Study Desk

So what advantage does the Jew have? Or what is the benefit of circumcision?

Considerable in every way. First, they were entrusted^(a) with the spoken words of God.^(b)

What then? If some did not believe,^(c) will their unbelief cancel God's faithfulness?

Absolutely not!^(d) God must be true, even if everyone is a liar,^(e) as it is written: That You may be justified in Your words and triumph when You judge. ^(f)[a]

But if our unrighteousness highlights^[b] God's righteousness,^(g) what are we to say?^(h) I use a human argument:^[c](i) Is God unrighteous to inflict wrath?

Absolutely not! Otherwise, how will God judge the world?^(j)

But if by my lie God's truth is amplified to His glory, why am I also still judged as a sinner?^(k)

And why not say, just as some people slanderously claim we say, "Let us do what is evil so that good may come"?^(l) Their condemnation is deserved!

What then? Are we any better?^[d] Not at all! For we have previously charged that both Jews^(m) and Gentiles^[e](n) are all under sin,^[f](o)

as it is written:^[g] There is no one righteous, not even one.

There is no one who understands; there is no one who seeks God.

All have turned away; all alike have become useless. There is no one who does what is good, not even one. ^(p)[h]

Their throat is an open grave; they deceive with their tongues. ^(q)[i] Vipers' venom is under their lips. ^(r)[j]

Their mouth is full of cursing and bitterness. ^(s)[k]

Their feet are swift to shed blood;

ruin and wretchedness are in their paths,

and the path of peace they have not known. ^(t)[l]

There is no fear of God before their eyes. ^(u)[m]

Now we know that whatever the law says^(v) speaks to those who are subject to the law,^[n](w) so that every mouth may be shut and the whole world may become subject to God's judgment.^[o](x)

For no one will be justified^[p] in His sight by the works of the law,^(y) because the knowledge of sin comes through the law.^(z)

But now, apart from the law, God's righteousness has been revealed^(aa)—attested by the Law and the Prophets^[q](ab)

—that is, God's righteousness through faith^(ac) in Jesus Christ,^[r](ad) to all who believe,^(ae) since there is no distinction.^(af)

For all have sinned^(ag) and fall short of the^[s] glory of God.

They are justified freely by His grace^(ah) through the redemption that is in Christ Jesus.^(ai)

God presented Him as a propitiation^[t](aj) through faith in His blood,^(ak) to demonstrate His righteousness, because in His restraint God^(al) passed over the sins previously committed.^(am)

God presented Him to demonstrate His righteousness at the present time, so that He would be righteous and declare righteous^[u] the one who has faith in Jesus.

Where then is boasting?^(an) It is excluded. By what kind of law?^[v](ao) By one of works? No, on the contrary, by a law^[w] of faith.

For we conclude that a man is justified by faith apart from the works of the law.^(ap)

Or is God for Jews only?^(aq) Is He not also for Gentiles? Yes, for Gentiles too,

since there is one God^(ar) who will justify the circumcised by faith^(as) and the uncircumcised through faith.

Do we then cancel the law through faith? Absolutely not!^(at) On the contrary, we uphold the law.^(au)

What then can we say that Abraham, our physical ancestor,^[a](a) has found?

If Abraham was justified^[b] by works,^(b) he has something to brag about—but not before God.^[c]

For what does the Scripture say? Abraham believed God, and it was credited to him for righteousness. ^(c)[d]

Now to the one who works,^(d) pay is not considered as a gift, but as something owed.

But to the one who does not work, but believes on Him who declares the ungodly to be righteous,^[e](e) his faith is credited for righteousness.

Likewise, David also speaks of the blessing of the man God credits righteousness to apart from works:

How joyful are those whose lawless acts are forgiven and whose sins are covered!

How joyful is the man the Lord will never charge with sin! ^(f)[f]

Is this blessing only for the circumcised,^(g) then? Or is it also for the uncircumcised? For we say, Faith was credited to Abraham for righteousness. ^(h)[g]

In what way then was it credited—while he was circumcised, or uncircumcised? Not while he was circumcised, but uncircumcised.

And he received the sign of circumcision⁽ⁱ⁾ as a seal of the righteousness that he had by faith^[h](j) while still uncircumcised. This was to make him the father^(k) of all who believe^(l) but are not circumcised, so that righteousness may be credited to them also.

And he became the father of the circumcised, who are not only circumcised but who also follow in the footsteps of the faith our father Abraham had while he was still uncircumcised.

For the promise to Abraham^(m) or to his descendants that he would inherit the world⁽ⁿ⁾ was not through the law, but through the righteousness that comes by faith.^[i]

If those who are of the law are heirs,^(o) faith is made empty and the promise is canceled.

For the law produces wrath.^(p) And where there is no law,^(q) there is no transgression.

This is why the promise is by faith, so that it may be according to grace,^(r) to guarantee it to all the descendants^(s)—not only to those who are of the law^[j] but also to those who are of Abraham's faith. He is the father of us all

in God's sight. As it is written: I have made you the father of many nations. ^(t)[k] He believed in God, who gives life to the dead^(u) and calls^(v) things into existence that do not exist.^(w)

He believed, hoping against hope, so that he became the father of many nations ^(x)[l] according to what had been spoken: So will your descendants be. ^(y)[m]

He considered^[n] his own body to be already dead^(z) (since he was about 100 years old)^(aa) and also considered the deadness of Sarah's womb,^(ab) without weakening in the faith.

He did not waver in unbelief at God's promise but was strengthened in his faith and gave glory to God,^(ac)

because he was fully convinced^(ad) that what He had promised He was also able to perform.^(ae)

Therefore, it was credited to him for righteousness. ^(af)[o]

Now it was credited to him was not written for Abraham alone,^(ag)

but also for us. It will be credited to us who believe in Him^(ah) who raised Jesus our Lord from the dead.^(ai)

He was delivered up for^[p] our trespasses^(aj) and raised for^[q] our justification.^[r](ak)