PRACTICAL OBSERVATIONS. V. 1-6. We stand in such a relation to the holy law of God, as the rule of our present conduct and future judgment, that none but he who formed the union can dissolve it: and, unless "we become dead to the law by the body of Christ," renouncing all expectations from it, that we may be unit nor indeed can be." (Notes, 8:5-9. Jer. 31:31 || AwriSovra. Luke 21:24. 2 Cor. 10:5. Arxadros, -34. Heb. 8:7-13. 10:5-18.) "Consenting to Luke 4:18.-To the law of sin.]Ty vow is aμaptias. the law that it is good;" "delighting in" the holy,|| 25. 8:2. See on 14, and 21.—Ō wretched man that just, good, and spiritual law of God; hating all I am. (24) Tadairwρos cyw avdownes. Rev. 3:17. Not evil; loving all good; and being deeply distress- elsewhere, Talain@pia See on 3:16.-Shall delived at not being able to do the good which is lov-er.] Pucerai. 11:26. 15:31. Matt. 6:13. 27:43. ed, are all exclusively peculiar to the regenerate, Luke 1:74. 11:4. 1 Thes. 1:10. 2 Tim. 4:17,18. and widely different from a heathen's saying in 2 Pet. 2:7,9.-The body of this death.] To opaone particular: 'I see and approve the better, but Tos T8 JavaTY TUTH. 6:6. 8:6,13. Col. 2:11.—With my follow the worse;' which in fact any man might mind. (25) Ty vol. Τῳ νόμῳ το νοος μας 23. Αδοκι say. Araspas' (in Xenophon) 'complains of two pov vev See on 1:28.-Ts voos Tns oаpkos, Col. 2:13. 'souls contending within him, which contains an -Μεμίανται αντων και δ νας και ἡ συνείδησις, Til. 1:15 ‘agreeable illustration of this paragraph.' Dodd-The mind to serve God must be a direct contrast ridge. But in the case of Araspas, the conflict to all these. was between ambition and sensual indulgence, equally corrupt principles; not between "delight in the holy law of God," and the opposition of remaining depravity to earnest endeavors after perfect conformity to it. Indeed, such a conflict as is here described, must exist where sin is hated, and "the law of God delighted in," till holiness is perfected. "Abhorrence of evil" must increase in proportion to the love of God and holiness; so that the least degree of evil ris-ed to Him, who "died for our sins and rose again ing in the heart, and escaping from the lips, in for our justification," we must inevitably abide some passionate or vain word, will necessarily under the dominion of sin, and the curse of the more grieve and burden an eminent saint, than law forever.-lf, however, we are thus delivered, perhaps the grossest crimes did before his conver- it is not in order to our being "lawless;" (Note, sion: even as a speck of dirt gives more uneasi- 1 Cor. 9:19-23, v. 21.) but that the Spirit of ness to a very cleanly person, than the most Christ dwelling in us may write the law in our squalid filthiness does to those, who are used to hearts, and enable us to bring forth the fruits of live in it as their element. (Note, Ez. 11:17— holy obedience, to the glory of God. Indeed 20.) There is, therefore, no need to have re- this is absolutely necessary, in order to our servcourse to such unnatural expedients in expound-ing God with that "newness of spirit," which the ing this chapter, as to imagine, that when the law itself demands; by enjoining the love of God apostle said, "I myself," he meant some other with the whole heart," and the "love of our neighperson of a widely different character; or the bor as ourselves;" for sanctifying grace comes whole family of Abraham, before and under the only by the new covenant, without which we falllaw. However these theories have been sanc- en creatures must continue "in the flesh;" and tioned by eminent names, they go upon supposi- our natural "concupiscence" will work against tions, for which the scripture gives not the least the law "to bring forth fruit unto death;" so that ground; and which are wholly unprecedented nothing more than a formal obedience to the outand unparalleled, in the writings of any good au- ward letter of any precept, can be performed by thor, sacred or profane. No doubt, numbers us, without the renovating, new creating grace have perverted the words of the apostle: