תמונות בעמוד
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An. Olymp. cir. COX 2. AU.C.cir.dll.

4.2.6: 102 alive from the dead; and your mem-selves servants to obey, his ser

bers as instruments of righteousness vants ye are to whom ye obey ;
unto God.

whether of sin unto death, or of A.U.C.cir.811. H For * sin shall not have dominion over obedience unto righteousness? you: for ye are not under the law, but under 17 But God be thanked, that ye were the sergrace.

vants of sin, but ye have obeyed from the 15 What then? shall we sin, “because we heart that form of doctrine which was deare not under the law, but under grace? God livered you. forbid.

18 Being then 'made free from sin, ye became 16 Know ye not, that

ye not, that to whom ye yield your the servants of righteousness.

» Ch. 7. 4, 6. & 8. 9. Gal. 5. 18. - I Cor. 9. 21.

John 8. S1. 2 Pet. 2. 19.

* Matt. 6. 24.

d 2 Tim. 1. 13.- Gr. whereto ye were delivered. - John 8. 32. 1 Cor.

7. 22. Gal. 5. 1. 1 Pet. 2. 16.

your feet. Think and devise what is pure : speak what is in many cases, his life hung on the mere caprice of the mastrue, and to the use of edifying: work that which is just and ter. This state is the state of every poor, miserable sinner; good; and walk steadily in the way that leads to everlasting he is the slave of Satan, and his own evil lusts and appetites, felicity. Be holy within, and holy without.

are his most cruel task-masters. The same word is applied to Verse 14. Sin shall not hare dominion over you] God the servants of Christ, the more forcibly to shew, that they delivers you from it; and if you again become subject to it, are their Master's property; and that, as he is infinitely good it will be the effect of your own choice or negligence. and benevolent, therefore his service must be perfect freedom.

Ye are not under the law] That law which exacts obe- | Indeed, he exacts no obedience from them which he does dience without giving power to obey: that condemns every not turn to their eternal advantage ; for this master has no transgression and every unholy thought, without providing self-interest to secure. See on chap. i. 1. for the extirpation of evil, or the pardon of sin.

Verse 17. But God be thanked, that ye were the servants But under grace.] Ye are under the merciful and bene- of sin] This verse should be read thus: But thanks be to ficent dispensation of the gospel: that, although it requires God that, although ye were the servants of sin, nevertheless the strictest conformity to the will of God, affords susficient | ye have obeyed from the heart that form of doctrine that was power to be thus conformed; and, in the death of Christ, has delivered unto you; or, that mould of teaching into which ye provided pardon for all that is past, and grace to help in every were cast. The apostle does not thank God that they were time of need.

sinners; but that, although they were such, they had now Verse 15. Shall we sin, because we are not under the law] ! received and obeyed the gospel. Shall we abuse our high and holy calling, because we are That form of doctrine] TUTU Sifax45; here Christianity not under that laro that makes no provision for pardon; is represented under the notion of a mould, or die, into which but are under that gospel which has opened the fountain to they were cast; and from which they took the impression of wash away all sin and defilement? Shall we sin because its excellence. The figure upon this die, is the image of grace abounds ? Shall we do evil that good may come of it? God, righteousness and true holiness, which was stamped on This be far from us!

their souls, in believing the gospel, and receiving the Holy Verse 16. To whom ye yield yourselves] Can ye suppose Ghost. The words es év tapede6rTE TUTOV, refer to the that you should continue to be the servants of Christ, if ye melting of metal; which, when it is liquified, is cast into the give way to sin? Is he not the master who exacts the ser- | mould, that it may receive the impression that is sunk, or cut vice, and to whom the service is performed ? Sin, is the in the mould; and therefore the words may be literally service of Satan ; righteousness, the service of Christ. If translated, into which mould of doctrine ye have been cast. ye sin, ye are the servants of Satan, and not the servants They were melted down under the preaching of the word, of God.

and then were capable of receiving the stamp of its The word souhos, which we translate servant, properly sig- purity. nifies slave: and a slave among the Greeks and Romans was Verse 18. Being then made free from sin] Elevbefw@EYTES considered as his master's property ; and he might dispose of || is a term that refers to the manumission of a slave. They him as he pleased. Under a bad master, the lot of the slave were redeemed from the slavery of sin, and became the serwas most oppressive and dreadful ; his ease and comfort were vants of righteousness. Here is another prosopopeia ; both never consulted; he was treated worse than a beast; and, il sin and righteousness are personified: sin can enjoin 110 good

The wages of sin is death


the gift of God, eternal life.

