but holy, just, and good. Anno DOMINI 60. + Gr. know. 11 For sin, taking occasion by the | not, I consent unto the law that it is commandment, deceived me, and by it slew me. 12 Wherefore the law is holy, and the commandment holy, and just, and good. 13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14 For we know that the law is spiritual: but I am carnal, sold under 16 If then I do that which I would commandment, which was given for life, that is, with the promise, Do this, and live,' was found to be unto death. Dr. Whitby. 11. For sin, taking occasion by the commandment,] See above, ver. 8. Deceived," or enticed me to the transgression of the commandment, and so rendered me guilty of death. Dr. Wells. There is an allusion here to the excuse which Eve made for eating the forbidden fruit; "The serpent beguiled me," by assuring me that I should not die. Dr. Macknight. 12. Wherefore the law is holy, &c.] The Apostle here infers the groundlessness of the objection urged in the 7th verse. Dr. Hammond. Wherefore it appears, that the law is by no means in itself the cause of sin, but on the contrary it is "holy," or a rule directing us to holiness and consequently "the commandment," or whatever the law commands, is in itself "holy;" and not only so, but "just," or fit to be commanded; " and good," or beneficial to be observed. Dr. Wells. 13. Was then that which is good made death unto me? &c.] Shall I then charge my ruin on this holy and good law of God? By no means. But I must rather charge it upon sin, which by means of so holy an instrument undid me. Dr. Doddridge. that it might appear sin,] That is, malignant, pernicious, and detestable. Dr. Wells. that sin by the commandment might become exceeding sinful.] As being done against an express positive commandment, which plainly denounced death to the sinner; and so carrying with it a far greater degree of aggravation, and consequently of malignity, perniciousness, and detestableness than before. Dr. Wells. 14. For we know that the law is spiritual: &c.] The Apostle here argues, that it will not seem strange that sin should prevail over us in a state of lapsed nature, to transgress the law, and to become obnoxious to death by it, if we consider the contrariety which exists between every natural man and the law: "for we know, that the law is spiritual," and requires spiritual things; "but," every natural man hath cause to say of himself, "I am carnal, sold under sin," that is, enslaved by my corrupt affections: such is the meaning of the last phrase in the Old Testament. See 1 Kings xxi. 20, 25. Dr. Whitby. 15. For that which I do I allow not: &c.] The meaning is, that carnal men, though they are taught their duty by the law, do not such things as their understanding or conscience, thus instructed and directed, good. 17 Now then it is no more I that do it, but sin that dwelleth in me. 18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19 For the good that I would I do not: but the evil which I would not, that I do. 20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man : Anno DOMINI 60. approves; but such as it disapproves and condemns. Dr. Hammond. 16. If then I do that which I would not, &c.] The conscience of such men, which smites them for thus acting in disobedience to the law, is an acknowledgment that the law itself is good. Dr. Hammond. 17. Now then it is no more I that do it, &c.] "I," according to the better part, from which I am denominated; but sin that dwelleth in me," that is, in my flesh, ver. 23; and captivates me to the obedience of it. Dr. Whitby. By distinguishing his real self, that is, his spiritual part, from the self, or flesh in which sin dwelt, and by observing that the evil actions which he committed were done, not by him, but by sin dwelling in him; the Apostle did not mean to teach that wicked men are not accountable for their sins, but to make them sensible of the evil of their sins, by shewing them, that they are all committed in direct opposition to reason and conscience, the superiour part of their nature, at the instigation of passion and lust, the lower part. Farther, by appealing to the opposition which reason and conscience make to evil actions, he hath overturned the grand argument, by which the wicked justify themselves in indulging their lusts. Say they, Since God has given us passions and appetites, He certainly meant that we should gratify them. True, says the Apostle: but God hath also given you reason and conscience, which oppose the excesses of lust, and condemn its gratification. And as reason and conscience are the superiour part of men's nature, a more certain indication of the will of God may be gathered from their operation, than from the impulses of the other. Dr. Macknight. 20.- it is no more I that do it, but sin that dwelleth in me.] The objection against the law in the 7th verse, is thus fully answered by shewing, that the law is far from being guilty of men's sin; and that it is not they, by the conduct and dictate of the law, or by their own conscience guided by the law, that do evil; but their carnal inclinations, or the custom of sin, which hath gained such power over them. Dr. Hammond. 