over you: P for ye are not under the law, but 9 under grace. г 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. [Practical Observations.] t e 19 I speak after the manner of men, because of the infirmity of your flesh: 16 Know ye not, that " to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; wheth-for as ye have yielded your members er of sin unto death, or of obedience servants to uncleanness, and to iniquity unto righteousness? bunto iniquity; even so now yield your members servants to righteousness unto holiness. 17 But God be thanked, that ye were the servants of sin: a but ye have p 3:19,20. 7:4-11. Gal. 3:23. q 15. 4:16. 5:21. 11:6. John 1:17. 1 Cor. 9:20,21. 2 Cor. 7: 1. Gal. 2:17,18. Eph. 2:810. Tit. 2:11-14. Jude 4. t See on 3. x 12,17,19-23. y See on 1:8.-1 Chr. 29:12-16. z 1 Cor. 6:9-11. Eph. 2:5-10. k 20 For when ye were the servants b 2 Tim. 1:13. f8:26. 15:1. Heb. 4:15. a 1:5. 2:8. 15:18, 16:26. Ps. 18: 5:9, 11:8. 17. purposes? And if so, what becomes of that system of interpretation, which supposes animal nature to be the flesh, and the rational soul the spirit? (Notes, 7:15-25. 8:1-13. Gal. 5:16 -26.) Gal. h 16. 1 Cor. 5:6. 15:33. 2 Tim. 2:16,17. Heb. 12:15. i 13. tians then safely commit sin, because "they are not under the law but under grace?" To this the apostle answers with his usual energetic expression of abhorrence. A carnal man, taking it for granted that he is not "under the law, but under grace;" because of some change of notions or flow of affections, may thus pervert the doctrine of perseverance, as well as that of justification: but the true believer cannot; his heart rises against the hated suggestion, and he must reject it with decided detestation: or if betrayed to yield to it in any instance; he must abhor himself, and deeply repent of such horrid ingratitude and perverseness. (Notes, 1,2. Gal. 5:16-18. 1 John Reign. (12) Bariλeverw. See on 5:14.-Mortal.] OvnTwp. 8:11. 1 Cor. 15:53. 2 Cor. 4:11. 5:4.-Job 30:23. Is. 51:12. Sept. Avnokw, morior.-Yield ye. (13) Пapisavere. 16. Пapisni, 19. 12:1. 14:10. 16:2. Matt. 26:53. Eph. 5:27. Col. 1:22,28. 2 Tim. 2:15. 4:17, et al.-Members.] Meλn. 19. 7:5, 23. 12:4,5. Matt. 5:29,30. 1 Cor. 6:15. 12:12,14. Eph. 4:25. 5:30. Col. 3:5. Jam. 3:5,6. 4:1.-Instruments.] "Arms, or weapons." Marg. 'Orλa. 13:12. John 18:3. 2 Cor. 6:7. 10:4, 'OrλCoμai, 1||3:4-10.) Pet. 4:1. Πανοπλία, Eph. 6:13. Under the law. (14) 'Yo voμov. 15. See on 4:15. V. 14, 15. Hope of victory gives fresh ardor V. 16-19. It could not but be known, and acto the courageous: assurance of it would make a knowledged, that all Christians were "the sercoward valiant. The slave emancipated from his vants of God." (Notes, Is. 54:15-17. John 12: yoke, or the captive escaped from his dungeon, 23-26.) The apostle therefore demanded, whethwill resist all attempts to reduce him to his form- er it might not be proved, what master any man er abject state, with a vigor proportioned to the served, by observing the constant tenor of his prospect of preserving his beloved liberty. Thus conduct. A person may do an occasional service the apostle assures believers, that sin shall not for one, to whom he is not servant: but no doubt resume its hated dominion over them, in order to he is the servant of that man, to whom he habitanimate their opposition to its influence, in every ually yields and addicts himself; and in whose instance. He shews, that the ground, for this work he spends his time and strength, and skill, assurance of final liberty and victory, lies in and abilities, day after day, and year after year. the nature and securities of the new cove- The case is the same in spiritual matters: a man nant. (Marg. Ref. o-q.-Notes, 2 Sam. 23:5. may profess Christianity, and in some things apIs. 55:1-3. Jer. 31:31–34. 32:39–41. Heb. pear to serve God; and yet habitually addict him8:7-13.) He could not intend, merely to distin- self to sinful pursuits and pleasures. (Marg. Ref. guish between the Mosaic dispensation and that u.