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| 1 What advantage then hath the Jew? or what profit is there of circumcision? |
Hath the Jew – A race in every way marked as distinct and peculiar. C244
God passed by all other nations of the earth. (Amos 3:2) R1978:6, 2396:2
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| 2 Much every way: chiefly, because that unto them were committed the oracles of God. |
Much every way – They had privileges and special provision of divine favor which Gentiles did not have. R5504:3, 4656:4
If they committed a trespass the priest would offer a peace offering for them and cleanse them. These were blessings by virtue of their covenant relationship. R4656:4
Let not the greater responsibility of Christendom be forgotten with their still greater advantages of both the Law and the gospel. D71
Israel had advantages every way under their Law Covenant, yet those who failed the Law came under a curse not upon others nations. R5046:1, 1725:1
The Law was a great benefit as an educator to show them their own weakness and need of salvation. R929:5, 4037:6
They were made to differ from other men by reason of God's dealings with them and promises to them. SM380:1; R532:6
The advantage is evidenced by the fact that nearly all the early Christian converts were from the Jews, or from Gentiles exposed to Judaism. R4038:1
As long as the Israelites would be faithful and loyal to God, they would be thoroughly protected against their enemies. R5504:3
The Jews were blessed with a Law Covenant on the "third day" and were blessed in it for a whole age. R4570:4
The Law Covenant was conditional and because of Israel's disobedience the divine promises to them passed away. R3108:2
Even the Jews were not offered a full, complete reconciliation but merely a typical one. NS365:4
All of their difficulties were profitable to them as a nation and individually to those rightly exercised by the tests and thereby drawn near the Lord. R4037:5
These divine gifts, favors, blessings, promises are all symbolically represented in the rich man's condition, in the parable of the rich man. HG428:2; NS304:5
The middle wall of partition has been broken down between Jew and Gentile, there is still a selection according to favor. NS331:3
The Jewish people had a certain amount of light. R3895:1
A people distinguished and honored among the nations, attracting the wonder and admiration of the world. C244
Unto them – God passed by all the other nations of the earth and recognized only Israel. R1978:6
They alone were recognized, and this continued until Christ came, after that they were given up and their house left desolate. R532:6
From among that elect favored nation God made still further selection of faithful ones for his purpose as outlined in Hebrews 11. NS369:1
Oracles of God – Law and prophecy. R2604:2, 5241:5, 4344:2
The Law and the testimony of God. R1846:2, 1742:6, 532:6
Called in the New Testament the Holy Scriptures. R1622:3
Which came to Israel through the conditional arrangement of the Law Covenant. R3108:2
The divine message respecting the divine promises, present and to come. SM396:1; R1223:4; CR103:6
That collection of sacred writings, the Word of God, which were committed to the care and guardianship of the Jewish people. R1622:3
Even now the influences of the divine promises make them still a great people. SM380:1
They had not received the spirit of the truth but merely in the Law and prophets the shadow of good things coming after. R2070:5
Developing among them poets, lawyers, statesmen, philosophers, leading them from a nation of slaves to a people distinguished and honored among the nations. C244
The very blessings of God's oracles tended to make them nothing but proud and ultimately assisted in their rejection of the Savior. NS304:5
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| 3 For what if some did not believe? shall their unbelief make the faith of God without effect? |
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| 4 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. |
Let God be true – The outcome will show that God is true and will prove many so called wise men to have been in error in many of their guesses respecting truth. SM275:1
If all would decide to let God be true and show all human creeds to be imperfect, there would be a great creed smashing work done, the Bible would be studied as never before. R2614:4, 1087:4
Though it disprove many of the theories we once believed and almost worshipped, we want the truth. R4774:2; OV136:5
But – Though it make. R870:6, 2835:6, 2614:4
Every man a liar – Particularly every Evolutionist. F41; R2835:6; NS428:4