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cir. CCÏX. 2.

2. A.U.C.cir.811.

19 I speak after the manner of men, whereof ye are now ashamed? for A.M.cir.4062. An. Olymp, because of the infirmity of

your flesh:
the end of

those things is An. Olymp: A.U.C.eir.311. for as ye have yielded your members death. servants to uncleanness, and to iniquity unto 22 But now being made free from sin, and iniquity; even so now yield your members become servants to God, ye have your fruit unto servants to righteousness unto holiness.

holiness, and the end everlasting life. 20 For when ye were the servants of sin ye 23 For the wages of sin is death ; but 5 the were free from righteousness.

gift of God is eternal life through Jesus Christ 21 What fruit had ye then in those things our Lord.

a John 8. 31.— Gr. to righteousness:-—-Cch. 7. 5. - ch. 1. 32.

e Jolin 8. 32.

? Gen. 2. 17. ch. 5. 12. James 1. 15.-_-5 ch. 2. 7. & 5. 17, 21. 1 Pet.

1. 1.


and profitable work. Righteousness can require none that designs that every man shall reap benefit by his service. is unjust or injurious.

What benefit have ye derived from the service of sin? Verse 19. I speak after the manner of men] This phrase Thereof ye are now ashamed] Ye blush to remember is often used by the Greek writers, to signify what was easy your former life. It was scandalous to yourselves, injurious to be comprehended; what was ad cuptum vulgi, level with to others, and highly provoking to God. common understandings; delivered in a popular style : what The end of those things is death.] Whatever sin may prowas different from the high flights of the poets, and the studied mise of pleasure or advantage; the end to which it necessarily sublime obscurity of the philosophers.

tends is the destruction of body and soul. Because of the infirmity of your flesh] As if he had said, Verse 22. But now being made free from sin] As being I make use of metaphors and figures connected with well free from righteousness is the finished character of a sinner; known natural things ; with your trudes and situation in life; so being made free from sin, is the finished character of a because of your inexperience in heavenly things, of which genuine Christian. ye are only just beginning to know the nature and the And become servants to God] They were transferred

from the service of one master to that of another : they Servants to uncleanness, &c.] These different expressions were freed from the slavery of sin, and engaged in the sershew how deeply immersed in, and enslaved by sin, these vice of God. Gentiles were, before their conversion to Christianity. Se Fruit unto holiness] Iloliness of heart was the principle; veral of the particulars are given in chapter the first of this and rightcousness of life the fruit. Epistle.

Verse 23. For the wages of sin is deuth] The second Verse 20. Ye were free from righteousness.] These two death, everlasting perdition. Every sinner earns this, by long, servitudes are incompatible; if we cannot serve God and sore, and painful service. Oh! what pains do men take to Mammon ; surely we cannot serve Christ and Saian. We get to hell! Early and late they toil at sin ; and would not must be either sinners or saints ; God's servants or the divine justice be in their debt, if it did not pay them their devil's slaves. It cannot be as a good mistaken man has en

due wages? deavoured to sing :

But the gift of God is eternal life] A man may merit " To good and evil, equal bent,

hell, but he cannot merit heuven. The apostle does not 66 I'm both a devil and a saint.”

say that the wages of righteousness is eternal life : no, but

that this eternal life, even to the righteous, is to xapoua Tov I know not whether it be possible to paint the utter pre 800, rue gracious gift of God: and even this gracious valence of sin in stronger colours than the Apostle does gift comes through Jesus Christ our Lord. He, alone, has here, by saying they were FREE from righteousness. It procured it; and it is given to all those who find redemption seems tantamount to that expression in Genesis, chap. vi. in his blool. A sinner goes to hell, because he deserves it; ver. 5. where, speaking of the total degeneracy of the a righteous man goes to heaven, because Christ has died for human race, the writer says, every imagination of the thoughts || him; and communicated that grace by which his sin is par. of his heari was only eril continually. They were all cor- || doned, and his soul made holy. The word oywyd, which rupt; they were altogether abominable; there was none that we here render wuges, signified the daily pay of a Roman did good; no, not one.

soldier. So every sinner has a daily pay, and this pay is Verse 21. Ihai fruit had ye then in those things] God deuth ; he has misery because he sins. Sin constitutes hell;

