Romans Commentary
Therefore, brethren, we are debtors,.... The appellation, "brethren", is not used, because they were so by nation or by blood, though many in the church at Rome were Jews; nor merely in a free familiar way of speaking; but rather on account of church membership, and especially because they were in the same spiritual relation to God and Christ: and the use of it by the apostle, shows his great humility and condescension, and his love and affection for them, and is designed to engage their attention and regard to what he was about to say, to them and of them; as that they were "debtors"; which is to be understood of them not as sinners, who as such had been greatly in debt, and had nothing to pay, and were liable to the prison of hell; for no mere creature could ever have paid off their debts; but Christ has done it for them, and in this sense they were not debtors: but they were so as saints, as men freed from condemnation and death; which doctrine of Christian liberty is no licentious one; it does not exempt from obedience, but the more and greater the favours are which such men enjoy, the more obliged they are to be grateful and obey; they are debtors, or trader obligation,not to the flesh, to corrupt nature,
to live after the flesh, the dictates of that; nor should they be, both on God's account, since that is enmity to him, and is not subject to his law; and on their own account, because it is an enemy to them, brings reproach on them, and exposes them to death; but though it is not expressed, it is understood, that they are debtors to God; to God the Father, both as the God of nature, and of grace, as their covenant God and Father in Christ, who has blessed them with all spiritual blessings in him; to Christ himself, who has redeemed them by his blood: and to the Spirit of God who is in them, and for what he has been, is, and will be to them.
For if ye live after the flesh, ye shall die,.... Such persons are dead, whilst they live, and shall die a second or an eternal death, if grace prevent not. It may be asked, whether one that has received the grace of God in truth, can live after the flesh; flesh, or corrupt nature, though still in such a person, has not the dominion over him: to live in sin, or in a continued course of sinning, is contrary to the grace of God; but flesh may prevail and greatly influence the life and conversation, for a while; how long this may be the case of a true believer, under backslidings, through the power of corruptions and temptations, cannot be known; but certain it is, that it shall not be always thus with him. It may be further inquired, whether such an one may be so left to live after the flesh, as to die and perish eternally; Christ expressly says, such shall not die that live and believe in him; grace, which is implanted in their souls, is an incorruptible and never dying seed; grace and glory are inseparably connected together; but then such persons may die with respect to their frames, their comforts and the lively exercise of grace, which seems to be here intended; as appears from the next clause,but if ye through the Spirit do mortify the deeds of the body, ye shall live. This is not to be understood of the mortification of the body itself; nor does it design any maceration or afflicting of it by any severities of life; nor of the destruction of the body of sin by Christ: or of the being and principles of sin in the saints by the Spirit of Christ; which is contrary to Scripture, to the experience of the saints, who find it in them, alive in them, and to their expectations, whilst in this world: nor is this mortification to be considered as a part of regeneration, which by some divines is made to consist in a sense of sin, grief for it, and hatred of it, in avoiding it, and in an expulsion of vicious habits and inclinations; but it should be observed, that the apostle is writing to persons that were already regenerate; nor does he ever exhort persons to regenerate themselves, which he would do here, if this was the sense; regeneration is a work of the Spirit of God, in which men are passive, whereas in the mortification here spoken of the saints are active, under the influence of the Spirit of God; besides, regeneration is done at once, and does not admit of degrees; and in and by that, sin, as to its being and principle, is so far from being destroyed, that it seems rather to revive in the sense and apprehension of regenerated persons: but it is a mortification of the outward actings of sin in the conversation, called, "the deeds of the body": and in the Claromontane exemplar, and in the Vulgate Latin version, "the deeds of the flesh": or as the Syriac version renders it, "the conversations", or manners of it, and so the Ethiopic version; that is, its outward course of life: and it signifies a subduing and weakening the vigour and power of sin in the lives and conversations of the saints, to which the grace and assistance of the Spirit are absolutely necessary; and such who are enabled to do so, "shall live" comfortably; they shall have communion with Christ here, and shall live a life of glory with him hereafter. Such a way of speaking as this is used by the Jews; say they (a),
"what shall a man do that he may live? it is replied, , "he shall mortify himself";''
which the gloss explains by "he shall humble himself"; walk humbly before God and men, in his life and conversation.
(a) T. Bab. Tamid, fol. 32. 1. Vid. T. Bab. Beracot, fol. 63. 2. Raya Mehimna in Zohar in Exod. fol. 65. 3.