and it is of the new covenant. (Notes, 2 Cor. 5:17. Eph. fairly allowed, that no man, who is not himself 2:4-10, v. 10.) engaged in this conflict, can clearly understand his meaning, or fully enter into those feelings It is not the fault of the holy law of God, that which dictated his energetic language. But, as it cannot justify or sanctify a sinner: nay, it is to the former case, those who want an excuse for the necessary effect of its perfection, by which sin, "wrest the other scriptures also to their own it detects and condemns the least degree of evil, destruction:" (Note, 2 Pet. 3:14-16.) and as to and leaves the transgressor to merited ruin withthe latter, "the secret of the LORD is with them out help or remedy: and the better the law is, that fear him;" and "the heart knoweth his own the more righteous is the doom of those who break bitterness, and a stranger doth not intermeddle it. We should therefore be very careful while with his joy." (Notes, Ps. 25:14. Prov. 14:10.) shewing the impossibility of salvation by the law, It cannot be expected, that a man, who never to avoid all expressions which so much as seem saw war, could enter into the feelings, and fully derogatory to it. On the contrary, we ought to understand the ardent language, of an experi- bear decided testimony to its equity, spirituality, enced soldier, when he related all his conflicts, and excellency; and shew that it is, on that very dangers, hardships, terrors, narrow escapes, vic- account, suited to convince the sinner of the dan tories, and triumphs. But I apprehend, that ger of his case, and even to render it still worse, many pious persons exclude themselves from the so long as he foolishly cleaves to the law, and derich source of instruction and consolation, in pends on it. For no man could expect to be eitheir warfare, provided for them in this chapter,||ther justified or sanctified by a broken law, or either from fear lest others should pervert it to bad purposes; or because men of great name have affected to reprobate the evidently obvious interpretation, and have tried to force some other meaning upon the words, of which it is impossible they can admit. (Notes, Ps. 119:81 -83,97-100,131,173-176.) V. 7-13. according to a forfeited covenant, were he not ignorant of the law, and of himself as compared with it: so that the proudest Pharisee on earth would from his towering height of vain confidence, sink into despair; if the commandments of God were once discovered to his soul, in all their spirituality and excellency, without a correspondI delight. (22) Evvndopal. Here only. Ex cvv, ent view of the salvation of Christ. Ten thouet hoopai. delector. 'Hovs, dulcis. 'Hdiga, 2 Cor. i. sand unobserved transgressions would stand in 9.-The inner man.] Tov cow ardownov. 2 Cor. 4: dread array against him; his former foibles and 16. Eph. 3:16. O KOURTS TAS Kapdias a downos, 1 Pet. infirmities, as he thought them, would appear 3:4.-Warring against. (23) AVTISpaтEvoμevov. desperate rebellion, ingratitude, and enmity; his Here only. Ex avri, et sparcow, 1 Cor. 9:7. 2 Cor. admired duties would appear loathsome, through 10:3. Jam. 4:1.-Bringing into captivity.] Aixpa-pride, selfishness, and hypocrisy; and the dormant A. D. 61. CHAP. VIII. Those who are in Christ, and walk after the Spirit, are free from condemnation, 1-4. The carnal mind, and the spiritual mind distinguished, so that they only are the children of God, who have the Spirit of Christ, are "led by the Spirit," and mortify the flesh, 9-14. "The Spirit of adoption" testifies with their spirit, and marks them as children and heirs of God; though now exposed to suffering, 15-18. The creation, through man's sin, is subject to vanity, and waits for deliverance at "the manifestation of the children of God," 19-22; who "groan being burdened," and are saved in hope, and patiently expect deliverance, 23-25, the Holy Spirit aiding their prayers, and thus rendering them acceptable, 26,27. All things work together for the good of those who love God, as "called according to his purpose," which springs from their predestination to life, 28-31; and is secured by the death, resurrection, and intercession of Christ, 32-34. Nothing shall separate them from the love of God through Christ, 35-39. lusts of his heart, which secular motives or car- save us. V. 14-25. a THERE is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit. c f 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. a 33,34. 