-Note, Matt. 6:24.) But every one must be of the gospel; for all were not slaves to sin who adjudged to be the servant of that master, to exwere under the former, nor are all free from sin ecute whose commands he willingly "yields himwho live under the latter. But the moral law, self;" (Note, 2 Chr. 30:12.) whether it be the as the foundation of the covenant of works, in sinful propensities of his own heart, in such acwhatever way or degree it is known, is evidently tions as lead to death; or the new and spiritual opposed to the covenant of grace. All, who re- obedience implanted by regeneration, in habitumain under the covenant of works, must be held ally performing the righteousness required in the under "the dominion of sin," and their efforts to law, and daily seeking, and striving, and praying, emancipate themselves be unsuccessful; because to be more and more exactly conformed to it. no grace is by it promised or communicated to a (Marg. Ref. x.) The apostle, however, not only sinner. (Note, Ex. 19:5.) But the believer passes congratulated the Romans, but likewise thanked from under this covenant, to be under that of God, on account of the change which had taken mercy and grace; and as motives and encourage- place in them. They had been the willing dements are by it supplied, so effectual help is en-voted slaves of sin, which they uniformly obeyed, sured to him, to preserve him from ever again becoming the willing slave of any sin; though he may be grievously harassed, baffled, or even polluted, by those temptations and corruptions, to which he once was wholly subjected. (Notes, 7: 15-25.) As an objection to this, it is here inquired by some supposed opponent, May Chris by gratifying their various worldly and sensual inclinations, without regard to the authority or glory of God. But they had now cordially obey ed the call of the gospel; they had "been deliv ered," or "cast into the very fashion of it;" as melted metal receives and retains the exact impression of the mould, into which it is poured. of sin, ye were free from righteous- || sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. ness. 21 What fruit had ye then in those things, " whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from 23 For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord. q 7:25. Gen. 50:17. Job 1:8. Ps. | John 4:36. r Ps. 92:14. John 15:2,16. Gal. $ 21. Num. 23:10. Ps. 37:37,38. t 5:12. Gen. 3:19. Is. 3:11. Ez. 18:4,20. 1 Cor. 6:9,10. Gal. 3: 10. 6:7,8. Jam. 1:15. Rev. 21: 8. u 2:7. 5:17,21. John 3:14—17, 36. 4:14. 5:24,39,40, 6:27,32, 33,40,50-58,68. 10:28. 17:2 Tit. 1:2. 1 Pet. 1:3,4. 1 John 2:25. 5:11,12. per struggling to resume his throne: and being "made free from sin," means deliverance from the "dominion of sin;" not an exemption from its distressing and hated strugglings for victory and dominion; as many erroneously suppose, to their deep disconsolation. (Note, Luke 11:14-26, vv. 21,22.) Being thus renewed into the nature of the humble, holy, and loving gospel of Christ; they were set at liberty from the slavery of sin, and "became the servants of righteousness," obeying the dictates of that new nature, which is, as it were, God's representative in the heart, even as sin is that of Satan. These things the apostle stated to the Christians at Rome, by similitudes taken V. 21-23. The apostle here calls on the from the affairs of men, "because of the infirmity Christians at Rome, and on his readers, to deof their flesh:" which rendered them less capable clare, what advantages they had acquired in the of understanding abstract reasonings on subjects service of sin. What was the "fruit" produced of this kind; and that he might guard them against by those evil actions, of which, as penitents, they these delusions, to which their weakness and re- were at length ashamed? (Marg. Ref. m, n.— maining sinfulness would otherwise expose them. Notes, Jer. 31:18-20. Ez. 16:60-63. 36:31,32.) As therefore, before their conversion, they had They could not but know, that vanity, vexation, "yielded their bodies," as the instruments of their disappointment, disgrace, disease, remorse, fear, souls, to be "the slaves" of uncleanness and in- and sorrow, always attended or followed sinful justice; thus continually accumulating guilt, add-indulgences; besides the fatal effects caused by ing strength to evil propensities, and furthering them to others: and therefore, if this life alone the cause of wickedness and ungodliness in the were considered, they could have rational inworld; even so ought they now to devote them- ducement to return to them. But, besides all selves wholly to be "the servants of righteous- present bad consequences, "the end of these ness," or to execute constantly the commands of things is death;" and it would be a mere delusion God, the dictates of his Spirit, and the motions of to suppose, that any creed or profession could the new nature: that, by progressive sanctifica-preserve the habitual transgressor from this contion, they might press forward to perfect holiness; and do what they could to render others also holy and happy. (Marg. Ref. z—i.