The law binds a man


as long as he lives.

the sioner has a hell in his own bosom ; all is confusion and holy; we apply for the sanctifying Spirit: we hear there is a disorder when God does not reign : every indulgence of sin. heuren of glory, into which the righteous alone shall enter ; ful passions increases the disorder, and consequently the we watch and pray, believe, love, and obey, in order that, misery, of a sinner. If men were as much in earnest to get || when he doth appear, we may be found of Ilim in peace their souls saved, as they are to prepare them for perdition, without spot, and blameless. Those are the doctrines; these heaven would be highly peopled; and devils would be their are the uses or practice founded on those doctrines, own companions. And will not the living lay this to heart? 2. It is strange that there should be found a person be

lieving the whole gospel system ; and yet living in sin ! 1. In the preceding chapter we see the connection that sub Sall'ATION FROM Sin is the long continued sound, as it is sists between the doctrines of the gospel, and the practice of the spirit and design, of the gospel. Our Christian nane, Christianity. A doctrine is a teaching, instruction, or infor- our baptismal covenant, our profession of faith in Christ, mation concerning some truth that is to be believed, as essen and avowed belief in his word, all call us to this: can it be tial to our salvation. But all teaching that comes from God,' said that we have any louder calls than these ? necessarily leads to him. That Christ died for our sins, and interest, as it respects the happiness of a godly life, and the rose again for our justification, is a glorious doctrine of the glories of eternal blessedness; the pains and wretchedness gospel. But this is of no use to him who does not die to sing ' of a life of sin, leading to the worm that never dies, and the rise in the likeness of his resurrection; and walk in newness fire that is not quenched, seconds most powerfully the above of life : this is the use that should be made of the doctrine. ! calls. Reader, lay these things to heart; and answer this Every doctrine has its use ; and the use of it consists in the question to God: How shall I escape, if I neglect so great practice founded on it. We hear there is a free pardon; we salvation. And then, as thy conscience shall answer,

let go to God and receive it: we hear that we may be made thy mind and thy hand begin to act.

Our self

CHAPTER VII. The law has power over a man as long as he lives, 1. And a wife is bound to her husband only as long as he

lives, 2, 3. Christian believers are delivered from the Mosaic law by Christ Jesus, and united to God, 5—7. By the law, is the knowledge of sin, 8. But it gites no power over it, 9-11. Yet it is holy, just, and good, 12. How it convinces of sin, and brings into bondage, 13—24. No deliverance from its curse but by Jesus Christ, 25. NOW ye not, brethren, (for | minion over a

as long as he A. M. cir.4069. I speak to them that know the liveth ? A.U.C.cir.811. law,) how that the law hath do 2 For "the woman which hath a

man as

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his discourse by shewing that a believing Jew is discharged The Apostle having, in the preceding chapter, shewn the from his obligations to the law; and is at liberty to come converted Gentiles the obligations they were under to live a under another, and much happier constitution, viz. that of holy life; addresses himself here to the Jews, who might the Gospel of Christ, 1–4.. In the 5th verse he gives a hesitate to embrace the gospel ; lest, by this means, they general description of the state of a Jew, in servitude to sin, should renounce the law, which might appear to them as a considered as under mere law. In the 6th verse he gives a renunciation of their allegiance to God. As they rested in summary account of the state of a Christian, or believing the law, as sufficient for justification and sanctification; it Jew, and the advantages he enjoys under the gospel. Upon was necessary to convince them of their mistake. That the the 5th verse he comments, from ver. 7. to the end of the chap. law was insufficient for their justification, the apostle bad and upon the 6th verse he comments, chap. viii. 1-11. proved, in chapters iii. iv. and v. that it is insufficient for In explaining his position in the 5th verse, he shews-their sanctification he shews in this chapter ; and introduces il 1. That the law reaches to all the branches and latent prio

Christians are dead to the law,


that they may be united to Christ.

An.Olymp: cir. Ccix.2. A.U.C.cir.811.

A.M.cir;1062 husband is bound by the law to her 4 Wherefore, my brethren, ye also A M.. 2016 ein... Olymp;. husband so long as he liveth ; but if are become "dead to the law by the A.U.C.cir.811 . the husband be dead, she is loosed body of Christ ; that ye

should be marfrom the law of her husband.

ried to another, even to him who is raised from 3 So then aif, while her husband liveth, slie the dead, that we should bring forth fruit unto be married to another man, she shall be called God. an adulteress : but, if her husband be dead, she 5 For, when we were in the Nesh, the 'motions is free from that law; so, that she is no adulte- of sins, which were by the law, e did work in ress, though she be married to another man. our members ' to bring forth fruit unto death.

a Matt. 5. 32.