4:7,8. 5:1. 7:17,20. Is. b 16:7. John 14:20. 15:4. 1 Cor. d 3:27. e 10,11. John 4:10,14. 6:63. 7: c 4,14. Gal. 5:16,25. Tit. 2:11 g 5:21. 7:21,25. -14. sinner, "dwelleth no good thing;" that, from depraved nature, evil alone can proceed; that the law can only condemn him; and that none but Jesus can do helpless sinners good.' This conflict sometimes renders him weary of life, and even impatient of living: he could be content to suffer, but he can scarcely bear the thought of continuing a self-abhorred sinner: he groans out frequently, "O wretched man, that I am!" while he drags about with him the detested "body of sin and death," from which he can obtain no deliverance: and did he not firmly trust in the mercy and grace of God through Jesus Christ, his case would be most deplorable. But, with this hope, prospect, and support, he manfully sustains the conflict; he rejoices amidst his humiliations; his groans and tears are mingled with hallelujahs, and his conscious guilt and depravity render the Redeemer's love, and complete salvation, doubly precious to his soul. His very anguish from such a source is the pledge of his felicity: having wrestled and prevailed for the blessing, and seen the face of Emmanuel in peace, he goes on his way halting, (P. O. Gen. 32:13-32.) His complaints, yea, his unhallowed and deeply repented sins, are preparing him for singing more loudly and sweetly, "Worthy is the Lamb that was slain:" and, like the dissonance attending on the tuning of a musical instrument, make way for more delightful melody; when patience shall have had its perfect work, and he shall have "overcome by the blood of the Lamb, and by the word of his testimony." (Notes, 8:32-39. Rev. 7:13-17.) In the mean time, it shall be gracious Every believer knows a little of the things spoken of by the apostle in these verses, when he first flees for refuge to the hope of the gospel; but his subsequent experience gives him still further insight into them. He is now in a measure "spiritual;" yet, in comparison with the spiritual requirements of the law, and the best desires of his heart, he must confess that he "is carnal and sold under sin;" and he groans under that clog and those fetters, which, as it were, chain him to the earth, and prevent him from mounting heavenward as he longs to do. "He consents to the law that it is good," yea, "he delights in it after the inward man:" he would do the good it requires; he allows of no viola-ly tion of it; he wants no change in it, but longs to have his heart brought into a perfect conformity to it; be abhors all sin, and would serve God as angels do; he watches, prays, strives, and uses every means for this purpose: yet, after persevering in this course, perhaps during a long course of years, he finds that he cannot attain to perfection. (Note, Phil. 3:12-14.) Still he sins against his own allowance; he does what he hates, and longs to be preserved from: his will often changes, like the weather-cock with the wind: that which on his knees he most ardently prayed against, and dreaded more than pain or death, in the hour of temptation he is betrayed into: his resolutions melt like the firm ice before the noon-day sun, and he is counteracted in obeying the dictates of "the law of his mind," by "the law of sin," pervading both body and soul; so that he cannot perform that which he is most earnestly willing to do. (Notes, Matt. 26:30-35, 40,41,69-75.) His views of the beauty of holiness and the excellency of the law, and of his own obligations to obedience, and his pantings after perfect purity, increase as "he grows in grace:" so that he seems further from the mark than ever, when at the height of his attainments in this present world. He is more deeply convinced as he proceeds, that "in him," as a fallen pleaded in his behalf, that "it was not he, but sin that dwelt in him."