips." "Whose mouths are full of cursing and bitterness." "Their feet are swift to shed blood. Destruction and wretchedness are in their ways: And the way of peace have they not known." "There is no fear of God before their eyes." Yea and we know that whatsoever the law saith, he saith it to them which are under the law: That all mouths may be stopped, and all the world be subdued to God, because that by the deeds of the law, shall no flesh be justified in the sight of God. For by the law cometh the knowledge of sin. Now, verily, is the righteousness that cometh of God declared without the fulfilling of the law: having witness yet of the law, and of the prophets. The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. There is no difference: For all have sinned, and lack the praise that is of valour before God:
What shall we say, then, that Abraham our father, as pertaining to the flesh, did find? If Abraham were justified by deeds, then hath he wherein to rejoice: but not with God. For what saith the scripture? "Abraham believed God, and it was counted unto him for righteousness." read more.
To him that worketh is the reward not reckoned of favour: but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness. Even as David describeth the blessedfulness of the man, unto whom God ascribeth righteousness without deeds, "Blessed are they, whose unrighteousnesses are forgiven and whose sins are covered. Blessed is that man to whom the Lord imputeth not sin." Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham, for righteousness. How was it reckoned? In the time of circumcision? Or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also; And that he might be the father of the circumcised: not because they are circumcised only: but because they walk also in the steps of that faith, that was in our father Abraham before the time of circumcision. For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith. For if they which are of the law be heirs, then is faith but vain, and the promise of none effect. Because the law causeth wrath. For where no law is, there is no transgression. Therefore by faith is the inheritance given, that it might come of favour: and that the promise might be sure to all the seed. Not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all.
To him that worketh is the reward not reckoned of favour: but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness. Even as David describeth the blessedfulness of the man, unto whom God ascribeth righteousness without deeds, "Blessed are they, whose unrighteousnesses are forgiven and whose sins are covered. Blessed is that man to whom the Lord imputeth not sin." Came this blessedness then upon the circumcised or upon the uncircumcised? We say verily how that faith was reckoned to Abraham, for righteousness. How was it reckoned? In the time of circumcision? Or in the time before he was circumcised? Not in time of circumcision: but when he was yet uncircumcised. And he received the sign of circumcision, as a seal of the righteousness which is by faith: which faith he had, yet being uncircumcised, that he should be the father of all them that believe: though they be not circumcised, that righteousness might be imputed to them also; And that he might be the father of the circumcised: not because they are circumcised only: but because they walk also in the steps of that faith, that was in our father Abraham before the time of circumcision. For the promise that he should be heir of the world was not given to Abraham, or to his seed, through the law: but through the righteousness which cometh of faith. For if they which are of the law be heirs, then is faith but vain, and the promise of none effect. Because the law causeth wrath. For where no law is, there is no transgression. Therefore by faith is the inheritance given, that it might come of favour: and that the promise might be sure to all the seed. Not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all.
It is not written for him only, that it was reckoned to him for righteousness: but also for us, to whom it shall be counted for righteousness so we believe on him that raised up Jesus our Lord from death. Which was delivered for our sins, and rose again for to justify us.
Grace » Justification by, opposed to that by works
Ye are gone quite from Christ as many as are justified by the law, and are fallen from grace.
If it be of grace, then is it not of works. For then were grace no more grace. If it be by the deserving of works, then is it no more grace. For then were deserving no longer deserving.
To him that worketh is the reward not reckoned of favour: but of duty.
the Reward of saints » Is of grace, through faith alone
If it be of grace, then is it not of works. For then were grace no more grace. If it be by the deserving of works, then is it no more grace. For then were deserving no longer deserving.
To him that worketh is the reward not reckoned of favour: but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness.
the Reward of saints » Not on account of their merits
To him that worketh is the reward not reckoned of favour: but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, is his faith counted for righteousness.
Servant » Hired » Unclassified scriptures relating to
I will come and punish you, and I myself will be a swift witness against the witches, against the adulterers, against false swearers: yea, and against those that wrongfully keep back the hireling's duty, which vex the widows and the fatherless, and oppress the stranger, and fear not me, sayeth the LORD of Hosts.
Verse Concepts
For the scripture saith, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn." And, "the laborer is worthy of his reward."
Behold, the hire of the laborers which have reaped down your fields - which hire is of you kept back by fraud - crieth: and the cries of them which have reaped, are entered into the ears of the Lord of Hosts.
Thou shalt not beguile thy neighbour with cavillations, neither rob him violently, neither shall the workman's labour abide with thee until the morning.
Ye masters do unto your servants that which is just and equal, seeing ye know that ye have also a master in heaven.
Go from him, that he may rest until his day come: which he looketh for, like as a hireling doth.
And in the same house tarry still, eating and drinking such as they have. For the laborer is worthy of his reward. Go not from house to house:
To him that worketh is the reward not reckoned of favour: but of duty.
"'If thy brother that dwelleth by thee wax poor and sell himself unto thee, thou shalt not let him labour as a bondservant doeth: but as a hired servant and as a sojourner he shall be with thee, and shall serve thee unto the trumpet year, and then shall he depart from thee: both he and his children with him, and shall return unto his own kindred again and unto the possessions of his fathers;
Thou shalt not defraud a hired servant that is needy and poor, whether he be of thy brethren or a stranger that is in thy land within thy cities. Give him his hire the same day, and let not the sun go down thereon. For he is needy and therewith sustaineth his life, lest he cry against thee unto the LORD and it be sin unto thee.
Is not the life of man upon earth a very battle? Are not his days like the days of a hired servant? For like as a bond servant desireth the shadow, and as a hireling would fain have an end of his work:
Possess not gold, nor silver, nor brass in your girdles, nor yet scrip towards your journey, neither two coats, neither shoes, nor yet a staff: for the workman is worthy to have his meat.