Study Desk

But now apart ^(F1)from the Law ^(C1)the righteousness of God has been revealed, being ^(C2)witnessed by the ^(F2)Law and the Prophets,

but it is the ^(C1)righteousness of God through ^(C2)faith ^(C3)in Jesus Christ for ^(C4)all those ^(F1)who believe; for ^(C5)there is no distinction,

for all ^(F1)(C1)have sinned and fall short of the glory of God,

being justified as a gift ^(C1)by His grace through ^(C2)the redemption which is in Christ Jesus,

whom God displayed publicly as ^(C1)a ^(F1)propitiation ^(F2)(C2)in His blood through faith. This was to demonstrate His righteousness, ^(F3)because in God's merciful ^(C3)restraint He ^(C4)let the sins previously committed go unpunished;

for the demonstration, that is, of His righteousness at the present time, so that He would be just and the justifier of the one who ^(F1)has faith in Jesus.

Where then is ^(C1)boasting? It has been excluded. By ^(C2)what kind of law? Of works? No, but by a law of faith.

^(F1)For ^(C1)we maintain that a person is justified by faith apart from works ^(F2)of the Law.

Or ^(C1)is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also,

since indeed ^(C1)God ^(C2)who will justify the ^(F1)circumcised ^(F2)by faith and the ^(F3)uncircumcised through faith ^(C3)is one.

Do we then nullify ^(F1)the Law through faith? ^(C1)Far from it! On the contrary, we ^(C2)establish the Law.

What then shall we say that Abraham, ^(F1)our forefather ^(C1)according to the flesh, has found?

For if Abraham was justified ^(F1)by works, he has something to boast about; but ^(C1)not ^(F2)before God.

For what does the Scripture say? "^(C1)ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS."

Now to the one who ^(C1)works, the wages are not credited as a favor, but as what is due.

But to the one who does not work, but ^(C1)believes in Him who justifies the ungodly, his faith is credited as righteousness,

just as David also speaks of the blessing of the person to whom God credits righteousness apart from works:

"^(C1)BLESSED ARE THOSE WHOSE LAWLESS DEEDS HAVE BEEN FORGIVEN, AND WHOSE SINS HAVE BEEN COVERED.

-"^(C1)BLESSED IS THE MAN WHOSE SIN THE LORD WILL NOT ^(C2)TAKE INTO ACCOUNT."

Is this blessing then on ^(F1)(C1)the circumcised, or on ^(F2)the uncircumcised also? For ^(C2)we say, "^(C3)FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS."

How then was it credited? While he was ^(F1)circumcised, or ^(F2)uncircumcised? Not while ^(F1)circumcised, but while ^(F2)uncircumcised;

and he ^(C1)received the sign of circumcision, ^(C2)a seal of the righteousness of the faith which ^(F1)he had while uncircumcised, so that he might be ^(C3)the father of ^(C4)all who believe without being circumcised, that righteousness might be credited to them,

and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which ^(F1)he had while uncircumcised.

For ^(C1)the promise to Abraham or to his ^(F1)descendants ^(C2)that he would be heir of the world was not ^(F2)through the Law, but through the righteousness of faith.

For ^(C1)if those who are ^(F1)of the Law are heirs, then faith is made void and the promise is nullified;

for ^(C1)the Law brings about wrath, but ^(C2)where there is no law, there also is no violation.

For this reason it is ^(F1)by faith, in order that it may be in accordance with ^(C1)grace, so that the promise will be guaranteed to ^(C2)all the ^(F2)descendants, not only to ^(F3)those who are of the Law, but also to ^(F3)(C3)those who are of the faith of Abraham, who is ^(C4)the father of us all,

(as it is written: "I HAVE MADE YOU ^(C1)A FATHER OF MANY NATIONS") in the presence of Him whom he believed, that is, God, ^(C2)who gives life to the dead and ^(C3)calls into being ^(C4)things that do not exist.

