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14 mandment might become exceedingly sinfuļ. For we know 15 that the law is spiritual : but I am carnal, sold to sin. For
that which I do, I approve not: for what I would, that I 16 do not; but what I hate, that I do. But if I do that which 17 I would not, I consent to the law, that it is good. And now
it is no more I that do it, but sin which dwelleth in me. 18 For I know that in me (that is, in my flesh,) dwelleth no
good!: for to will is present with me; but? to perform that 19 which is good, I find not. For the good which I would, I 20 do not; but the evil which I would not, that I do. But if
I do that which I would not, it is no more I that do it, but 21 sin which dwelleth in me. I find therefore a law, that, 22 when I am willing to do good, evil is present with me. For
I delight in the law of God, according to the inner man: 23 but I see another law in my members, warring against the
law of my mind, and bringing me into captivity to the law 24 of sin, which is in my members. O wretched me! who will 25 deliver me from the body of this death ? I thank God that I am delivered through Jesus Christ our Lord.
So then I, the same man, with my mind serve the law of God; but with my flesh, the law of sin. CH. VIII. There is therefore now no condemnation to those 2 that are in Christ Jesus 5. For the law of the spirit of life by
Christ Jesus, hath made me free from the law of sin and 3 of death. For what the law could not do, in that it was
weak through the flesh, God hath done, who by having sent his own son in the likeness of sinful flesh *, and on account
no good thing, N. ? how to perform, N. “the complete performance of what is good," Wakefield. 3 Or, from this body of death? N.m. i. e. from this dead body. 4" Thanks be to God." This Griesbach marks as the proba. ble reading. But that of the Cambridge and the Vulgate seems preferable. “ The grace of God:" i.e. the gospel dispesisation. 5 who walk not after the flesh, but after the spirit, R. T.
* Christ was the son of God, i. e. he was the promised Messiah. See cb. i. S. He was God's own son, or his beloved son, because he was the most distinguisbed of the prophets. He was sent in the likeness of sinful flesh, i.e. Notwith. standing the holiness of his character and the diguity of his office, he was treated
4 of sin *, hath condemned sin in the flesh: that the righte
ousness of the law might be fulfilled in us, who walk not 5 according to the flesh, but according to the spirit. For those
that are according to the flesh, mind the things of the flesh;
but those that are according to the spirit, the things of the 6 spirit. For to be carnally minded is death; but to be spi7 ritually minded' is life and peace: because the minding of
the flesh is enmity against God: for it is not subject to the 8 law of God, nor indeed can be: but those that are in the 9 flesh cannot please God. However, ye are not in the flesh,
but in the spirit; since the spirit of God dwelleth in you. 10 But if any man have not the spirit of Christ, he is none of
his. But if Christ be in you, the body is dead, as to sin; 11 but the spirit is life, as to righteousness. But if the spirit
of him who raised Jesus from the dead dwell in you, he who raised Christ from the dead will give life to your mortal
bodies also, because of his spirito which dwelleth in you. 12 So then, brethren, we are debtors, not to the flesh, to live 13 aecording to the flesh. For if ye live according to the flesh,
ye must die hereafter: but if through the spirit ye mortify 14 the deeds of the bodys, ye shall live. For as many as are 15 led by the spirit of God, these are the sons of God. For ye
have not again received the spirit of bondage, unto fear;
but ye have received the spirit of adoption, whereby we cry, 16 Abba, that is, Father. The spirit itself beareth witness 17 with our spirit, that we are the children of God. But if we
"So the common version, and Mr. Wakefield. The Primate renders it," the minding of the flesh”—“ the minding of the spirit.” 2 by his spirit, R.T. 3 “ of the flesh,” Mss.
like a sinner and an outcast. He was sent on account of sin, i.e. to remove the legal and moral incapacity of Jews and gentiles, and to introduce them into a state of justification and favour. The apostle does not mean to insinuate that Christ was a man in appearance only, without being truly and properly a human being, but that, being holy, he appeared and was treated as though he had been a sinner.
* Newcome's version is an offering for sin, but the word "offering” is not in the original.
be children, then heirs; heirs of God, and joint-heirs with
Christ: since we suffer with him, that we may be glorified 18 also with him. For I count that the sufferings of this pre
sent time are not worthy to be compared with the glory 19 which hereafter will be manifested to us. For the earnest
expectation of the world waiteth for this manifestation to 20 the sons of God: (for the world was made subject to va21 nity, not willingly, but through him who subjected it :) in
hope that the world itself also will be delivered from the
slavery of corruption into the glorious freedom of the chil. 22 dren of God. For we know that the whole world' groan23 eth and is in labour? until now: and not only they, but our
selves also that have the first fruits of the spirit, even we ourselves
within ourselves, looking for our adoption, 24 even the redemption of our body. For we are saved under
this hope 3 : but hope which is seen, is not hope : for what 25 a man seeth, why doth he yet hope for? But if we hope for
that which we see not, then we look for it with patience. 26 And in like manner the spirit also helpeth our weaknesses :
for we know not what we should pray for as we ought: but
the spirit itself intercedeth (for us] in groans which cannot 27 be expressed. But he who searcheth the hearts knoweth
what is the mind of the spirit, that it intercedeth for the 28 saints according to the will of God. And we know that all
things work together for good to those who love God, who 29 are called according to his purpose. For whom he fore
knew, he predestinated also to be conformed to the image of
his son, that he might be the first-born among many bre80 thren: moreover, whom he predestinated, those he hath
called also: and whom he hath called, those he hath justified also; and whom he hath justified, those he hath * glorified also.
