Verse 10. And if Christ be in you. This is evidently a figurative expression, where the word "Christ" is used to denote his spirit, his principles; that is, he influences the man. Literally, he cannot be in a Christian; but the close connexion between him and Christians, and the fact that they are entirely under his influence, is expressed by this strong figurative language. It is language which m not unfrequently used. Comp. Galatians 2:20; Colossians 1:27.
The body is dead. This passage has been interpreted in very different ways. Some understand it to mean that the body is dead in respect to sin; that is, that sin has no more power to excite evil passions and desires; others, that the body must die on account of sin, but that the spiritual part shall live, and even the body shall live also in the resurrection. Thus Calvin, Beza, and Augustine. Doddridge understands it thus: "Though the body is to die on account of the first sin that entered into the world, yet the spirit is life, and shall continue to live on for ever, through that righteousness which the second Adam has introduced." To each of these interpretations there are serious objections, which it is not necessary to urge. I understand the passage in the following manner: The body refers to that of which the apostle had said so much in the previous chapters--the flesh, the man before conversion. It is subject to corrupt passions and desires, and may be said thus to be dead, as it has none of the elements of spiritual life. It is under the reign of sin and death. The word (\~men\~)--indeed, or truly--has been omitted in our translation, and the omission has obscured the sense. The expression is an admission of the apostle, or a summary statement of what had before been shown. "It is to be admitted, indeed, or it is true, that the unrenewed nature, the man before conversion, under the influence of the flesh, is spiritually dead. Sin has its seat in the fleshly appetites; and the whole body may be admitted thus to be dead or corrupt."
Because of sin. Through sin, (\~di amartian\~) by means of sinful passions and appetites.
But the spirit. This stands opposed to the body; and it means that the soul, the immortal part, the renovated man, was alive, or was under the influence of living principles. It was imbued with the life which the gospel imparts, and had become active in the service of God. The word "spirit" here does not refer to the Holy Ghost, but to the spirit of man, the immortal part, recovered, renewed, and imbued with life under the gospel.
Because of righteousness. Through righteousness, (\~dia dikaiosunhn\~) This is commonly interpreted to mean, with reference to righteousness, or that it may become righteous. But I understand the expression to be used in the sense in which the word is so frequently used in this epistle, as denoting God's plan of justification. See Barnes "Romans 1:17". "The spirit of man has been recovered and made alive through his plan of justification. It communicates life, and recovers man from his death in sin to life."
Verse 11. But if the Spirit of him, etc. The Holy Spirit, Romans 8:9. He that raised up Christ, etc. He that had power to restore him to life, has power to give life to you. He that did, in fact, restore him to life, will also restore you. The argument here seems to be founded, first, on the power of God; and, secondly, on the connexion between Christ and his people. Comp. John 14:19, "Because I live, ye shall live also."
Shall also quicken. Shall make alive.
Your mortal bodies. That this does not refer to the resurrection of the dead seems to be apparent, because that is not attributed to the Holy Spirit. I understand it as referring to the body, subject to carnal desires and propensities; by nature under the reign of death, and therefore mortal--i. e. subject to death. The sense is, that under the gospel, by the influence of the Spirit, the entire man will be made alive in the service of God. Even the corrupt, carnal, and mortal body, so long under the dominion of sin, shall be made alive and recovered to the service of God. This will be done by the Spirit that dwells in us, because that Spirit has restored life to our souls, abides with us with his purifying influence, and because the design and tendency of his indwelling is to purify the entire man, and restore all to God. Christians thus in their bodies and their spirits become sacred. For even their body, the seat of evil passions and desires, shall become alive in the service of God.
{p} "he that raised up" 2 Corinthians 4:14
{1} "by his Spirit" or, "because of"
Verse 12. We are debtors. We owe it as a matter of solemn obligation. This obligation arises
(1.) from the fact that the Spirit dwells in us;
(2.) because the design of his indwelling is to purify us;
(3.) because we are thus recovered from the death of sin to the life of religion; and he ,who has imparted life, has a right to require that it be spent in his service.
To the flesh. To the corrupt propensities and passions. We are not bound to indulge them, because the end of such indulgence is death and ruin, Romans 7:21,22. But we are bound to live to God, and to follow the leadings of his Spirit, for the end is life and peace, Romans 7:22,23. The reason for this is stated in the following verse.
{q} "not to the flesh" Psalms 116:16
Verse 13. For if ye live, etc. If you live to indulge your carnal propensities, you will sink to eternal death, Romans 7:23.