-But, if a man speak on this subject with indifference or with satisfaction; if "sin dwelling in him" be the excuse for crimes committed, without remorse or godly sorrow; if he "allow the evil, and desire not the good," presurning that he has all things in Christ; if, instead of consenting to the goodness of the law, condemning himself, and loathing his sins, he depreciates the law and extenuates his own guilt; if his utmost willingness be to escape hell at any rate, without longing to be holy according to the spiritual and good law of God; if he do not "delight in it after the inward man," nor serve it with the prevailing desire of his mind, but willingly "serve the law of sin:" then doubtless he is "without Christ," whose name he profanes; he is under the law which he hates; and his presumptuous confi. dence and quietness only prove, that he is given over to "a strong delusion to believe a lie." Nor does this much disputed and abused chapter more evidently condemn the hope of the proudest Pharisee on earth, than it does that of such a profess or of evangelical truth. NOTES. CHAP. VIII. V. 1,2. The apostle had shewn, that the believer, being earnestly desirous of obeying the holy law of God, was graciously ac 555 3 For what the law could not do, in || might be fulfilled in us, "who walk not that it was weak through the flesh, 'God after the flesh, but after the Spirit. sending his own Son, in the likeness of sinful flesh, and *for sin, 'condemned sin in the flesh; 5 For they that are after the flesh do P mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. nation for them." (Notes, John 14:18-20. 15:2 -8. 1 Cor. 1:26-31. 2 Cor. 5:17. Gal. 3:2629. Phil. 3:8-11.) "The Hath made me free.] Hλevɛpwoɛ pε. See on 6:18. cepted in Christ; and his failures were ascribed to "sin dwelling in him," against his habitual and prevalent inclination, and so not imputed to him: and he here proceeds more fully to state this Therefore. (1) Apa. "Truly, verily."-In privilege. (Notes, 7:15-25.) While men conChrist Jesus.] Εν Χριςῳ Ιησε. 16:7. 1 Cor. 1:30. tinue "under the law," as a covenant, every fail-2 Cor. 5:17. 12:2. Gal. 3:28.-After the flesh.] ure is imputed to them for condemnation: but Κατα σαρκα. After the spirit.] Κατα πνεύμα. 4,5,13. when they "become dead to the law," and one See on 1:3,4.-The law of the Spirit of life. (2) with Christ, they are "in him" by faith, as their 'O vopos T8 Ivevμaros τns (wns. See on 7:23.-Пvevμa Refuge from day to day; and there is no condem- Tns (wns, 10,11. 1 Cor. 15:45. 1 Pet. 3:18. nation for them. All their past sins are blotted Spirit of the life, which is in Christ Jesus." out; they are fully justified; and, continually ex-(Notes, 10,11. John 4:19 -15, v. 15. Rev. 22:1.)— ercising repentance, and faith in his blood and righteousness, their lamented transgressions and deficiencies are pardoned. Thus they are preserved from condemnation, and shall be to the V. 3,4. The good and perfect law of God was end, and for ever. (Marg. Ref. a, b.-Notes, 32 "weak through the flesh," or by means of man's -39. 4:6-8. Is. 54:15-17 John 5:24-27. 10: depravity: so that it was "impossible" for it to 26-31.) Their character and conduct likewise bring man to holiness or liberty, any more than distinguish them: for, notwithstanding their pain- to justify him: even as the most salutary laws of ful conflict with indwelling sin, they do "not the land cannot make men honest. They can walk" after the dictates of corrupt nature, but only declare how they ought to act, and denounce are habitually influenced by the new principle, penalties against transgressors; but they cannot communicated in regeneration: for "that which change the heart: and therefore men's impetuous is born of the Spirit, is spirit." (Marg. Ref. c.) passions break through the feeble restraint, withCorrupt nature, "the sin which dwelleth in out regard to consequences, as the vehement torthem," as "the law of sin and death," (Note, 7: rent of a swollen river breaks through or over22-25.) once commanded their willing service; flows the mound, which was placed to impede its but regenerating grace, by "the Spirit of life in course. (Marg. Ref. h.) As therefore, the law Christ Jesus," and by means of the gospel, has was wholly inadequate to man's necessity; God dethroned the usurper sin, and made them free was pleased, in infinite mercy, to send his own from his law, by efficaciously inducing a contra-Son, to assume our nature, and appear "in the ry conduct. (Marg. Ref. e-g.