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TEXT. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the
flesh. 13 For if ye live after the flesh, ye shall die ; but if ye, through the
Spirit, do mortify the deeds of the body, ye shall live.
PARAPHRASE. dies, that sin shall not have the sole power and rule
there, but your members may be made living instru12 ments of righteousness. Therefore, brethren, we are not
under any obligation to the flesh, to obey the lusts of 13 it. For if ye live after the flesh, that mortal part shall
lead you to death irrecoverable ; but if by the Spirit, whereby Christ totally suppressed and hindered sin from having any life in his flesh, you mortify the deeds of the body", ye shall
NOTES. resurrection of the dead;" and having just mentioned it, skip back again into his former argument. But I take the liberty to assure him, that St. Paul has no such starts from the matter he has in hand, to what gives no light or strength to his present argument. I think there is not any where to be found a more pertinent, close arguer, who has his eye always on the mark he drives at. This men would find, if they would study him as they ought, with more regard to the divine authority than to hypotheses of their own, or to opinions of the season. I do not say that he is every where clear in his expressions to us now, but I do
coherent, pertinent writer ; and wherever, in his commentators and interpreters, any sepse is given to his words that disjoints his dis. course, or deviates from his argument, and looks like a wandering thought, it is easy to know whose it is, and whose the impertinence is, his, or theirs that father it on him. One thing more the text suggests concerning this matter, and that is, if by“ quickening your mortal bodies,” &c. be meant here the raising them into life after death, how can this be mentioned as a peculiar favour to those who have the Spirit of God? for God will also raise the bodies of the wicked, and as certainly as those of believers. But that which is promised here is promised to those only who have the Spirit of God; and therefore it must be something peculiar to them, viz. that “God shall so enliven their mortal bodies by his Spirit, which is the principle and pledge of immortal life, that they may be able to yield up themselves to God, as those that are alive from the dead, and their members servants to righteousness unto holiness, as he expresses himself, chap. vi. 13 and 19. If any one can get doubt whether this be the meaning of St. Paul here, I refer him for farther satisfaction to St. Paul himself, in Eph. ii. 4-6, where he will find the same notion of St. Paul expressed in the same terins, but so that it is impossible to understand by Iwo troseīv, or iyelpery (which are both used there as well as here), “ the resurrection of the dead out of their graves.” The full explication of this verse may be seen Eph. i. 19, and ii, 10. See also Col. ii. 12, 13, to the same purpose, and Rom. vii. 4. 6 Zwototou xal, “ shall quicken even your mortal bodies," seems more agreeable to the original than “shall also quicken your mortal bodies;" for the xai doth not copulate ζωοποιήσει with και έγειρας, for then it must have been και ζωοποιήσεις for the place of the copulative is between the two words that it joins, and so must
necessarily go before the latter of them. 13 h“ Deeds of the body;" what they are may be seen Gal. v. 19, &c. as we have
TEXT. 14 For as many as are led by the Spirit of God, they are the sons of
God. 15 For ye have not received the spirit of bondage again to fear; but ye
have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the
children of God. 17 And if children, then heirs; heirs of God, and joint-heirs with
Christ: if so be that we suffer with him, that we may be also
glorified together. 18 For I reckon that the sufferings of this present time are not worthy
to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifesta
tion of the sons of God.
