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• whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; (Romans 3, 25)

• it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus. (Romans 3, 26)

• Then what becomes of our boasting? It is excluded. On what principle? On the principle of works? No, but on the principle of faith. (Romans 3, 27)

• For we hold that a man is justified by faith apart from works of law. (Romans 3, 28)

• since God is one; and he will justify the circumcised on the ground of their faith and the uncircumcised through their faith. (Romans 3, 30)

• Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. (Romans 3, 31)

• And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness. (Romans 4, 5)

• Is this blessing pronounced only upon the circumcised, or also upon the uncircumcised? We say that faith was reckoned to Abraham as righteousness. (Romans 4, 9)

• He received circumcision as a sign or seal of the righteousness which he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised and who thus have righteousness reckoned to them, (Romans 4, 11)

• and likewise the father of the circumcised who are not merely circumcised but also follow the example of the faith which our father Abraham had before he was circumcised. (Romans 4, 12)

• The promise to Abraham and his descendants, that they should inherit the world, did not come through the law but through the righteousness of faith. (Romans 4, 13)

• If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. (Romans 4, 14)