Podcasts about gentiles yes

Romans 3-19-31 - Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. -20- Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. - -21- But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, -22- even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference- -23- for all have sinned and fall short of the glory of God, -24- being justified freely by His grace through the redemption that is in Christ Jesus, -25- whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, -26- to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus. - -27- Where is boasting then-- It is excluded. By what law-- Of works-- No, but by the law of faith. -28- Therefore we conclude that a man is justified by faith apart from the deeds of the law. -29- Or is He the God of the Jews only-- Is He not also the God of the Gentiles-- Yes, of the Gentiles also, -30- since there is one God who will justify the circumcised by faith and the uncircumcised through faith. -31- Do we then make void the law through faith-- Certainly not- On the contrary, we establish the law.

Scripture foundation for today’s show:Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:Romans 3:29 Here is the link to my song “Save Us”:https://youtu.be/PeMKoGzxio0Here is a copy of my 2020 Vision Bible Reading Plane for you to download.Buy my first book of poetry "Jaundiced View" treat features some of my most heartfelt poetry.

Where then is the boasting? It has been shut up. Through what sort of principle? The one of works? No, but through a principle of faith. Therefore, we conclude that by faith a man is justified apart from works pertaining to law. Or [is] God only belonging to Jews? And not the Gentiles? Yes, also the Gentiles. Since indeed God is one, Who will justify circumcision out from faith and uncircumcised through faith. Therefore, do we render ineffective law through the faith? May it never come to be! But we establish law.

Romans 3:25-31 (KJV) 25 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; 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Verse 6 - Consider Abraham: "He believed God, and it was credited to him as righteousness." Comments: Throughout his letters, the Apostle Paul (Rav Sha'ul) seems to take great interest in Avraham, referring to him no less than 29 times! Ya’akov (James) also makes use of Father Avraham in chapter 2 and verses 21-23 of his letter, going so far as to bring the binding of Isaac into the equation for us. For Ya’akov, Avraham’s faith was perfected by his corresponding actions. Germane to our study, however, is the phrase “credited to him as righteousness,” penned by Moshe in B’resheet (Genesis) 15:6 and referenced by Sha'ul in Romans 4:3 For what does the Tanakh say? "Avraham put his trust in God, and it was credited to his account as righteousness. Given its location within Paul’s arguments, both from Romans and Galatians, it is clear that the phrase is referring to imputed righteousness, that is, positional (forensic) right standing with HaShem. For Paul, it is axiomatic that Moshe describes this quality chronologically before Avraham receives the covenant of circumcision in B'resheet chapter 17. This bespeaks of the correct order in which to appropriate the covenant responsibilities of God. On the micro, saving faith in God, symbolized by God accrediting his account as righteous (Hebrew h'q'd.c tz’dakah), precedes the patriarch’s obedience to the sign of circumcision. On the macro, the covenant of Avraham precedes the covenant with Moshe. Thus, we can infer that Sha'ul brings Avraham into the argument to show that forensic righteousness is conferred to those who are not circumcised as well as to those who are—read Gentile and Jew respectively. Or is God the God of the Jews only? Isn't he also the God of the Gentiles? Yes, he is indeed the God of the Gentiles (Romans 3:29). And, Now is this blessing for the circumcised only? Or is it also for the uncircumcised? For we say that Avraham's trust was credited to his account as righteousness; but what state was he in when it was so credited - circumcision or uncircumcision? Not in circumcision, but in uncircumcision! In fact, he received circumcision as a sign, as a seal of the righteousness he had been credited with on the ground of the trust he had while he was still uncircumcised. This happened so that he could be the father of every uncircumcised person who trusts and thus has righteousness credited to him, and at the same time be the father of every circumcised person who not only has had a b'rit-milah, but also follows in the footsteps of the trust which Avraham avinu had when he was still uncircumcised (Romans 4:9-12). But what is it about the narrative in Genesis that leads Moshe to finally declare Avram/Avraham as righteous at this juncture? Is there something within the story that would cause any reader to make the same assumption? What was going on in the mind of the Holy One? Perhaps we can draw some conclusions by looking at the passage from a telescopic overview. Allow me elaborate? The flow of the Genesis narrative has been an interactive look at Avraham and his contending with God ever since God called him away from his native land in chapter 12:1-3. There, in what amounts to a unilateral agreement, we find that HaShem promises to increase his offspring beyond numbering. The corresponding covenant ceremony will later be enacted in p’sukim (verses) 7-20 of chapter 15. But leading up to this point, and trailing afterwards, is a grammatical clue as to what—or whom—Avraham actually placed his trust in!

click hereVisit the Recover In Christ web site. Romans 3 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.