PARAPHRASE. 14 have eternal life. For as many as are led by the Spirit of
God, they are the sons of God, of an immortal race, and 15 consequently, like their Father, immortali. For ye have not
received the spirit of bondage k again to fear ; but ye have received the Spirit of God, (which is given to those who,
having received adoption, are sons) whereby we are all enabled 16 to call God our Father". The Spirit of God himself beareth
witness ° with our spirits that we are the children of God. 17 And if children, then heirs of God, joint-heirs with Christ,
if so be we suffer P with him, that we may also be glorified 18 with him. For I count that the sufferings of this transitory
life bear no proportion to that glorious state, that shall be
hereafter 9 revealed, and set before the eyes of the whole 19 world, at our admittance into it. For the whole race of
NOTES. 14 i In that lies the force of his proof, that they shall live. The sons of mortal
men are mortal ; the sons of God are, like their Father, partakers of the divine
nature, and are immortal. See 2 Pet. i. 4. Heb. ii. 13—15. 15 k What “the spirit of bondage” is, the apostle hath plainly declared, Heb. ii. 15. See note, ver. 21. Again,"
"i.e. now again under Christ, as the Jews did from Moses under the law. m See Gal. iv. 5, 6. n“ Abba, Father.” The apostle here expresses this filial assurance in the same
words that our Saviour applies himself to God, Mark xiv. 36. 16 . See the same thing taught, 2 Cor. i. 21, 22, aud v. 5. Eph. i. 11-14, and
Gal. iv. 6. 17 - The full sense of this you may take in St. Paul's own words, 2 Tim. ii. 11, 12. 18 4" Revealed." St. Paul speaks of this glory here as what needs to be revealed
to give us a right conception of it. It is impossible to have a clear and full comprehension of it till we taste it. See how he labours for words to express
it, 2 Cor. iv. 17, &c. a place to the same purpose with this here. 19 ' Κτίσις, creature,
," in the language of St. Paul and of the New Testament, signifies “mankind;" especially the Gentile world, as the far greater part of the creation. See Col. i. 23. Mark xvi. 15, compared with Matth. xxviii. 19.
TEXT. 20 For the creature was made subject to vanity, not willingly, but by
reason of him who hath subjected the same in hope : 21 Because the creature itself also shall be delivered from the bondage
of corruption, into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in
pain together until now.
PARAPHRASE. mankind, in an earnest expectation of this inconceivable,
glorious s immortality that shall be bestowed on thet sons of 20 God (For mankind, created in a better state, was made sub
ject to the u vanity of this calamitous fleeting life, not of its
own choice, but by the guile of the devil", who brought 21 mankind into this mortal state) waiteth in hope*, That even
they also shall be delivered from this subjection to corruption, and shall be brought into that glorious freedom from
death, which is the proper inheritance of the children of 22 God.' For we know that mankind, all z of them, groan to
NOTES. s« Immortality.” That the thing here expected was immortal life, is plain from the context, and from that parallel place, 2 Cor. iv. 17, and v. 5, the glory whereof was so great, that it could not be comprehended, till it was by an actual exhibiting of it revealed, When this revelation is to be, St. Peter tells us, 1 Pet. i. 4—7. t'Anoxárufor twv viūr, “ Revelation of the sons,” i. e. revelation to the sons. The genitive case often, in the New Testament, denotes the object. So Rom. i. 5, υπακοή πίςεως signifies obedience to faith; chap. iii. 22, δικαιοσύνη Θεού διά πίςεως Xposoữ, “ the righteousness that God accepts, by faith in Christ:" chap. iv. 11, dexalosúvn his sws, “ righteousness by faith.” If åroxanúkis here be rendered “ velation,” as &roxahupoñvas in the foregoing verse is rendered “ revealed," (and it will be hard to find a reason why it should not) the sense in the paraphrase will be very natural and easy. For the revelation in the foregoing verse is not
“ of,” but “ to" the sons of God. The words are amoxadupañvou uis ýmãs. 20 u The state of man in this frail short life, subject to inconveniencies, sufferings,
and death, may very well be called “ vanity,” compared to the impassible estate of eternal life, the inheritance of the sons of God. W“ Devil.” That, by he that subjected it, is meant the devil, is probable from the history, Gen. iii. and from Heb. ii. 14, 15. Col. ii. 15. * ’Atexdézelai ér' ingido, ős“, “ Waiteth in hope;" that the not joining, “ in hope," to“ waiteth,” by placing it in the beginning of the 21st verse, as it stands in the Greek, but joining it to “ subjected the same,” by placing it at the end of the 20th verse, has mightily obscured the meaning of this passage, which, taking all the words between, “ of God and in hope,” for a parenthesis, is as easy and clear as any thing can be, and then the next word To will have its pro
per signification “ that,” and not “ because." 21 Y Δουλεία της φθοράς, Bondage of corruption," i. e. the fear of death, see ver.
