seems to have derived it from the ancient theology of his own countrymen, vestiges of which are to be found in Jose phus and the Rabbinical writers, and also in the epistles of St. Peter, as well as in those of our apostle."

24. "The body of this death."-Doddridge thus paraphrases the latter half of this verse:- Who shall rescue me miserable captive as I am, from the body of this death? from this continual burden which I carry about with me and which is cumbersome and odious as a dead carcase tied to a living body, to be dragged along with it wherever i goes." He explains in a note, "It is well known that some ancient writers mention this as a cruelty practised by some tyrants upon miserable captives who fell into their hands; and a more forcible and expressive image of the sad case represented cannot surely enter into the mind of man." Of this atrocious practice one of the most remarkable instances is that mentioned by Virgil, when describing the tyrannous conduct of Mezentius

"The living and the dead, at his command,

Were coupled, face to face, and hand to hand;

Till, choked with stench, in loath'd embraces tied,

The lingering wretches pined away and died.”—DRYDEN.

Doddridge is not by any means singular in his opinion that the apostle derives an allusion from this horrid punishment: although perhaps the text is sufficiently intelligible without the illustration it thus receives. Philo, in an ans gous passage, more obviously alludes to it, describing the body as a burden to the soul, carried about like a d carcase, which may not till death be laid aside.

CHAPTER VIII.

5, 13

Jesus from the dead dwell in you, he that raised up Christ from the dead shall also 1 They that are in Christ, and live according to quicken your mortal bodies by his Spirit the Spirit, are free from condemnation. that dwelleth in you. 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. 38 What can sever us from his love?

THERE is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and 'for sin, condemned sin in the flesh :

4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

6 For 'to be carnally minded is death; but to be spiritually minded is life and

peace.

7 Because the carnal mind is enmity against God for it is not subject to the law of God, neither indeed can be.

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.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

11 But if the Spirit of him that raised up

1 Or, by a sacrifice for sin.

2 Gr. the minding of the flesh.
5 Or, because 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 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:

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 worthy to be com pared with the glory which shall be revealed

in us.

19 For the earnest expectation of the creature waiteth for the manifestation 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,

21 Because the creature itself also shall be delivered from the bondage 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 firstfruits of the Spirit, even ♦ Gr, the minding of the flesh.

3 Gr. the minding of the Spirit.
6 Gal. 4. 6. 7 Or, every creature.

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?

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 according 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 foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn 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?

It is

33 Who shall lay any thing to the charge of God's elect? It is God that justifieth. 34 Who is he that condemneth? Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

36 As it is written, "For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things

to come,

39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

8 Luke 21. 28. 9 Or, that. 10 Psal. 44. 22.

Verse 11. "Shall also quicken your mortal bodies."-Some commentators are of opinion that this refers to a moral and spiritual resurrection-a quickening to newness of life; but it is more generally agreed that it rather relates to that by which the bodies of the just shall be raised to eternal life. Some of the old Jewish writers have a manner of speaking on this point which may throw some light on the use of the word, if not upon the idea involved. "The quickening of the dead," they sometimes distinguished from the "resurrection," holding that the former was the peculiar privilege of the righteous, whereas the latter was common to them and to the wicked.

15. “Abba.”—We have already explained that Abba means "My father." It is here very observable that the Jewish writers repeatedly inform us that this style of address was not allowed to be, on any account, used by servants or slaves.

17. “And if children, then heirs."-That is, being adopted as children (verse 15), we become, as such heirs, jointly with Christ, the natural heir. Many of the allusions in these verses are obviously derived from the laws of adoption and inheritance among the Romans, and indeed among the Jews; for they did not differ considerably in the points to which reference is made. The adopted son became an heir, and was not precluded from any privilege whatever to which a natural heir was entitled.

23. "Waiting for the adoption."-Doddridge, following a suggestion of Howe, thinks that there is here an allusion to the two-fold adoption among the Romans, the one private and the other public. The first was only the act of the person who was desirous of receiving a stranger into his family, with respect to the object of his choice, and was a transaction between the parties: the latter was an acknowledgment of it in the forum, when the adopted person was solemnly avowed and declared to be the son of the adopter. The force of the allusion here supposed, may perhaps be strengthened by the recollection of a circumstance overlooked by Howe, which is, that unless the adopted person were already the slave of the adopter, the principal part of the private transaction consisted in the purchase of the person to be adopted from his parents, for so much money, formally given and taken.

CHAPTER IX.

1 Paul is sorry for the Jews. 7 All the seed of Abraham were not the children of the promise. 18 God hath mercy upon whom he will. 21 The potter may do with his clay what he list. 25 The calling of the Gentiles and rejecting of the Jews

were foretold. 32 The cause why so few Jews embraced the righteousness of faith.

I SAY the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

2 That I have great heaviness and continual sorrow in my heart.

3 For I could wish that myself were 'accursed from Christ for my brethren, my kinsmen according to the flesh:

4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the 'covenants, and the giving of the law, and the service of God, and the promises;

5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

7 Neither, because they are the seed of Abraham, are they all children: but, In "Isaac shall thy seed be called.

8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

9 For this is the word of promise, 'At this time will I come, and Sarah shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac ;

11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth ;)

12 It was said unto her, The elder shall serve the younger.

15 As it is written, Jacob have I loved, but Esau have I hated.

14 What shall we say then? Is there unrighteousness with God? God forbid.

15 For he saith to Moses, I will have mercy on whom 10I will have mercy, and I will have compassion on whom I will have compassion.