Showing all human creeds to be imperfect and misleading. R2614:4
Let the issue be squarely drawn as between the words of God and the words of men. NS509:4
If any teacher, a human being or a paper published, is wrong on the one vital point--the ransom--we should have nothing further to do with such until it is fully retracted. R1453:4
Test every item of teaching which you receive as your faith regardless of how much you esteem the person who presents it. No fellow-mortal is infallible. R1136:5
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| 5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) |
Taketh vengeance – Vengeance is translated wrath in Romans 5:9. R787:3
It would be as improper for our Creator to refrain from righteous indignation when there is a just cause, as it would be to be angry without a cause. R787:3
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| 6 God forbid: for then how shall God judge the world? |
God judge the world – As its Supreme Judge. F396
The Greek for judge is: krino; to distinguish, decide, try, etc. R2426:4
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| 7 For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner? |
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| 8 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. |
Slanderously – Very vehemently the Apostle protests that their condemnation was just, who slanderously reported that he taught, let us do evil that good might follow. R1269:2
Is it lawful for me to cheat, to steal, to bear false witness, to kill, or to do evil that good might come? The Apostle Paul resents this charge against him and calls it slander. R1778:1, 871:6
The same is true today. R4680:5
To charge that God did evil, or caused evil that good might follow, is to charge the Holy One with what any honest man would be ashamed of. Paul terms it "slander." R848:3, 3145:3, 871:6
Let us do evil – Some so misconstrued the Apostle's words at the time, declaring that evil might be done if good follow. R1269:2
If God is the author or creator of sin (evil), then indeed he would be the chief of sinners. R848:3
That good may come – The Apostle Paul condemns as unworthy of any servant of God, the idea that the end sought justifies the means. R1312:3
Whose – Some in opposition to the Gospel message. NS403:5
Damnation is just – Damnation in its original signification had the same meaning as our word condemn. NS402:3
The Apostle is speaking not of God's judgment, but of the general judgment of himself and the Church. NS403:5
The Apostle had a right to condemn them, and to say that this misrepresentation of the message of the Lord was evil. NS403:6
As it was just in the Apostle's day, to condemn and specify individuals, so it may be proper for the Lord's people today to openly rebuke those who oppose the divine message. NS403:6
A condemnation of, "The end justifies the means." R1312:3, 3145:4
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| 9 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; |
Are we – We Jews. R2719:5, 4586:3, 3398:5
Better than they – The Gentiles, living according to the light they possess. R2719:5, 4586:3, 3398:5
Both Jews and Gentiles – Jews must become dead to the Law and Gentiles dead to sin in order that both might become one in Jesus Christ--Christians. R4586:3
The Jews are not justified to life because God gave them the Law any more than are the heathen to whom he never gave any special favors. R3398:5
All under sin – Jews as well as the Gentiles are all worthy of condemnation. R648:4, 4586:3
All were unworthy of eternal life, and the race had been in this pitiable condition for four thousand years, when God in his mercy sent a Savior. R2050:6
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| 10 As it is written, There is none righteous, no, not one: |
There is none – None measure up to the glorious image of God, as first it was represented in father Adam. R5196:6, 3238:2
None of Adam's posterity--all the world has been unjust. E96, E102; CR21:3; OV150:2; Q510:T
None are sound of mind or body, all are out of the way. R5978:1
None up to the standard of perfection required by the Law, hence not approved of it. R812:2
"None could give a ransom for his brother." (Psa. 49:7) E96, E102, E418; T78; R777:1
God's scale is 100 points of character--a perfect man. None have 100 points. Q727:T
All sane people recognize themselves as imperfect and hence as unworthy the recognition of the great Creator. They cannot commend themselves to him as being worthy of his favor and eternal life. R4618:4
Righteous – None perfect, sound in mind and body. E252; R5978:1, 5169:6, 5108:6, 4991:4, 4386:5
