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Software Vault: The Gold Collection
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Software Vault - The Gold Collection (American Databankers) (1993).ISO
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SCOFIELD.001
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V05950
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1992-09-08
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05952
[1] {We who are}
Paul here quotes from his words to Peter when he withstood him at Antioch
to show the Galatians that, whatever the legalists may have pretended,
Peter and he were in perfect accord doctrinally. Paul appealed to the
common belief of Peter and himself as a rebuke of Peter's inconsistent
practice.
05954
[2] {we seek}
That is, "we" Jews.
# Ro 3:19-23
The passage might be thus paraphrased: If we Jews, in seeking to be
justified by faith in Christ, take our places as mere sinners, like
the Gentiles, is it therefore Christ who makes us sinners? By no
means. It is by putting ourselves again under law after seeking
justification through Christ, that we act as if we were still
unjustified sinners, seeking to become righteous through law-works.
# Ga 5:1-4
05977
[1] {Wherefore then}
The answer is sixfold: (1) The law was added because of transgressions,
i.e. to give to sin the character of transgression. (a) Men had been
sinning before Moses, but in the absence of law their sins were not put
to their account.
# Ro 5:13
The law gave to sin the character of "transgression," i.e. of personal
guilt. (b) Also, since men not only continued to transgress after
the law was given, but were provoked to transgress by the very law
that forbade it
# Ro 7:8
the law conclusively proved the inveterate sinfulness of man's nature
# Ro 7:11-13
(2) The law, therefore, "concluded all under sin"
# Ro 3:19,20,23
(3) The law was an ad interim dealing, "till the seed should come"
(4) The law shut sinful man up to faith as the only avenue of escape.
# Ga 3:23
(5) The law was to the Jews what the pedagogue was in a Greek household,
a ruler of children in their minority, and it had this character "unto"
i.e. until Christ
# Ga 3:24
(6) Christ having come, the believer is no longer under the pedagogue.
# Ga 3:25
05982
[2] {law}
I. The law of Moses, Summary: (1) The Mosaic Covenant was given to
Israel in three parts: the commandments, expressing the righteous
will of God
# Ex 20:1-26
the "judgments," governing the social life of Israel
# Ex 21:1-24:11
and the "ordinances," governing the religious life of Israel
# Ex 24:12 31:18
(2) The commandments and ordinances were one complete and inseparable
whole. When an Israelite sinned, he was held "blameless" if he
brought the required offering
# Lu 1:6 Php 3:6
(3) Law, as a method of the divine dealing with man, characterized the
dispensation extending from the giving of the law to the death of
Jesus Christ
# Ga 3:13,14,23,24
(4) The attempt of legalistic teachers (e.g.)
# Ac 15:1-31 Ga 2:1-5
to mingle law with grace as the divine method for this present
dispensation of grace, brought out the true relation of the law to
the Christian, viz.
II. The Christian doctrine of the law: (1) Law is in contrast with grace.
Under the latter God bestows the righteousness which, under law, He
demanded
# Ex 19:5 Joh 1:17
» See Note "Ro 3:21"
# Ro 10:3-10 1Co 1:30
(2) The law is, in itself, holy, just, good, and spiritual
# Ro 7:12-14
(3) Before the law the whole world is guilty, and the law is therefore
of necessity a ministry of condemnation, death, and of the law, and
redeemed the believer both from the curse and from the dominion of the
law
# Ga 3:13 4:5-7
(5) Law neither justifies a sinner nor sanctifies a believer
# Ga 2:16 3:2,3,11,12
(6) The believer is both dead to the law and redeemed from it, so that
he is "not under the law, but under grace"
# Ro 6:14 7:4 Ga 2:19 4:4-7 1Ti 1:8,9
(7) Under the new covenant of grace the principle of obedience to the
divine will is inwrought
# Heb 10:6
So far is the life of the believer from the anarchy of self-will that
he is "inlawed to Christ"
# 1Co 9:21
and the new "law of Christ"
# Ga 6:2 2Jo 1:5
is his delight; while, through the indwelling Spirit, the
righteousness of the law is fulfilled in him
# Ro 8:2-4 Ga 5:16-18
The commandments are used in the distinctively Christian Scriptures
as an instruction in righteousness
# 2Ti 3:16 Ro 13:8-10 Eph 6:1-3 1Co 9:8,9
05983
[1] {schoolmaster}
Gr. paidagogos, "child-conductor." "among the Greeks and Romans,
persons, for the most part slaves, who had it in charge to educate and
give constant attendance upon boys till they came of age."--H.A.W.
Meyer. The argument does not turn upon the extent or nature of the
pedagogue's authority, but upon the fact that it wholly ceased when the
"child"
# Ga 4:1
became a "So 1:1"
# Ga 4:1-6
when the minor became an adult. The adult "son" does voluntarily that
which formerly he did in fear of the pedagogue. But even if he does
not, it is no longer a question between the son and the pedagogue
(the law), but between the son and his Father--God. (Cf)
# Heb 12:5-10 1Jo 2:1,2