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TEXT. 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. 17 And if children, then heirs ; heirs of God, and joint-heirs with

Christ: if so be that we suffer with him, that we may be also

glorified together. 18 For I reckon, that the sufferings of this present time are not

PARAPHRASE. and hindered sin from having any life in his flesh,

you mortify the deeds of the body *, ye shall have 14 eternal life. For, as many as are led by the spirit

of God, they are the sons of God, of an immortal

race, and consequently like their Father immortal f. 15 For ye have not received the spirit of bondage f

again $, to fear; but ye have received the spirit is of God, (which is given to those who, having re

ceived adoption, are sons) whereby we are all enabled 16 to call God our Father 9. The spirit of God him.

self beareth witness ** with our spirits that we are 17 the children of God, And if children, then heirs of

God, joint-heirs with Christ, if so be we suffer + +

with him, that we may also be glorified with him. 18 For I count that the sufferings of this transitory

NOTES. • 13 * “ Deeds of the body :” what they are may be seen, Gal. v, 19, &c. as we have already remarked.

14 + In thai lies the force of his proof, that they shall live. The sons of mortal men are mortal, the sons of God are like their Father, partakers of the divine nature, and are immortal. See 2 Pet. i. 4, Heb. ii. 13-15.

15 f What " the spirit of boudage” is, the apostle hath plainly declared, Heb. ii. 15. See note, ver. 21.

$ “ Again,” i.e. now again under Christ, as the jews did from Moses, under the law.

|| See Gal. iv. 5, 6.

I “ Abba, Father." The apostle here expresses this filial assurance, in the same words, that our Saviour applies himself to God, Mark xiv. 36.

16 ** See the same thing taught, 2 Cor. i. 21, 22, and v. 5, Eph. i. 11-14, and Gal. iv. 6.

17 + + The full sense of this you may take, in St. Paul's own words, 2 Tim. ii. 11, 12.

TEXT. worthy to be compared with the glory which shall be revealed

in us. 19 For the earnest expectation of the creature waiteth for the ma

nifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but

by reason of him who hath subjected the same in hope :

PARAPHRASE. life bear no proportion to that glorious state, that

shall be hereafter * revealed, and set before the eyes 19 of the whole world, at our admittance into it. For

the whole race of mankindt, in an earnest expectation

of this inconceivable, glorious & immortality that 20 shall be bestowed on the sons of God (For mankind,

created in a better state, was made subject to the Il vanity of this calamitous fleeting life, not of its own choice, but by the guile of the devil , who brought mankind into this mortal state) waiteth in

NOTES. 18 * “ Revealed.” St Paul speaks of this glory here, as what needs to be revealed, lo give us a right conception of it. It is impossible to have a clear and full.comprehension of it till we taste it. See how he labours for words to ex. press it, 2 Cor. iv. 17, &c. a place to the same purpose with this here,

19 + Ktíors, “ creature," in the language of si. Paul and of the New Testament, signifies“ inankiud ;" especially the gentile world, as the far greater part of the creation. See Col. i. 23, Mark xvi. 15, compared with Matt. xxviii, 19.

I“ Immortality.” That the thing here expected was immortal life, is plain from the context, and from that parallel place, 2 Cor. iv. 17, and v. 5, the glory whereof was so great, that it could not be comprehended, till it was by an actual exhibiting of it revealed. When this revelation is to be, St. Peter tells us, 1 Pet. i. 447.

§ 'Amoxduyen twv vícov, “ Revelation of the sons,” i. e, revelation to the sons. The genitive case often, in the New Testanyent, depotes the object. So Rom. i. 5, ÚTAKON wisews signifies obedience to faith, chap. iii. 22, Srxosoourn ef side wisews Xpose, “ the righteousness that God accepts, by faith in “ Christ:" chap. iv. 11, 81xquo cúmn wisows, “ righteousness by faith.” If anonahúfos here be rendered “ revelation,” as aroxahuponuout in the foregoing verse is rendered “ revealed,” (and it will be hard to find a reason why it should not) the sense in the paraphrase will be very natural and easy. For the revela. tion in the foregoing verse is not “of,” but “ to," the sons of Gud. The words are αποκαλυφθήναι εις ημάς.

20 | The state of man, in this frail, short life, subject to inconveniencies, sufferings, and death, may very well be called “ vanity,” compared to the innpassible estate of eternal life, the inheritance of the sons of God.

1 “ Devil.” That, by he that subjected it, is meant the Devil, is probably from the history, Gen. iii, and from Heb. ii. 14, 15, Col. ii. 15.

TEXT. 21 Because the creature itself also shall be delivered from the bon.

dage of corruption, into the glorious liberty of the children of

God. 22 For we know that the whole creation groaneth and travaileth in

pain together, until now. 23 And not only they, but ourselves also, which have the first-fruits

of the spirit, even we ourselves groan within ourselves, waiting

for the adoption, to wit, the redemption of our body. 24 For we are saved by hope : but hope that is seen, is not hope:

for what a man seeth, why doth he yet hope for ?

