ence; which spring from their spiritual union with Christ, as depravity does from man's natural union with Adam. (Marg. Ref. y-f.) Thus, in many things, the type and the Antitype coincide; though disobedience and condemnation are opposite to obedience and justification. But the believer, being justified by faith, has his title to life in Christ, who preserves it for him: so that he is not left to peradventures, or to the hazards arising from the mutability of creatures, as Adam was: but he is safe by his union with Him, who is "God manifest in the flesh;" and his future felicity will be proportionably more exalted, in consequence of his endeared relation to the Godhead, in Christ his Brother and Friend. Much more, &c. (17) Can any thing be "much more" certain, than that all men as one with Adam die? Yes, it is much more certain that all, who, by faith "receive the abundance of grace and the gift of righteousness, shall reign in life with Christ." Enoch and Elijah did not die, but|| were translated; and multitudes innumerable shall be living when Christ shall come: (Note, 1 Cor. 15:50-54.) but not one true believer shall come short of "reigning in life with him!" -As it is evident, that all men, in the strict sense of the word, do not "receive abundance of grace and of the gift of righteousness,' or obtain "justification of life;" and that "all men," in this universal sense, shall not "reign in life," for some shall "go away into everlasting punishment:" so the term must be explained, in the first clause, of all men in Adam, and in the second of all men in Christ, if any consistent meaning is to be affixed to the words (19): except universal "salvation, with eternal glory," be contended for; as justification unto life," and "reigning with Christ in life" are predicated emphatically of the whole company here described. It may, indeed, be admitted, that the "free gift" is sufficient for "all men," and ought to be proposed to "all men;” and if “all men" (18) be thus understood, as some think it may be, it differs from the "many" in some of the other verses: yet the apostle's argument seems, through the whole, to be concerning the same companies, those in Adam and those in Christ. The offence. (15) To τаρаятwpa. 16,17,18,20. See on 4:25.-The free gift.] To xapiopa. 16. 6: 23. See on 1:11.-Of one.] Tu vos. 17,19. "The one offence of the one man.”—Many.] 'Oi #oλλor ... TUS HOAANS. 19.-"The many" in Adam; "the many" in Christ. Note, Dan. 12:2,3.-The gift. (16) To dupnya. Jam. 1:17. Not elsewhere. Awpca, 15,17. See on John 4:10.-Condemnation.] KaTakpipa. 18. 8:1. Not elsewhere.-Justification.] Aikaiopa. 18. See on 1:32.-Justification of life. (18) Aikaiwory (wns. See on 4:25.-Disobedience. (19) Της παρακοής. 2 Cor. 10:6. Heb. 2:2. Пapaκsw, Matt. 18:17. Were made.] Karegadnoav.—Shall .. be made.] Karaçadnøovrai, Matt. 24:45,47. 25:21,23. Acts 17:15. Tit. 1:5. Heb. 2:7. 5:1. 7:28. 8:3. Jam. 3:6. 4:4. 2 Pet. 1:8. Ex Kara, et ignμı, statuo, constituo. The obedience.] Tns braкons. 1:5. 6:16. 15: 18. 16:19,26. 2 Cor. 7:15. 10:5. Philem. 21. Heb. 5:8. 1 Pet. 1:2,14. 'Yτakuw, 6:12. V. 20, 21. The whole plan, respecting justification, was fixed and carried into effect, long before the law was given by Moses. (Notes, 4: Heb. 11:1-19.)-This law, including the whole Mosaic dispensation, "entered" in accession to the preceding revelations among a few persons, compared with the whole posterity of Adam; and for a short time, compared with the duration of the world: i. e. among the sons of Jacob alone; and above two thousand five hundred years after the creation of the world. But, so far from being intended for the justification of those who receiv ed it, "it entered that the offence might abound." The moral law, by its perfection, shewed that very many thoughts, affections, tempers, words, and actions were sinful, which otherwise would not have been known to be so. (Note, 3:19,20.) It evinced the malignity and desert of every sin; and it irritated man's natural corruption, both to hanker after forbidden objects, and to rise in opposition and enmity against its spiritual precepts, and its righteous sanction. (Note, 7:7—14.) Thus it occasioned transgressions to be multiplied, for it had no efficacy to cure human depravity: (Note, 8:3,4.) and at the same time it aggravated the enormity of sin, seeing it was committed against so express a declaration of the divine will. Even the ceremonial law, as considered apart from Christ, multiplied duties, and consequently transgressions; as none perfectly kept it, and numbers constantly violated it. (Marg. Ref. g.) So that the law in every sense "entered," in order to shew and condemn man's abounding wickedness, as an experiment tried with a part of the human race; that the free grace of redemption might be more gloriously displayed, by its superabounding, where sin had most abounded; and (like the waters of the deluge,) flowing far above the summits of the highest mountains of man's guilt and depravity. (Marg. Ref. h.Notes, Gal. 2:17-21. 