—Notes, Tit. 3:4 -7. 1 Pet. 2:13—17.) demnation. (Marg. Ref. o.-Notes, 5:12-21.) As "death" is here opposed to "everlasting life;" and as temporal death is the end of the most godly life, as well as the most ungodly; it is clearYe were the servants, &c. (17) Hтe dayo тns ly absurd to restrict his meaning to the death of apaprias. That is, "Though ye were the servants the body: doubtless the apostle meant the future of sin." 16,20. John 8:34,35.-That form of doc-state of final misery, in a total separation from trine.] Turov didaxns-Turos See on 5:14. Aidaxn, the presence and favor of God, and under his aw16:17. Matt. 16:12. Acts 2:42. Tit. 1:9, et al. - ful wrath and vengeance. (8:13. Notes, Gen. 2: Which was delivered you.] "Whereto ye were de- 16,17. Rev. 20:11-15.) From this condemnalivered." Marg. Els by Rapedonte. 4:25.-Being... tion the believer is set at liberty, when "made made free. (18) Elevdepwdevres. 22. 8:2,21. John 8: free from sin;" as the removal of the malefactor's 32,36. EdevSepia, libertas, 8:21.—Ye became the ser- fetters, and the opening of his dungeon, are evirants.] Edudwente. 22. 1 Cor. 7:15. 9:19. Gal. 4:3. dences that his offences are pardoned, and the Tit. 2:3. Audos, 17,20.-After the manner of men. consequence of his reconciliation. Then, he (19) AvSowever. 1 Cor. 2:4,13. 4:3. 10:13. Jam. 3: "becomes a servant of God: thenceforth he has 7. 1 Pet. 2:13.-Kar' avowлov, Gal. 3:15.-Holi- || "his fruit unto holiness;" i. e. the nature and efness.] 'Ayiaopov. 22. 1 Cor. 1:30. 1 Thes. 4:3,4,7. fects of his conduct are holy: this tends to the 2 Thes. 2:13. 1 Pet. 1:2.-Ez. 45:4. Am. 2:11. increasing "sanctification" of his own, and also Sept. to promote the general cause of truth and holiV. 20. The willing slaves of sin, though by no ness, against that of delusion, sin, and misery; means free from obligations to be righteous, are and it terminates in perfect holiness. So that, yet unrestrained by these obligations in follow- instead of death, at the end of his course, he is ing their own carnal inclinations. They perform put in possession of everlasting life; of which he no service to righteousness; they are not influ-|| had many foretastes, in holy consolations, when enced by a single regard to the glory or authori- serving God in newness of life. (Marg. Ref. ty of God, in any of their actions; but they uni-p-s.-Note, John 4:10-15.) But, this happy formly gratify some of their own unholy passions, event of his conduct, is not to be considered as a and seek happiness in so doing; or in one way || merited reward. Indeed death, temporal, spiritor other, are actuated by selfish motives: so that ual, and eternal, is the stipend, or stipulated nothing which they do is "good before God." and deserved "wages of sin," even of every Free from righteousness.] "To righteousness." Marg. Elevdepo in dikatorven. Edevepos, 7:3. John 8:33,36. Gal. 3:28. 1 Pet. 2:16.-Liber, non servus, ... a servitute immunis.' Schleusner. "The dominion of sin" consists in willingly being slaves to it; not in being harassed by its hated power, and occasional prevalence; as an expelled usur violation of God's law: this every man has earned, or deserved, and every unbeliever will receive. But "eternal life is the gift of God" to those who condemn themselves, and renounce all dependence on their defective and defiled services, to rely entirely on divine grace, through the righteousness and atonement of Jesus Christ: and that holiness, which is the meetness for heavenly happiness, is as much "the gift of God through Christ," as that imputed righteousness which is the believer's title to it. (Marg. Ref. t, u.-Notes, 5:20,21. 1 John 5:11,12.)-Thus the apostle closes his argument concerning justification, and sanctification as the seal and evidence of it. The end. (21) To Teλos. 22. 10:4. 1 Pet. 1:9. 3:8. 4:7,17. See on Matt. 24:6.-The wages. (23) Ta oywnia. See on Luke 3:14.-The gift.] To... Xapiopa. 5:15,16. See on 1:11. Donum ex gratia concessum: omne, quod quis sine ullo merito ‘suo, sola alterius gratia, accipit.' Schleusner. ... PRACTICAL OBSERVATIONS. V. 1-4. which crucified our beloved Lord; nor ever rest satisfied, till it has no place in our souls. Thus, by looking to our crucified, risen, and glorified Redeemer, and believing that we shall live together with him; we should be animated to “reckon ourselves dead indeed unto sin, but alive unto God through him."