More on imputed

English Standard Version
King James Version

¹What then shall we say was gained by Abraham, our forefather according to the flesh? ²For if Abraham was justified by works, he has something to boast about, but not before God. ³For what does the Scripture say? Abraham believed God, and it was counted to him as righteousness. ⁴Now to the one who works, his wages are not counted as a gift but as his due. ⁵And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, ⁶just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: ⁷Blessed are those whose lawless deeds are forgiven, and whose sins are covered; ⁸blessed is the man against whom the Lord will not count his sin. ⁹Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. ¹⁰How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. ¹¹He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, ¹²and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. ¹³For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. ¹⁴For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. ¹⁵For the law brings wrath, but where there is no law there is no transgression. ¹⁶That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring - not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, ¹⁷as it is written, I have made you the father of many nations - in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. ¹⁸In hope he believed against hope, that he should become the father of many nations, as he had been told, So shall your offspring be. ¹⁹He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. ²⁰No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, ²¹fully convinced that God was able to do what he had promised. ²²That is why his faith was counted to him as righteousness. ²³But the words it was counted to him were not written for his sake alone, ²⁴but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, ²⁵who was delivered up for our trespasses and raised for our justification.

¹What shall we say then that Abraham our father, as pertaining to the flesh, hath found? ²For if Abraham were justified by works, he hath whereof to glory; but not before God. ³For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. ⁴Now to him that worketh is the reward not reckoned of grace, but of debt. ⁵But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. ⁶Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, ⁷Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. ⁸Blessed is the man to whom the Lord will not impute sin. ⁹Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. ¹⁰How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. ¹¹And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: ¹²And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. ¹³For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. ¹⁴For if they which are of the law be heirs, faith is made void, and the promise made of none effect: ¹⁵Because the law worketh wrath: for where no law is, there is no transgression. ¹⁶Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, ¹⁷(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. ¹⁸Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. ¹⁹And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: ²⁰He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; ²¹And being fully persuaded that, what he had promised, he was able also to perform. ²²And therefore it was imputed to him for righteousness. ²³Now it was not written for his sake alone, that it was imputed to him; ²⁴But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; ²⁵Who was delivered for our offences, and was raised again for our justification.

English Standard Version
King James Version

¹What then shall we say was gained by Abraham, our forefather according to the flesh? ²For if Abraham was justified by works, he has something to boast about, but not before God. ³For what does the Scripture say? Abraham believed God, and it was counted to him as righteousness. ⁴Now to the one who works, his wages are not counted as a gift but as his due. ⁵And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, ⁶just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: ⁷Blessed are those whose lawless deeds are forgiven, and whose sins are covered; ⁸blessed is the man against whom the Lord will not count his sin. ⁹Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. ¹⁰How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. ¹¹He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, ¹²and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. ¹³For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. ¹⁴For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. ¹⁵For the law brings wrath, but where there is no law there is no transgression. ¹⁶That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring - not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, ¹⁷as it is written, I have made you the father of many nations - in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. ¹⁸In hope he believed against hope, that he should become the father of many nations, as he had been told, So shall your offspring be. ¹⁹He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. ²⁰No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, ²¹fully convinced that God was able to do what he had promised. ²²That is why his faith was counted to him as righteousness. ²³But the words it was counted to him were not written for his sake alone, ²⁴but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, ²⁵who was delivered up for our trespasses and raised for our justification.

¹What shall we say then that Abraham our father, as pertaining to the flesh, hath found? ²For if Abraham were justified by works, he hath whereof to glory; but not before God. ³For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. ⁴Now to him that worketh is the reward not reckoned of grace, but of debt. ⁵But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. ⁶Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, ⁷Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. ⁸Blessed is the man to whom the Lord will not impute sin. ⁹Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. ¹⁰How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. ¹¹And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: ¹²And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. ¹³For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. ¹⁴For if they which are of the law be heirs, faith is made void, and the promise made of none effect: ¹⁵Because the law worketh wrath: for where no law is, there is no transgression. ¹⁶Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, ¹⁷(As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were. ¹⁸Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. ¹⁹And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb: ²⁰He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; ²¹And being fully persuaded that, what he had promised, he was able also to perform. ²²And therefore it was imputed to him for righteousness. ²³Now it was not written for his sake alone, that it was imputed to him; ²⁴But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; ²⁵Who was delivered for our offences, and was raised again for our justification.

English Standard Version
King James Version

¹Then what advantage has the Jew? Or what is the value of circumcision? ²Much in every way. To begin with, the Jews were entrusted with the oracles of God. ³What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? ⁴By no means! Let God be true though every one were a liar, as it is written, That you may be justified in your words, and prevail when you are judged. ⁵But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) ⁶By no means! For then how could God judge the world? ⁷But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? ⁸And why not do evil that good may come? - as some people slanderously charge us with saying. Their condemnation is just. ⁹What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, ¹⁰as it is written: None is righteous, no, not one; ¹¹no one understands; no one seeks for God. ¹²All have turned aside; together they have become worthless; no one does good, not even one. ¹³Their throat is an open grave; they use their tongues to deceive. The venom of asps is under their lips. ¹⁴Their mouth is full of curses and bitterness. ¹⁵Their feet are swift to shed blood; ¹⁶in their paths are ruin and misery, ¹⁷and the way of peace they have not known. ¹⁸There is no fear of God before their eyes. ¹⁹Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. ²⁰For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. ²¹But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it - ²²the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³for all have sinned and fall short of the glory of God, ²⁴and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. ²⁶It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. ²⁷Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. ²⁸For we hold that one is justified by faith apart from works of the law. ²⁹Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, ³⁰since God is one - who will justify the circumcised by faith and the uncircumcised through faith. ³¹Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.

¹What advantage then hath the Jew? or what profit is there of circumcision? ²Much every way: chiefly, because that unto them were committed the oracles of God. ³For what if some did not believe? shall their unbelief make the faith of God without effect? ⁴God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. ⁵But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) ⁶God forbid: for then how shall God judge the world? ⁷For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? ⁸And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. ⁹What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; ¹⁰As it is written, There is none righteous, no, not one: ¹¹There is none that understandeth, there is none that seeketh after God. ¹²They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. ¹³Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: ¹⁴Whose mouth is full of cursing and bitterness: ¹⁵Their feet are swift to shed blood: ¹⁶Destruction and misery are in their ways: ¹⁷And the way of peace have they not known: ¹⁸There is no fear of God before their eyes. ¹⁹Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. ²⁰Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. ²¹But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; ²²Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: ²³For all have sinned, and come short of the glory of God; ²⁴Being justified freely by his grace through the redemption that is in Christ Jesus: ²⁵Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; ²⁶To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. ²⁷Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. ²⁸Therefore we conclude that a man is justified by faith without the deeds of the law. ²⁹Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: ³⁰Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. ³¹Do we then make void the law through faith? God forbid: yea, we establish the law.

Term given to the movements of church reform which in the sixteenth century resulted in new Protestant churches being created as an alternative to the Roman Catholic Church.

In the Bible, salvation is seen as God's commitment to save or rescue his people from sin (and other dangers) and to establish his kingdom.

A 'testament' is a covenant (binding agreement), a term used in the Bible of God's relationship with his people. The New Testament is the second part of the Christian Bible. Its name comes from the new covenant or relationship with God.

Metaphysical poets, selected poems Contents

Recently Viewed

Scan and go