(19) I speak after the manner of men.--I am using a merely human figure of speech, a figure taken from common human relations, and not a high mystical phrase such as I used just now, because of the dulness of your understanding: that form of expression you might not be able to comprehend; this present figure is clear even to a mind that is busy with earthly and carnal things, and has not much faculty for taking in anything beyond.

Your flesh.--This corresponds nearly to what is elsewhere called "the carnal mind," a mind alive only to material and sensible things.

To iniquity unto iniquity.--Ye yielded up your members to iniquity for the practice of iniquity.

Unto holiness.--Rather, for sanctification; to be made holy.

Verse 19. - I speak after the manner of men because of the infirmity of your flesh. Here ἀνθρώπινον λέγω ("I speak humanly") may be taken as referring to the expression immediately preceding, viz. ἐδουλώθητε τῇ δικαιοσύνῃ. St. Paul may mean, "In saying you were made slaves to righteousness, I am using human language not properly applicable to your spiritual relations. For you are not really in bondage now; you have been emancipated from your former bondage to sin, and are now called upon to render a free willing allowance to righteousness; being, in fact, sons, not slaves." This view of the true position of the Christian being one of freedom recurs so often and so forcibly with St. Paul that it is peculiarly likely to be the thought before him here; the very word ἐδουλώθητε would be likely to suggest it (cf. Romans 8:15, seq.; 2 Corinthians 3:17; Galatians 4:4-7; Galatians 5:1, 13). If (he would say) you fully realized your position as sons of God, you would feel it impossible even to think of sinning willingly; but, in accommodation to your human weakness, I put the case as if you had only been transferred from one bondage to another, so as to show that, even so, you are under an obligation not to sin. According to this view of the meaning of the passage, "the infirmity of your flesh" has reference to dulness of spiritual perception, σάρξ being opposed in a general sense to πνεῦμα. Had they been πνευματικοὶ, they would have discerned τὰ τοῦ πνεύματος τοῦ Θεοῦ without need of any such human view of the matter being put before them (cf. 1 Corinthians 2:14). Some, however, taking ἀσθένειαν τῆς σαρκὸς to denote moral weakness, which renders the attainment of holiness difficult for man (cf Mark 14:38), understand ἀνθρώπινον λέγω as meaning, "I require of you no more than is possible Ñ for your frail humanity; for I call on you only to render to righteousness the same allegiance you once rendered to sin." This interpretation gives a totally different meaning to the clause. It has the support of Origen, Chrysostom, Theodoret, Calvin, Estius, Wetstein, and others; but it does not appear so natural or probable as the other, which is accepted by most modern commentators. For as ye yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto sanctification (rather than holiness, as in the Authorized Version; the word is ἁγιασμός, always so translated elsewhere). This is a setting forth of what must follow in practice from the view that has been taken of the change in the Christian's position resembling the transference of bondservants from one master to another. They must devote their members (see above on ver. 13) to the service of the new master in the same way as they had done to that of the old one; the aims or results of the two services being also intimated. The old service was in giving themselves up to uncleanness (with reference to sins of sensuality), and generally to ἀνομίᾳ, i.e. lawlessness, or disregard of duty; and its result is expressed by a repetition of the latter word. For sin leads to nothing positive; lawless conduct only results in a habit or state of lawlessness; whereas the service of righteousness in itself leads to sanctification to the abiding result of participation in the holiness of God. "Qui justitiae serviunt, proficiunt; ἄνομοι, iniqui, sunt iniqui, nil amplius" (Bengel).

6:16-20 Every man is the servant of the master to whose commands he yields himself; whether it be the sinful dispositions of his heart, in actions which lead to death, or the new and spiritual obedience implanted by regeneration. The apostle rejoiced now they obeyed from the heart the gospel, into which they were delivered as into a mould. As the same metal becomes a new vessel, when melted and recast in another mould, so the believer has become a new creature. And there is great difference in the liberty of mind and spirit, so opposite to the state of slavery, which the true Christian has in the service of his rightful Lord, whom he is enabled to consider as his Father, and himself as his son and heir, by the adoption of grace. The dominion of sin consists in being willingly slaves thereto, not in being harassed by it as a hated power, struggling for victory. Those who now are the servants of God, once were the slaves of sin.I speak after the manner of men,.... This refers either to what the apostle had said already concerning service and liberty, things which were known among men, and easy to be understood; or to the following exhortation: what he was about to say, he delivered in a manner suited to their understandings, and was "that which was human"; not angelic, or what required the power, purity, and perfection of angels; or what was unreasonable or impossible, but what was their reasonable service, as men; and might be done through the grace of God, in the strength of Christ, and by the assistance of the Spirit: and though he might have insisted upon it with good reason, that they ought to be more diligent and industrious in the service of God than they had been in the service of sin; yet

because of the infirmity of their flesh, considering that they had flesh, or corrupt nature, and were attended with weakness in knowledge, faith, and obedience; he only pressed this upon them, that in like manner as they had been servants to sin, they would be servants to righteousness:

for as ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; what they yielded to the service of sin were their "members"; by which, as before, may be meant, either the powers and faculties of their souls, or the parts and members of their bodies, or both; and particularly the latter, as the eyes and ears, the tongue, the mouth, the hands, and feet, which are all employed by a natural man in the drudgery of sin: these are yielded to sin under the form and character of "servants"; and as such are governed, directed, and ordered to fulfil this and the other lust, which is done willingly and readily: these members are "yielded", presented, and given up cheerfully to this slavery; which is both scandalous and unrighteous: it is "to uncleanness"; which designs all sorts of pollution and filthiness, both of flesh and spirit: "and to iniquity"; everything that is contrary to the law, all unrighteousness and ungodliness; and it is added, "unto iniquity"; which may design all sorts of sin, a progress in it, adding continually to it; which shows them to have been thorough hearty servants of sin. Now what the apostle exhorts to, and requires of them, is, that

even so now they would yield their members servants to righteousness unto holiness; that is, let the same members that have been employed in the service of sin, be made use of in the service of righteousness: let your eyes be employed in looking and diligently searching into the Scriptures of truth; your ears in hearing the Gospel preached; your lips, mouth, and tongue, in expressing the praises of God, for what he has done for you; your hands in distributing to the interest of religion, and the necessities of the saints; and your feet in hastening to attend on public worship, and observe the testimonies of the Lord: let them be employed under the same form and character as servants, waiting upon the Lord, ready to fulfil his will; and in the same manner, freely, willingly, and cheerfully, and that constantly and universally, in all acts of righteousness and holiness.