-As our "mortal bodies" will at last be raised immortal and incorruptible, by the almighty power of the Savior; (Noles, 1 Cor. 15:50-58. Phil. 3:20,21.) so we should never allow "sin to reign" in them, or obey it in the lusts thereof; but, praying earnestly for help from above, we should refuse to yield any of our sen. ses, or members, to be the instruments of unrighteousness; and seek to have them all devoted to God, and employed in his service; as those who have already entered on that divine and happy life, which we hope to lead to all eternity.-To this we may be encouraged, by the nature of the new covenant. If we be indeed Christians, we are "not under the law," which gives no power, and proposes no mercy; but "under" the "grace" of the gospel: and this ensures to the regenerate and believing the preservation and perfection of that "liberty, with which Christ hath made him free." (Notes, Gal. 5:1—6. 13–15.) V. 16-23. Self-righteous pride, and antinomian licentiousness, are two fatal rocks, on which immense multitudes are continually wrecked, and between which none but the Holy Spirit can pilot us: and the objections of open enemies, to the doctrines of grace, derive their greatest plausibility from the unholy lives of many professed friends.-The mercy of God is indeed glorified in proportion to the abounding of sin, which is freely pardoned to the penitent; but his justice will be glorified in the deepest condemnation of those, who "con- The real Christian finds, by experience, that tinue in sin, that grace may abound." Every his heart, as well as his state, is made new: he has true believer abhors the thought of thus pervert- most cordially changed his master and his work: ing the gospel, and despising the riches of divine he remembers that once he was the wretched grace; (Note, 2:4-6.) and could be even be de- slave of sin; but he thanks God, that he has both Juded into an opinion, that he might go on in sin heard, understood, believed, and obeyed the goswith impunity, he would be kept back by a strong pel. Thus he found his mind cast into the form aversion from it: for how can he, in whose heart of it: and as the same metal becomes a new vessel, those principles are mortified, which gave rise to when melted and cast into the mould; so he behis former sinful courses, continue in those prac- came "a new creature," when being thus "made tices, in which he now has no pleasure, but free from sin he became the servant of righteous which he loathes and dreads? Indeed our bap-ness." Notwithstanding, therefore, the infirmi tism may instruct us, in the necessity of thus dying to sin, and being "buried," as it were, from all ungodly and unholy pursuits, and of rising to "walk with God in newness of life:" and unholy professors of Christianity (alas, how numerous are they!) belie and virtually renounce their baptism. They have had the outward sign alone of 'death unto sin, and a new birth unto righteous 'ness; they have never passed from the family of Satan into that of God; nor have they ever re-pel. We ought therefore diligently to use evenounced the world, the flesh, and the devil, to believe in Christ, and keep his commandments. V. 5-15. ties of his flesh," he aims, and prays to be ena bled, to spend all his powers and capacities of body and soul in the service of righteousness, unto increasing holiness; even as he once yielded them to serve his sinful passions, unto abounding iniquity.-Those who now are the servants of God, once were the slaves of sin; and in like manner they who now are the slaves of sin, may become "the servants of God," through the gos ry means with those who are yet unchanged, in dependence on the divine blessing to render them effectual: and when the change takes place, we should heartily thank God for it.-We may bold If indeed we have been so made "one with Christ," as to stand accepted in his righteously inquire of sinners, What fruit they gather ness; we shall certainly have conformity to him in his death and resurrection: and his grace will enable us to "crucify the old man, with his affections and lusts," and excite us to determine on the destruction of "the whole body of sin;" that we may no more serve that hated enemy,|| from their vices? What real good they ever derived from ungodliness and iniquity! We may shew them that all men must be ashamed of these things; either in deep repentance here, or in everlasting contempt and misery hereafter: (Note, Dan. 12:2,3.) for "the end of them is death;" and k are become dead to the law by the ried to another, even to him who is raisbody of Christ; that ye should be mar-ed from the dead; that we should bring i Matt. 26:26. John 6:51. 