21. I find then a law, &c.] By calling our sinful inclinations "a law," the Apostle teaches, that they are a principle of action as steady and constant in impelling us to evil, as the law of God is, in directing us to what is good. Dr. Macknight. 22.after the inward man:] That is, in the mind or judgment, as the Apostle interprets himself, ver. 25. Drs. Whitby and Wells. It is not true, that, in strictness of speech, fallen man hath originally no principle of what is right left in him. If the whole was lost by the fall, somewhat hath by the general grace of God been restored since. For, though St. Paul saith, "In me, that is, in my flesh, dwelleth no good thing," ver. 18, yet he saith of the same person quickly after, "I delight in the law of God after the inward man.' And he supposes even the Gentiles to "do," in some cases and to some degree, "the things contained in the law," chap. ii. 14. Indeed experience proves, that notorious sinners have often a considerable mixture of worthy dispositions. We are not therefore to look on those dreadful pictures, which the sacred writers draw, of the most depraved of the heathens, as being just representations, without abatement, of the natural state of all mankind. But, however, that state is undoubtedly a bad one; destitute of sufficient strength, unentitled to pardon of sin, to supplies of grace, to reward of obedience; till God, in the covenant of baptism, affords us relief in all these respects; and so "delivers us from the power of darkness, and translates us into the kingdom of His dear Son," Col. i. 13. Abp. Secker. 23. - in my members.] See the note on chap. vi. 13. 24. O wretched man that I am! &c.] This is a sad condition, the very state of a carnal man under the law; and out of which the law cannot rescue any man, nor from the destruction that attends it. Dr. Hammond. This mass of inward corruption, which dwells in this mortal and sinful flesh of mine. Bp. Hall. Or, "The body of this death" appears to be an emphatical Hebraism, signifying "the body," that is, the lusts of the body, which cause "this death," the death threatened in the curse of the law. Dr. Macknight. 25. I thank God through Jesus Christ our Lord.] Yet blessed be God, by the grace and strength of Jesus Christ, chap. vi. 23, there is a way to escape from this sad condition: 1st, pardon to every penitent sinner, which may encourage any to break off their sins; and 2dly, grace and strength in Christ, to perform what God in Christ will accept, namely, a sincere though imperfect obedience. Dr. Hammond. So then with the mind I myself serve the law of God; &c.] So then the conclusion of this digression from ver. 7, is, that the bare knowledge of the law of Moses only directs the understanding what is our duty; notwithstanding which, the carnal man, accustomed to the ways of sin, may still persevere in them contrary to the suggestions of his conscience, and so be justly rewarded with death. The phrase, "I myself," which may be rendered literally, The same I,' means one and the same person, namely, him, whom the Apostle has hitherto personated, and whom he here describes as consisting of two parts, and so doing two things at once; with his understanding serving the law of God, and yet at the same time with his flesh submitting to in our members. mind I myself serve the law of God; DOMINI but with the flesh the law of sin. CHAP. VIII. 1 They that are in Christ, and live according to the Spirit, are free from condemnation. 5, 13 What harm cometh of the flesh, 6, 14 and what good of the Spirit: 17 and what of being God's child, 19 whose glorious deliverance all things long for, 29 was beforehand decreed from God. What can sever us from his love? 38 60. the dictates of sin. Dr. Hammond. See the notes on ver. 17. As if he had said, Thanks be to God, His gracious mercy and goodness through Jesus Christ delivers us by the powerful and effectual motives and helps of the Gospel. So then, to shut up this discourse, the sum and substance thereof is this: antecedently to the consideration of Gospel-grace this is the condition of man; by a diversity of inclinations he is drawn by different motives at one and the same time towards opposite objects; by reason and conscience in the spirit of his own mind he is of necessity obliged to approve the law of God, and strongly invited to act in conformity to that obligation, but his bodily appetites and desires, importunate to be gratified, often draw him into forbidden actions, and so bring him under subjection to sin and death eternal; from which miserable estate he is and can be delivered only by the mercy of the Gospel. T. Edwards. Chap. VIII. The Christian religion is here shewn to be fully able both to cure the habits, and to atone for the guilt, of sins against the moral law: the merits of Christ's death being a sufficient satisfaction for past offences; and the spiritual nature of His laws, with the assistance of the Divine Spirit, enabling us to attain such habits of righteous living, as will qualify us for, and assure us of, a resurrection to eternal life and happiness. This spiritual life is the great obligation, and the only mark and character of a true