Thematic Bible
Thematic Bible
Abraham » Faith of
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, " I have made thee a father of many nations," then existing in the sight of God, whom he believed, who gives life to the dead, and calls forth things that are not, as if they were: he it was who against hope believed in hope, that he should become the father of many nations, according to what was told him, "so shall thy posterity be:" far from being weak in faith, unconcern'd at his own bodily decay, being then about an hundred years old, and at Sarah's incapacity of child-bearing, he was not incredulously diffident of the divine promise; but was strong in faith, and did honour to God, by the full persuasion he had, that what he had promised, he was able also to perform. and therefore it was accounted to him for righteousness.
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, " I have made thee a father of many nations," then existing in the sight of God, whom he believed, who gives life to the dead, and calls forth things that are not, as if they were: he it was who against hope believed in hope, that he should become the father of many nations, according to what was told him, "so shall thy posterity be:" far from being weak in faith, unconcern'd at his own bodily decay, being then about an hundred years old, and at Sarah's incapacity of child-bearing, he was not incredulously diffident of the divine promise; but was strong in faith, and did honour to God, by the full persuasion he had, that what he had promised, he was able also to perform. and therefore it was accounted to him for righteousness.
As Abraham believed God, and it was accounted to him for righteousness: so hence ye know, that it is they who believe who are the children of Abraham. and the scripture insinuating, that God would justify the Gentiles thro' faith, gave Abraham an intimation of the gospel in these words, " in thee shall all nations be blessed." read more.
so that it is they who believe, who are blessed with Abraham, who did believe.
so that it is they who believe, who are blessed with Abraham, who did believe.
'Twas by faith that he who was named Abraham, showed his obedience in travelling to a foreign country, which he was afterwards to inherit; and began his journey without knowing where he was going. 'twas by faith that he sojourned in a land that was promised, as in a strange country, dwelling in tents with Isaac and Jacob, who were equally entitled to the same promise. for he had in view the city, whose foundations are sure, the architect and founder being God.
'Twas by faith that Abraham, when put to the trial, offered up Isaac: HE offered up his darling son, to whose posterity the promises were to be made good: of whom it was said, "only the descendants of Isaac shall be counted your posterity:" concluding that God was able to raise him up, even from the grave; from whence, in a figurative sense, be may be said to have been recover'd.
was not our father Abraham treated as just, in consequence of his actions, when he had attempted to sacrifice his son upon the altar? don't you see his actions and his faith conspir'd, and that his faith had its perfect effect in his conduct? it was then, that those words of scripture were accomplished, "Abraham believed God, and he was regarded for it as a man of virtue, and was the favourite of God." read more.
you see then, that a man is accounted just for his actions, and not for his bare faith.
you see then, that a man is accounted just for his actions, and not for his bare faith.
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.
the Blessed » To whom God imputes righteousness without works
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." read more.
Is this happiness then for the circumcised only, or for the uncircumcised also? for we say that faith was accounted to Abraham for righteousness.
Is this happiness then for the circumcised only, or for the uncircumcised also? for we say that faith was accounted to Abraham for righteousness.
Pardon » Expressed by » Not imputing sin
happy is the man to whom the Lord will not account sin."
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