Through the Spirit. By the aid of the Spirit; by cherishing and cultivating his influences. What is here required can be accomplished only by the aid of the Holy Ghost.
Do mortify. Do put to death; do destroy. Sin is mortified when its power is destroyed and it ceases to be active.
The deeds of the body. The corrupt inclinations and passions; called deeds of the body, because they are supposed to have their origin in the fleshly appetites.
Ye shall live. You shall be happy and saved. Either your sins must die, or you must. If they are suffered to live, you will die. If they are put to death, you will be saved. No man can be saved in his sins. This closes the argument of the apostle for the superiority of the gospel to the law in promoting the purity of man. By this train of reasoning, he has shown that the gospel has accomplished what the law could not do--the sanctification of the soul, the destruction of the corrupt passions of our nature, and the recovery of man to God.
{r} "do mortify" Colossians 3:5
Verse 14. For as many. Whosoever; all who are thus led. This in- troduces a new topic, illustrating the benefits of the gospel--to wit, that it produces a spirit of adoption, Romans 8:14-17.
As are led. As submit to his influence and control. The Spirit is represented as influencing, suggesting, and controlling. One evidence of piety is, a willingness to yield to that influence, and submit to him. One decided evidence of the want of piety is, where there is an unwillingness to submit to that influence, but where the Holy Spirit is grieved and resisted. All Christians submit to his influence; all sinners decidedly reject it and oppose it. The influence of the Spirit, if followed, would lead every man to heaven. But when neglected, rejected, or despised, man goes down to hell. The glory belongs to the conducting Spirit when man is saved; the fault is man's when he is lost. The apostle here does not agitate the question how it is that the people of God are led by the Spirit, or why they yield to it when others resist it. His design is simply to state the fact, that they who are thus led are the sons of God, or have evidence of piety.
Are the sons of God. Are adopted into his family, and are his children. This is a name of endearment, meaning that they sustain to him this relation; that they are his friends, disciples, and imitators; that they are parts of the great family of the redeemed, of whom he is the Father and Protector. It is often applied to Christians in the Bible, Job 1:6; John 1:12; Philippians 2:15; 1 John 3:1,2; Matthew 5:9,45; Luke 6:35. This is a test of piety which is easily applied.
(1.) Are we conscious that an influence from above has been drawing us away from the corrupting passions and vanities of this world ? This is the work of the Spirit.
(2.) Are we conscious of a desire to yield to that influence, and to be conducted in the path of purity and life? This is an evidence that we are the sons of God.
(3.) Do we offer no resistance; do we follow cheerfully, and obey this pure influence, leading us to mortify pride, subdue passion, destroy lust, humble ambition, and annihilate the love of wealth and of the world? If so, we are his children. God will not lead us astray; and our peace and happiness consist only in yielding ourselves to this influence entirely, and in being willing to be conducted by this unseen hand "beside the still waters of salvation."
{s} "led by the spirit" Galatians 5:18
Verse 15. The spirit of bondage. The spirit that binds you; or the spirit of a slave, that produces only fear. The slave is under constant fear and alarm. But the spirit of religion is that of freedom and of confidence; the spirit of children, and not of slaves. Compare See Barnes "John 8:32" through John 8:36.
Again to fear. That you should again be afraid, or be subjected to servile fear. This implies that in their former state, under the law, they were in a state of servitude, and that the tendency of it was merely to produce alarm. Every sinner is subject to such fear. He has everything of which to be alarmed. God is angry with him; his conscience will trouble him; and he has everything to apprehend in death and in eternity. But it is not so with the Christian. Comp. 2 Timothy 1:7.
The Spirit of adoption. The feeling of affection, love, and confidence which pertains to children; not the servile, trembling spirit of slaves, but the temper and affectionate regard of sons. Adoption is the taking and treating a stranger as one's own child. It is applied to Christians because God treats them as his children; he receives them into this relation, though they were by nature strangers and enemies. It implies,
(1.) that we by nature had no claim on him;
(2.) that, therefore, the act is one of mere kindness--of pure, sovereign love;
(3.) that we are now under his protection and care; and
(4.) that we are bound to manifest towards him the spirit of children, and yield to him obedience. See Barnes "John 1:12". Comp. Galatians 4:5; Ephesians 1:5. It is for this that Christians are so often called the sons of God.
Whereby we cry. As children who need protection and help. This evinces the habitual spirit of a child of God; a disposition,
(1.) to express towards him the feelings due to a father;
(2.) to call upon him-- to address him in the language of affection and endearing confidence;
(3.) to seek his protection and aid.