-ch. 8. 2. Gal. 2. 19. & 5. 18. Eph. 2. 15. Col. 2. 14.

cGal.5. 22.- Gr. passions.—ch. 6. 13.--ch. 6. 21. Gal. 5. 19. Jam. 1. 15.

ciples of sin, ver. 7. 2. That it subjected the sinner to Verse 4. Wherefore, my brethren] This is a parallel case. death, ver. 8-12. without the expectation of pardon. 3. You were once under the law of Moses, and were bound by its. He shews the reason why the Jew was put under it, ver. 13. injunctions; but now ye are become dead to that law; a mo4. He proves that the law, considered as a rule of action, dest inoffensive mode of speech, for the law, which was once though it was spiritual, just, holy, and good in itself, yet your husband, is deud; God has determined that it shall be was insufficient for sanctification, or for freeing a man from no longer in force ; so that now, as a woman whose husband the power of inbred sin. For, as the prevalency of sensual | is dead, is freed from the law of that husband, or from her appetites cannot wholly extinguish the voice of reason and conjugal vow, and may legally be married to another : conscience; a man may acknowledge the law to be holy, just So God, who gave the law under which ye have hitherto and good, and yet his passions reign within him, keeping lived, designed that it should be in force only till the advent him in the most painful and degrading servitude, while the of the Messiah; that advent has taken place, the luw has, law supplied no power to deliver him from them, ver. 14–24. consequently, ceased, and now ye are called to take on you as that power can only be supplied by the grace of Jesus the yoke of the gospel, and lay down the yoke of the law; and Christ, ver. 25. See Taylor.

this is the design of God, that you should do so.

That ye should be married to anotherwho is raised Verse 1. For I speak to them that know the law] This is a from the dead] As Christ is the end of the law for righteproof that the apostle directs this part of his discourse to ousness to every one that believeth, the object of God in girthe Jeros.

ing the law, was to unite you to Christ; and as he has died, As long as he liveth] Or as long as ir liveth, law does not he has not only abolished that law which condemns every extend its influence to the dead; nor do abrogated laws bind. transgressor to death, without any hope of a revival ; but he It is all the same whether we understand these words as has also made that atonement for sin by his own death, which speaking of a law abrogated, so that it cannot command; or is represented in the sacrifices prescribed by the law. And of its objects, being dead, so that it has none to bind. In as Jesus Christ is risen again from the dead he has thereby either case the law has no force.

given the fullest proof, that by his death he has procured Verse 2. For the woman which hath a husband] The the resurrection of mankind; and made that atonement reapostle illustrates his meaning by a familiar instance. Aquired by the law. That we shoulil bring forth fruit unto married woman is bound to her husband while he lives; but God; we, Jews, who believe in Christ, have, in consequence when her husband is dead, she is discharged from the law, of our union with him; received the gifts and graces of the by which she was bound to him alone.

IIoly Spirit; so that we bring forth that fruit of holiness unto Verse 3. So then, if, while her husband liveth] The ob- | God, which, without this union, it would be impossible for ject of the apostle's similitude is to shew, that each party is us to produce. Here is a delicate allusion to the case of a equally bound to the other; but that the death of either dis- || promising and numerous progeny, from a legitimate and happy solves the engagement.

marriage. Soshe is no adulteress, though she be married to another] Verse 5. For, when we were in the flesh] When we were And do not imagine that this change would argue any dis- without the gospel, in our carnal unregenerated state, though Joyalty in you to your Maker; for, as he has determined believing the law of Moses, and performing the rites and ojithat this law of ordinances shall cease, you are no more ces of our religion. bound to it than a woman is to a deceased husband ; and The motions of sins, which were by the law 7 Ta Taru27% are as free to receive the gospel of Christ, as a woman, in Twy apapTiwy, the passions of sins, the evil propensities to auch circumstances, would be to re-marry.

sins ; to every particular sin, there is a propensity; one pro

Sin cannot be known


but by the law.