Christian. It will entitle the Gentile, as well as the Jewish converts, to the future glory and happiness of God's true Church and children. Pyle. St. Paul, in the foregoing chapter, having shewn the Jewish converts the necessity and obligation they were under of quitting the observance of the law on the one hand, which affording men neither possibility of escaping sin wholly, nor sufficient means of recovering from the guilt of it, left them unavoidably subject to the final wrath of God, the necessary consequence of every transgression by the terms of the Law; but that the Gospel on the other hand, having delivered men from the body of death and from the bondage of corruption, into the glorious liberty of the sons of God, enabled them to prevail not only over the temptations of sin within themselves, but also over all the persecutions and all the powers of the world, and also enabled them to bring forth unto God the fruits of obedience acceptable unto eternal life- he proceeds in this chapter to confirm the latter part of his argument by shewing how Christians are free from the sentence of condemnation, being delivered both from the guilt and dominion of sin by the sacrifice of the death of Christ, and the merciful terms of the Gospel established thereupon, whereby they are enabled to serve God acceptably unto justification and salvation, if they be careful so to do; that is, to perform the conditions of this gracious covenant on their part, by mortifying the deeds of the body, utterly forsaking all manner of vicious practices, and faithfully obeying the spiritual precepts of the Gospel, in the constant course of an holy and virtuous life, to which he therefore earnestly exhorts them. And then, from persuading them to continuance in well doing, he goes on to encourage them to perseverance in suffering patiently, by representing the greatness and the glory of the heavenly reward, the blessed privilege of conformity to the example of Christ, the Divine assistance of the Holy Spirit helping the infirmity of their prayers, enabling them to pray to God acceptably, and joining His own effectual intercession to God for those things in general which He saw best and most convenient for them, whereby they were assured that, if it pleased God to continue their afflictions, they would turn to their great advantage in this world as well as in that which is to come. And lastly, by representing the joyous sense and assurance which patience under their sufferings would afford them of God's present love and favour, the inestimable value of which blessing he continues to set forth in a most exalted and triumphant manner to the end of this chapter. T. Edwards. Ver. 1.—to them which are in Christ Jesus, &c.] That is, to Christians; provided they forsake sin, and perform that evangelical obedience, and preserve that inward true purity, required by Christ under the Gospel. Dr. Hammond. Faith in Christ, joined with repentance and a sincere endeavour to obey His commands, will, through the merits of His death, avert the punishment due to our sins, and procure us admission into the kingdom of heaven. Bp. Tomline. "To walk after the flesh," is to be governed by those inordinate appetites, which have their seat in the flesh: "to walk after the Spirit," is to be habitually governed by reason and conscience, enlightened and strengthened by the Spirit of God. Hence such are said to be "led by the Spirit," ver. 14. Dr. Macknight. 2. For the law of the Spirit of life] That is, the Gospel, which commands spiritual inward purity, and quickens those who embrace it to new life by the grace of the Holy Spirit." Drs. Hammond and Wells. are free from condemnation. in that it was weak through the flesh, 4 That the righteousness of the Anno DOMINI 60. || Or, by a sacrifice for sin. mortal body, which was like sinful flesh, and differed from it in nothing but in innocence. Dr. Hammond. and for sin,] Namely, that He might be a sacrifice for sin. Dr. Hammond. The phrase "for sin," in the Old Testament, is the usual phrase for a sin-offering: the constant effect of which was, to make an atonement for the sin committed, that it might be forgiven, and the guilt of it might be done away. The effect of the sacrifice, delivered in these words," and for sin condemned sin in the flesh," should be interpreted agreeably to the constant design of all sacrifices for sin : and so the words signify that He took away the condemning power of sin; He condemned that, which before condemned us, enabling us to say, "who is He that condemns us? it is Christ that died;" ver. 34. He killed sin, or made it dead by that death, which caused it not to be imputed to us to death, 2 Cor. v. 19. And this is the thing which the law could not do; it could not give life to a person condemned to death, Gal. iii. 21: it could not justify or free us from condemnation. Dr. Whitby. The Apostle in the two preceding chapters having represented "sin" as a person, he expresses himself very appositely here, when he tells us, Christ put sin to death in the flesh, that is, in our body, where he (ein) had introduced himself at the fall. Dr. Macknight. 