Rom 7:6, 2Ti 3:16 | Barnes | STEP | Verse 6. But now . Under the gospel. This verse states the conse- quences of the gospel, in distinction from the effects of the law. The way in which this is accomplished the apostle illustrates more at length in , with which this verse is properly connected. The remainder of is occupied in illustrating the statement in , of the effects of the law ; and after having shown that its effects always were to increase crime and distress, he is prepared in , to take up the proposition in this verse, and to show the superiority of the gospel in producing peace. We are delivered . We who are Christians. Delivered from it as a means of justification, as a source of sanctification, as a bondage to which we were subjected, and which tended to produce pain and death. It does not mean that Christians are freed from it as a rule of duty. That being dead . Margin, "Being dead to that." There is a variation here in the Mss. Some read it, as in the text, as if the law was dead; others, as in the margin, as if we were dead. The majority are in favour of the reading as in the margin; and the connexion requires us to understand it in this sense. So the Syriac, the Arabic, the Vulgate, and the AEthiopic. The sentiment here, that we are dead to the law, is that which is expressed in . Wherein we were held . That is, as captives, or as slaves. We were held in bondage to it, . That we should serve . That we may now serve or obey God In newness of spirit . In a new spirit; or in a new and Spiritual manner. This is a form of expression implying, (1.) that their service under the gospel was to be of a new kind, differing from that under the former dispensation. (2.) That it was to be of a spiritual nature, as distinguished from that practised by the Jews. Comp. . . . The worship required under the gospel is uniformly described as that of the spirit and the heart, rather than that of form and ceremony. , "The true worshippers shall worship the Father in spirit and in truth." . And not in the oldness of the letter . Not in the old letter. It is implied here in this, (1.) that the form of worship here described pertained to an old dispensation that had now passed away; and (2.) that that was a worship that was in the letter . To understand this, it is necessary to remember that the law which prescribed the forms of worship among the Jews, was regarded by the apostle as destitute of that efficacy and power in renewing the heart which he attributed to the gospel. It was a service consisting in external forms and ceremonies; in the offering of sacrifices and of incense, according to the literal requirement of the law, rather than the sincere offering of the heart. , "The letter killeth; the spirit giveth life." . It is not to be denied that there were many holy persons under the law, and that there were many spiritual offerings presented; but it is at the same time true that the great mass of the people rested in the mere form; and that the service offered was the mere service of the letter, and not of the heart. The main idea is, that the services under the gospel are purely and entirely spiritual, the offering of the heart , and not the service rendered by external forms and rites. (1) "delivered from the law" or, "being dead to that"

Romans 7:6

Verse 6. But now. Under the gospel. This verse states the conse- quences of the gospel, in distinction from the effects of the law. The way in which this is accomplished the apostle illustrates more at length in Rom 8, with which this verse is properly connected. The remainder of Rom 7 is occupied in illustrating the statement in Rom 7:5, of the effects of the law; and after having shown that its effects always were to increase crime and distress, he is prepared in Rom 8, to take up the proposition in this verse, and to show the superiority of the gospel in producing peace.

We are delivered. We who are Christians. Delivered from it as a means of justification, as a source of sanctification, as a bondage to which we were subjected, and which tended to produce pain and death. It does not mean that Christians are freed from it as a rule of duty.

That being dead. Margin, "Being dead to that." There is a variation here in the Mss. Some read it, as in the text, as if the law was dead; others, as in the margin, as if we were dead. The majority are in favour of the reading as in the margin; and the connexion requires us to understand it in this sense. So the Syriac, the Arabic, the Vulgate, and the AEthiopic. The sentiment here, that we are dead to the law, is that which is expressed in Rom 7:4.

Wherein we were held. That is, as captives, or as slaves. We were held in bondage to it, Rom 7:1.

That we should serve. That we may now serve or obey God

In newness of spirit. In a new spirit; or in a new and Spiritual manner. This is a form of expression implying,

(1.) that their service under the gospel was to be of a new kind, differing from that under the former dispensation.

(2.) That it was to be of a spiritual nature, as distinguished from that practised by the Jews. Comp. 2Cor 3:6. Rom 2:28. Rom 2:29. The worship required under the gospel is uniformly described as that of the spirit and the heart, rather than that of form and ceremony. Jn 4:23, "The true worshippers shall worship the Father in spirit and in truth." Php 3:3.