3:19-22.)-Therefore, as "sin," like some terrific victor and tyrant, had "reigned" with uncontrolled sway, unto the death and ruin of all men, under Adam's covenant: (Note, 12-14.j even so "grace," or the infinitely free and rich mercy of God, might ascend a more exalted throne, and there reign with benign authority, through the righteousness of the Surety of the new covenant, unto the eternal life of all who believed; in virtue of the power and grace of the Lord Jesus Christ. (Marg. Ref. i—m.)— Grace reigns also in the believer's heart: but this is more explicitly treated on in the ensuing chapter; and grace as reigning upon the throne of God, to justify every believing sinner, however his past transgressions have been multiplied and aggravated, and to complete the salvation of every justified believer, is here specially intended. As "grace reigns unto eternal life" to those alone who are in Christ by faith; so these exclusively must be intended, in the whole contrast between the first and the second Adam. Entered. (20) Hapeiondev. Gal. 2:4. Irrepo, ... insuper introeo.' Schleusner. Not elsewhere. Ex rapa, is, et coxopai. Much more abound.] Ὑπερπερισσευσεν. 2 Cor. 7:4. Not elsewhere. ΥπερabundanTEOLOows, Mark 7:37. Ex bæɛo et περισσώς, ter.-Hath reigned. (21) Ebaviλevoev. See on 14 CHAP. VI. Believers cannot "sin on that grace may abound," as some would object; being "dead to sin," according to the meaning of baptism, which represents their conformity to Christ in his death, burial, resurrection, and living unto God, 1-10. They should reckon themselves to be "dead to sin and alive to God," 11; and, as not being "under the law, but under grace," they must not suffer "sin to reign in their bodies," but yield them to God, as instruments of righteousness," 12-15. Being "made free from sin,and become servants to righteousness," they should serve righteousness wholly, 16-20. The service of sin is unfruitful, shameful, and destructive; but the servants of God have their "fruit unto holiness, and the end eternal life," 21, 22. This is the free gift of God in Christ; but death is the wages of sin, 23. dwell in his heart: he has free access to the mercy-seat; he is established in the grace and favor of God; and he may now rejoice and triumphantly exult in the hope of everlasting glory; though he perhaps just before trembled, from well grounded apprehensions of deserved vengeance. How immense then are our obligations to him, who has made "all things ready" by his agonizing death on the cross; and has made our hearts willing by his regenerating grace! May we act as the covenanted friends of our reconciled God; may we "adorn the doctrine of God our Savior in ali things;" may we study to recommend it to our fellow sinners, and to make grateful returns for his love, by our kindness to our poor fellow Christians, who are the brethren and receivers of this our rich and bountiful Benefactor! (Notes, Matt. 12:46-50. 25:34-40.) Then we need not be dismayed by temptations and afflictions, or despond and murmur under them; nay, we may "glory" and rejoice in them: for, though nature feels that "tribulation worketh" impatience, yet grace finds that at length it produces "patience, experience," and hope, even "hope which maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost." This seal of God cannot be broken, and Satan evidently and peculiarly fails in his attempts to counterfeit it: for all false affections, and enthusiastic confidences, are liable to be consumed in the furnace of long-continued afflictions; and they never can communicate that reciprocal, steady, preeminent, and abiding love of God in Christ, which no fire can burn, no waters can quench, and which in ten thousands of instances has proved stronger than the fear of death in its most tremendous forms; and has enabled a feeble believer to disregard the cruelty of a savage