15, and Heb. ii. 15. Corruption signifies death," or destruction," in op
position to “ life everlasting.” See Gal. vi. 8. 22 * How David “groaned" under the vanity and shortness of this life, may be
seen, Psal. lxxxix. 47, 48, which complaint may be met with in every man's
TEXT.' 23 And not only they, but ourselves also, which have the first-fruits of
the Spirit, even we ourselves groan within ourselves, waiting for the
adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is geen is not hope: for
what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait
for it. 26 Likewise the Spirit also helpeth our infirmities : for we know not what we should
for as we ought: but the Spirit itself maketh intercession for us, with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the
Spirit, because he maketh intercession for the saints, according to the will of God.
gether, and unto this day are in pain, as a woman in labour,
to be delivered out of the uneasiness of this mortal state. 23 And not only they, but even those who have the first fruits of the Spirit, and therein the earnest a of eternal life, we our-,
b within ourselves, waiting for the fruit of our adoption, which is, that as we are by adoption made sons
and co-heirs with Jesus Christ, so we may have bodies like 24 unto his most glorious body, spiritual and immortal. But we
must wait with patience, for we have hitherto been saved but in hope and expectation : but hope is of things not in present
possession, or enjoyment. For what a man hath and seeth 25 in his own hands, he no longer hopes for. But if we hope
for what is out of sight, and yet to come, then do we with 26 patience wait for it . Such therefore are our groans, which
the Spirit, in aid to our infirmity, makes use of. For we know not what prayers to make as we ought, but the Spirit
itself layeth for us our requests before God, in groans that 27 cannot be expressed in words. And God, the searcher of
hearts, who understandeth this language of the Spirit, knoweth what the Spirit would have, because the Spirit is wont to make
NOTES. mouth; so that even those who have not the first fruits of the Spirit, whereby they are assured of a future happy life in glory, do also desire to be freed from a
subjection to corruption, and have uneasy lovgings after immortality. 23 See 2 Cor. v. 2, 5. Eph. i. 13, 14.
• Read the parallel place, 2 Cor. iv. 17, and v. 5. 25 What he says here of hope, is to show them, that the groaning in the children
of God, before spoken of, was not the groaning of impatience, but such, wherewith the Spirit of God makes intercession for us, better than if we expressed ourselves in words, ver. 19--23.
TEYT. 28 And we know that all things work together for good to them that
love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed
to the image of his Son, that he might be the firstborn among many
brethren. 30 Moreover, whom he did predestinate, them he also called: and whom
he called, them he also justified: and whom he justified, them he
also glorified. 31 What shall we then say to these things? If God be for us, who can
be against us? 32 He that spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give us all things?
PARAPHRASE. 28 intercession for the saints, acceptably to God. Bear, there
fore, your sufferings with patience and constancy, for we certainly know that all things work together for good, to those
that love God, who are called according to his purpose 29 of calling the Gentiles €. In which purpose the Gentiles,
whom he foreknew, as he did the Jews, with an intention of his kindness, and of making them his people, he preordained to be conformable to the image of his Son, that he
might be the first-born, the chief amongst many brethren 30 Moreover whom he did thus pre-ordain to be his people,
them he also called, by sending preachers of the Gospel to them: and whom he called, if they obeyed the truth ", those he also justified, by counting their faith for righteousness :
and whom he justified, them he also glorified, viz. in his 31 purpose. What shall we say then to these things? If God
be for us, as, by what he has already done for us, it appears 32 he is, who can be against us? He that spared not his own
Son, but delivered him up to death for us all, Gentiles as well as Jews, how shall he not with him also give us all things?
NOTES. 27 d « The Spirit,” promised in the time of the Gospel, is called the “Spirit of sup
plications,” Zach. xii. 10. 28 e Which "
was declared to Abraham, Gen. xviii. 18, and is largely insisted on by St. Paul, Eph. iii. 1-11. This, and the remainder of this chapter, seems said to confirm the Gentile converts in the assurance of the favour and
love of God to them, through Christ, though they were not under the law. 29 f See chap. xi. 2. Amos iii. 2.
& See Eph. i. 3—7. 30 h “ Many are called, and few are chosen," says our Saviour, Matth. xx. 16.
Many, both Jews and Gentiles, we called, that did not obey the call. And therefore, ver, 32, it is those who are chosen who (he saith) are “justified,". i. e, such as were called, and obeyed, and consequently were chosen.