4. That the righteousness of the law might be fulfilled in us] That is, the inward purity and righteousness which the law required. The phrase occurs only here and chap. ii. 26; where it plainly signifies the righteousness contained in the moral law, or those internal principles of holiness, justice and goodness, which are comprised in it, these being "the weightier matters of the law," Matt. xxiii. 23; and the only things in which the uncircumcision, or the Gentiles, could keep the "righteousness of the law." Here therefore the phrase appears to bear the same sense, and so confutes the vain imaginations of the Antinomians. Dr. Whitby. The first benefit obtained for us by Christ's death is justification, or a release from the guilt and punishment of sin. The second is sanctification, which is effected by the assistance and influence of God's Holy Spirit, enabling us to correct the corrupt principle called "flesh." Dean Stanhope. hath made me free from the law of sin and death.] Hath freed us Christians from the power and captivity of sin, chap. vii. 23; and so also from death, the wages of sin. Dr. Hammond. It is observable, that the person Fulfilled" here does not signify a complete exact who speaks in the foregoing chapter is introduced here obedience, but such an unblamable life, by sincere enas continuing the discourse, and shewing the method in deavours after righteousness, as shews us to be the which his deliverance from "the body of death," men- faithful subjects of Christ, exempt from the dominion of tioned chap. vii. 24, was accomplished. Dr. Macknight.sin: see chap. xiii. 8; Gal. vi. 2. A description of such 3. For what the law could not do,] Or, 'as to that who thus fulfilled "the righteousness of the law," we which was impossible to the law.' Dr. Hammond. have in St. Luke, chap. i. 6. As Christ in the flesh was in that it was weak through the flesh,] The fleshly wholly exempt from all taint of sin, so we, by that Spirit desires of men carrying them headlong into all sin, in which was in Him, shall be exempt from the dominion despite of the prohibitions of the law, the law of Moses of our carnal lusts, if we make it our choice and endeawas by this means weak. Dr. Hammond. The weak-vour to live after the Spirit, ver. 9-11. For that which ness of the law is here attributed to the prevalence of we are to perform by that Spirit, is the mortification of that sensual and carnal principle, which by betraying the deeds of the body, ver. 13. Locke. men into sin, rendered them still more obnoxious to death, in proportion as the precepts of the law were multiplied. Dean Stanhope. - in the likeness of sinful flesh,] That is, in a who walk not after the flesh, but after the Spirit.] The terms of Scripture represent the Spirit of God as an assisting, not a forcing power; as not suspending our own powers, but enabling them; as imparting strength and faculty for our religious work, if we will use them: but whether we will use them or not, still depending upon ourselves. Agreeably hereunto St. Paul asserts, that "there is no condemnation to them who walk not after the flesh, but after the Spirit." The promise is, not to them who have the Spirit, but to them who walk after the Spirit. "To walk after the flesh" is to follow wherever the impulses of sensuality and selfishness lead us, which is a voluntary act. "To walk after the Spirit" is steadily and resolutely to obey good motions within us, whatever they cost us: which also is a voluntary act. All the language of this remarkable chapter proceeds in the same strain: namely, that after the Spirit of God is given, it remains and rests with ourselves whether we avail ourselves of it or not. "If ye through the Spirit do mortify the deeds of the body, ye shall live," ver. 13. It is through the Spirit that we are enabled to mortify the deeds of the body. But still, whether we mortify them or not, is our act; because it is made a subject of precept and exhortation to mortify them. Health is God's gift: but what use we will make of it, is our choice. Bodily strength is God's gift: but of what advantage it shall be to us, depends upon ourselves. Even so, the higher gift of the Spirit remains a gift, the value of which will be exceedingly great, will be little, will be none, will be even an increase of guilt and condemnation, according as it is applied and obeyed, or neglected and withstood. The fourth chapter of Ephesians, ver. 30, is a warning voice upon the subject: "Grieve not the Holy Spirit of God:" therefore He may be grieved: being given, He may be rejected: rejected, He may be withdrawn. Archdeacon Paley. 5.-do mind the things of the flesh;] The original verb signifies, to set one's affection on an object, and to use great pains in obtaining it, Col. iii. 2. Dr. Macknight. They that are carried by their own carnal inclinations, or by customs and habits of sin, do generally mind and meditate on carnal things. Dr. Hammond. but they that are after the Spirit &c.] They that are led by the Spirit of Christ, the conduct of the Gospel, study and mind those things, wherein inward purity and sanctity consists. Dr. Hammond. 