executioner, in comparison of the anguish of wilfully denying or disobeying his beloved Lord. Surely he is worthy of all this devotedness from every one of us! If we consider how "helpless, and ungodly," rebellious, and full of enmity against God, we were, when his compassionate eye was first fixed upon us; if we reflect on the salvation purposed for us, the price paid for it, the dignity of our Redeemer, the change wrought in us, before we were willing cordially to accept of the free gift, and the privileges most graciously bestowed upon us; we cannot but allow, that the love of God our Savior "passeth knowledge," and is infinitely beyond example or illustration. (Notes, Eph. 3:14 - 19. 1 John 3:1-3.) It is inconceivable, that even God himself could more have "commended his love to us," or have given us more powerful motives and encouragements to humble submission and grateful obedience. In proportion as we feel the force of these motives, we may be assured that we are "justified by the blood of Jesus," and "reconciled to God by his death:" and that we shall be saved from wrath by him, "who|| was dead, and is alive for evermore, and hath the keys of death and hell." (Notes, John 11:20-27. Rev 1:12-20.) Though conscious of our own sinfulness, we may thus "glory in God through Jesus Christ," as our almighty, unchangeable, and everlasting Father, Friend, and Portion: and as having "received the reconciliation." (Notes, Ps. 48:14. Heb. 11:13—16.) At the same time we shall learn not to disdain or despair of any other sinners: for we shall be conscious, that they are not worse in themselves, or further from God, than we once were; and that they are equally capable of being reconciled in the same way, whatever their character and crimes may here|| tofore have been. V. 12-21. Let us from this portion of the sacred scriptures learn habitually to look upon ourselves, and the whole human race, as lying in the ruins of the fall; sinners by nature and practice, exposed to condemnation, and no more able to save our own souls from hell, than to rescue our bodies from the grave. Instead of perplexing ourselves about the awfully deep and incomprehensible, but most righteous dispensation of God, in permitting the entrance of sin and death; let us learn to adore his grace for providing so adequate a remedy for that awful catastrophe, which we are sure was consistent with all his glorious perfections. (Note, Gen. 2:16,17.)—As our children have evidently, through us, received a sinful, suffering, and dying nature from the first Adain; we should be stirred up, even by their pains and sorrows in helpless infancy, to seek for them the blessings of the second Adam's righteousness and salvation. (Note, 1 Cor. 15:45-49.) Though "the grace of God," and the gift by grace, have "much more abounded" to the many "through Christ," than justice and wrath did through Adam: yet multitudes choose to remain under the horrid dominion of sin and death, rather than seek the blessings of "the reign of grace!" But there is the fullest encouragement to every sinner, who comes to Christ for his free and holy salvation; and he "will in no wise cast out" one humble supplicant. Let all then flee, without delay, to "this righteousness, by faith in Christ,” whilst grace fills the throne of God, and before the Judge ascends his dread tribunal: let the entrance of the law into the conscience, that sin may be known to abound, impel the sinner to the greater diligence in applying for salvation: let none be discouraged by the view of their enormous crimes, seeing there is in Christ "much more abounding grace:" let the unestablished inquirer give diligence to make sure his interest in the Redeemer; and let the thankful and confirmed believer frequently meditate on his obligations, privileges, securities, and prospects. Let him contrast his state in Adam, with his felicity in Christ: that, while he gives all the glory to divine grace, through that "obedience by which he is made righteous;" he may look at all enemies and remaining obstacles, and at "the king of terrors," with a victorious hope; assured that "grace shall still reign through righteousness, unto eternal life, by Jesus Christ our Lord.” NOTES. CHAP. VI. V. 1, 2. (Note, 5:20,21.) The apostle was aware that his doctrine might seem open to the objection, which is now continually made to that of "salvation by grace." (Note, 3. Christ was raised up from the dead by 5 For if we have been P planted to m John 2:11,19,20. 