Perfect in the sense that God is perfect. R5794:1, 5336:5, 5309:1
Absolute righteousness. R4977:2
Righteousness of the will, holiness and purity of heart are possible. SM394:T; R5108:6
The Advocate imputes a sufficiency of his merit, to make these perfect in the sight of justice. R4854:6, 5439:6, 4597:6; OV227:T; SM307:2
We are merely righteous in our intentions and efforts. R4597:6
There is a relative righteousness, however, which God can approve. Those walking in the ways of righteousness, while trusting in the precious blood are spoken of as righteous. R5218:2, 5032:3
All need divine mercy; the humble and contrite would be much more acceptable to God than the boastful, the proud, the self-conceited. R4986:5
Mental, moral and physical imperfections are manifest everywhere. OV295:1; CR131:2; SM612:2, 394:1
Therefore all are condemned. R648:4, 929:5
The fountain, Adam, having become contaminated by sin and death, none of his posterity can be free from contamination. R777:1; SM612:2
Thus we account for our sorrows, our pains, our troubles. NS188:3
All are sharers of the original sin and its consequences. A407
All come short of God's standard, but some have not lost their reverence or appreciation of justice, which are drawing influences toward God. R5201:2
Various qualities of murder, lust, covetousness, etc., are more or less seen in the unbalanced mental and moral conditions resulting from the fall. R4991:4; NS501:5
Whoever therefore, claims that he is righteous and on that rejects the Redeemer, is a hypocrite--in a wrong condition of mind. R4587:5
All learning this, will look for the promised Messiah as their sin-bearer, to justify them and to discipline them and make them perfect and able to obey the Law. R2684:1
Our experiences teach us that it is impossible for fallen humanity to attain absolute righteousness. R3321:2
In the Millennial age, the disciplines and humiliations for present wrong doing will have one consolation, they will be in some measure shared by all. R1655:3
"All we like sheep have gone astray." (Isa. 53:6) R1217:1
Actually, there is none just, but there is a class "justified by faith." A20
Although some are less fallen than others, less depraved, all have sinned, all have come short of the glory of God. E418
The curse of sin has laid its heavy hand on the entire man--mind and body. A252
We have nothing of ourselves to offer that God could accept; our Advocate imputes of his merit to make the sacrifice good. Q658:4
No, not one – All come short of the glorious standard which God has set. R5242:3, 4587:5; SM430:3
None actually righteous according to the strict standard of the Law. SM307:2; R812:2*
All the trying in the world could not prove this divine statement an incorrect one. SM394:T
It becomes part of our test how we shall deal with our brethren who are imperfect and whose imperfections grate upon us and irritate us. CR274:1
All have violated the divine law, and all are under the sentence of that law, even though some have sinned more egregiously than others. HG746:3; NS242:6
God sought not the perfect in mind, morals, or features, but the honest and sincere. R4003:1
Jesus was distinctly separate from the Adamic race--his life came not from Adam but from the Heavenly Father. Therefore he was separate from sinners. R3938:6; SM306:1
The Scriptures close every door of hope save one, showing that not one of the condemned is able to secure eternal life by meritorious works. A101
If there were one righteous one, he might give a ransom for Adam and all condemned in Adam's transgression, but none could be found. E418, E102; NS473:6
It was because the Lord beheld and saw that there was no man competent to redeem the world that he laid help upon one who is mighty to save to the uttermost. E96
Those who hotly pursue evildoers must realize they themselves have weaknesses, frailties, imperfections. NS401:2
The Evolution theory contradicts this. R2837:4
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| 11 There is none that understandeth, there is none that seeketh after God. |
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| 12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. |
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| 13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: |
Poison of asps – Honeyed words and deeds are the baits behind which is fastened the hook of slander, evil-speaking, evil insinuations. R4480:6
Some of the thorn and brier class (Matt. 7:16) are courageous enough to make lies; others, less courageous, love the lies and are mean enough to circulate them. R5148:1
