Thematic Bible
Thematic Bible
Abraham » Faith of
What advantage then shall we say that Abraham our father had as to the flesh? For if Abraham was accepted as righteous through works, he hath ground of boasting. But he hath no ground of boasting before God. For what saith the scripture? "Abraham had faith in God, and it was accounted unto him as righteousness." read more.
Now to him that performeth works, the reward is not accounted a matter of grace, but of debt; but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness; as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness. How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also; and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised. For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith. For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect. For the Law is the cause of wrath; for where there is no law there is no transgression. Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all (as it is written, "I have made thee a father of many nations") in the sight of that God whom he believed, who giveth life to the dead, and calleth the things that are not, as though they were. For he had confident hope in that which was past hope, that he should become a father of many nations, according to that which was spoken, "Thus shall thy offspring be;" and not being weak in faith, he regarded not his own body which had become dead, he being about a hundred years old, nor the deadness of Sarahs womb; nor did he waver in respect to the promise of God through unbelief, but was strong in faith, giving glory to God; being fully convinced, that what he hath promised, he is able also to perform. And therefore it was accounted to him for righteousness.
Now to him that performeth works, the reward is not accounted a matter of grace, but of debt; but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness; as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness. How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also; and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised. For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith. For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect. For the Law is the cause of wrath; for where there is no law there is no transgression. Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all (as it is written, "I have made thee a father of many nations") in the sight of that God whom he believed, who giveth life to the dead, and calleth the things that are not, as though they were. For he had confident hope in that which was past hope, that he should become a father of many nations, according to that which was spoken, "Thus shall thy offspring be;" and not being weak in faith, he regarded not his own body which had become dead, he being about a hundred years old, nor the deadness of Sarahs womb; nor did he waver in respect to the promise of God through unbelief, but was strong in faith, giving glory to God; being fully convinced, that what he hath promised, he is able also to perform. And therefore it was accounted to him for righteousness.
Even as Abraham "believed God, and it was accounted to him as righteousness." Know then that they who have faith, these are the sons of Abraham. Moreover the Scripture, foreseeing that God was to accept the gentiles as righteous by faith, proclaimed beforehand the glad tidings to Abraham, saying, "In thee shall all nations be blessed." read more.
So then they who have faith are blessed with believing Abraham.
So then they who have faith are blessed with believing Abraham.
By faith Abraham, when called, obeyed to go forth to a place which he was afterward to receive for an inheritance, and went forth, not knowing whither he was going. By faith he sojourned in the land of the promise, as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he was looking for the city which hath foundations, whose maker and builder is God.
By faith Abraham, when tried, offered up Isaac, and he who had received the promises was offering up his onlybegotten son, he to whom it was said, "From Isaac shall thine offspring be reckoned;" accounting that God is able even to raise from the dead; whence also he did figuratively receive him back.
Was not Abraham our father accepted as righteous through works, when he offered Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect. And the scripture was fulfilled, which saith, "Abraham believed God, and it was reckoned to him for righteousness;" and he was called the friend of God. read more.
Ye see that by works a man is accounted as righteous, and not by faith only.
Ye see that by works a man is accounted as righteous, and not by faith only.
Bigotry » Paul's argument against
What then is the advantage of the Jew? or what the benefit of circumcision? Great, every way. In the first place, because they were entrusted with the oracles of God. For what? If some were unfaithful, shall their unfaithfulness make God unfaithful? read more.
Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned." But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.) Far be it! For then how shall God judge the world? For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner? And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just. What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin. As it is written: "There is none righteous, no, not one; there is none that hath understanding, there is none that diligently seeketh God; they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one. Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Swift are their feet to shed blood; destruction and misery are in their ways; and the way of peace they know not. There is no fear of God before their eyes." Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God;
Far be it! yea, let God be true, and every man a liar; as it is written, "That thou mayst be justified in thy words, and mayst overcome when thou art arraigned." But if our unrighteousness serve to display the righteousness of God, what shall we say? Is God unrighteous who inflicteth punishment? (I am speaking as men do.) Far be it! For then how shall God judge the world? For if, through my being false, the truth of God hath been more abundantly manifested to his glory, why am I still judged as a sinner? And why do you not say, as some slanderously charge us with saying, Let us do evil, that good may come? The condemnation of such men is just. What then? Are we better than others? By no means! For we have already brought a charge both against Jews and Greeks, that they are all under sin. As it is written: "There is none righteous, no, not one; there is none that hath understanding, there is none that diligently seeketh God; they have all turned aside from the right way, they have become worthless together; there is none that doeth good, not even one. Their throat is an open sepulchre; with their tongues they have practised deceit. The poison of asps is under their lips. Their mouth is full of cursing and bitterness. Swift are their feet to shed blood; destruction and misery are in their ways; and the way of peace they know not. There is no fear of God before their eyes." Now we know that whatever the Law saith, it saith to those who are under the Law; that every mouth may be stopped, and all the world become subject to condemnation before God. Because by works of the Law no flesh shall be accepted as righteous: for by the Law is the knowledge of sin. But now, apart from the Law, the righteousness which is of God, to which the Law and the Prophets bear testimony, even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God;
What advantage then shall we say that Abraham our father had as to the flesh? For if Abraham was accepted as righteous through works, he hath ground of boasting. But he hath no ground of boasting before God. For what saith the scripture? "Abraham had faith in God, and it was accounted unto him as righteousness." read more.
Now to him that performeth works, the reward is not accounted a matter of grace, but of debt; but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness; as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness. How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also; and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised. For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith. For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect. For the Law is the cause of wrath; for where there is no law there is no transgression. Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all
Now to him that performeth works, the reward is not accounted a matter of grace, but of debt; but to him who without performing works hath faith in him who accepteth as righteous one that hath been ungodly, his faith is accounted as righteousness; as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness. How then was it so accounted? After his circumcision, or while he was uncircumcised? Not after he was circumcised, but while he was uncircumcised. And he received the outward sign of circumcision as a seal of the righteousness of the faith which he had while he was uncircumcised; that he might be the father of all the uncircumcised who have faith, so that righteousness might be put to their account also; and that he might be the father of the circumcised, who are not circumcised merely, but who tread in the steps of that faith which our father Abraham had while yet uncircumcised. For not through the Law was the promise made to Abraham or his offspring that he should be the heir of the world, but through the righteousness of faith. For if they that are of the Law are heirs, then faith becometh a vain thing, and the promise is made of no effect. For the Law is the cause of wrath; for where there is no law there is no transgression. Therefore the inheritance was made to depend on faith, that it might be a matter of grace; that the promise might be sure to all the offspring, not to that only which is under the Law, but to that also which hath the faith of Abraham, who is the father of us all
And that it was so accounted was not written for his sake alone, but for our sakes also, to whom it will be so accounted through our faith in him who raised up Jesus our Lord from the dead, who was delivered up on account of our trespasses, and raised from the dead that we might be accepted as righteous.
the Blessed » To whom God imputes righteousness without works
as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man whom the Lord shall not charge with sin." read more.
Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness.
Doth this blessedness belong to the circumcised alone, or to the uncircumcised also? For we are saying that Abrahams faith was accounted as righteousness.
Forgiveness » Those whose iniquities are forgiven
as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered.
Righteousness » Blessedness of » Having imputed, without works
as David also speaketh of the blessedness of the man whom God accepteth as righteous without works:
Verse Concepts
Righteousness imputed » Blessedness of those who have
as David also speaketh of the blessedness of the man whom God accepteth as righteous without works:
Verse Concepts
Sin » Those whose sins are covered
as David also speaketh of the blessedness of the man whom God accepteth as righteous without works: "Blessed are they whose iniquities are forgiven, and whose sins are covered.