11:40. Col. 1 Pet. 4:1,2. 2 Pet. 1:4-9. Sanctification is the destruction of sin, that is, cousness, answer to each other.' Beza.-It is surprising, that many learned expositors should, without hesitation or proof, interpret the phrase, as if it only meant the outward profession made in baptism: and, as if all baptized persons were indeed “dead unto sin." Note here, that if the faith, to which St. Paul in this epistle doth ascribe justification, did not only oblige to, but even comprehend evangelical and constant obedience, there could be no color for this objection: that therefore must be a mistake.' Whitby. Shall we continue. (1) Eripevspey. 11:22. See on Acts 13:43.-Are dead to sin. (2) Axedavoμer of μapria. 10. Gal. 2:19. Col. 2:20. 3:3. Notes Gal. 6:11-14. 1 Pet. 2:18-25, v. 24. 29-31.) It might be said, that if we be justified of entire mercy, by the imputation of Christ's righteousness, and the efficacy of his sacrifice, through faith alone, without works of any kind, or in any degree, either before or after believing; are not men set free from all moral obliga-sin," and "living unto God," or Christ, or righttion, and the flood-gates of licentiousness thrown open? And, if God take occasion from man's excess in wickedness, the more conspicuously to display his abounding grace: may we not safely, and even on principle, commit more and greater enormities, and continue to work iniquity, without remorse or amendment, on purpose that the riches of divine grace may be the more glorified in our salvation? This is specious: and self-deceived hypocrites, through Satan's suggestions, comment in this manner on the gospel; and so give some color to the cavils of avowed opposers. But the apostle has taught us how to answer all objections, and guard against abuses on this ground. He does not set us an example of keep-|| ing out of sight, explaining away, or cautiously V. 3, 4. The apostle, by his introductory proposing the free grace of the gospel: but, while question, most emphatically shews, that all who he states his doctrine in the most explicit and had been baptized into the name and religion of decisive language imaginable, he shews also the Jesus, had received the sign, and inade the proinseparable connexion between justification and fession, of communion with him, and conformity to sanctification. Let "the thought be abhorred," him in his death; that, in virtue of his dying for says he, "of continuing in sin that grace may their sins, they should die to all sin, and have done abound." The unbeliever has no part in that with their former unholy indulgences, pursuits, grace: and, as the believer is "dead to sin, how shall habits, and connexions. (Marg. and Marg. Ref he live any longer" in the practice of it? That g, h.-Notes, 2:25-29. 1 Cor. 12:12-14. Gal. view of the glory of God, of the holiness and ex- 3:26-29. Col. 2:11,12. 1 Pet. 3:21,22. 2 Pet. cellency of the law, and of his own guilt and dan- 1:8,9.) This profession was equivalent to "being ger, which, as the effect of regeneration, convinc- buried with Christ," as dead with him. For, as ed him that he needed the salvation of Christ, his burial was a manifestation that he was really and made it precious to his heart, led him also to dead, and an introduction to his immediate resurrepent, and to abhor all sin. This change, be-rection, by the glorious power of the Father, and gun in convictions, always humbling and often alarming, was more completely effected by further discoveries of the mercy, and experience of the comforts, of redemption: so that love and gratitude to the divine Savior, and other evangelical principles, concur with hatred of sin, to mortify his affections to its pleasures and interests, and to cause him to separate from iniquity, as a dead man ceases from the actions of life. (Marg. Ref.c-f.-Notes,John 16:8—11,14,15.2 Cor. 5:13 —15. Gal. 2:17—21. 