-Notes, 6:16- likeness of sinful flesh." Though free from sin, 23. John 8:30-36. 2 Cor. 3:17,18.) So that, he became subject to those infirmities, to which though the remaining power of sin greatly harass-through sin we are exposed; he was accused of es them, and in some instances prevails; yet, many crimes, and "numbered with transgresson the whole, they are enabled successfully to ors;" and he was punished by the Father, as our resist its authority, and to "walk at liberty" Surety, as if he had been the greatest of sinners. in obedience to God's commandments.-Some Thus he was appointed "for sin," or "for a sinexplain "the law of the Spirit of life," of the offering;" that God, having "condemned sin in doctrine of the gospel, through which the Spirit the flesh," and shewn his abhorrence of it, by is communicated, rather than of his command- the sufferings of his Son in our flesh, might paring influence in the believer's soul: but the lat-don and justify the believer's person, and execute ter is the more exact contrast to the "law of sin and death," from which he is by divine grace effectually set at liberty. To be in Christ,' says M. Le Clerc, 'is often used by St. Paul, for being 'a Christian: but if he means only Christians by profession, or by only being members of the "Christian church; this will by no means agree "with this place, or any other of like nature: since 'freedom from condemnation and other benefits 'conferred on us by Jesus Christ, will not follow 'our being Christians in this sense; but upon a lively faith in Christ, our union to him by the 'Spirit, and our being so in him as to become new 'creatures. (9. 2 Cor. 5:17. Gal. 5:6.) The 'Spirit of Christ giving me a new life, is now 'another law, or rule of my actions, freeing me 'from the motions and power of sin, to which 1 was subject whilst under the law; and from the 'death to which that subjected me.' Whitby.They who "are in Christ," are true Christians; "they walk not after the flesh, but after the Spirit;" this describes their character: and it is their grand privilege, that "there is no condem ... the sentence of condemnation on his corrupt nature, by its crucifixion and destruction; (Marg. Ref. i-;) that, as the consequence of this, through his mercy and grace, even the very "righteousness" required by "the law," might be fully written in our hearts, and habitually, in all its parts, performed in our lives, though too imperfectly to justify us; and that, hereafter we might be perfectly conformed to the holy law, in its substantial requirement of perfect love to God and his creatures, and obey it fully for evermore. (Marg.Ref. n, o.)-Many expositors explain this of Christ, as One with his people, having fulfilled the righteousness of the law in their stead; and of its imputation to those, who walk after the Spirit. But the former sense seems more obvious, and best to answer the apostle's design; who was proving, that deliverance from the law as a covenant was necessary, in order to our obeying the law as a rule. (Notes, 7:5,6. Gal. 2:17-21.) 'Sanctification, begun in us, is the sure evidence of our union with Christ; 'which is the richest fruit of a holy life.' Beza. The completion, however, of sanctification seems What the law could not do. (3) Το αδύνατον το νομι νατεων Αδυ See on Luke 1:37.-In the likeness of sinful flesh.] Ev opowμate σapkos aμaprias. "In the likeness of flesh of sin." 1:23. 6:5. Phil. 2:7.For sin.] "By a sacrifice for sin." Marg. Hep apaprias. Heb. 10:6,18.-Lev. 5:11,13. 6:25. Num. 8:3. Ps. 40:6. Sept. 2.