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11 was appointed unto life, I found to be unto death. For
sin, having taken occasion by the commandment, deceiv12 ed me, and by it put me to death. So that the law is holy; and the commandment holy, and just, and good.
Was then that which is good made death unto me? By no means but sin that it might appear sin, working death in me by that which is good; that sin through* the 14 commandment might become exceedingly sinful. For
we know that the law is spiritual: but I am carnal, sold 15 to sin. That which I do, I approve not for what I 16 would, that I do not; but what I hate, that I do. But
if I do that which I would not, I consent to the law, that 17 it is good. And now it is no more I that do it, but sin 18 which dwelleth in me. For I know that in me (that is,
in my flesh), dwelleth no goodt for to will is present with me; but to perform that which is good, I 19 find not. For the good which I would, I do not; but 20 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 sin 21 which dwelleth in me. I find therefore a law, that,
when I am willing to do good, evil is present with me. 22 For I delight in the law of God, according to the inner 23 man; but I see another law in my members, warring
against the law of my mind, and bringing me into cap24 tivity to the law of sin, which is in my members. O
wretched me! who will deliver me from the body of this 25 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. For the law of the spirit of life, by Christ Jesus, hath made me free from the law of
*by the commandment, N.
† no good thing, N.
how to perform, N. the complete performance of what is good," Wakefield. who walk not after the flesh, but after the spirit, R. T.
3 sin and 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 of sin †, hath condemned sin in the 4 flesh that the righteousness of the law might be fulfilled
in us; who walk not according to the flesh, but accord5 ing to the spirit. For those that are according to the flesh, mind the things of the flesh; but those that are 6 according to the spirit, the things of the spirit. For to be carnally minded is death; but to be spiritually minded 7 is life and peace because the minding of the flesh is enmity against God: for it is not subject to the law of 8 God, nor indeed can be ; since those that are in the flesh 9 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 11 sin; 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 spirit || which dwelleth in you.
So then, brethren, we are debtors, not to the flesh, to 13 live according to the flesh. For if ye live according to the flesh, ye must die hereafter: but if through the spirit
* Christ was the son of God, i. e. he was the promised Messiah. See ch. i. 3. He was God's own son, or his beloved son, because he was the most distinguished of the prophets. He was sent in the likeness of sinful flesh, i. e. notwithstanding the holiness of his character and the dignity of his office, he was treated 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.
So the common vers on, and Mr. Wakefield. The Primate renders it," the minding of the flesh"-" the minding of the spirit."
by his spirit. R. T.
14 ye mortify the deeds of the body, ye shall live. For as many as are led by the spirit of God, these are the sons of 15 God. For ye have not again received the spirit of bon
dage, unto fear; but ye have received the spirit of adop16 tion, whereby we cry Abba, that is, Father. The spirit
itself beareth witness with our spirit, that we are the 17 children of God. But if we be children, then heirs;
heirs of God, and joint-heirs with Christ since we suf18 fer with him, that we may be glorified also with him. For I count that the sufferings of this present time are not worthy to be compared with the glory which hereafter will 19 be manifested to us. For the earnest expectation of the
world waiteth for this manifestation to the sons of God: 20 (for the world was made subject to vanity, not willingly, 21 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 children of God.
22 For we know that the whole world groaneth and is in 23 labour * until now and not only they, but ourselves also that have the first fruits of the spirit, even we ourselves groan within ourselves, looking for our adoption, even 24 the redemption of our body. For we are saved under this hope † but hope which is seen, is not hope: for 25 what 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 26 patience. 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 27 groans which cannot be expressed. But he who searcheth
the hearts knoweth what is the mind of the spirit, that it intercedeth for the saints according to the will of God. 28 And we know that all things work together for good to those who love God, who are called according to his 29 purpose. For whom he foreknew, he predestinated also
So Wakefield, travaileth in pain together, N. † saved in hope only, N. See W.
to be conformed to the image of his son, that he might be 30 the first-born among many brethren: 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.
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 33 not with him also freely give us all things? Who shall
lay any thing to the charge of God's chosen people? Shall God that justifieth? Who is he that condemneth? 34 Shall Christ that died; yea, rather, that is risen, that is also at the right hand of God, that intercedeth† also for 35 us? Who shall separate us from the love of Christ?
shall affliction, or distress, or persecution, or famine, or nakedness, or danger, or the sword? (As it is written, 36" For thy sake we are killed all the day long; we are ac37 counted as sheep for the slaughter.") Nay, in all these
things we are more than conquerors, through him whe 38 loved us. For I am persuaded, that neither death nor
life, nor angels, nor principalities, nor powers, nor 39 things present, nor things to come, 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.
* Newcome's version is, “hath in purpose glorified also." This is undoubtedly the apostle's meaning, but it seems better in a literal translation to retain the apostle's elliptical phraseology. Here is a very remarkable and universally allowed instance, in which that is said to he 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 gyvyXxvw, here, and in ver. 26, 27, rendered, “to intercede,” iza word of very general signification: εντυγχάνειν ὑπερ τινος, pro commodo 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 in 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 employe for the benefit of the church. But these passages lay no just foundation for the coin monly received opinions concerning the intercession of Christ.
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 4 brethren, my kinsmen according to the flesh; who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of 5 the temple, and the promises; whose are the fathers, and of whom, by natural descent, Christ came. God, who
is over all, be blessed for evert.
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 children but, "Through Isaac, thine offspring shall be 8 called." Which is, they that are the children of the flesh, these are not the children of God: but the children 9 of the promise are counted for the offspring. For this is
the word of promise," At this time I will come, and 10 Sarah shall have a son." And not only this; but Re
* So Mr. Wakefield translates ηυχομην αυτος αναθεμα ειναι, which in his notes he justifies by the use of Evoμl elval in Homer. This version gives an obvious 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,” etc.
+ 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. 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 and Griesbach. It is a very plausible conjecture of Crellius, Slichtingius, Whitby, and Taylor, that the original reading was “Qy, instead of o wy. This would render the climax complete, Ων η υιοθεσία, Ων οἱ πατερες, ‘Ων ὁ Χριςος, Ων ὁ Θεός ; “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 be 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,
↑ Or, hath failed. See Rosefimuller and Macknight.