Romans I. 4.

iii. 16; 1 Pet. iii. 18. And in these passages that is called Spirit , whatever belongs to Christ, independently of the flesh [ assumed through Ilis descent from David, Luke, i. 35. — V. g.], although that flesh was pure and holy ; also whatever superior to flesh belongs to Him, owing to His generation by the Father, who has sanctified Him, John x. 36 ; in short, the Godhead itself. For, as in this passage, flesh and spirit , so at chap. ix. 5, flesh and Godhead stand in contradistinction to each other. This spirit is not called the spirit of holiness (sanctitatis ay/oV»jrog), which is the peculiar and solemn appellation of the Holy Spirit , with whom, however, Jesus was most abundantly filled and anointed, Luke i. 35, iv. 1, 18 ; John iii. 34 ; Acts x. 38 ; but in this one passage alone, the expression used is the spirit of sanctity (sanctimonise ay/wo^s), in order that there may be at once im- plied the efficacy of that holiness (sanctitatis dy/orrirog) or divinity, of which the resurrection of the Saviour was both a necessary consequence, and which it most powerfully illustrates ; and so, that spiritual and holy , or divine power of J esus Christ glorified, who, however, has still retained the spiritual body. Before the resurrection, the Spirit was concealed under the flesh ; after the resurrection the Spirit of sanctity [sanctimonise] entirely con- cealed the flesh, although He did not lay aside the flesh ; but all that is carnal (which was also without sin), Luke xxiv. 39. In respect of the former [His state before the resurrection], He once used frequently to call Himself the Son of Man ; in respect of the latter [His state after the resurrection ; and the spirit of sanctity , by which He rose again], He is celebrated as the Son of God. His [; manifested or] conspicuous state [as presented to merits view before His resurrection] was modified in various ways. At the day of judgment, His glory as the Son of God shall ap- pear, as also His body in the highest degree glorified. See also John vi. 63, note. — Jg amtrdteus venpoov, by means of the resurrec- tion of the dead ) ’Ex not only denotes time, but the connection of things (for the resurrection of Jesus Christ is at once the source and the object of our faith, Acts xvii. 31). The verb dd<srri(ii is also used without a preposition, as in Herodotus, dva<frdvreg ru v fiadpuv : therefore, dvdaracug vsxpuv might be taken in this passage for the resurrection from the dead. But it is in reality taken in a more pregnant sense ; for it is intimated, that the resurrection