Scofield Reference Notes What advantage then hath the Jew? or what profit is there of circumcision?
Much every way: chiefly, because that unto them were committed the oracles of God.
For what if some did not believe? shall their unbelief make the faith of God without effect?
God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.
But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) Margin righteousness
See Scofield Note: "Rom 3:21". God forbid: for then how shall God judge the world? Margin world
kosmos = mankind. See Scofield Note: note "Mt 4:8". For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? Margin sinner
See Scofield Note: "Rom 3:23". And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just. Margin damnation
i.e. condemnation. What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; Margin sin
Sin. See Scofield Note: "Rom 3:23". As it is written, There is none righteous, no, not one: Margin righteous
See Scofield Note: "Rom 10:10". There is none that understandeth, there is none that seeketh after God.
They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not 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 saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Margin become
be brought under the judgment of God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. Margin sin
Sin. See Scofield Note: "Rom 3:23". But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; [1] righteousness of God
The righteousness of God is neither an attribute of God, not the changed character of the believer, but Christ Himself, who fully met in our stead and behalf every demand of the law, and who is, but the act of God called imputation Lev 25:50 Jas 2:23, "made unto us . . righteousness" 1Cor 1:30. "The believer in Christ is now, by grace, shrouded under Song complete and blessed a righteousness that the law from Mt. Sinai can find neither fault nor diminution therein. This is that which is called the righteousness of God by faith."--Bunyan. 2Cor 5:21 Rom 4:6 10:4 Phil 3:9 Rom 3:26 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
For all have sinned, and come short of the glory of God; [2] sinned
Sin, Summary: The literal meanings of the Heb. and Gr. words variously rendered "sin," "sinner," etc., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Ps 51:1 Lk 15:29, iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right Ps 51:9 Rom 3:23, missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Eph 2:1, lawlessness, or spiritual anarchy 1Tim 1:9, unbelief, or an insult to the divine veracity Jn 16:9. Sin originated with Satan Isa 14:12-14, entered the world through Adam Rom 5:12, was, and is, universal, Christ alone excepted Rom 3:23 1Pet 2:22, incurs the penalties of spiritual and physical death Gen 2:17 3:19 Ezek 18:4,20 Rom 6:23 and has no remedy but in the sacrificial death of Christ Heb 9:26 Acts 4:12 availed of by faith Acts 13:38,39. Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God. Being justified freely by his grace through the redemption that is in Christ Jesus: [1] Redemption
Redemption, "to deliver by paying a price." The N.T. doctrine. The N.T. records the fulfilment of the O.T. types and prophecies of redemption through the sacrifice of Christ. The completed truth is set forth in the three words which are translated redemption (1) agorazo, "to purchase in the market." The underlying thought is of a slave-market. The subjects of redemption are "sold under sin" Rom 7:14 but are, moreover, under sentence of death Ezek 18:4, Jn 3:18,19 Rom 3:19 Gal 3:10, and the purchase price is the blood of the Redeemer who dies in their stead Gal 3:13 2Cor 5:21 Mt 20:28, Mk 10:45 1Tim 2:6 1Pet 1:18. (2) exagorazo, "to buy out of the market." The redeemed are never again to be exposed to sale; (3) lutroo, "to loose," "to set free by paying a price" Jn 8:32 Gal 4:4,5,31 5:13 Rom 8:21. Redemption is by sacrifice and by power See Scofield Note: "Ex 14:30" Christ paid the price, the Holy Spirit makes deliverance actual in experience Rom 8:2. See Scofield Note: "Isa 59:20". See Scofield Note: "Rom 1:16". Margin grace Grace (in salvation), Rom 4:4-16 3:24. See Scofield Note: "Jn 1:17". Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; [2] propitiation
Lit. a propitiatory [sacrifice], through faith by his blood; Gr. hilasterion, "place of propitiation." The word occurs, 1Jn 2:2 4:10 as the trans. of hilasmos, "that which propitiates," "a propitiatory sacrifice." Hilasterion is used by the Septuagint, and Heb 9:5 for "mercy-seat." The mercy-seat was sprinkled with atoning blood in the day of atonement Lev 16:14 in token that the righteous sentence of the law had been (typically) carried out, Song that what must else have been a judgment-seat could righteously be a mercy-seat Heb 9:11-15 4:14-16, a place of communion Ex 25:21,22. In fulfilment of the type, Christ is Himself the hilasmos, "that which propitiates," and the hilasterion, "the place of propitiation" --the mercy-seat sprinkled with His own blood--the token that in our stead He Song honoured the law by enduring its righteous sentence that God, who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses Rom 5:13 and the sins of believers under the old covenant See Scofield Note: "Ex 29:33" and just in justifying sinners under the covenant. There is no thought in propitiation of placating a vengeful God, but of doing right by His holy law and Song making it possible for Him righteously to show mercy. Margin remission passing over of sins done aforetime, i.e. since Adam. Cf. Heb 9:15. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. [3] righteousness
"His righteousness" here is God's consistency with His own law and holiness in freely justifying a sinner who believes in Christ; that is, one in whose behalf Christ has met every demand of the law Rom 10:4. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
Therefore we conclude that a man is justified by faith without the deeds of the law. [4] Justification
Justification, Summary: Justification and righteousness are inseparably united in Scripture by the fact that the same word (dikaios, "righteous"; dikaioo, "to justify") is used for both. The believing sinner is justified because Christ, having borne his sins on the cross, has been "made unto him righteousness" 1Cor 1:30. Justification originates in grace Rom 3:24 Ti 3:4,5 is through the redemptive and propitiatory work of Christ, who has vindicated the law Rom 3:24,25 5:9 is by faith, not works Rom 3:28-30 4:5 5:1 Gal 2:16 3:8,24 and may be defined as the judicial act of God whereby He justly declares righteous one who believes on Jesus Christ. It is the Judge Himself Rom 8:31-34 who thus declares. The justified believer has been in court, only to learn that nothing is laid to his charge. Rom 8:1,33,34. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
Do we then make void the law through faith? God forbid: yea, we establish the law. [5] Do we then The sinner establishes the law in its right use and honour by confessing his guilt, and acknowledging that by it he is justly condemned. Christ, on the sinner's behalf, establishes the law by enduring its penalty, death. Cf. Mt 5:17,18. Scofield Reference Notes by Cyrus Ingerson Scofield [1917] Bible Hub |
    |