1 Cor. Hos. 2:19,20. John 3:29. 2 forth fruit unto God. Cor. 11:2. Eph. 5:25-27. Rev. 19:7,8. 21:9,10. 10:16. Heb. 10:10. 1 Pet. 2:24. k Ps. 45:10-15. Is. 54:5. 62:5. 16:22. Ps. 45:16. John 15:8. Col. 1:6,10. ... every wise man will consider in what future consequences his present conduct is likely to terminate. Happy then is he, and he alone, who is covered with shame for his past offences, who is set at liberty from sin, and thus hates and dreads it, and who "has his fruit unto holiness and the end everlasting life."-It is of the Lord's mercy that we have not all received, as well as deservation, I have given.-Many Jewish converts to ed, "the wages of sin:" but "thanks be to God" for the inestimable gift of his own Son, to be our Salvation, and of eternal life through him! May we all forego our boasts and renounce our vainconfidences; may we come as condemned criminals, not to buy, merit, or earn the favor of God, "which is life eternal;" but to supplicate him, for Christ's sake, to bestow it on us as a free gift; that he may have all the glory, both now and for evermore! NOTES. 8:13. 9:10.)... But none of these lessening or distinctive characters of the law are found in this epistle, to restrain it to the ceremonial law, in what is said about justification by its 'works.' Guise.-These remarks may prepare the way, for that interpretation of this passage, and of the chapter, which, after mature deliberChristianity resided at Rome, and the apostle, it is probable, more immediately intended these, when he said, "I speak to them that know the law." But several of the Gentile converts had doubtless got acquainted with the books of Moses. (Marg. Ref. c.) Now, it was well known by them, that the law retained its authority over a man, to enforce obedience, or inflict punishment, "as long as he lived." In ordinary cases, death alone dissolved the relation between the Jew and the law: yet, in particular instances, the law became dead, and lost its authority to comCHAP. VII. V. 1-4. The apostle had before mand or condemn a man, through his change of said, "Sin shall not have dominion over you; for circumstances: and when the Jew became a Chrisye are not under the law, but under grace:" tian, and understood his Christian liberty, his (Note, 6:14,15.) and he here proceeds to confirm relation to the Mosaic dispensation was finally and illustrate that proposition. In interpreting terminated. From this case of a Jew, in respect these verses, the meaning of the word "law" of the law of Moses, as the condition of the namust be first carefully settled. It must be tional covenant, (Notes, Ex. 19:5. 24:3,4. Gal. shewn, whether the ceremonial law in particu- 3:15-18. Heb. 8:7-13. 9:18-23.) they might lar, or the Mosaic dispensation in general; or the learn how the matter stood in respect of the mormoral law, as requiring perfect obedience in or- al law, as the condition of the covenant of works. der to "justification of life," be intended. (Note, The law respecting marriage in particular would 3:19,20.) Most expositors explain it either of aptly illustrate the subject. The married womthe ceremonial law, or the Mosaic dispensation; an was bound to her husband in the strictest but they do not assign any satisfactory reason, bonds; and, while the moral law forbad adultewhy sin must have dominion over a man, as long ry, the judicial law condemned the adulteress to as he continued under the ceremonial law, or the death: but this law became dead to her, and she Mosaic dispensation; or why deliverance from to it, by the death of her husband. If before this, the law, in this sense, by professing the gospel, she had been married to another man, the law should ensure his liberty from that slavery: in- would have condemned her to an ignominious deed no such reason can be assigned. No doubt, capital punishment; but after her husband's death, great numbers, under the Mosaic dispensation, she incurred no penalty by marrying another were both justified and sanctified, by the mercy man. (Marg. Ref. e-g.)