In hope against hope he believed, so that he might become ^(C1)a father of many nations according to that which had been spoken, "^(C2)SO SHALL YOUR ^(F1)DESCENDANTS BE."

Without becoming weak in faith he contemplated his own body, now ^(C1)as good as dead since ^(C2)he was about a hundred years old, and ^(C3)the deadness of Sarah's womb;

yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, ^(C1)giving glory to God,

and ^(C1)being fully assured that ^(C2)what God had promised, He was able also to perform.

Therefore ^(C1)IT WAS ALSO CREDITED TO HIM AS RIGHTEOUSNESS.

Now ^(C1)not for his sake only was it written that it was credited to him,

but for our sake also, to whom it will be credited, to us ^(C1)who believe in Him who ^(C2)raised Jesus our Lord from the dead,

He who was ^(C1)delivered over because of our wrongdoings, and was ^(C2)raised because of our justification.

^(C1)Therefore, having been justified by faith, ^(F1)(C2)we have peace with God through our Lord Jesus Christ,

through whom we also have ^(C1)obtained our introduction by faith into this grace ^(C2)in which we stand; and ^(F1)we celebrate in hope of the glory of God.

^(C1)And not only this, but ^(F1)we also ^(C2)celebrate in our tribulations, knowing that tribulation brings about ^(C3)perseverance;

and ^(C1)perseverance, ^(C2)proven character; and proven character, hope;

and hope ^(C1)does not disappoint, because the love of God has been ^(C2)poured out within our hearts through the Holy Spirit who was given to us.

For while we were still ^(C1)helpless, ^(C2)at the right time ^(C3)Christ died for the ungodly.

For one will hardly die for a righteous person; ^(F1)though perhaps for the good person someone would even dare to die.

But God ^(C1)demonstrates ^(C2)His own love toward us, in that while we were still sinners, ^(C3)Christ died for us.

Much more then, having now been justified ^(F1)(C1)by His blood, we shall be saved ^(C2)from the wrath of God through Him.

For if while we were ^(C1)enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved ^(F1)(C2)by His life.

^(C1)And not only this, but ^(F1)we also celebrate in God through our Lord Jesus Christ, through whom we have now received ^(C2)the reconciliation.

Therefore, just as through ^(C1)one man sin entered into the world, and ^(C2)death through sin, and ^(C3)so death spread to all mankind, because all sinned—

for ^(F1)until the Law sin was in the world, but ^(C1)sin is not ^(F2)counted against anyone when there is no law.

Nevertheless death reigned from Adam until Moses, even over those who had not sinned ^(C1)in the likeness of the ^(F1)violation committed by Adam, who is a ^(F2)(C2)type of Him who was to come.

But ^(F1)the gracious gift is not like the offense. For if by the offense of ^(C1)the one ^(C2)the many died, much more did the grace of God and the gift by ^(C3)the grace of the one Man, Jesus Christ, overflow to the many.

The gift is not like that which came through the one who sinned; for on the one hand ^(C1)the judgment arose from one offense, ^(F1)resulting in condemnation, but on the other hand the gracious gift arose from many offenses, ^(F2)resulting in justification.

For if by the offense of the one, death reigned ^(C1)through the one, much more will those who receive the abundance of grace and of the gift of righteousness ^(C2)reign in life through the One, Jesus Christ.

So then, as through ^(C1)one offense ^(F1)the result was condemnation to all mankind, so also through one ^(C2)act of righteousness ^(F2)the result was ^(C3)justification of life to all mankind.

For as through the one man's disobedience ^(C1)the many ^(C2)were made sinners, so also through ^(C3)the obedience of the One ^(C1)the many will be made righteous.

^(F1)(C1)The Law came in so that the offense would increase; but where sin increased, ^(C2)grace abounded all the more,

so that, as ^(C1)sin reigned in death, so also ^(C2)grace would reign through righteousness to eternal life through Jesus Christ our Lord.