5:13–26. Jam 2:8-26.) Not only ought this to be the believer's character, but in a measure it actually is so: and thus it forms the proper evidence, being the inseparable concomitant, of his justification. This effectually secures him from abusing the doctrines of grace: he may be seduced into sin, but he "cannot live any longer" in the habitual practice of known transgression: (Note, 1 John 3:4-10.) he cannot take occasion from grace as superabounding, to continue in sin that it may still more abound; but, on the contrary, in proportion to his admiring views of the riches of divine mercy in his salvation, he will be "stedfast, unmoveable, and always abounding in the work of the Lord;" and he will be remiss in duty, at those times alone, when such hopes and affections grow languid and low. The benefits of justification and sanctifi'cation are connected by a perpetual bond; each "of them flows from Christ, by the grace of God. VOL. VI. || for the display of his glory: so the baptism of a Gen. [41 gether in the likeness of his death, well shall be also in the likeness of his resurrection: 6 Knowing this, crucified with him, might be destroyed, should not serve sin. sin. that our old man is that the body of sin that henceforth we 8 7 For the that is dead is freed from eth unto God. he liv 11 Likewise reckon ye also your 8 Now if we be dead with Christ, x John 14:19. 2 Cor. 4:10-14. We are buried. (4) Evverapnμev. Col. 2:12. Not elsewhere. Ex vv et danrw, sepelio.-Newness.]|| KaivorηTI. 7:6. Not elsewhere. Kaivos, novus. z 14. 5:14. Heb. 2:14,15. 13:4. Col. 3:3,4. 1 Thes. 4:14 a 8:3. 2 Cor. 5:21. Heb. 9:26 -17. y Ps. 16:9-11. Acts 2:24-28. -28. 1 Pet. 3:18. b 11. 14:7-9. Luke 20:38. 2 which the apostle is supposed to allude. (Note, to release the crucified rebel: die he must, though Col. 2:11,12.) But we are said also to be "cru- in a lingering manner; the whole body of sin, cified with Christ," and circumcised with him, every kind and degree of non-conformity to the without any allusion to the outward manner in holy law of God, must be "abolished" and dewhich crucifixion and circumcision were per- stroyed; that the believer may no more be the formed: and, as baptism is far more frequently slave of sin, and that at length he may be finally mentioned, with reference to the "pouring out" delivered from its harassing emotions. (Marg. of the Holy Ghost; (Notes, Acts 1:4-8. 2:14-21. Ref. q-s.) For he that is dead to the love and Tit. 3:4-7.) and as the apostle is evidently treat-practice of sin is freed for ever from its yoke: ing on the inward meaning, not the outward he has passed into the service of another master; form, of that ordinance; no conclusive argument sin has no further claim upon him, and shall nevis deducible from the expression, shewing that er recover its lost authority. (Marg Ref. t.— immersion is necessary to baptism; or even, apart Notes, 8:3,4,12,13. Gal. 5:22-26. Col. 2:11,12. from other proof, that baptism was generally thus Thus the seventh verse is commonly explained; administered. but it is most exactly translated: "He that is dead, has been justified from sin;" (Marg.—Note, 8:1,2.) and the literal meaning seems still more aptly to coincide with the apostle's argument: he V. 5-7. By an elegant metaphor, the apostle and he only, who "is dead to sin," has been justi'compares Christ, who died and was buried, and fied from the guilt of it, "having received the 'rose again from the dead, to a plant, which, be- free gift unto justification of life." (Note, 5:15 ing covered in the earth, germinates in due time.-19, v. 18.) His death to sin is the requisite atAnd then, because he had said, that we are "dead testation of his being accounted righteous; so that 'to sin, and buried with Christ," that we might|| the doctrine, properly understood, is incapable of 'rise again unto righteousness; in order to inti-that perversion which is generally objected to it. 'mate that all these things take place, by the -Indeed, Christ when "he died unto sin once," grace which we derive from Christ, he says that (10) was justified as our Surety and exemplar, in "we have grown together with him into one plant; consequence of his death: so that the believer's 'as those things which are "planted together" || conformity to his Lord, of which the apostle diswith a tree, grow together, and live by one com- courses, is illustrated by the literal translation.'mon sap.' Beza. We grow together with Christ, Our old man. (6) Our depraved nature is called 'as moss, ivy, misseltoe, or such like, grow up by "a man;" because it comprises a complete system 'a tree, and are nourished by the juice thereof.' of unholy dispositions and affections, and imparts Leigh. Sinful men then become "one with its baleful influence to the whole soul and body: Christ," by partaking of the Holy Spirit, which and the "old man;" because derived from the first animates his whole mystical body, as the soul does Adam, and so in every one prior to grace, or