-The apostle does not, and grace of the new covenant; and their rela- in this place, state the precepts concerning martion to the law did not prevent them from being riage, under the Christian dispensation; he mere. made "free from sin." (Note, Ex. 19:5.) On the ly shews, in one particular, how the case stood other hand, immense numbers remain slaves to under the law: he says nothing concerning disin under the Christian dispensation; and their vorces or polygamy; neither does he intimate, external privileges and profession do not deliver that the man would be an adulterer, who took them. (Notes, 2 Cor. 3:7-11. Gal. 4:21-31.) another wife, while his former was living, and But so long as a man continues "under the law,' not legally divorced: yet our Lord has taught this. as a covenant, and seeks justification by his own (Notes, Matt. 19:3-9.) It would therefore be obedience; he inevitably continues the slave of foreign to the apostle's design to interpret his sin, in one form or other: because nothing but words, as meaning that a woman, who had been "the Spirit of life in Christ Jesus" can make any equitably divorced for consanguinity, which rensinner "free from the law of sin and death;" dered her former marriage a nullity, or for any (Note, 8:3,4.) and, on the other hand, every one other cause, would be guilty of adultery, if she who is delivered from the law, as a covenant, by married again during her former husband's life: living faith in Christ, is, by the "Spirit of life" for neither the law of Moses, nor the precepts of given to him, delivered from the bondage of sin, Christ, inculcate any such thing.-Now the case which shall never more have dominion over him. of the believer, in respect of the subject under -The apostle's argument, through all the sub- consideration, bore some analogy to that which sequent parts of this chapter, relates exclusive- had been stated. Not only were the Jewish conly to the moral law, and refers especially to the verts "dead to" the Mosaic law, by its virtual abtenth commandment; as those who explain these rogation; but all true Christians were become verses of the ceremonial law, or the Mosaic dis- dead to the moral law, as a covenant of works, pensation, are constrained to admit: (Notes, 7-"by the body of Christ," by his incarnation, obe12.) and though he speaks in the first three ver-dience, and sacrifice on the cross for their transses of the law, in a more general sense; it shouldgressions. (Marg. Ref. h, i.—Note, Eph. 2:14be noticed, that he is only illustrating his main 18.) He having thus answered its demands as subject by an apt similitude. When the apostle 'particularly meant the ceremonial, in distinction 'from the moral law, he frequently spoke of it in diminutive terms. (Eph. 2:15. Col. 2:20. Heb. their Surety, it had no further power to condemn; but believers were looked upon as if they had fully endured its sentence, and fulfilled its rightcousness, by their Surety and Representative. [Practical Observations.] m 8:8,9. John 3:6, Gal. 5:16, | q 6:21. n 3:20. 4.15. 5:20. 1 Cor. 15:56. o 8-13. Matt. 15:19. Gal. 5: 19-21. Jam. 1:15. p 23. 6:13,19. Col. 3:5. Jam. 4:1. r 4. 6:14,15. Gal. 3:13,23-25. 4:4,5. † Or, being dead to that. 1,4. s 1:9. 2:27-29. 6:4,11,19,22. 12:2. Ez. 11:19. 36:26. 2 Cor. 3.6. 5:17. Gal. 2:19,20. 6:15. Phil. 3:3. Col. 3:10. bled to worship and obey God "in newness of spirit," from ingenuous principles according to the spiritual meaning of the precept, in cordial love and gratitude, under the influence of the Holy Spirit; and not merely with external observances, moral or ceremonial, according to the letter of the precept, and the corrupt glosses of the Scribes and elders upon it, of which service alone the old nature is capable. (Marg. and Marg. Ref. r, s. Thus the relation between them and the law, as the condition of a covenant, between God and them, was dissolved, even as marriage is dissolved by the natural or legal death of either party; and this was in order to their being "married to Christ as risen from the dead," that, being united to him, according to the covenant of grace, and made partakers of all his "unsearchable riches," they might, by "the supply of his Spirit," bring forth such fruit in their lives, as bore the holy stamp Notes, Matt. 5:20-48. 2 Cor. 3:4—6.)-Some of God upon it, was meet for his gracious accept of "the works of the flesh do not require the ance, and honorable to his name.