Those who throw literal stones are much less dangerous than those more outwardly decorous who have the poison of asps under their lips, who backbite, speak evil of and slander others. R2560:5
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| 14 Whose mouth is full of cursing and bitterness: |
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| 15 Their feet are swift to shed blood: |
Their feet – The wicked. R705:3
"For their feet run to evil, and make haste to shed blood." (Prov. 1:16) R2053:2
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| 16 Destruction and misery are in their ways: |
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| 17 And the way of peace have they not known: |
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| 18 There is no fear of God before their eyes. |
No fear of God – Evidently these are unregenerate. R4841:1
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| 19 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. |
That what things – Curses as well as blessings. R1725:1
The law – The Law Covenant. R1725:1
Written to the Jews, unwritten to the Gentiles. R929:6; A101
It saith to them – Its promises of life were only to the one nation. R1725:1, 1729:4, 973:5
Moses also made the same statement, "The Lord our God made a covenant with us in Horeb. Even us who are here alive this day." (Deut. 5:2, 3) R5046:1, 1725:1
The Apostle shows that this curse was upon only those who were under the Covenant. R5046:1, 1725:1
Under – The Greek word en is also translated "in, through, by, with." R826:3
The law – The Law Covenant. R1725:1
So it is true of the law of love, it speaks only to the consecrated believers in Christ. R1729:4, 973:5
Jesus was born under the Law that he might redeem those who were condemned under the Law. E417
May be stopped – From self-justification. R1582:3
From claiming the right to life. A101
Silences them from any reply as appeal from the eminently just verdict. R929:6
That eternal life may be seen to be "The gift of God." R6:4, 544:4
All the world – Both Jews and Gentiles. R4341:3, 2719:5, 929:5, 556:2*; A101
The Gentiles, who had not the written Law, were condemned, not justified, by the light of conscience, even as the Jews who had the written Law were condemned by it. A101
The Law revealed that all are sinners--proving that no man could make himself worthy of lasting life. R1223:4
All the world except those in Christ, for those without the written Law are a law unto themselves. R556:2*, 544:4
May become – Stands. A101
May realize that they are. R3398:6
Guilty before God – All are under sin, all are condemned, all are unworthy of life. R929:6, 4341:3
The Jews through inability to keep their Law Covenant, and the Gentiles through inability to live up to the light of their consciences. R1582:3, 5070:6, 544:4, 257:6, 6:5
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| 20 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. |
Deeds of the law – Works. (Diaglott) R13:6
Represented by the first ascending passage in the Great Pyramid. C337, C370, C368
Even the best of the Jews could not keep his Law. CR434:6
Receiving a Law is not keeping that Law. R5070:2
The Christian is not under the Law Covenant and has nothing to do with its terms and conditions. R2269:3, 1498:3
The Jewish church was always adding Christ's teachings to the Mosaic Law instead of accepting the sacrificial death of Christ. R972:1
The Law judges by the deeds of the flesh, while the law of Christ judges by the intent of the mind or will. R543:1
God's object in giving Israel the typical Covenant, was to show them their own depraved condition. R789:2; 428:6
The Jews tried to justify themselves by their own works, they did not build on the Rock, Christ Jesus. R428:5
None could keep the Law perfectly, though they might have come much nearer to a perfect observance of its requirements. B84
Jews died because none of them kept the Law--because no imperfect being could keep the requirements of God's Law. SM43:4
Sacrifices of bulls and goats yearly never took away sin, but merely in a typical manner pointed toward the "better sacrifices." NS365:4
God, however, assured Israel that at some time in the future he would make with them a New (Law) Covenant. NS698:2
Shall no flesh – None of the fallen race, needing justification. R5046:2, 1725:2
"Did not Moses give you the law, and yet none of you keepeth the law." (John 7:19) B84
The Law condemns as unworthy of life, every creature which cannot and does not fulfill its every requirement perfectly. R688:2; NS641:6
Be justified – Faith in Christ's finished work alone justifies. E444; R5027:4; 823:3; CR435:1; OV280:1
The only way to obtain justification in God's sight is by the acceptance of Christ and by a full consecration. R5027:4, 823:3; OV280:1
