Bible Verses About Bigotry

in their ways are ruin and misery,

and the way of shalom they do not know.

“There is no fear of God before their eyes.”

Moreover, we know that whatever the Torah says, it says to those living within the framework of the Torah, in order that every mouth may be stopped and the whole world be shown to deserve God’s adverse judgment.

For in his sight no one alive will be considered righteous on the ground of legalistic observance of Torah commands, because what Torah really does is show people how sinful they are.

But now, quite apart from Torah, God’s way of making people righteous in his sight has been made clear — although the Torah and the Prophets give their witness to it as well —

and it is a righteousness that comes from God, through the faithfulness of Yeshua the Messiah, to all who continue trusting. For it makes no difference whether one is a Jew or a Gentile,

since all have sinned and come short of earning God’s praise.

Then what should we say Avraham, our forefather, obtained by his own efforts?

For if Avraham came to be considered righteous by God because of legalistic observances, then he has something to boast about. But this is not how it is before God!

For what does the Tanakh say? “Avraham put his trust in God, and it was credited to his account as righteousness.”

Now the account of someone who is working is credited not on the ground of grace but on the ground of what is owed him.

However, in the case of one who is not working but rather is trusting in him who makes ungodly people righteous, his trust is credited to him as righteousness.

In the same way, the blessing which David pronounces is on those whom God credits with righteousness apart from legalistic observances:

“Blessed are those whose transgressions are forgiven, whose sins are covered over;

Blessed is the man whose sin Adonai will not reckon against his account.”

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.

For the promise to Avraham and his seed that he would inherit the world did not come through legalism but through the righteousness that trust produces.

For if the heirs are produced by legalism, then trust is pointless and the promise worthless.

For what law brings is punishment. But where there is no law, there is also no violation.

The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be relied on by all the seed, not only those who live within the framework of the Torah, but also those with the kind of trust Avraham had — Avraham avinu for all of us.

But the words, “it was credited to his account . . . ,” were not written for him only.