-Condemned sin.] Katekρive Tηv åμaptiav. See on 7:13.-The rightcousness, &c. (4) To dikaiwpa. 2:26. 5:16,18. See on 1:32. 0. This habitual prevalence stamps the character, as carnal or spiritual: so that, if a man be “carnal," in the prevailing judgment, temper, and affections of his mind, he is under condemnation, dead in sin, and meet for destruction: but if he be "spiritual," in the habitual, prevailing temper of his soul, he is evidently alive to God, and at peace with him; and the spiritual mind is, in proportion as it prevails, the very essence of life and peace. (Marg. Ref. r.-Note, 7:13,14.) The importance of this distinction is manifest, "because the carnal mind is enmity against God:" man's apostasy originated in his preferring the satisfaction to be found in the creatures through disobedience, to the felicity to be enjoyed in God by V. 5-9. The discrimination of character, be- obedience. This is in fact the universal idolatry: fore referred to, is here more fully stated. "The and men thus preferring self-satisfaction, and flesh," in this connexion, cannot mean the body, created good, to the favor and service of God, as opposed to the soul: for "out of man's heart not only rebel against him, but become enemies proceed, adulteries, fornications, and drunken- to him, and "haters" of him. For, his holy law ness;" and, on the other hand, "pride, envy, ha- demanding their whole heart, and forbidding their tred, are works of the flesh." (Marg. Ref. favorite pursuits; and all his perfections being Notes, Mall. 15:15-20. Gal. 5:19-21.) That engaged to execute vengeance on transgressors; wickedness, the seat of which is immediately in "the carnal mind," disdaining control, being the soul, is more contrary to the image and glory | wholly averse from the service of God, and bent of God, than that in which the body seems more on sinful indulgence, rises in enmity against his concerned: but indeed the body is no more than authority, precepts, threatenings, power, and the instrument, and the soul is the agent, in eve- perfections. Therefore, "the carnal mind is not ry sin. (Nole, 6:12,13.) The soul of an ungodly subject to the divine law, and indeed cannot be;" man is not "spiritual," but carnal; "that which is it is morally unable to do any thing but revolt born of the flesh is flesh." (Nole, John 3:6.)|| against it, and refuse obedience to it. (Marg. By "the flesh" we must, therefore, understand Ref. t-x.—Notes, 7:7-12.) An enemy may be corrupt nature, as derived from Adam to all his reconciled, a carnal man may become spiritual; posterity: and perhaps this term is used, because but "enmity" in the abstract cannot be reconcilthe soul is become the caterer to man's animal ed, and therefore the carnal mind must be cruciappetites, as well as depraved in all other re- fied and destroyed: (Notes, 6:5—7. Gal. 5:22— spects; so that the whole man is, as it were, im- 26.) and, as no rational creature of God can mersed and sunk in the flesh. They therefore, please him, who refuses subjection to the holy who are "born after the flesh,” but not "after the law; it is evident, that unregenerate men "canSpirit," and who go after the leadings of the not please God," in any of their services, by flesh, "mind the things of the flesh:" they are sa- whatever name they are called. Thus evangeligacious about them; they choose, desire, pursue, cal religion is equally remote from self-righteoussavor, and delight in them: they seek their hap-||ness, which cleaves to the law as a covenant; and piness in the riches, pleasures, honors, and perishing vanities of the world; or in things of an unholy nature, or in things which must be left at death, and which bear no relation to heavenly felicity. About these, their abilities, imaginations, contrivance, and time are employed; and they give them a decided preference to "spiritual things," in their habitual judgment and conduct. But those who are "born of the Spirit," and walk after the leadings of the new and spiritual nature, understand, choose, pursue, relish, and supremely value such things as pertain to the spiritual and divine life, and such as will endure for ever. The favor of God, communion with him, renewal to his image, and a life spent to his glory, chiefly occupy their imaginations, desires, plans, and pursuits; and have the pre-eminent place in their choice and conduct, notwithstanding all the opposition from indwelling sin. (Marg. Ref. p, q. -Notes, 1,2. 