Rom 7:4, Eph 2:16, Col 1:22 | JFB | STEP | 4. Wherefore . . . ye also are become dead —rather, "were slain." to the law by the body of Christ —through His slain body. The apostle here departs from his usual word "died," using the more expressive phrase "were slain," to make it clear that he meant their being "crucified with Christ" (as expressed in ). that ye should be married to another, even to him that is —"was." raised from the dead —to the intent. that we should bring forth fruit unto God —It has been thought that the apostle should here have said that "the law died to us," not "we to the law," but that purposely inverted the figure, to avoid the harshness to Jewish ears of the death of the law [CHRYSOSTOM , CALVIN , HODGE , PHILIPPI , &c.]. But this is to mistake the apostle's design in employing this figure, which was merely to illustrate the general principle that " death dissolves legal obligation. " It was essential to his argument that we, not the law, should be the dying party, since it is we that are "crucified with Christ," and not the law. This death dissolves our marriage obligation to the law, leaving us at liberty to contract a new relation—to be joined to the Risen One, in order to spiritual fruitfulness, to the glory of God [BEZA , OLSHAUSEN , MEYER , ALFORD , &c.]. The confusion, then, is in the expositors, not the text; and it has arisen from not observing that, like Jesus Himself, believers are here viewed as having a double life—the old sin-condemned life, which they lay down with Christ, and the new life of acceptance and holiness to which they rise with their Surety and Head; and all the issues of this new life, in Christian obedience, are regarded as the "fruit" of this blessed union to the Risen One. How such holy fruitfulness was impossible before our union to Christ, is next declared.

Romans 7:4

4. Wherefore . . . ye also are become dead—rather, "were slain."

to the law by the body of Christ—through His slain body. The apostle here departs from his usual word "died," using the more expressive phrase "were slain," to make it clear that he meant their being "crucified with Christ" (as expressed in Ro 6:3-6, and Ga 2:20).

that ye should be married to another, even to him that is—"was."

raised from the dead—to the intent.

that we should bring forth fruit unto God—It has been thought that the apostle should here have said that "the law died to us," not "we to the law," but that purposely inverted the figure, to avoid the harshness to Jewish ears of the death of the law [CHRYSOSTOM, CALVIN, HODGE, PHILIPPI, &c.]. But this is to mistake the apostle's design in employing this figure, which was merely to illustrate the general principle that "death dissolves legal obligation." It was essential to his argument that we, not the law, should be the dying party, since it is we that are "crucified with Christ," and not the law. This death dissolves our marriage obligation to the law, leaving us at liberty to contract a new relation—to be joined to the Risen One, in order to spiritual fruitfulness, to the glory of God [BEZA, OLSHAUSEN, MEYER, ALFORD, &c.]. The confusion, then, is in the expositors, not the text; and it has arisen from not observing that, like Jesus Himself, believers are here viewed as having a double life—the old sin-condemned life, which they lay down with Christ, and the new life of acceptance and holiness to which they rise with their Surety and Head; and all the issues of this new life, in Christian obedience, are regarded as the "fruit" of this blessed union to the Risen One. How such holy fruitfulness was impossible before our union to Christ, is next declared.

Ephesians 2:16

16. Translate, "might altogether reconcile them both in one body (the Church, Col 3:15) unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in Col 1:20, expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [TITTMANN].

slain the enmity—namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare Heb 2:14).

thereby—Greek, "therein"; "in" or "by the cross," that is, His crucifixion (Col 2:15).

Colossians 1:22

22. In the body of his flesh—the element in which His reconciling sufferings had place. Compare Col 1:24, "afflictions of Christ in my flesh" (1Pe 2:24). Angels who have not a "body of flesh" are not in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood.

through death—rather as Greek, "through His death" (which could only take place in a body like ours, of flesh, Heb 2:14). This implies He took on Him our true and entire manhood. Flesh is the sphere in which His human sufferings could have place (compare Col 1:24; Eph 2:15).

to present you— (Eph 5:27). The end of His reconciling atonement by death.

holy—positively; and in relation to God.

unblamable . . . unreprovable—negatively. "Without blemish" (as the former Greek word is translated as to Jesus, our Head, 1Pe 1:19) in one's self. Irreproachable (the Greek for the second word, one who gives no occasion for his being brought to a law court) is in relation to the world without. Sanctification, as the fruit, is here treated of; justification, by Christ's reconciliation, as the tree, having preceded (Eph 1:4; 5:26, 27; Tit 2:14). At the same time, our sanctification is regarded here as perfect in Christ, into whom we are grafted at regeneration or conversion, and who is "made of God unto us (perfect) sanctification" (1Co 1:30; 1Pe 1:2; Jude 1): not merely progressive sanctification, which is the gradual development of the sanctification which Christ is made to the believer from the first.

in his sight—in God's sight, at Christ's appearing.