Romans 3 глава

Romans
New International Version → King James Bible

What advantage, then, is there in being a Jew, or what value is there in circumcision?

What advantage then hath the Jew? or what profit is there of circumcision?

Much in every way! First of all, the Jews have been entrusted with the very words of God.

Much every way: chiefly, because that unto them were committed the oracles of God.

What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness?

For what if some did not believe? shall their unbelief make the faith of God without effect?

Not at all! Let God be true, and every human being a liar. As it is written: “So that you may be proved right when you speak and prevail when you judge.”a

God 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.

But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.)

But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

Certainly not! If that were so, how could God judge the world?

God forbid: for then how shall God judge the world?

Someone might argue, “If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?”

For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

Why not say — as some slanderously claim that we say — “Let us do evil that good may result”? Their condemnation is just!

And 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.

What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin.

What 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;

As it is written: “There is no one righteous, not even one;

As it is written, There is none righteous, no, not one:

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

There is none that understandeth, there is none that seeketh after God.

All have turned away, they have together become worthless; there is no one who does good, not even one.”b

They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

“Their throats are open graves; their tongues practice deceit.”c “The poison of vipers is on their lips.”d

Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

“Their mouths are full of cursing and bitterness.”e

Whose mouth is full of cursing and bitterness:

“Their feet are swift to shed blood;

Their feet are swift to shed blood:

ruin and misery mark their ways,

Destruction and misery are in their ways:

and the way of peace they do not know.”f

And the way of peace have they not known:

“There is no fear of God before their eyes.”g

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, so that every mouth may be silenced and the whole world held accountable to God.

Now 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.

Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin.

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify.

But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

This righteousness is given through faith inh Jesus Christ to all who believe. There is no difference between Jew and Gentile,

Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

for all have sinned and fall short of the glory of God,

For all have sinned, and come short of the glory of God;

and all are justified freely by his grace through the redemption that came by Christ Jesus.

Being justified freely by his grace through the redemption that is in Christ Jesus:

God presented Christ as a sacrifice of atonement,i through the shedding of his blood — to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished —

Whom 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;

he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.

To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith.

Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

For we maintain that a person is justified by faith apart from the works of the law.

Therefore we conclude that a man is justified by faith without the deeds of the law.

Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,

Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.

Do we then make void the law through faith? God forbid: yea, we establish the law.

« 2 глава 4 глава »