6. For to be carnally minded is death; &c.] As if he had said, And so one pursues the things which tend to death, and the other those things which tend to life. "For to be carnally minded is" the way which tends to death," &c. Dr. Whitby. 66 7. Because the carnal mind is enmity against God; &c.] The carnal man can look for no better issue than death," ver. 6; for his affections and desires are no better than mere enmity against God, utterly rebelling against the law of God; as those which neither are subject unto it, neither indeed, while they so continue, can be. Bp. Hall. Here the Apostle gives the reason, why even those, that are in Christ Jesus, have received the Gospel, and are Christians, for to such he is here speaking, are not saved, unless they cease to walk after the flesh, because of the flesh, 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. the 10 And if Christ be in you, body is dead because of sin; but the Spirit is life because of righteous ness. Anno DOMINI 60. that runs directly counter to the law of God, and can never be brought into conformity and subjection to His commands. Such a settled contravention to His precepts cannot be suffered by the supreme Lord and Governour of the world in any of His creatures, without foregoing His sovereignty, and giving up the eternal immutable rule of right, to the overturning of the very foundations of all order and moral rectitude in the intellectual world. This, even in the judgment of men themselves, will be always thought a necessary piece of justice, for the keeping out of anarchy, disorder, and confusion, that those refractory subjects, who set up their own inclinations for their rule, against the law which was made to restrain those very inclinations, should feel the severity of the law, without which the authority of the law and law-maker cannot be preserved. Locke. 8.they that are in the flesh] That is, they who live a worldly carnal life. Dr. Whitby. They who are not purified by the spiritual religion of Christ. Bp. Tomline. 9. But ye are not in the flesh, &c.] As if he had said, "But "it is not so with you Christians, that you cannot please God, for, "ye are not in the flesh," &c. Dr. Whitby. -if so be that the Spirit of God dwell in you.] Enlightening your understandings, renewing your wills and affections, and inspiring your souls with an earnest desire after the favour and grace of God. The phrase "dwell," imports intimate fellowship, active operation, and constancy of abode. Burkitt. Now if any man have not the Spirit of Christ, he is none of his.] Hence it is evident, that none are truly said to be in Christ, see ver. 1, by a profession of faith, unless they live in a manner answerable to that profession, and be renewed in mind, will, affections, and conversation. Dr. Whitby. the Spirit of Christ,] Called, in the former part of the verse," the Spirit of God," to teach us that He is "the Spirit of Christ," as Christ is God, and that Christ is truly God, one with the Father: otherwise the same Spirit could not be the Spirit of Christ and of God too. And as He is thus usually in Holy Scripture called, sometimes "the Spirit of God," and sometimes "the Spirit of Christ;" so, at other times, He is called absolutely "the Holy Spirit," or, which is the same thing, "the Holy Ghost," especially where the three Divine Persons are all named together, as Matt. xxviii. 19; 2 Cor. xiii. 14; 1 John v. 7; to shew, that, although He be the Spirit both of the Father and of the Son, yet He is so in such a manner as to be a distinct Person from both, as each of the other Persons also is. Bp. Beveridge. 10. And if Christ be in you,] If ye be Christians indeed, your lives corresponding to the purity of the Gospel of Christ. Dr. Hammond. Christ, or His Spirit, being in us; His Spirit, or God's Spirit being in us, are expressions of the same import. Bp. Fell. the body is dead because of sin; &c.] That is, Though your bodies indeed be liable to present death, like those of other men, by the unavoidable effect of Adam's transgression: yet will the power of the Divine Anno 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your 1 Or, because mortal bodies by his Spirit that dwelleth in you. of his Spirit. 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 raise them up again to an immortal life, as the happy effect of our justification by Christ's death and sufferings. Pyle. 11.-by his Spirit that dwelleth in you.] It was the opinion of the Jews, derived from Ezek. xxxvii. 9, 10, that the resurrection shall be effected by virtue of the Holy Spirit. Thus was our Lord raised from the dead, 1 Pet. ii. 18. Thus, saith this verse, shall we be raised, who are "the temple of the Holy Ghost." The promise of being raised by "the Spirit of Christ" belongs only to them, whose bodies shall be raised to the resurrection of life eternal. As for others, they being only Christians in name, and not in truth and sincerity, and persons, to whom Christ will then say, "I never knew you;" they shall be raised by the power of Christ, but not by virtue of any union with the Spirit of Christ. Dr. Whitby. The Apostle here contends, that happiness and immortality are, by means both of justification and of sanctification, privileges, which give a just preference to the Christian religion over any other religion whatsoever. He does not attempt the absurdity of denying that Christians die in common with other men: but he places their privilege in being restored to life, and such a future life, as far excels any advantages possible to be reaped from their continuance in the present life by never dying at all. This he alleges to be a benefit entirely derived from Christ. Dean Stanhope. 