In man's present imperfect condition the Law must and does condemn everyone under it and justifies none. R542:3
If the Jews were justified by the Law, then Christ died in vain. R4785:4
The Jews found that the Law, instead of perfecting, justifying, them and giving them eternal life, brought to them a greater realization of sin than they ever had before. CR192:6
The nation of Israel tried afresh each year to demonstrate their loyalty to God and his righteousness by obedience to the Law, but only failure could and did result. SM70:3
Perfect obedience to the Law was impossible. R5653:3, 3843:3, 542:2; OV428:6; Q433:2; SM43:4
For over sixteen centuries the Law Covenant was in force and not a Jew was able to keep it. Q433:2
The Law, so far from justifying the Jews, showed them to be in a condition of sin by their inability to keep it. R2719:5
God has provided for both Jew and Gentile one way to come into harmony with him--Christ. R2719:5
Israel may have imagined it possible to gain everlasting life under the Law, but God never had such expectations. R1725:2
"The righteousness of the law is fulfilled in us who walk not after the flesh, but after the spirit." (Rom. 8:4) R823:3
His sight – His presence. (Diaglott) R13:5
God's sight. R6:5, 544:4, 257:6
Knowledge of sin – The intention of the Law was to prove to the Jews and all men the impossibility of any but perfect man to fulfill the Law. R3843:3
This was the real blessing of the Law Covenant--it showed them their sinful condition and their inability to lift themselves out of it. CR192:6
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| 21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; |
But now – Applies to the whole time, from Christ's first to his second coming, at least, and covers the Gospel age up to the time Christ with his saints takes the Kingdom. R518:4
Righteousness of God – Justness. R1030:1
The Law became a witness to God's righteousness--that he had been right that Israel had not kept the Law and that all mankind were unfit for his favors. R2719:5
God's method of justification has been witnessed, attested by the Law and the prophets. R1030:2
Without the law – Apart from the Law. R1582:6, 1030:1
Aside from the Law, though in perfect harmony with its spirit. R929:6
Witnessed by the law – "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls." (Lev. 19:11) R1030:5
"And almost all things are by the law purged with blood; and without shedding of blood is no remission." (Heb. 9:22) R1030:5
And the prophets – We should look to the Law and the prophets and see how they thus vindicate God's character. R1583:1
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| 22 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: |
Righteousness of God – The Law witnessed to the justice of God in providing the ransom for sinners. R2719:5
By faith of Jesus – As a ransom for sinners. R2719:6
Whose righteousness is imputed to us by faith. R1498:3
Them that believe – Whether Jews or Gentiles. R2719:6, 504:4
For there is – For now there is. R2719:6
No difference – There is no distinction, all are fallen sinners. R929:6
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| 23 For all have sinned, and come short of the glory of God; |
All have sinned – Original sin. NS419:5
All are sharers of the original sentence; are unworthy of divine favor and need a Redeemer. E407; R4982:4, 2719:6
Come short – Of the grand standard of divine holiness and perfection. CR451:3; R5267:4, 5201:1, 4587:5; OV366:2
Glory of God – As a standard of that perfection which was given to father Adam in his creation. NS410:6; R5169:6, 5360:5; F101; PD7/13
All come short of that glorious perfection which God originally created and which alone he can approve. HG656:4; 650:1; 193:2; NS233:5
Come short of that perfection or likeness of God which really honor and glorify him as the Creator. NS449:5
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| 24 Being justified freely by his grace through the redemption that is in Christ Jesus: |
Being justified – God will justify; clear from guilt. R929:6, 504:4
Not one was ever "called," i.e., invited to run for this Kingdom prize, who was not first justified. R1141:2
God's grace continues to maintain our justification while we abide in Christ. F160
Freely by his grace – By God's favor. R1350:3
By his divine favor, not because of their merit. R929:6
All of the Heavenly Father's grace is extended to us through our Lord Jesus' sacrifice. E461
There was no obligation upon our Creator to recover us from the just penalty he had placed upon us. F105
