【何もかも】山本五十六【こいつが悪い】

Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practise the same things.
And we know that the judgment of God is according to truth against them that practise such things.
And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God?
Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?
but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;
who will render to every man according to his works:
to them that by patience in well-doing seek for glory and honor and incorruption, eternal life:
but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation,
ribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek;
but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek:
for there is no respect of persons with God.
For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law;

for not the hearers of the law are just before God, but the doers of the law shall be justified:
(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;
in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them);
in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.
But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,
and knowest his will, and approvest the things that are excellent, being instructed out of the law,
and art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth;
thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples?
thou who gloriest in the law, through thy transgression of the law dishonorest thou God?
For the name of God is blasphemed among the Gentiles because of you, even as it is written.
For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.
If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision?
and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law?
For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh:
but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.

What advantage then hath the Jew? or what is the profit of circumcision?
Much every way: first of all, that they were intrusted with the oracles of God.
For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?
God forbid: yea, let God be found true, but every man a liar; as it is written,That thou mightest be justified in thy words,And mightest prevail when thou comest into judgment.
But if our righteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.)
God forbid: for then how shall God judge the world?
But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner?
and why not (as we are slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.
What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;
as it is written,There is none righteous, no, not one;
There is none that understandeth,There is none that seeketh after God;
They have all turned aside, they are together become unprofitable;There is none that doeth good, no, not, so much as one:
Their throat is an open sepulchre;With their tongues they have used deceit:The poison of asps is under their lips:
Whose mouth is full of cursing and bitterness:
Their feet are swift to shed blood;
Destruction and misery are in their ways;
And the way of peace have they not known:
There is no fear of God before their eyes.

Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgment of God:
because by the works of the law shall no flesh be justified in his sight; for through the law cometh the knowledge of sin.
But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets;
even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction;
for all have sinned, and fall short of the glory of God;
being justified freely by his grace through the redemption that is in Christ Jesus:
whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;
for the showing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus.
Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith.
We reckon therefore that a man is justified by faith apart from the works of the law.
Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also:
if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith.
Do we then make the law of none effect through faith? God forbid: nay, we establish the law.

What then shall we say that Abraham, our forefather, hath found according to the flesh?
For if Abraham was justified by works, he hath whereof to glory; but not toward God.
For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness.
Now to him that worketh, the reward is not reckoned as of grace, but as of debt.
But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness.
Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works,
saying,Blessed are they whose iniquities are forgiven,And whose sins are covered.
Blessed is the man to whom, the Lord will not reckon sin.
Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say,
To Abraham his faith was reckoned for righteousness.
How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision,
but in uncircumcision:
and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe, though they be in uncircumcision,
that righteousness might be reckoned unto them;
and the father of circumcision to them who not only are of the circumcision, but who also walk in the steps of
that faith of our father Abraham which he had in uncircumcision.
For not through the law was the promise to Abraham or to his seed that he should be heir of the world,
but through the righteousness of faith.
For if they that are of the law are heirs, faith is made void, and the promise is made of none effect:
for the law worketh wrath; but where there is no law, neither is there transgression.

For this cause it is of faith, that it may be according to grace; to the end that the promise may be sure to all the seed;
not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all
(as it is written, A father of many nations have I made thee) before him whom he believed, even God, who giveth
life to the dead, and calleth the things that are not, as though they were.
Who in hope believed against hope, to the end that he might become a father of many nations, according to
that which had been spoken, So shall thy seed be.
And without being weakened in faith he considered his own body now as good as dead
(he being about a hundred years old), and the deadness of Sarah’s womb;
yet, looking unto the promise of God, he wavered not through unbelief, but waxed strong through faith,
giving glory to God,
and being fully assured that what he had promised, he was able also to perform.
Wherefore also it was reckoned unto him for righteousness.
Now it was not written for his sake alone, that it was reckoned unto him;
but for our sake also, unto whom it shall be reckoned, who believe on him that raised Jesus our Lord from the dead,
who was delivered up for our trespasses, and was raised for our justification.

Being therefore justified by faith, we have peace with God through our Lord Jesus Christ;
through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God.
And not only so, but we also rejoice in our tribulations: knowing that tribulation worketh stedfastness;
and stedfastness, approvedness; and approvedness, hope:
and hope putteth not to shame; because the love of God hath been shed abroad in our hearts through the Holy Spirit which was given unto us.
For while we were yet weak, in due season Christ died for the ungodly.
For scarcely for a righteous man will one die: for peradventure for the good man some one would even dare to die.
But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood, shall we be saved from the wrath of God through him.
For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be saved by his life;
and not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned:--

for until the law sin was in the world; but sin is not imputed when there is no law.
Nevertheless death reigned from Adam until Moses, even over them that had not sinned after the likeness of Adam’s transgression, who is a figure of him that was to come.
But not as the trespass, so also is the free gift. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound unto the many.
And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification.
For if, by the trespass of the one, death reigned through the one; much more shall they that receive the abundance of grace and of the gift of righteousness reign in life through the one, even Jesus Christ.
So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life.
For as through the one man’s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.
And the law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly:
that, as sin reigned in death, even so might grace reign through righteousness unto eternal life through Jesus Christ our Lord.

What shall we say then? Shall we continue in sin, that grace may abound?
God forbid. We who died to sin, how shall we any longer live therein?
Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?
We were buried therefore with him through baptism unto death: that like as Christ was raised from the dead through the

glory of the Father, so we also might walk in newness of life.
For if we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection;
knowing this, that our old man was crucified with him, that the body of sin might be done away,
that so we should no longer be in bondage to sin;
for he that hath died is justified from sin.
But if we died with Christ, we believe that we shall also live with him;
knowing that Christ being raised from the dead dieth no more; death no more hath dominion over him.
For the death that he died, he died unto sin once: but the life that he liveth, he liveth unto God.
Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.
Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof:
neither present your members unto sin as instruments of unrighteousness; but present yourselves unto God,

as alive from the dead, and your members as instruments of righteousness unto God.
For sin shall not have dominion over you: for ye are not under law, but under grace.
What then? shall we sin, because we are not under law, but under grace? God forbid.
Know ye not, that to whom ye present yourselves as servants unto obedience, his servants ye are whom ye obey;
whether of sin unto death, or of obedience unto righteousness?
But thanks be to God, that, whereas ye were servants of sin, ye became obedient from the heart to that form of
teaching whereunto ye were delivered;
and being made free from sin, ye became servants of righteousness.
I speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as
servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness

unto sanctification.
For when ye were servants of sin, ye were free in regard of righteousness.
What fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death.
But now being made free from sin and become servants to God, ye have your fruit unto sanctification, and
the end eternal life.
For the wages of sin is death; but the free gift of God is eternal life in Christ Jesus our Lord.