12. Therefore, brethren, we are debtors, &c.] That is, seeing the Holy Spirit dwelleth in us, quickening our souls for the present, in order that He may raise our bodies in time to come; furnishing the one with grace here, and fitting the other for glory hereafter; therefore we ought to live unto God, and not unto the flesh. Burkitt. 13. the deeds of the body,] It means all sin, relating both to the inward and outward man: all evil dispositions, depraved habits, corrupt affections, as well as irregular actions; though "the body" only is mentioned, because there sin especially shews itself. Burkitt. 14. For as many as are led by the Spirit of God,] Living after Christ's example, and doing what He commands and enables us to do. Dr. Hammond. -they are the sons of God.] The strength of the argument will be clear from these considerations: 1st, That the adopted" sons of God" are "heirs of God, and joint-heirs with Christ," and so must reign with Him, ver. 17, which till they live again, and be raised from the dead, they cannot do; and that their adoption is "the redemption of their bodies" from corruption, ver. 23: 2dly, That we are then completely "the sons of God," when we are" children of the resurrection," Luke xx. 36; when we have "overcome," according to those words in Rev. xxi. 7, "He that overcometh shall inherit all things, and I will be his God, and he shall be My son." Dr. Whitby. 15. For ye have not received the spirit of bondage &c.] The Gospel does not load us, like bondslaves, with the intolerable yoke of numerous rites and ceremonies; nor does it only tell us our moral duties, without affording of the Spirit. Spirit do mortify the deeds of the body, ye shall live. 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: Anno DOMINI 60. us grace or strength to perform them, and so render us only more guilty of death, and consequently subject us to fear. Dr. Wells. the Spirit of adoption,] The Holy Spirit, who is so called, because He endues believers with a filial loving confidence in God, as their reconciled Father in Christ. He is here opposed to "the spirit of bondage," or of servitude;' or that slavish fear of God, which the Mosaick law considered merely as the law of a carnal commandment, had a tendency to produce. Compare Gal. iv. 4-7; 2 Tim. i. 7. Parkhurst. ·whereby we cry, Abba, Father.] Whereby we are emboldened to speak to God under the title of a loving Father. Bp. Hall. The word "Abba" signifies Father in the Jewish language, that is, the Syro-Chaldaick. Dr. Doddridge. This was a phrase, in which the Jewish bond-servants might not presume to address their masters. It intimates our being authorized to claim the rank of God's children. Abp. Secker. 16. The Spirit itself beareth witness with our spirit,] Or with our consciences, "that we," being thus led by the Spirit of God dwelling in us, are the children of God." Dr. Wells. This testimony with our spirits is the sanctification of them, the subjecting of our wills and affections to His influences, acting upon us by the mediation of our own thoughts, yet discoverable to be from Him, by their opposition to our natural corruption. It is by the sanctifying grace of this Spirit dwelling in us, that we are enabled to "mortify the deeds of the body:" they that do so are "led by Him:" and as many as are so led have thereby a testimony that they are the children of God. Our wills and affections had contracted by their corruption an enmity against God, and a love of the world and vanity: the Holy Ghost unbends this perverseness, and directs them towards heaven. Dr. Glocester Ridley. The Spirit of God doth not bear witness with the spirits of the faithful that they are the children of God, by an immediate oracle, voice, or whisper within them, in express words pronouncing their pardon and acceptation with God, or saying that they are the sons of God. This is a vain imagination, and as dangerous as it is vain: it being apt to lead some good men into despair, as not finding any such whisper within them, and to expose others to presumption and the delusion of the evil spirit. Such a vocal testimony of the Spirit is no where promised in Scripture, and therefore not to be expected by us. And that St. Paul means not here any such vocal testimony of the Spirit, is evident from hence, that this vocal testimony would be the immediate testimony of the Spirit alone, whereas the Apostle speaks of a testimony of the Spirit concurring and adjoining with the testimony of our spirits, that is, our minds and consciences. This testimony the Spirit bears, 1st, by those gracious fruits and effects, which He hath wrought in us; which when we discern and perceive, we do or may from thence conclude that we are the sons of God, those |