16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

17 For the Scripture saith unto Pharaoh, "Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

1 Or, separated. 2 Or, testaments. 3 Gen. 21. 12. 4 Gal. 4, 28.

9 Mal. 1. 2, 3. 14 Jer. 18. 6. Wisd. 15. 7.

10 Exod. 33. 19.

15 Or, made up.
20 Isa, 1.9.

19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

20 Nay but, O man, who art thou that "repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

21 Hath not the "potter power over the clay, of the same lump to make one vessel unto honour, and another unto dis honour?

22 What if God, willing to shew hu wrath, and to make his power known, endured with much longsuffering the vessels of wrath "fitted to destruction:

23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

26 "And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

27 Esaias also crieth concerning Israel Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

28 For he will finish "the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

29 And as Esaias said before, "Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

30 What shall we say then? That the Gentiles, which followed not after righte ousness, have attained to righteousness, even the righteousness which is of faith.

31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. the law. For they stumbled at that stumblingstone;

33 As it is written, "Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

Or, lesser. 11 Exod. 9. 16. 12 Or, answerest again, or, disputest with God. 13 Isa. 45. 9. 16 Hos. 2. 23. 1 Pet. 2. 10. 17 Hos. 1. 10. 18 Isa. 10. 22, 23. 21 Isa. 8. 14, and 28. 16. 1 Pet, 2, 6. Or, confounded.

19 Or, the account.

Verse 5. "The fathers."-This, according to the Jewish use of the term, means Abraham, Isaac, and Jacob; for they called none but these "the fathers:" nor any "the mothers," besides Sarah, Rebecca, Leah, and Rachel.

6. "Hath taken none effect.”—Or, more literally, "hath missed of its effect;" in which some (as Dr. Bloomfield) suppose there is a metaphor, taken from archery.

20. "Shall the thing formed," &c.-The Talmud has a neat anecdote which may be taken to illustrate this. "A certain man who was very much deformed saluted a Rabbi, saying, 'Peace be unto thee! The Rabbi did not return the salutation; but said, Raca: how ugly this man is! Perhaps all thy townsmen are as deformed as thou art.' The other replied unto him, 'I do not know. But go and say to the Workman who made me, How ugly is this vessel which thou hast made!' Upon this the Rabbi knew that he had sinned; and he dismounted from his ass, and fell down before the man, and said unto him, 'I beseech thee to forgive me.' But he answered, 'I cannot forgive thee till thou goest to the workman who made me, and sayest unto him, How ugly is this vessel which thou hast made!" " (T. Bab. Tannith, fol. 20. 2.)

21. "Hath not the potter power over the clay," &c.-The comparison of man to a vessel of clay, and of his Maker to the potter, occurs several times in the Scriptures, as shown by the marginal references. These metaphorical allusions were also exceedingly common among the Jews in their talk, an instance of which occurs in the preceding note. Such comparisons have doubtless their origin in the Mosaic account of the creation of Adam. The author of the Apocryphal book of Wisdom, without any metaphor, gives an account of the potter's work, which supplies some remarkable analogies to the present passage. "The potter, tempering soft earth, fashioneth every vessel with much labour for our service; yea, of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve the contrary: but what is the use of either sort, the potter himself is judge" (ch. xv. 7). The classical writers also use similar metaphors, deriving them, apparently, from the mythos which describes Prometheus as forming the first man and woman of clay, which must have been borrowed from the Mosaic account of man's creation. Plutarch uses the very same similitude; and Aristophanes (Av. 587), among other contemptuous expressions applied to men, calls them πλασματα πηλου, “vessels of clay.”

CHAPTER X.

5 The Scripture sheweth the difference betwixt the
righteousness of the law, and this of faith, 11
and that all, both Jew and Gentile, that believe,
shall not be confounded, 18 and that the Gentiles
shall receive the word and believe. 19 Israel was
not ignorant of these things.

BRETHREN, my heart's desire and prayer to
God for Israel is, that they might be saved.

2 For I bear them record that they have a zeal of God, but not according to knowledge.

3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

4 For Christ is the end of the law for righteousness to every one that believeth.

5 For Moses describeth the righteousness which is of the law, 'That the man which doeth those things shall live by

them.

6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above :)

7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in

thine heart that God hath raised him from the dead, thou shalt be saved.

10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

11 For the Scripture saith, "Whosoever believeth on him shall not be ashamed.

12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

13 'For whosoever shall call upon the name of the Lord shall be saved.

14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

15 And how shall they preach, except they be sent? as it is written, 'How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!

16 But they have not all obeyed the Gospel. For Esaias saith, 'Lord, who hath believed our 'report?

17 So then faith cometh by hearing, and hearing by the word of God.

18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

19 But I say, Did not Israel know? First Moses saith, "I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

2 Deut. 30. 12. 3 Deut. 30. 14. 4 Isa. 28. 16. 5 Joel 2. 32.
John 12. 38. 8 Gr. the hearing of us. 9 Or, preaching.
Deut. 32. 21.

Acts 2. 21.
20 Psal. 19. 4.

11 Kings 19. 14. 1 Kings 19. 18. Or, hardened.

4 Isa. 29. 10. 8 Psal. 69. 23. 9 Or, decay, or, lass.