the our natural bodies; and by the teaching and in- image of the second Adam. (Notes, 1 Cor. 15: fluence of the Holy Spirit, they believe unto jus- 45-49. Eph. 4:20-24. Col. 3:7-11.) tification: and then faith renders them in that way "one with Christ;" but the same Spirit also inclines and enables them to mortify all their sinful passions, and thus renews their souls unto holiness. If then, a man be "planted together" with Christ "in the likeness of his death," he most certainly will be conformed to him "in the likeness of his resurrection;" and, by motives and grace derived from him, habitually live a holy life, according to a new rule, and for new ends and purposes. (Marg. Ref. o, p.-Note, 7: 5,6.) For he will know, that Christ was crucified to atone for sin, in order that he might mortify and destroy it. So that the corrupt nature, the "old man," is, in all true believers, crucified with Christ, by the grace derived from his cross. It is deprived of dominion, and proscribed as an enemy and condemned criminal: its destruction is absolutely determined: it is weakened, confined, and in a disgraced, suffering, and dying state; though it yet lives and struggles for life, and even for liberty and victory. Nor is there any intention, either in the believer or his gracious Lord,|| Planted together. (5) Evμpuroi. Here only N. T.-Zech. 11:2. Sept.-A ovμpvw, Luke 8:7.-Our old man. (6) O madalos huwv avdownos. Eph. 4:22. Col. 3:9.-Пadatos, Luke 5:36,37,39. 1 Cor. 5:7. 2 Cor. 3:14. 1 John 2:7.-Is crucified with him.] Evvisavown. Matt. 27:44. Mark 15:32. John 19: 32. Gal. 2:20.-The body of sin.] To owμa TnS àpaprias. Col. 2:11. Notes, 7:22-25. Col. 2:11, 12.-Destroyed.] Karapynen. 4:14. 7:2,6. See on 3:3,31.-Is freed from sin. (7) Aedikaiwrai ato τns paprias. Acts 13:39. V. 8-10. The promise of God to give life, even eternal life, to all who believe, is the sole ground of our hope of obtaining the inestimable blessing: but as all who hear the gospel do not obtain it, nor all who profess and seem to believe it; how shall we know, that we, rather than our fellow-sinners, are partakers of the promise, except by being conscious of having experienced a 'death unto sin, and a new birth unto righteousness? If a professed Christian is a stranger to this change, his confidence of "reigning with Christ in glory" is presumptuous. But when a Lord. e selves to be dead indeed unto sin, but[] 13 Neither yield ye your members alive unto God through Jesus Christ our asinstruments of unrighteousness unte sin: but yield yourselves unto God, as 12 Let not sin therefore reign in those that are alive from the dead; and your mortal body, that ye should obey" your members as instruments of rightit in the lusts thereof; man becomes dead to his once most beloved sinful pleasures and pursuits; his prospect is clear, and his interest in the righteousness of the Surety is demonstrated. (Marg. Ref. u, x.-Notes, 5:6 -10. John 14:18-20. Gal. 2:17-21.) "Christ rose from the dead, no more" to be subjected to death; seeing the end for which he died was fully answered. He could never have been liable to death, had it not been on account of our sins, imputed to him as our Surety, to expiate which "he died unto sin once:" (Note, Heb. 9:24-26.) but, having accomplished that grand and gracious design, he rose again, and now in our nature, as one with the Father, he lives a heavenly life, in unspeakable exaltation and felicity, to the glory of the divine perfections and government, by carrying on and perfecting his mediatorial work, "as Head over all things to his church." (Marg. Ref. y-b.) In like manner, therefore, in conformity to his death and resurrection, "we die unto sin," are delivered from its dominion, and rise to a new life, to fall no more under that bondage; but henceforth for ever to live unto God, and to find happiness in his holy service, and in glorifying his name.-As the blessed Jesus was in himself wholly free from sin; it seems impossible to find any satisfactory meaning in the words, "He died unto sin once;" unless we allow, that he died as an atoning sacrifice for the sins of men which were imputed to him, and that he "bare them in his own body on the tree." (Notes, Col. 2:20-23. 3:1-4. Heb. 9:27,28. 1 Pet. 2:18— 25, v. 24. 4:1,2.) eousness unto God. 14 For sin shall not have dominion k 16,19. 7:5,23. 1 Cor. 6:15. 1 12:1. 2 Chr. 30:8. Dan. 3:28. m 11. Luke 15:24,32. John 5: 24. 2 Cor. 5:15. Eph. 2:5. 5 14. Col. 2:13. 