Romans 3

WHAT then is the superiority of the Jew? or what is the advantage of circumcision?

Much in every view: the principal one indeed is, that the oracles of God were entrusted to them.

For what if some were unbelievers? shall their unbelief render the faithfulness of God ineffectual?

God forbid: but let God be true, though every man were a liar; as it is written, “That thou mayest be acknowledged just in thy sayings, and overcome when thou art judged.”

But if our unrighteousness commend the righteousness of God, what shall we say? Is not God unrighteous in inflicting wrath? (I speak humanly).

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

For if the truth of God by my lying hath more abundantly contributed to his glory; why am I notwithstanding judged as a sinner?

And why not admit, (as we are falsely reported of; and as some affirm we say,) That we should do evil things, that good may come? whose condemnation is just.

What then? have we pre-eminence? Not at all: for we have before proved that both the Jews and Greeks are all under sin;

as it is written, “There is not a just person, no not one:

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

All are turned aside together, they are become worthless; there is none that doeth good, there is not even one.

Their throat is an open sepulchre; with their tongues they have spoken craftily; 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 they have not known the way of peace:

there is not the fear of God before their eyes.”

Now we know that whatsoever things the law saith, it speaks to those who are under the law: that every mouth might be sealed up, and all the world become criminal before God.

Wherefore by the works of the law shall no flesh be justified before God: for by the law is the knowledge of sin.

But now distinct from the law the righteousness of God is manifest, receiving testimony from the law and the prophets;

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

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

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

whom God hath proposed as the propitiatory sacrifice through faith in his blood, in demonstration of his justice for the remission of past sins, through the patience of God;

for a demonstration of his justice at this present time: that he might be just, though justifying him who is of the faith of Jesus.

Where then is boasting? It is excluded. By what law? of works? No: but by the law of faith.

We conclude therefore that by faith a man is justified, without works of law.

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

since it is one God who will justify the circumcision by faith, and the uncircumcision through faith.

Do we then abolish the law through faith? God forbid: but on the contrary, we give the law stability.