2 Cor. 4:13-18. Col. 3:1-4.) VOL. VI. 8 to antinomianism, which rejects it as a rule: for, not being subject to the law, men "cannot please God." (Marg. Ref. y, z.)-"But," says the apostle, "Ye are not in the flesh, but in the spirit," regenerate and spiritual, and therefore willingly, though not perfectly, subject to the law, "if so be, the Spirit of God dwell in you:" but if any man, Jew, Gentile, or nominal Christian, remain destitute of the sanctifying Spirit of Christ, he certainly does not belong to him, as one of his accepted disciples, and, dying in that state, he must perish as an enemy of God. (Marg. Ref. c, d.)-If "the flesh" be explained of the body, as distinguished from the soul, or spirit; it follows, beyond all doubt or evasion, that no man can "please God," while he lives in this world; and also that the Romans were disembodied spirits, which is palpably absurd: yet the interpretation of other scriptures, concerning the flesh and spirit, by many learned men, unavoidably leads [57 A. D. 61. 10 And if Christ be in you, * the shall also quicken your mortal bodies body is dead because of sin; but the by his Spirit that dwelleth in you. 12 Therefore, brethren, "we are debtpirit is life because of righteousness. ed up i 11 But if the Spirit of him that rais-ors, not to the flesh, to live after the flesh. Jesus from the dead, dwell in you; * he that raised up Christ from the dead, e John 6:56. 14:20,23. 15:5. 17: | h 5:21. 2 Cor. 5:21. Phil. 3:9. Acts 2:24,32,33. Eph. 1:19,20. Heb. 13:20. 1 Pet. 1:21. 23. 2 Cor. 13:5. Eph. 3:17. i 9. 4:24,25. Col. 1:27. f 11. 5:12. 2 Cor. 4:11. 5:1-4. 1 Thes. 4:16. Heb. 9:27. 2 Pet. 1:13,14. Rev. 14:13. John 4:14. 6:54. 11:25,26. 14: 19. 1 Cor. 15:45. 2 Cor. 5:6 -8. Phil. 1:23. Col. 3:3,4. Heb. 12:23. Rev. 7:14-17. k 2. Is. 26:19. Ez. 37:14. John to this absurdity. Nor is it less unreasonable and unscriptural to aver, that living under the Mosaic dispensation was "being in the flesh;" and professing the gospel, especially if miraculous powers were vouchsafed, was being in the spirit. (Notes, Matt. 7:21-23. 1 Cor. 13:1-3.) Yet these seem the only ways, by which the above plain and natural interpretation can possibly be evaded. (Notes, John 6:52–58. 14:15—17,21— 24. 17:20-23. 2 Cor. 13:5,6.) Do mind. (5) povsov. 12:3,16. 14:6. 15:5. Matt. 16:23. Mark 8:33. Acts 28:22. 1 Cor. 4:6. 13: 11. 2 Cor. 13:11. Gal. 5:10. Phil. 1:7. 2:2,5. 3:15, 16,19. 4:2,10. Col. 3:2. A pony, mens.-To be carnally minded. (6) To ppornμa îns σaρkos. 7.-To be spiritually minded.] "The minding of the flesh" "the minding of the spirit." Marg. To pрovпμa Tu пvevμaros, 27. Not elsewhere.-Enmity against God. (7) Exepa tis Olov. Luke 23:12. Gal. 5:20. Eph. 2:15,16. Jam. 4:4.-Is not subject.] Ovx brоTаGGETαı. 20. 10:3. 13:1,5. Jam. 4:7. 1 Pet. 5:5, et al. They that are in the flesh. (8) OLEV σαρκι οντες. 3. 7:5. Eph. 2:11.-Cannot please God.] Oew aproat duvavraι. 3,7. 15:3.-Dwell in you. (9) Diker ev buiv. 11. 1 Cor. 3:16. See on 7: 17. Evoikew, 11. 2 Cor. 6:16. 13 For if ye live after the flesh, ye shall die: P but if ye 9 through the Spirit do mortify the deeds of the body, ye shall live. 16:12. p2. 1 Cor. 9:27. Gal. 5:24. Col. 3:5-8. Til Eph. 4:22. 2:12 1 Pet. 2:11. q1. Eph. 4:30. 5:18. 1 Pet. Is 22. in one way or other: but when, on careful inves||tigation, it appears to him, that this is not the case; he is contented to pass it over in silence. He believes, that few, who have impartially considered the subject, will refuse to join him in the following verdict, concerning Mr. Locke's interpretation: 'He hath said nothing of weight against this sense.' Whitby. That is, against the sense above given of the passage.