1 Pet. 2:24. n Ps. 37:30. Prov. 12:18. Jam. 3:5,6. o 12.5:20,21. Ps. 130:7,8. Mic. 7:19. Matt. 1:21. John 8:36. Tit. 2:14. Heb. 8:10. our persons but our depraved nature and propensities.-(Note, 1,2.) V. 12, 13. The vicious affections, like noxious weeds, sprout up and increase of themselves but "too naturally; while the graces of the Christian temper, exotics in the soil of the human heart, like the more tender productions of the vegeta 'ble world, (though the breath of heaven must 'quicken them,) require on our part also, in order to their being preserved in health and vigor, 'constant superintendence and assiduous care.' Wilberforce's View of Practical Christianity.— Let none therefore suffer sin to reign in their bodies, (which are indeed become mortal, and which no attention or care or gratification can preserve from the grave,) that they should obey and comply with its corrupt lustings, to the injury of their immortal souls. If a professed Christian does this habitually, he can have no evidence of his conversion; as provision is made in the gospel for deliverance from the dominion of sin, as well as from condemnation: and if a real Christian does this in any particular instances, it must weaken his evidence and confidence; and it is the effect of partial unbelief, unwatchfulness, and forgetfulness of his obligations and privileges. (Marg. Ref. g-i.—Notes, 8:12,13. 1 Cor. 9:24 -27.) Let then none yield, or consign over, the members, senses, or organs of their bodies, to be employed as the instruments, or weapons, of the carnal propensities of the soul, in doing the work or carrying on the warfare of unrighteousness, by the commission of sin; by being inlets to sinful thoughts or affections into the heart; by communicating the inward evil to pollute others with corrupt words; (Note, Jam. 3:3—12.) or by gratifying any sensual, malevolent, covetous, or ambitious inclination. But rather let them "yield" V. 11. The preceding verses declare the char. and give up themselves wholly unto God, as alive acter and experience of real Christians, accord- from the condemnation and death of sin, by his ing to their measure of grace: but the apostle abundant grace; that all their powers of body here proceeds to exhort professed Christians to and soul may be consecrated to his service, as evince their sincerity by a suitable conduct; and instruments of his work, in all righteousness, to believers to live up to their privileges, and in his glory; or as weapons with which to fight his consistency with their profession. For this end, battles, against sin, the world, and Satan. (Marg. let them "account themselves to be dead indeed || Ref. k-n.-Notes, 2 Cor. 5:13-15. 2 Cor. 10: unto sin," and be influenced by this to a resolute 1-6.) Thus our eyes should be employed in conrejection of all its allurements and temptations: templating the works, and reading the word, of and let them consider themselves, as "alive unto God; our ears, in hearing his voice, and in attendGod" through the redemption of his Son; that ing to the cries of the distressed; our tongues in they may experience more powerfully the motives speaking the praises of God, instructing the igof the gospel, to devote all their lives, talents, norant, preaching his word, and in profitable con. and capacities to his service, and to seek all their versation: and even our natural inclinations, happiness in glorifying him. (Marg. Ref.) should be so regulated by his law, and subordiReckon.] Aoycode. See on 3:23.-Dead unto nated to superior considerations, that "whether sin.] NEKOBS Tn åμapriq. Eph. 2:1,5. Col. 2:13. we eat, or drink, or whatever we do, we may The context clearly shews, that being "dead to do it to the glory of God." (Notes, 16-19. sin," or "from sin," is meant; and not "dead in 12:1. 1 Cor. 6:18-20. 10:29-33. Phil. 1:19,20. sins:" and sanctification by union with Christ, Col. 3:16,17. 1 Pet. 2:11.)-Is it not most evinot pardon through his atonement, is the benefit dent, that sin is here represented as having its insisted on. This appears by the clause "Our seat in the soul, which employs the members of old man is crucified with him" (6): that is, not || the body, as instruments of accomplishing its evil 7:3. We shall live with him. (8) Ev5noopev. 2 Cor. Not elsewhere. Ex ovv, et (aw, vivo.-Hath|| no more dominion. (9) Ovk erɩ kupiɛvɛl. 14. 7:1. 14: 9. See on Luke 22:25.-Once. (10) Egañağ. 1 Cor. 15:6. Heb. 7:27. 9:12. 10:10. |