PARAPHRASE. 21 hope *. That even they also shall be delivered from

this subjection to corruption f, and shall be brought

into that glorious freedom from death, which is the 22 proper inheritance of the children of God. For we

know that mankind, all [ of them, groan together, and unto this day are in pain, as a woman in labour,

to be delivered out of the uneasiness of this mortal 23 state. And not only they, but even those, who have

the first fruits of the spirit, and therein the earnest 8 of eternal life, we ourselves groan || within ourselves, waiting for the fruit of our adoption, which is, that, as we are by adoption made sons and co-heirs with

Jesus Christ, so we may have bodies like unto his 24 most glorious body, spiritual and immortal. But we

must wait with patience, for we have hitherto been

NOTES. * 'Atex éyelou én maído őt, " Waiteth in hope ; ” that the not joining, 66 in hope," to “ waiteth,” by placing it in the beginning of the 21st verse, as it stands in the greek, but joining it to “ subjected the same," by placing it at the end of the 20th verse, "has mightily obscured the meaning of this passage, which, taking all the words between, “ of God and in hope," for a parenthesis, is as easy and clear as any thing can be, and then the next word őtı will have its proper signification, " that,” and not “ because.'

21 + Ashía tñs popãs, “ Bondage of corruption,” i. e, the fear of death, see ver. 15, and Heb. ii. 15. Corruption signifies " death,” or “ destruction,” in opposition to “ life everlasting." See Gal. vi. 8.

22 | How David “groaned ”under the vanity and shortness of this life, may be seen, Psal. Ixxxix. 47, 48, which complaint may be met with, in every man's inouth; so that even those, wbo have not the first fruits of the spirit, whereby they are assured of a future happy life in glory, do also desire to be freed from a subjection to corruption, and have uneasy longings after immortality. 23 See 2 Cor. v. 2, 5, Eph, i. 13, 14.

Read the parallel place, 2 Cor. iv, 17, and v. 5.

TEXT. 25 But if we hope for that we see not, then do we with patience

wait for it. 26 Likewise the spirit also helpeth our infirmities : for we know

not what we should pray for, as we ought : but the spirit itself maketh intercession for us, with groanings, which cannot be

uttered. 27 And he that searcheth the hearts knoweth what is the mind of

the spirit, because he maketh intercession for the saints, accord

ing to the will of God.. 28 And we know that all things work together for good, to them

that love God, to them, who are the called according to his

purpose. 29 For whom he did fore-know, he also did predestinate to be con

PARAPHRASE. saved but in hope and expectation : but hope is of things not in present possession, or enjoyment. For

what a man hath, and seeth in his own hands, he no 25 longer hopes for. But if we hope for what is

out of sight, and yet to come, then do we with 26 patience wait for it*. Such, therefore, are our

groans, which the spirit, in aid to our infirmity, makes use of. For we know not what prayers to make as we ought, but the spirit itself layeth for us our

requests before God, in groans that cannot be ex27 pressed in words. And God; the searcher of

hearts, who understandeth this language of the spirit, knoweth what the spirit would have, because

the spirit is wont to make intercession for the 28 saints t, acceptably to God. Bear, therefore, your

sufferings with patience and constancy, for we cer. tainly know that all things work together for good,

to those that love God, who are the called, ac29 cording to his purpose of calling the gentiles t. In

NOTES. 25 * What he says here of hope, is to show them, that the groaning, in the children of God, before spoken of, was not the groaning of impatience, but such, wherewith the Spirit of God makes intercession for us, better than if we expressed ourselves in words, ver. 19-23.

27 † “ The spirit,” promised in the time of the gospel, is called the “ spirit “ of supplications.” Zech. xii. 10.. ;. 28. f Which “purpose” was declared to Abraham, Gen. xviii. 18, and is largely insisted on by St Paul, Ephi, iii. 1-11. This, and the remainder of TEXT. formed to the image of his son, that he might be the first-born

among many brethren.' 30 Moreover, whom he did predestinate, them he also called : and

whom he called, them he also justified : and whom he justified,

them he also glorified. 31 What shall we then say to these things ? If God be for us, who

can be against us ? 32 He that spared not his own son, but delivered him up for us all,

how shall he not with him also freely give us all things ? 33 Who shall lay any thing to the charge of God's elect? It is God

that justifieth: 34 Who is he that condemneth? It is Christ that died, yea rather

PARAPHRASE. which purpose the gentiles, whom he fore-knew, as he did the jews *, with an intention of his kindness,

and of making them his people, he pre-ordained to · be conformable to the image of his son, that he

might be the first-born, the chief amongst many 30 brethren f. Moreover, whom he did thus pre

ordain to be his people, them he also called, by sending preachers of the gospel to them : and whom he called, if they obeyed the truth t, those he also justified, by counting their faith for righteousness :

and whom he justified, them he also glorified, viz. in 31 his purpose. What shall we say, then, to these

things? If God be for us, as, by what he has al

ready done for us, it appears he is, who can be 32 against us? He that spared not his own son, but

delivered him up to death for us all, gentiles as well

as jews, how shall he not with him also give us all 33. things ? Who shall be the prosecutor of those,

whom God hath chosen ? Shall God, who justifieth 34 them $? Who, as judge, shall condemn them ?

NOTES. this chapter, seem said to confirm the gentile converts, in the assurance of the favour and love of God to them, through Christ, though they were not under the law. 29 * See chap. xi. 2, Amos iii. 2. + See Eph, i. 3—7.

30 “Many are called, and few are chosen,” says our Saviour, Matt. xx. 16. Many, both jews and gentiles, were called, that did not obey the call. And therefore, ver. 32, it is those, who are chosen who (he saith) are “justi“ fied,” i. e, such as were called, and obeyed, and consequently were chosen.

33 g Reading this with an interrogation, makes it needless to add any words

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