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 ac6 cording 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: but 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

12

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 version, 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 bond

age, 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 suffer 18 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.

31

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 who 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 be 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 yxav, here, and in ver. 26, 27, rendered, "to intercede," is a 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 employed for the benefit of the church. But these passages lay no just foundation for the commonly 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 ever †.

6

66

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 chil. dren: 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 nuxoμnv avtos avabiμa usa, which in his notes he us
tifics by the use of suxoμaisvai 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," &c.

+ See Clarke on the Trinity, No. 559, 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 pro-
bable 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
antient copies. See Grotius and Griesbach. It is a very plausible conjecture of
Crellius, Slichtingius, Whitby, and Taylor, that the original reading was ',, instead
of wv.
This would render the climax complete, 'Ων ἡ ὑιοθεσία, Ων οἱ πατέρες, Ως
Xpisos, Dvd Osos, "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 he 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 Rosenmuller and Macknight.

becca also had the word of promise, when she had con11 ceived twins by one, even by our father Isaac: for when

the children were not yet born, and had done neither good nor evil, that the purpose of God according to his elec12 tion might stand, (not of works, but of Him who calleth,) it was said unto her," The elder shall serve the younger." 13 As it is written, "I loved Jacob, and Esau I hated." 14

What shall we say then? Is there unrighteousness with 15 God? By no means. For he saith to Moses, "I will

have mercy on whom I will have mercy; and I will have 16 compassion on whom I will have compassion." So then

it is not of him that willeth, nor of him that runneth, but 17 of God that hath mercy. For the scripture saith to Pha

raoh, "On this account I have preserved thee, that I might shew my power in thee, and that my name might 18 be proclaimed throughout all the earth." So then he hath mercy on whom he will; and whom he will, he hardeneth.

19

Thou wilt therefore say unto me; Why doth he still 20 blame us? for who resisteth his will? Nay, but, O man,

who art thou that answerest again to God? Shall the thing formed say to him that formed it, Why hast thou 21 made me thus? Hath not the potter power over the clay, to make of the same lump one vessel to honour, and 22 another to dishonour? What now if God, willing to shew his anger, and to make his power known, have endured with much long-suffering the vessels of wrath fitted 23 to destruction: and have received us, that he might make known the riches of his glory on the vessels of mercy, whom he before designed for glory; whom he hath called 24 also, even us, not from among the Jews only, but from 25 among the gentiles also? As he saith also in Hosea, "I will call those my people, that were not my people; and 26 her beloved, that was not beloved: and it shall come to pass that, in the place where it was said unto them, Ye are not my people,' there they shall be called the sons of