-It should be 'members of our body," but only the faculties remembered, that many (probably most) of the of our minds, for their performance.' Locke. Christians at Rome had been Gentiles, who nev-(Note, Gal. 5:19-21.) er were under the Mosaic law; and even the In the flesh. (5) Ev T σapki. 8:3,8,9. 2 Cor. 10: Jewish converts were not, as yet, required to re- 3. Gal. 5:14. 6:12. Eph. 2:11. Phil. 3:3,4.-The nounce it. This consideration fully proves that motions.] "The passions." Marg. Ta nadnara. 8: no mere change of external state is exclusively || 18. 2 Cor. 1:5. Gal. 5:24, et al. A Taoxw, palior. meant, as many learned commentators have sup--In our members.] Ev Tois pedcow. Or "by our posed. (Note, Gal. 2:17-21.) Hath dominion. (1) Kupiɛvel. See on 6:9.-As long as he liveth.] Εφ' όσον χρονον ζῃ. Either ανθρωπο, or Popos, may be the antecedent to the relative here understood. The former is the more obvious construction; but the latter derives support from the context (6). Which hath an husband. (2) 'Yav doos. Here only N. T.-Num. 5:20,29. Prov. 6: 24. Sept. 'Yo Tov avioa soa. She is loosed.] KaToynrai. 6. See on 3:3.-She shall be called.] (3) Χρηματίσει. Sce on Acts 11:26.-Ye are become dead. (4) Edavarwenre. 8:13. Matt. 10:21. 26:59. 27:1. 2 Cor. 6:9, et al.—Should bring forth fruit.] Kapropopnowμev. 5. Mall. 13:23. Mark 4:20,28. Luke 8:15. Col. 1:6,10. Kapropopos, Acts 14:17. Ex Kapros, 6:21,22, et peow, fero. V. 5, 6. "In the flesh," evidently means an unregenerate state; (Marg. Ref. m.—Notes, 18—21. 8:5-9. John 3:6.) which is the necessary consequence of being under the covenant of works, and destitute of the grace of the gospel. While, therefore, both Jews and Gentiles were in this stafe, "the motions of sins," or those desires and affections which the law forbad, powerfully exerted themselves, and wrought by the members of the body, or in all the constituent parts of the old man, to produce such thoughts, desires, words, and works, as subjected them to "death" by the sentence of the law; instead of entitling them to "life" as having fulfilled its righteousness. (Marg. Ref. n-q.) But when, by faith in Christ, any of them were delivered from that covenant, and their former relation to the law was dissolved; becoming "dead to it," or it becoming "dead to them," as the wife by the death of her husband, they were brought into a new relation to Christ, and God dealt with them by another covenant. Being therefore now regenerate, and having sure promises of sanctifying grace as well as of pardoning mercy; they were encouraged and ena members." See on 6:13.-Jam. 4:1.-We were held. (6) Kareixopeda. See on 1:18.-In newness of spirit.] Εν καινότητι πνευματος. See on 6:4.-The oldness of the letter.] Haλaιornti ypaμμaros. 2 Cor. 3: 6. See on 2:27. Пaλacorns. Here only. Haλatos See on 6:6. V. 7, 8. It might be objected to the above statement, that if those who were "under the law" inevitably remained the slaves of sin, and if none could serve God "in newness of spirit," till they were "dead to the law," and it to them; surely "the law" and "sin" were in reality the same: and would not this cast a vile aspersion on the holy law of God? (Notes, 1—4. 5:20,21.) To this objection, the apostle answered, with abhorrence of so blasphemous a thought, by observing, that the law and sin were diametrically opposite to each other; and that the former was suited to discover and detect the latter: (Marg. Ref. x.Note, 3:19,20.) so that, in his own case, he himself should not have known the sinfulness of his thoughts, motives, inclinations, and actions, but by the law. That exact balance detected the deficiency of his obedience, and that perfect standard shewed the obliquity of his heart and life; (Note, Dan. 5:25-28.) as well as proved his sins to be more aggravated and numerous, than he had ever before imagined: yet, at the same time, it contained no provision of mercy or grace for his relief. Thus the most salutary laws of the community shut up the criminal in a dungeon, load him with fetters, and condemn him to death for the contrariety of his conduct to them: but the clemency of the prince alone can give him a pardon and release.-In particular, the apostle observes that, by his natural conscience without the law, he should not have known that "lust," or coveting, was sinful: he should not have supposed, that, while free from adultery, theft, or murder, the desire of a forbidden indulgence, or |