-In no book, which the author has read, does the pride of human reason opposing the express testimonies of God, and striving to wrest them from their obvious meaning, appear so prominent, as in most parts of the great Mr. Locke's exposition of St. Paul's epistles. Dead because of sin: ... life because of righteousness. (10) Νεκρον δι ̓ ἁμαρτιαν ζωη δια δικαιοσυνην. Notes, 5:15-21.-Shall quicken. (11) ZWOTOL1 Cor. 15:45. See on John 5:21.-Mortal.] Ovnra. See on 6:12. ησει. V. 12, 13. As death and all misery originated from man's preferring his own inclinations to the will of God; and as all felicity is communicated by the renewal of the soul to holiness; so Christians should not consider themselves to be "debtors to the flesh," though it still lives and works V. 10, 11. (Note, 5-9.) If the "Spirit of in them. They have already ruined themselves, Christ dwell" in a man, "Christ" himself is "in by complying with its suggestions; and they can him," by his power and influence, and by his imowe it nothing, now that Christ has rescued them age renewed in him. In this case, though the from merited destruction. (Marg. Ref. n.) But body is mortal, and must soon die, because of we thus become debtors to an immense amount the disobedience of Adam, and the man's personal unto him and his grace. Our debt of sin as paid, transgressions: yet "the spirit is life," has life by the death of Christ on the cross for us, and abiding in it, the soul is alive to God; and has so freely pardoned to us, becomes a debt of begun its holy felicity, which shall endure for grateful love: and our past neglect and sin renever, through "the righteousness" of the second der us the more indispensably bound to do what Adam in whom it is interested. So that when we possibly can for his glory, the good of our the body drops into the dust, the soul, being per- brethren, and of our own souls also. For indeed, fectly delivered from sin, will enter heaven: and if any habitually live according to its corrupt the almighty God, who raised Jesus from the lustings, they will certainly perish in their sins, dead, will raise the mortal body also, incorrupti- notwithstanding their profession of the gospel; ble and glorious, by the omnipotence of his but, on the other hand, if, through the influences indwelling Spirit, who will not finally leave his of "the Holy Spirit," and according to the tendentemple mouldering in the dust. (Marg. Ref.-cy of the new nature, they deny, subdue, and proNotes, 3,4. John 4:10-15, v. 14. 11:20-27, vv. ceed to extirpate their sinful lusts; and so to mor26, 27. 2 Cor. 4:13-18. 5:5-8. Phil. 1:21-26. tify those inclinations and affections which thence 3:20,21. 1 Thes. 4:13-18. 1 Pet. 3:17,18.) arise, they prove themselves "alive to God Then sin and all its effects will be for ever done through Christ," and their spiritual life will with. (Note, 1 Cor. 15:50-54.) Several read-abound till perfected in eternal happiness. (Marg. ers may be aware, that another interpretation Ref. o, p.-Note, 6:21-23.)-The natural appehas been given of these verses, especially by the tites of the body need only to be moderated, celebrated Mr. Locke, who explains quickening regulated, and subordinated; but the carnal dethe mortal body, by sanctifying the immortal sires "of the body of sin and death," the "old soul! But the various, and often absurd and un- Adam," "the flesh with its affections and lusts," natural interpretations, given to several passages must be extirpated, and all its actings terminated. in these chapters by some eminently learned (Notes, 6:5-7. 7:22-25. 1 Cor. 9:24-27. Col. men, would require far more time and room, par- 2:11,12. 1 Pet. 2:11.) This must be done by ticularly to notice them, and make remarks on the Holy Spirit, working in us both "to will" and them, than the nature of this publication can ad-"to do," what God commands; (Note, Phil. 2:12, mit of. In general, when the interpretation is plausible, and supported by probable reasons, the author thinks it incumbent on him to notice it, 13.) yet we are to do it through him, and by dependence on him, which is energetically enforced by the words; "If ye, through the Spirit, &c." |