And not in the oldness of the letter. Not in the old letter. It is implied here in this,

(1.) that the form of worship here described pertained to an old dispensation that had now passed away; and

(2.) that that was a worship that was in the letter. To understand this, it is necessary to remember that the law which prescribed the forms of worship among the Jews, was regarded by the apostle as destitute of that efficacy and power in renewing the heart which he attributed to the gospel. It was a service consisting in external forms and ceremonies; in the offering of sacrifices and of incense, according to the literal requirement of the law, rather than the sincere offering of the heart. 2Cor 3:6, "The letter killeth; the spirit giveth life." Jn 6:63, Heb 10:1-4, 9:9,10. It is not to be denied that there were many holy persons under the law, and that there were many spiritual offerings presented; but it is at the same time true that the great mass of the people rested in the mere form; and that the service offered was the mere service of the letter, and not of the heart. The main idea is, that the services under the gospel are purely and entirely spiritual, the offering of the heart, and not the service rendered by external forms and rites.

(1) "delivered from the law" or, "being dead to that"

2 Timothy 3:16

Verse 16. All Scripture. This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then written, and was included under the general name of the Scriptures. Comp. 2Pet 3:15,16. But it includes the whole of the Old Testament, and is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament.

Is given by inspiration of God. All this is expressed in the original by one word θεοπνευστος theopneustos. This word occurs nowhere else in the New Testament. It properly means, God-inspired--from θεος, God, and πνεω, to breathe, to breathe out. The idea of breathing upon, or breathing into the soul, is that which the word naturally conveys. Thus God breathed into the nostrils of Adam the breath of life, Gen 2:7; and thus the Saviour breathed on his disciples, and said, "Receive ye the Holy Ghost," Jn 20:22. The idea seems to have been, that the life was in the breath, and that an intelligent spirit was communicated with the breath. The expression was used among the Greeks, and a similar one was employed by the Romans. Plutarch ed. B. ix, p. 683, 9. τουςονειρουςτουςθεοπνευστους; Phocylid. 121. τηςδεθεοπνευστουσοφιηςλογοςεστιναριστος. Perhaps, however, this is not an expression of Phocylides, but of the pseudo Phocylides. So it is understood by Bloomfield. Cicero, pro Arch., 8. poetam--quasi divino quodam spiritu infiari. The word does not occur in the Septuagint, but is found in Josephus, C. Ap. i. 7. "The Scriptures of the prophets who were taught according to the inspiration of God, κατατηνεπιπνοιαντην αποτουθεου" In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can he learned from the use of this word. It asserts a fact--that the Old Testament was composed under a Divine influence, which might be represented by breathing on one, and so imparting life. But the language must be figurative, for God does not breathe; though the fair inference is that those Scriptures are as much the production of God, or as much to be traced to him as life is. Comp. Mt 22:43, 2Pet 1:21. The question as to the degree of inspiration, and whether it extends to the words of Scripture, and how far the sacred writers were left to the exercise of their own faculties, is foreign to the design of these Notes. All that is necessary to be held is, that the sacred writers were kept from error on those subjects which were matters of their own observation, or which pertained to memory; and that there were truths imparted to them directly by the Spirit of God, which they never could have arrived at by the unaided exercise of their own minds. Comp. Intro. to Isaiah and Job.

And is profitable. It is useful, it is adapted to give instruction, to administer reproof, etc. If "all" Scripture is thus valuable, then we are to esteem no part of the Old Testament as worthless. There is no portion of it, even now, which may not be fitted, in certain circumstances, to furnish us valuable lessons, and, consequently, no part of it which could be spared from the sacred canon. There is no part of the human body which is not useful in its place, and no part of it which can be spared without sensible loss.

For doctrine. For teaching or communicating instruction. Comp. 1Timm 4:16.

For reproof. On the meaning of the word here rendered reproof ελεγχος--Heb 11:1. It here means, probably, for convincing; that is, convincing a man of his sins, of the truth and claims of religion, etc., Jn 16:8.

For correction. The word here used--επανορθωσις--occurs nowhere else in the New Testament. It means properly, a setting to rights, reparation, restoration, (from επανορθοω, to right up again, to restore;) and here means, the leading to a correction or amendment of life--a reformation. The meaning is, that the Scriptures are a powerful means of reformation, or of putting men into the proper condition in regard to morals. After all the means which have been employed to reform mankind; all the appeals which are made to them on the score of health, happiness, respectability, property, and long life, the word of God is still the most powerful and the most effectual means of recovering those who have fallen into vice. No reformation can be permanent which is not based on the principles of the word of God.

For instruction in righteousness. Instruction in regard to the principles of justice, or what is right. Man needs not only to be made acquainted with truth, to be convinced of his error, and to be reformed; but he needs to be taught what is right, or what is required of him, in order that he may lead a holy life. Every reformed and regenerated man needs instruction, and should not be left merely with the evidence that he is reformed, or converted, he should be followed with the principles of the word of God, to show him how he may lead an upright life. The Scriptures furnish the rules of holy living in abundance, and thus they are adapted to the whole work of recovering man, and of guiding him to heaven.

(a) "All scripture" 2Pet 1:21 (b) "is profitable" Rom 15:4