What advantage, then, is there in being a Jew, or what value is there in circumcision?
Much in every way! First of all, the Jews have been entrusted with the very words of God.
What if some were unfaithful? Will their unfaithfulness nullify God’s faithfulness?
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.”
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?
Certainly not! If that were so, how could 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?”
Why not say—as some slanderously claim that we say—“Let us do evil that good may result”? Their condemnation is just!
What then? Are we any better? Not at all! We have already made the charge that Jews and Gentiles alike are all under the power of sin.
As it is written: “There is no one righteous, not even one;
there is no one who understands; there is no one who seeks God.
All have turned away, they have together become worthless; there is no one who does good, not even one.”
“Their throats are open graves; their tongues practice deceit.” “The poison of vipers is on their lips.”
“Their mouths are full of cursing and bitterness.”
Their feet are swift to shed blood;
ruin and misery mark their ways,
and the way of peace they do not know.
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.
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.
But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify.
This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile,
for all have sinned and fall short of the glory of God,
and all are justified freely by his grace through the redemption that came by Christ Jesus.
God presented Christ as a sacrifice of atonement, 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—
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.
Where, then, is boasting? It is excluded. Because of what law? The law that requires works? No, because of the law that requires faith.
For we maintain that a person is justified by faith apart from the works of the law.
David says the same thing when he speaks of the blessedness of the one to whom God credits righteousness apart from works:
“Blessed are those whose transgressions are forgiven, whose sins are covered.
Blessed is the one whose sin the Lord will never count against them.”
Is this blessedness only for the Jew, or also for the Gentile? We say, “Faith was credited to Abraham as righteousness.”
How then was it credited? While he was still circumcised, or before? It was not after but before!
And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them.
And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.
It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith.
If those who depend on the law are heirs, faith means nothing and the promise is worthless,
because the law brings wrath. And where there is no law there is no transgression.
Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all.
As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls things that are not as though they were.
Against all hope, Abraham in hope believed and so became the father of many nations, just as it had been said to him, “So shall your offspring be.”
Without weakening in his faith, he faced the fact that his body was as good as dead—since he was about a hundred years old—and that Sarah’s womb was also dead.
Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God,
being fully persuaded that God had power to do what he had promised.
This is why “it was credited to him as righteousness.”
The words “it was credited to him” were written not for him alone,
but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead.
He was delivered over to death for our sins and was raised to life for our justification.
This is the Patristics text that appears when you select Patristics.
