« ZurückWeiter »
TEXT. 7 Ye did run well: who did hinder you, that ye should not obey
the truth? 8 This persuasiou cometh not of him that calleth you. 9 A little leaven leaveneth the whole lump. 10 I have confidence in you, through the Lord, that you will be
none otherwise minded: but he that troubleth you, shall bear his judgment, whosoever he be.
PARAPHRASE, neither circumcision nor uncircumcision, that is of any
moment; all that is available is faith alone, working by 7 love. When you first entered into the profession of
the gospel, you were ių a good way, and went on well : who has put a stop to you, and hindereth you, that you
keep no longer to the truth of the christian doctrine ? 8 This persuasion, that it is necessary for you to be cir
cumcised, cometh not from him", by whose preaching 9 you were called to the profession of the gospel. Re
member that a little leaven leaveneth the whole lump;
the influence of one man entertained among you, may 10 mislead you all
. I have confidence in you, that, by the help of the Lord; you will be all of this same mind"
, NOTES. 6e" Which worketh by love." This is added to express the animosities which were amongst them, probably raised by this question about circumcision. See ver. 11-15.
8f This expression of “ him that calleth, or calleth you," he used before, chap. i. 6. and, in both places, means himself, and here declares, that this wiloo decor (whether taken for persuasion, or for subjection, as it may be in St. Paul's style, considering wsiteolar, in the end of the foregoing verse) came not from hím, for be called them to liberty from the law, and not subjection to it; see ver. 13. “ You were going on well, in the liberty of the gospel; who stopped
you? I, you may be sure, had no hand in it; I, you know, called you to " liberty, and not to subjection to the law, and therefore you can, by no means,
suppose that I should preach up circumcision.". Thus St. Paul argues here. 9 8 By this and the next verse, it looks as if all this disorder arose from one man,
10 « Will not be otherwise minded,” will beware of this leaven, so as not to be put into a ferment, nor shaken in your liberty, which you ought to stand fast in; and to secure it, I doubt not, (such confidence I have in you) will with one accord cast out him that troubles you. For, as for me, you may be sure I am not for circumcision, in that the jews continue to persecute me. This is evidently his meaning, though not spoken out, but managed warily, with a very skilful and moving insinuation. For, as he says of himself, chap. iv. 20, he knew not, at that distance, what temper they were in. VOL.VIII.
TEXT. 11 And I, brethren, if I yet preach circumcision, why do I get suffer
persecution ? then is the offence of the cross ceased. 12 I would they were even cut off, which trouble you. 13 For, brethren, ye have been called unto liberty.
fall under the censure he deserves for it, whoever he 11 be. But as for me, brethren, if I, at last, am become
a preacher of circumcision, why am I yet persecuted"?
the gospel', in relying solely on a crucified Saviour for 12 salvation, is removed. But I am of another mind, and
wish that they may be cut off, who trouble you about 13 this matter, and they shall be cut off. For, brethren, ye have been called by me unto liberty.
NOTES, ' Kpõna. Judgment, seems here to mean expulsion by a church.censure; see ver. 12 We shall be the more inclined to this, if we consider that the apostle uses the same argument of "a little leaven leaveneth the whole lump," i Cor. v. 6. where he would persuade the corinthians to purge out the fornicator.
11 k Persecution. The persecution St. Paul was still under, was a convincing argument that he was not for circumcision, and subjection to the law; for it was from the jews, upon that account, that, at this tiine, rose all the persecurion, which the christians suffered ; as may be seen through all the history of the Acts. Nor are there wanting clear footsteps of it, in several places of this epistle, besides this here, as chap. ii. 4. and vi. 12.
12 ! Offence of the cross, see chap. vi. 12–14,
FROM the mention of liberty, which he tells them they are called to, under the gospel, he takes a rise to caution them in the use of it, and so exhorts them to a spiritual, or
true christian life, showing the difference and contrariety between that and a carnal life, or a life after the flesh.
love thy neighbour as thyself. 15 But if ye bite and devour one another, take heed that ye be not
consumed one of another. 16 This I say then, Walk in the spirit, and ye shall not fulfil the
Just of flesh. 17 For the flesh lusteth against the spirit, and the spirit against the
flesh: and these are contrary the one to the other; so that ye cannot do the things that
PARAPHRASE. Though the gospel, to which you are called, be a state of liberty from the bondage of the law, yet pray take great care you do not mistake that liberty, nor think it affords you an opportunity, in the abuse of it
, to satisfy the lust of the flesh, but 'serve one another in love. 14 For the whole law, concerning our duty to others, is
fulfilled in observing this one precepto; “ Thou shalt 15 “love thy neighbour as thyself.” But, if
you bite and tear one another, take heed that you be not destroyed 16 and consumed by one another.
This I say to you, conduct yourselves by the light that is in your minds“, and
do not give yourselves up to the lusts of the flesh, to 17 obey them, in what they put upon you. For the incli
nations and desires of the flesh, are contrary to those of the spirit: and the dictates and inclinations of the spirit are contrary to those of the flesh; so that, under these contrary impulses, you do not do the things that
NOTES. 13 * Aydstils, serve, has a greater force in the greek, than our english word, serve, does in the common acceptation of it express. For it signifies the opposite to relepía, freedom. And so the apos:le elegantly informs them, that though by the gospel they are called to a state of liberty from the law; yet they were still as much bound and subjected to their brethren, in all the offices and duties of love and good will, as if, in that respect, they were their vassals and bondmen.