"Or, every creature,” N.m. So Wakefield. “ travaileth in pain together," N. 3 saved in hope only, N. See W. 4“ our weakness:" Mss.
* Newcome's version is, “ hath in purpose gloritied also.” This is undoubt. edly the apostle's meaning, but it seems better in a literal translation to retain nor principalities, nor powers, &c. R. T. and N.
31 What shall we say therefore to these things ? If God be 32 for us, who can be against us? He who spared not his own
Son, but delivered him up for us all, how will he not with 33 him also freely give us all things ? Who shall lay any thing
to the charge of God's chosen people? Shall God that jus34 tifieth? Who is he that condemneth? Shall Christ that died;
yea, rather, that is risen, that is also at the right hand of 35 God, that intercedeth * also for us? Who shall separate us
from the love of Christ? shall affliction, or distress, or per
secution, or famine, or nakedness, or danger, or the sword? 36 (As it is written, “ For thy sake we are killed all the day 37 long; we are accounted as sheep for the slaughter.") Nay,
in all these things we are more than conquerors, through 38 him who loved us. For I am persuaded that neither death
nor life, nor angels, nor principalities, nor things present, 39 nor things to come, nor powers', nor height, nor depth,
nor any other matter?, will be able to separate us from the
love of God which is through Christ Jesus our Lord. Ch. ix. I say the truth in Christ, I speak not falsely, my con2 science bearing me joint witness in the holy spirit, that I 3 have great sorrow and continual grief in my heart, (for I
also was once an alien from Christ +) for the sake of my bre4 thren, my kinsmen according to the flesh; who are Israel.
2 Gr. creature.
the apostle's elliptical phraseology. Here is a very remarkable and universally allowed instance, in which that is said to be already done which is only purposed in the divine decree. Believers are said to be now glorified, because God has determined that they shall hereafter be glorified. So, John xvii. 5, the glory to which Christ is now advanced is that which he had with the Father before the world was, that is, as in the present instance, in the divine decree.
• The word evtuymaww, here, and in ver. 26, 27, rendered “ to intercede,” is a word of very general signifcation: εντυγχανειν υπερ τινος, pro coinmodo alicujus facere aliquid, Schleusner, to do any thing for the benefit of another. The word is applied to Christ here and in Heb. vii. 25, and io no other text in the New Testament, and it no doubt means that Christ in his present exalted state is in some way or other employed for the benefit of the church. But these pası sages lay no just foundation for the commonly received opinions concerning the intercession of Christ.
+ So Mr. Wakefield translates nuxoremy AUTOs arabeus sivai, which in his notes he justifies by the use of suxques esvær in Homer. This version gives an obvious
ites, whose is the adoption, and the glory, and the cove.
nants, and the giving of the law, and the service of the tem5 ple, and the promises; whose are the fathers, and of whom,
by natural descent, Christ came. God, who is over all, be
blessed for ever *. Amen. 6 But it is not possible that the word of God should fail'. 7 For they are not all Israel, who spring from Israel: nor,
because they are the offspring of Abraham, are all his chil
dren: but, “ Through Isaac thine offspring shall be call8 ed.” Which is, they that are the children of the flesh, these are not the children of God: but the children of the
pro9 mise are counted for the offspring. For this is the word of
promise, “At thistime I will come, and Sarah shall have a 10 son.” And not only this; but Rebecca also had the word of
promise, when she had conceived twins by one, even by our 11 father Isaac: for when the children were not yet born, and
had done neither good nor evil, that the purpose of God according to his election might stand, (not of works, but
I Or, hath failed. See Rosenmuller and Macknight.
and a beautiful sense: similar to a sentiment advanced by the apostle upon another occasion, Gal. iv. 12. The Primate in his version nearly follows the common interpretation, “ For I could wish that I myself were accursed by Christ." Bandinel, in his viii. Serm, translates the passage, “ I boasted that I was an alien,” &c.
* See Clarke on the Trinity, No. 539; and Mr. Lindsey's Second Address to the Students of the Two Universities, p. 278. The common version here adopted by Dr. Newcome is, “ who is over all, God blessed for ever.” But the translation of Dr. Clarke and Mr. Lindsey equally well suits the construction. See Erasmus. In this sense it is probable that the early Christian writers understood the words, who do not apply them to Christ, but pronounce it to be rashness and impiety to say that Christ was God over all. The word 'God' appears to have been wanting in Chrysostom's and some other ancient copies. See Grotius, Erasmus, and Griesbach. It is a very plausible conjecture of Crellius, Slichtingius, Whitby, and Taylor, that the original reading was 'Sré, instead of us. This would render the climax complete, 'nos vietoria, 'Svei Tarigis, 'Tró Xpesos, 'nu, ó 105, “ of whom was the adoption, of whom were the fathers, of whom was Christ, of whom was God who is over all.” Nor is it likely, when the apostle was professedly summing up the privileges of the Jews, that he should have overlooked the great privilege which was their chief boast, that God was in a peculiar sense their God. See Dr. Taylor's note upon the text.