The redemption – Greek, apolutrosis; the deliverance, the justification, which continues to be ours so long as we abide in Christ. E434; F159, F160
This is the foundation doctrine of Christianity, which in these days of worldly wisdom is rapidly coming into disrepute. R1582:3
In Christ Jesus – The Apostle shows the value of the death of Christ, to both Jew and Gentile, who are alike condemned to death. R1582:3
Thus the conditions the Lord clearly points out, the conditions upon which salvation is provided for all men. R1442:2
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| 25 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; |
Whom – Jesus. R641:1
God – The Judge. R504:4
Propitiation – Greek, hilasterion; is correctly rendered propitiation; it signifies propitiatory, i.e. place of satisfaction. E442, E434; R2719:6, 641:1; 420:6, 128:1; T124; HG54:1
Propitiatory-covering. (See Rotherham's translation and footnote) R1223:5, 688:1, 641:5, 420:6
The Mercy Seat or channel of mercy or appeasement. E442
Satisfaction--for Adamic sin. R504:4
Place of satisfaction, of justice. R1582:6, 2719:6, 2328:2, 1336:1
Appeasement or satisfaction--for Adamic sin. R430:2, 838:3, 504:4, 420:6
Our Lord Jesus, representative of Jehovah's justice, wisdom, love and power. T125
At the moment Jesus died, that was the decisive act which legally released man from the bondage of sin, and secured for him the right to live again. R669:2
Faith in his blood – Blood given, blood shed, death. R1336:1
In the sacrifice; the ransom-price. E434
Christ's blood was the price given for the "Church of God" and for the whole world. R1336:1
Faith, not in his example, but in his blood. R1810:4*
His blood became the basis for the forgiveness of our sins, made peace for us, opened up the way to reconciliation, and transferred us back to sonship in God's family. R1230:3
This insures that everyone coming to the Father must admit that he is a sinner and cannot meet the penalty of his own sin. R3729:5
We must by faith grasp the agency of God's grace--the ransom--before we can realize its full blessing. R441:2
To declare – "For an exhibition." (Diaglott) R128:1
His righteousness – Jehovah's righteousness. R1336:1
Right doing. R441:5, 660:6
For – In. R504:4, 430:2
The remission – Forgiveness. E461
Passing by the sins formerly committed. R1030:1*
Sins that are past – Imperfections and shortcomings that were ours at the time of our consecration. R4601:6, 5750:3, 4615:5, 4585:1, 2, 2689:3, CR97:1
Our Advocate did a thorough work as respects the sins of our flesh; they are past and gone. CR97:1
In proportion as we realize this and act upon it, it gives us preparation for further divine leadings and blessings. HG453:6
"Blessed is the man whose sins are forgiven, whose transgression is covered." (Psa. 32:1) HG147:5
Forbearance of God – God sent his Son who paid the claim against the condemned race, to set them at liberty without violating his own laws. R504:4
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| 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. |
That he might be – That he might continue. R3279:5
Just – In pronouncing the penalty against our race. R2698:2, 2822:2
In releasing the sinner from the penalty justly upon him, and giving him an individual trial. R929:6, 1983:6, 1125:2
The sacrifice for sins was demanded by justice and furnished by Jehovah, that he might be just. R1267:2
By substituting Jesus for Adam. E17
The justice of his sentence and the unchangeableness of his decrees. R1125:2; HG292:1
Since the death sentence is against every member of the race, none could justly be released without a ransom. R3706:6
The demand of justice must be paid before the work of release and restitution could begin. R4792:6, 5071:1, 3707:1
Reconciliation necessitates first a redemption of the sinner--a payment of his penalty. E419, E401
Nothing can ever be done by the Almighty that can violate his justice. R3707:2
God was just in pronouncing the penalty against our race and could not clear the guilty through any process of injustice. R2698:2; E17
God having justly condemned Adam and his race could not justly reverse his own sentence, without a cause. R1583:4
Enabling him to forgive sins that are past as well as those present, pardoning sinners he had once condemned. R929:6
The fact that God provided so expensive a ransom-sacrifice for sinners, proves that his justice is inviolable and unbending. R1583:4
God's justice as manifested in giving his Son to be a ransom for all, before that sin could be blotted out, evidences a firmness and justice that is sublime. R769:3
Justice could no more forgive the willful sins which invoked the second death, than it did the Adamic sin which invoked the first death. R769:3