14 6 Lev, xix. 18. 16 - That which he here, and in the next verse, calls spirit, he calls, Rem. vii. 22, the inward man; yer. 23, the law of the mind; ver. 25, the mind.
TEXT. 18 But if ye be led by the spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these: adul.
tery, fornication, uncleanness, lasciviousness,
18 purpose to yourselves“. But if you give yourselves up
to the conduct of the gospel", by faith in Christ, ye are 19 not under the law'. Now the works of the flesh, as is
NOTES. '17 : Do not ; 'so it is in the greek, and ours is the only translation that I know which render's it cannot.
16, 17. There can be nothing plainer, than that the state St. Paul describes here, in these two verses, he points out more at large, Rom. vii. 17, &c. speaking there in the person of a sew. This is evident, that St. Paul supposes two principles in every man, which draw him different ways; the one he calls Flesh, the other Spirit. These, though there be other appellations given them, are the most common and usual names given them in the New Testament: by flesh, is meant all those vicious and irregular appetités, inclinations, and habitudes, whereby a man is turned from his obedience to that eternal law of right, the observance whereof God always requires and is pleased with. This is very properly called flesh, this bodily state being the source, from which all our des viations from the straight'rule of rectitude do for the most part take their rise, or else do ultimately terminate in: on the other side, spirit is the part of a man, which is endowed with light from God, to know and see what is righteous, just and good, and which, being consulted and hearkened to, is always ready to direct and prompt us to that which is good. The flesh, then, in the gospel language, is that principle, which inclines and carries men to ill; the spirit, that principle which dictates what is right, and inclines to good. But because, by prevailing custom, and contrary habits, this principle was very much weakened, and almost extinct in the gentiles, see Eph. iv. 17-21. he exhorts them to “ be renewed
“ in the spirit of their minds,” ver. 23, and to “put off the old man," i.e. fleshly corrupt habits, and to “put on the new man," which, he tells them, ver. 24, “is created in righteousness and true holiness.” This is called, “ re“ newing of the mind," Rom. xii. 2. “Renewing of the inward man,” 2 Cor. iv. 16. Which is done by the assistance of the Spirit of God, Eph. iii. 16.
18 e The reason of this assertion we may find, Rom. viii. 14. viz. Because, “ they who are led by the Spirit of God, are the sons of God," and so heiss, and free without the law, as he argues here, chap. iii. and iv.
f This is plainly the sense of the apostle, who teaches all along in the former part of this epistle, and also that to the Romans, that those, who put themselves under the gospel, are not under the law: the question, then, that remains, is only about the phrase, “ led by the Spirit.”. And as to that, it is easy to ob. serve how natural it is for St. Paul, having in the foregoing verses more than once mentioned the Spirit, to continue the same word, though somewhat varied in the sense. In 'St. Paul's phraseology, as the irregularities of appetite, and the dictates of right reason, are opposed under the titles of Flesh and Spirit, as we have seen : so the covenant of works, and the covenant of grace, law, and "gospel, are opposed under the titles of Flesh and Spirit. 2 Cor. iii. 6, 8. he calls the gospel Spirit; and Rom. vii. 5, in the flesh, signifies in the legal state. But we necd go no further than chap. iii. 3. of this very epistle, to see the law and the gospel opposed by 'St. Paul, under the titles of Flesh and Spirit. The
TEXT 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife,
seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such-like: of
the which I tell you before, as I have also told you in time past, that they, which do such things, shall not inherit the kingdom
of God. 22 But the fruit of the Spirit is love, joy, peace, long-suffering,
gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 94 And they that are Christ's, havę crucified the flesh, with the affections and lusts.
PARAPHRASE. manifest, are these : adultery, fornication, uncleanness, 20 lasciviousness, Idolatry, witchcraft®, enmities, quarrels, 21 emulations, animosities, strife, seditions, sects, Envy
ings, murders, drunkenness, revellings, and such-like: concerning which I forewarn you now, as heretofore I
have done, that they, who do'such things, shall not in22 herit the kingdom of God. But, on the other side, the
fruit of the Spirit is love, joy, peace, long-suffering,
sweetness of disposition, beneficence, faithfulness, 23 Meekness, temperance; against these and the like there 24 is no law. Now they who belong to Christ, and are
his members, have a crucified the desh, with the affec
NOTES. reason of thus using the word Spirit, is very apparent in the doctrine of the New Testament, which teaches, that those who receive Christ by faith, with him receive his Spirit, and its assistance against the flesh; see Rom. viii. 9-11. Ac. cordingly, for the attaining salvation, St. Paul joins together belief of the truth, and sanctification of the Spirit, 2 Thess. ii. 13. And so Spirit, here, may be taken for “ the Spirit of their minds," but renewed and strengthened by the Spirit of God; see Eph. iii. 16. and iv. 23. 20 $ Dapuariía signifies witchcraft, or poisoning.
91 Kwios, Revellings, were, amongst the greeks, disorderly spending of the night in feasting, with a licentious indulging to wine, good cheer, music, dance irg, &c.
24 ' Oi Fi Xpısê, “Those who are of Christ,” are the same“ with those “ who are led by the Spirit,” ver. 18. and are opposed to " those who live se after the Aesh," Rom. viü. 13, where it is said, conformably to what we find here," they, through the Spirit, mortify the deeds of the body."
k" Crucified the flesh." That principle in us, from whence spring vicious inclinations and actions, is, as we have observed above, called sometimes the Flesh, sometimes the Old Man. The subduing and mortifying of this evil principle, so that the force and power, wherewith it used to rule in us, is extinguished, the apostle, by a very engaging accommodation to the death of our