A. M. cir.4062.
A. D. cir.58.

A. D. cir 58. An. Olymp. cir. CCIX. 2.

6 But now we are delivered from | 9 What shall we say then? Is the A. M. cir:1062. cinc Olimp the law, that being dead wherein law sin ? God forbid. Nay, I had A.U.C.cir.811

. we were held; that we should serve not known sin, but by the law : for, A.U.C.cir.811. bin newness of spirit, and not in the oldness of I had not known "lust, except the law had said, the letter.

e Thou shalt not covet.

a Or, being dead to thal. ch. 6. 2. ver. 4. ch. 2. 29. 2 Cor. 3. 6,

och. 3. 20.

4 Or, concupiscence - Exod. 20. 17. Deut. 5. 21. Acts 20. 33. ch. 13. 9.

pensity does not excite to all kinds of sinful acts; hence the The oldness of the letter.] The merely literal rites, cereapostle uses the plural number, the passions or propensities monies, and sacrifices are now done away ; and the newness of sins; sins being not more various than their propensities of the Spirit, the true intent and meaning of all are now in the unregenerate heart, which excite to them. These Ta fully disclosed ; so that we are got from an imperfect state Bruata, propensities, constitute the fallen nature; they are the into a state of perfection and excellence. We sought justifidisease of the heart ; the pollution and corruption of the soul.cation and sanctification, pardon and holiness, by the law;

Did work in our members] The evil propensity acts, ey and have found that the law could not give them: we have This uehson in the whole nervous and muscular system; ap-sought these in the gospel scheme, and we have found them. plying that stimulus to every part,

which is necessary to We serve God now, not according to the old literal sense, but excite them to action.

in the true spiritual meaning. To bring forth fruit unto death.] To produce those acts of Verse 7. Is the law sin?] The apostle had said, ver. 5, transgression which subject the sinner to death temporal and The motions of sin, which were by the laro, did bring forth eternal. When the apostle says the motions of sin which fruit unto death; and now he anticipates an objection, “is were by the luw; he points out a most striking and invari- therefore the law sin ?” to which he answers, as usual, reng able characteristic of sin ; viz. its rebellious nature ; it ever YEYOITO, by no means. Law is only the means of disclosing acts against law, and the most powerfully against known law. this sinful propensity, not of producing it; as a bright beam Because the law requires obedience; therefore, it will trans- of the sun introduced into a room, shews millions of motes gress. The law is equally against evil passions and evil ac- which appear to be dancing in it in all directions; but these tions; and both these exert themselves against it. So, these were not introduced by the light, they were there before; motions which were by the law, became roused into the most only there was not light enough to make them manifest; so powerful activity, by the prohibitions of the law. They were the evil propensity was there before, but there was not light comparatively dormant till the law said thou shalt xot do sufficient to discover it. this, thou shalt do that ; then, the rebellious principle in I had not known sin, but by the law] Mr. Locke and Dr. the evil propensity became roused, and acts of transgression Taylor have properly remarked the skill used by St. Paul in and omissions of duty were the immediate consequences. dextrously avoiding, as much as possible, the giving offence to

Verse 6. But now we are delivered from the law] We, the Jews : and this is particularly evident in his use of the who have believed in Christ Jesus, are delivered from that word I in this place. In the beginning of the chapter, where yoke by which we were bound, which senteuced every trans- he mentions their knowledge of the law, he says ye. In the gressor to perdition, but provided no purdon even for the 4th verse he joins himself with them, and says we; but here, penitent ; and no sanctification for those who are weary of and so to the end of the chapter, where he represents the their inbred corruptions.

power of sin, and the inability of the law to subdue it, he apa That being dead wherein we were held] To us believers in pears to leave them out, and speaks altogether in the first Christ, this commandment is abrogated; we are transferred person, though it is plain he means all those who were under to another constitution ; that law which kills, ceases to bind the law. So chap. iii. 7. he uses the singular pronoun, why us; it is dead to us who have believed in Christ Jesus, who am I judged a sinner? when he evidently means the whole is the end of the law for justification aud salvation to every body of unbelieving Jews, one that believes.

There is another circumstance in which his address is pe. That we should serve in newness of spirit] We are culiarly evident; his demonstrating the insufficiency of the now brought under a more spiritual dispensation; now we law under colour of vindicating it.

law under colour of vindicating it. He knew that the Jew know the spiritual import of all the Mosaic precepts. We would take fire at the least reflection on the law, which see that the law referred to the gospel, and can only be ful-! he held in the highest veneration; and therefore he filled by the gospel.

very naturally introduces him catching at that expression,

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