Rom.2.17

If you're brought up Jewish, don't assume that you can lean back in the arms of your religion and take it easy, feeling smug because you're an insider to God's revelation,

Rom.2.17

Now you, if you call yourself a Jew; if you rely on the law and brag about your relationship to God;

Rom.2.17

Indeed you are called a Jew, and rest on the law, and make your boast in God,

Rom.2.17

If you are a Jew, you are relying on God's law for your special relationship with him. You boast that all is well between yourself and God.

Rom.2.18

a connoisseur of the best things of God, informed on the latest doctrines!

Rom.2.18

if you know his will and approve of what is superior because you are instructed by the law;

Rom.2.18

and know His will, and approve the things that are excellent, being instructed out of the law,

Rom.2.18

Yes, you know what he wants; you know right from wrong because you have been taught his law.

Rom.2.19

I have a special word of caution for you who are sure that you have it all together yourselves and, because you know God's revealed Word inside and out,

Rom.2.19

if you are convinced that you are a guide for the blind, a light for those who are in the dark,

Rom.2.19

and are confident that you yourself are a guide to the blind, a light to those who are in darkness,

Rom.2.19

You are convinced that you are a guide for the blind and a beacon light for people who are lost in darkness without God.

Rom.2.20

feel qualified to guide others through their blind alleys and dark nights and confused emotions to God.

Rom.2.20

an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth--

Rom.2.20

an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law.

Rom.2.20

You think you can instruct the ignorant and teach children the ways of God. For you are certain that in God's law you have complete knowledge and truth.

Rom.2.21

While you are guiding others, who is going to guide you? I'm quite serious. While preaching "Don't steal!" are you going to rob people blind? Who would suspect you?

Rom.2.21

you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?

Rom.2.21

You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?

Rom.2.21

Well then, if you teach others, why don't you teach yourself? You tell others not to steal, but do you steal?

Rom.2.22

The same with adultery. The same with idolatry.

Rom.2.22

You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

Rom.2.22

You who say, "Do not commit adultery," do you commit adultery? You who abhor idols, do you rob temples?

Rom.2.22

You say it is wrong to commit adultery, but do you do it? You condemn idolatry, but do you steal from pagan temples?

Rom.2.23

You can get by with almost anything if you front it with eloquent talk about God and his law.

Rom.2.23

You who brag about the law, do you dishonor God by breaking the law?

Rom.2.23

You who make your boast in the law, do you dishonor God through breaking the law?

Rom.2.23

You are so proud of knowing the law, but you dishonor God by breaking it.

Rom.2.24

The line from Scripture, "It's because of you Jews that the outsiders are down on God," shows it's an old problem that isn't going to go away.

Rom.2.24

As it is written: "God's name is blasphemed among the Gentiles because of you."

Rom.2.24

For "the name of God is blasphemed among the Gentiles because of you," as it is written.

Rom.2.24

No wonder the Scriptures say, "The world blasphemes the name of God because of you."

Rom.2.25

Circumcision, the surgical ritual that marks you as a Jew, is great if you live in accord with God's law. But if you don't, it's worse than not being circumcised.

Rom.2.25

Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised.

Rom.2.25

For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision.

Rom.2.25

The Jewish ceremony of circumcision is worth something only if you obey God's law. But if you don't obey God's law, you are no better off than an uncircumcised Gentile.

Rom.2.26

The reverse is also true: The uncircumcised who keep God's ways are as good as the circumcised--

Rom.2.26

If those who are not circumcised keep the law's requirements, will they not be regarded as though they were circumcised?

Rom.2.26

Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision?

Rom.2.26

And if the Gentiles obey God's law, won't God give them all the rights and honors of being his own people?

Rom.2.27

in fact, better. Better to keep God's law uncircumcised than break it circumcised.

Rom.2.27

The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.

Rom.2.27

And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law?

Rom.2.27

In fact, uncircumcised Gentiles who keep God's law will be much better off than you Jews who are circumcised and know so much about God's law but don't obey it.

Rom.2.28

Don't you see: It's not the cut of a knife that makes a Jew.

