1
What, then, is the advantage of the Yehudi, or what is the benefit of circumcision?
2
Much in every way. First, they were entrusted with Elohim’s spoken words.
3
What if some were unfaithful? Will their unfaithfulness abolish Elohim’s faithfulness?
4
Certainly not. Let Elohim be true though every human being be a liar, as it is written: “So that you may be declared righteous in your words and prevail when you are judged.”
5
But if our unrighteousness establishes Elohim’s righteousness, what shall we say? Is Elohim unrighteous when he brings wrath? I speak according to human reasoning.
6
Certainly not. Otherwise, how will Elohim judge the world?
7
But if through my lie Elohim’s truth overflowed into his glory, why am I still judged as a sinner?
8
And why not say—as we are slanderously accused and as some claim we say—“Let us do evil so that good may come”? Their judgment is just.
9
What then? Are we better? Not altogether. For we have already charged both Yehudim and Hellenes that all are under sin,
10
as it is written: “There is no righteous one—not even one.
11
There is no one who understands; there is no one who seeks Elohim.
12
All turned aside; together they became useless. There is no one practicing goodness; there is not even one.
13
Their throat is an opened grave; with their tongues they practice deceit. Serpents’ venom is beneath their lips.
14
Their mouth is full of cursing and bitterness.
15
Their feet are swift to shed blood.
16
Ruin and misery are in their paths,
17
and they have not known the path of peace.
18
There is no fear of Elohim before their eyes.”
19
Now we know that whatever Torah says, it speaks to those within Torah, so that every mouth may be stopped and the whole world become accountable to Elohim.
20
Therefore no flesh will be declared righteous before him from works of Torah, for through Torah comes recognition of sin.
21
But now, apart from Torah, Elohim’s righteousness has been manifested—though Torah and the Prophets bear witness to it—
22
Elohim’s righteousness through the faithfulness of Yahushua the Mashiyach, for all who trust. For there is no distinction,
23
because all sinned and lack Elohim’s glory,
24
being declared righteous freely by his favor through the redemption that is in Yahushua the Mashiyach.
25
Elohim publicly set him forth as an atoning-place through faithfulness in his blood, to demonstrate his righteousness because of the passing over of sins previously committed in Elohim’s restraint,
26
to demonstrate his righteousness in the present time, so that he might be righteous and declare righteous the one from the faithfulness of Yahushua.
27
Where, then, is boasting? It is excluded. Through what law? The law of works? No, but through the law of faithfulness.
28
For we calculate that a human being is declared righteous by faithfulness apart from works of Torah.
29
Or is Elohim the Elohim of Yehudim only? Is he not also of the nations? Yes, also of the nations,
30
since Elohim is one, who will declare the circumcised righteous from faithfulness and the uncircumcised through that faithfulness.
31
Do we, then, abolish Torah through faithfulness? Certainly not. Instead, we establish Torah.