Justice could not object to announcing the redemptive plan in advance to those with the requisite faith--justifying them to fellowship with God. F111
Divine love could not make void divine justice; it was necessary that God should be just, if he would be the justifier. R4792:6
Justice will be satisfied when the Body members are presented before the Father. R3710:4
And the justifier – And yet be the justifier. R3279:5, 5194:1, 504:4
Of men already justly condemned to death. R1267:2
Release the well-disposed from the penalty of sin, death and disfavor. R1125:2
Here is the triumph of love and mercy, not through a failure of justice or conquering it, but a satisfaction of justice. R2328:2, 429:4; E17; NS412:6
The penalty for Adam's sin and how that penalty should be met, was optional with the Almighty, so long as no principle of justice would be violated. R3707:3
None could be counted free from the sentence of death until after the great sacrifice for sins had been made. F111; R3706:6, 1591:3, 1583:4
The only way open for our reconciliation consistent with divine law was by giving a corresponding price or ransom. R5194:1, 4941:6, 2822:2, 2698:2, 769:3, 657:5
God cannot justly be the justifier of anyone who does not believe in Jesus. R2059:2
God, the condemning judge, himself also the deliverer, by providing a ransom. R504:4
The Judge sent his Son and paid the claim against the condemned race, that he might set them at liberty without violating his own laws. R504:4
His law will be manifested to all as unchangeable and perfect, even while pardoning sinners he had once condemned, who by faith laid hold of Jesus as their justifier from guilt and condemnation. R929:6, 1125:2, 441:1
An earthly judge could not justly set the prisoner free, but if someone paid the imposed penalty, the judge could be just in justifying the formerly condemned. R429:4
We need not fear that our justification is incomplete, for Jehovah himself is the justifier. R199:3
Of him – Of any sinner. R3279:5
Believeth in Jesus – All who shall become his disciples and follow his leading and direction. CR413:6; R3707:1
God cannot justly be the justifier of any one who does not believe in Jesus. R2059:2, 5071:1
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| 27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. |
Where is boasting? – Where is the room for. R2719:6
Who can boast now? R929:6
It is excluded – All boasting of works is shut out. R929:6
Because the Jew and the Gentile having come into Christ are on a common level. R2719:6
Of works? Nay – Our own works could not justify us. E444; R929:6, 560:5*
Works of charity and slaying sin in one's self. R929:6
Law of faith – This is the law of love. R1322:2
"Faith worketh by love." (Gal. 5:6) R1332:2
Pure, true faith is opposed to boastfulness. R1159:4*, 2163:3
Life, favor, forgiveness and reconciliation is an unmerited favor of God, obtainable through faith in the sacrifice of Christ. R930:1
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| 28 Therefore we conclude that a man is justified by faith without the deeds of the law. |
Justified by faith – In the sense that ours is merely a reckoned or faith justification. F103; R193:3
Not by any Covenant--the New Covenant has nothing whatever to do with justification by faith. R4474:3
It is the human nature that is justified or reckoned right in God's sight. OV315:1
This is our restitution; we who were aliens, by the blood of the cross are restored to God's favor, as Adam was before sin. R193:3
The word justification implies making right; and does not imply making over, or a change of nature. OV315:1
Without the deeds – Without necessity for the works demanded by the Law. R2720:1
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| 29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: |
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| 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. |
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| 31 Do we then make void the law through faith? God forbid: yea, we establish the law. |
Make void – Of none effect, useless. R542:5
The law – The law of righteousness. R2720:1
"For I through the law am dead to the law, that I might live unto God." R1729:6
Faith – The doctrine of faith, which we are now preaching. R542:5
Yea – Nay. R542:6
Establish the law – Proving that God's Law is perfect; and Israel was imperfect--thus leading them to Christ. R542:6
By the fact that the imperfect Jews could not keep the Law of works and that it had to be fulfilled by Jesus before they could be justified under the Law of faith. R2720:1
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