Rom.2.28

A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical.

Rom.2.28

For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh;

Rom.2.28

For you are not a true Jew just because you were born of Jewish parents or because you have gone through the Jewish ceremony of circumcision.

Rom.2.29

You become a Jew by who you are. It's the mark of God on your heart, not of a knife on your skin, that makes a Jew. And recognition comes from God, not legalistic critics. [JC]

Rom.2.29

No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God.

Rom.2.29

but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God.

Rom.2.29

No, a true Jew is one whose heart is right with God. And true circumcision is not a cutting of the body but a change of heart produced by God's Spirit. Whoever has that kind of change seeks praise from God, not from people.

Rom.3.1

So what difference does it make who's a Jew and who isn't, who has been trained in God's ways and who hasn't?

Rom.3.1

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

Rom.3.1

What advantage then has the Jew, or what is the profit of circumcision?

Rom.3.1

Then what's the advantage of being a Jew? Is there any value in the Jewish ceremony of circumcision?

Rom.3.2

As it turns out, it makes a lot of difference--but not the difference so many have assumed. First, there's the matter of being put in charge of writing down and caring for God's revelation, these Holy Scriptures.

Rom.3.2

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

Rom.3.2

Much in every way! Chiefly because to them were committed the oracles of God.

Rom.3.2

Yes, being a Jew has many advantages. First of all, the Jews were entrusted with the whole revelation of God.

Rom.3.3

So, what if, in the course of doing that, some of those Jews abandoned their post? God didn't abandon them. Do you think their faithlessness cancels out his faithfulness?

Rom.3.3

What if some did not have faith? Will their lack of faith nullify God's faithfulness?

Rom.3.3

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

Rom.3.3

True, some of them were unfaithful; but just because they broke their promises, does that mean God will break his promises?

Rom.3.4

Not on your life! Depend on it: God keeps his word even when the whole world is lying through its teeth. Scripture says the same: Your words stand fast and true; Rejection doesn't faze you.

Rom.3.4

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

Rom.3.4

Certainly not! Indeed, let God be true but every man a liar. As it is written: "That You may be justified in Your words, And may overcome when You are judged."

Rom.3.4

Of course not! Though everyone else in the world is a liar, God is true. As the Scriptures say, "He will be proved right in what he says, and he will win his case in court."

Rom.3.5

But if our wrongdoing only underlines and confirms God's rightdoing, shouldn't we be commended for helping out? Since our bad words don't even make a dent in his good words, isn't it wrong of God to back us to the wall and hold us to our word? These questions come up.

Rom.3.5

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.)

Rom.3.5

But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.)

Rom.3.5

"But," some say, "our sins serve a good purpose, for people will see God's goodness when he declares us sinners to be innocent. Isn't it unfair, then, for God to punish us?" (That is actually the way some people talk.)

Rom.3.6

The answer to such questions is no, a most emphatic No! How else would things ever get straightened out if God didn't do the straightening?

Rom.3.6

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

Rom.3.6

Certainly not! For then how will God judge the world?

Rom.3.6

Of course not! If God is not just, how is he qualified to judge the world?

Rom.3.7

It's simply perverse to say, "If my lies serve to show off God's truth all the more gloriously, why blame me? I'm doing God a favor."

Rom.3.7

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

Rom.3.7

For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner?

Rom.3.7

"But," some might still argue, "how can God judge and condemn me as a sinner if my dishonesty highlights his truthfulness and brings him more glory?"

Rom.3.8

Some people are actually trying to put such words in our mouths, claiming that we go around saying, "The more evil we do, the more good God does, so let's just do it!" That's pure slander, as I'm sure you'll agree.

Rom.3.8

Why not say--as we are being slanderously reported as saying and as some claim that we say--"Let us do evil that good may result"? Their condemnation is deserved.

Rom.3.8

And why not say, "Let us do evil that good may come"?--as we are slanderously reported and as some affirm that we say. Their condemnation is just.

Rom.3.8

If you follow that kind of thinking, however, you might as well say that the more we sin the better it is! Those who say such things deserve to be condemned, yet some slander me by saying this is what I preach!