Abba. This word is Chaldee--(\^CHALDEE\^)--and means father. Why the apostle repeats the word in a different language is not known. The Syriac reads it, "By which we call the Father our Father." It is probable that the repetition here denotes merely intensity, and is designed to denote the interest with which a Christian dwells on the name, in the spirit of an affectionate, tender child. It is not unusual to repeat such terms of affection. Comp. Matthew 7:22; Psalms 8:1. This is an evidence of piety that is easily applied. He that can in sincerity and with ardent affection apply this term to God, addressing him with a filial spirit as his Father, has the spirit of a Christian. Every child of God has this spirit; and he that has it not is a stranger to piety.
{t} "bondage again to fear" 2 Timothy 1:7
{u} "but ye have" 1 Corinthians 2:12
{v} "whereby we cry" Jeremiah 3:19; Galatians 4:5,6
Verse 16. The Spirit The Holy Spirit. That the Holy Spirit here is intended is evident,
(1.) because this is the natural meaning of the expression;
(2.) because it is of the Holy Spirit that the apostle is mainly treating here;
(3.) because it would be an unnatural and forced construction to say of the temper of adoption that it bore witness.
Beareth witness. Testifies, gives evidence.
With our spirit. To our minds. This pertains to the adoption; and it means, that the Holy Spirit furnishes evidence to our minds that we are adopted into the family of God. This effect is not unfrequently attributed to the Holy Spirit, 2 Corinthians 1:22; 1 John 5:10,11; 1 Corinthians 2:12. If it be asked how this is done, I answer, It is not by any revelation of new truth; it is not by inspiration; it is not always by assurance; it is not by a mere persuasion that we are elected to eternal life; but it is by producing in us the appropriate effects of his influence. It is his to renew the heart; to sanctify the soul; to produce "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," Galatians 5:22,23. If a man has these, he has evidence of the witnessing of the Spirit with his spirit. If not, he has no such evidence. And the way, therefore, to ascertain whether we have this witnessing of the Spirit, is by an honest and prayerful inquiry whether these fruits of the Spirit actually exist in our minds. If they do, the evidence is clear. If not, all vain confidence.of good estate; all visions, and raptures, and fancied revelations, will be mere delusions. It may be added, that the effect of these fruits of the Spirit on the mind is to produce a calm and heavenly frame; and in that frame, when attended with the appropriate fruits of the Spirit in a holy life, we may rejoice as an evidence of piety.
That we are the children of God. That we are adopted into his family.
{w} "witness with our spirit" 2 Corinthians 1:22; 1 John 4:13
Verse 17. And if children. If adopted into his family.
Then heirs. That is, he will treat us as sons. An heir is one who succeeds to an estate. The meaning here is, that if we sustain the relation of sons to God that we shall be treated as such, and admitted to share his favours. An adopted son comes in for a part of the inheritance, Numbers 27.
Heirs of God. This expression means, that we shall be partakers of that inheritance which God confers on his people. That inheritance is his favour here, and eternal life hereafter. This is an honour infinitely higher than to be heir to the most princely earthly inheritance; or than to be the adopted son of the most magnificent earthly monarch.
And joint-heirs with Christ. Christ is by eminence THE Son of God. As such, he is heir to the full honours and glory of heaven. Christians are united to him; they are his friends; and they are thus represented as destined to partake with him of his glory. They are the sons of God in a different sense from what he is; he by his nature and high relation, they by adoption; but still the idea of sonship exists in both; and hence both will partake in the glories of the eternal inheritance. Comp. Philippians 2:; 8,; 9; Hebrews 2:; 9,10. The connexion between Christ and Christians is often referred to in the New Testament. The fact that they are united here is often alleged as a reason why they will be in glory. John 14:19, "Because I live, ye shall live also." 2 Timothy 2:11,12, "For if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him." Revelation 3:21, "To him that overcometh will I grant to sit with me in my throne," etc. John 17:22-24.
If so be. If this condition exist. We shall not be treated as co-heirs with him, unless we here give evidence that we are united to him.
That we suffer with him. Greek, "If we suffer together, that we may also be glorified together." If we suffer in his cause; bear afflictions as he did; are persecuted and tried for the same thing; and thus show that we are united to him. It does not mean that we suffer to the same extent that he did, but we may imitate him in the kind of our sufferings, and in the spirit with which they are borne; and thus show that we are united to him.
That we may be also glorified together. If united in the same kind of sufferings, there is propriety in being united in destiny beyond the scenes of all suffering, the kingdom of blessedness and love.
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