For as many as are led by the Spirit of God,.... Not by the spirit of the world, or of the devil, or by their own spirits: the act of leading ascribed to the Spirit is either in allusion to the leading of blind persons, or such who are in the dark; or rather to the leading of children and teaching them to go; which supposes life in those that are led, and some degree of strength, though a good deal of weakness; and is a display of powerful and efficacious grace, and is always for their good: the Spirit of God leads them from sin, and from a dependence on their own righteousness, in paths they formerly knew not, and in which they should go, in the paths of faith and truth, of righteousness and holiness, and in a right, though sometimes a rough way; he leads them to the person, blood, and righteousness of Christ, and to the fulness of grace in him; into the presence of God, to the house and ordinances of God; into the truths of the Gospel, from one degree of grace to another, and at last to glory; which he does gradually, by little and little he leads them to see the iniquity of their hearts and natures, to lay hold on Christ and salvation by him, into the doctrines of grace, and the love and favour of God, and proportionally to the strength he gives: now such persons,they are the sons of God: not in so high a sense as Christ is; nor in so low a sense as Adam was, and angels are; much less in such sense as wicked magistrates be; nor merely as professors of religion in common; but by adoption, not national, such as that of the Jews, but special; and which has some agreement with civil adoption, it being of persons to an inheritance, which they have no legal right unto, and it is done freely: though there is a difference between the one and the other; for in divine adoption there is no need on the adopter's side; nor no worth on the side of the adopted; proper qualifications are conveyed to them for the enjoyment of the inheritance, and which is enjoyed, the father and firstborn being living, and is an inheritance which vastly exceeds all others: now this blessing of being the sons of God, is owing not to ourselves, nor to our earthly parents, but to God; to the Father, who predestinated to it, and fixed it in the covenant of grace; to Christ, it is by him, as the Son of God, it is through him, as the Mediator, and it is for him, it is for his glory; and also to the Spirit of God, who manifests it, works faith to receive it, witnesses to it, and seals up to the full enjoyment of it. This favour is an instance of surprising grace, exceeds other blessings, makes the saints honorourable, is attended with many privileges, and lasts for ever: such who are in this relation to God, ought to ascribe it to his grace, to require him with thankfulness, and a becoming conversation, to be followers of him, and to love, honour, and obey him.
For ye have not received the spirit of bondage again to fear,.... By "the spirit of bondage" is meant, not the Spirit of God: for this is just the reverse of his character, who is a "free Spirit", or , "a Spirit of liberty"; and is contrary to his work and office, which is to show a soul its state of bondage by nature, and to deliver out of it; and though fear may arise from the convictions of sin, yet this he removes by discoveries of love; moreover, his work is to make application of grace and righteousness to sensible sinners, and to administer comfort to distressed minds, and make them meet for glory; and it is also contrary to the character of the persons in whom he dwells, who are the sons of God; besides, the Spirit of God, as a spirit of adoption, is in the text itself manifestly opposed to this spirit: but by it is intended a man's own spirit whilst in a state of unregeneracy, and particularly whilst under a work of the law; and it refers to that "pharisaical" spirit which prevailed among the Jews. Men in a state of nature are under a spirit of bondage to the lusts of the flesh; by these they are captivated and enslaved, and the consequence of it is a fearful apprehension, when convicted, of death, judgment, and wrath to come. They are in slavery to the god of this world, who leads them captive, and by injecting into them fears of death, are subject to bondage. The Jews in particular were in bondage to the law, ceremonial and moral; to the ceremonial law, as circumcision, observation of days, and multitudes of sacrifices. This law was an handwriting of ordinances against them; it obliged them to keep the whole moral law; the sacrifices of it could not take away sin; the breach of it, being punishable with death, must unavoidably induce a "spirit of bondage unto fear": they were in bondage to the moral law, which naturally genders to it, as it demands perfect obedience, but gives no strength to perform; as it shows a man his sin and misery, but not his remedy, as it accuses charges with sin, and curses and condemns for moreover, a spirit of bondage is brought upon persons through it, when they seek for justification and salvation by the works of it, for such obey it with mercenary views, not from love, but fear; and their comforts rise and fall according to their obedience: now these believers, though they had formerly been under such a spirit of bondage, were now delivered from it; nor should they return to it again:but ye have received the spirit of adoption, by which is designed not a spirit of charity, or love, or inherent grace: adoption is not owing to inherent grace, or is any part of it: regeneration and adoption differ; adoption makes men the children of God, regeneration makes them appear to be so by giving them the nature of children; adoption is not a work of grace in us, but an act of grace without us, having its complete being in the mind of God; it is antecedent to a work of grace, inherent grace is a consequence of it, though no man knows, or has the comfort of his adoption, until he believes: rather a filial child like spirit, such a spirit as becomes the children of God is here meant; a spirit of freedom with God, of reverence of him, and of love of him, and of obedience to him; springing from filial affection and without mercenary views; a meek, harmless, and inoffensive spirit. Though it seems best of all to understand by it the Holy Spirit of God, who is distinguished from the spirit of believers (Rom 8:16) and is called "the Spirit of his Son" in a parallel place (Gal 4:6) and stands opposed here to a spirit of bondage, and may be so called because as a spirit of grace he flows from adoption; and is the discoverer, applier, witness, and ratifier of the blessing of adoption; and is the pledge, earnest, or seal of the future adoption or eternal inheritance: now the Spirit is received as such from the Father and the Son into the hearts of believers, by the means of the Gospel, in order to make known their adoption to them, which is an instance of grace, and ought to be acknowledged; for
we cry Abba, Father: by the help of the spirit of adoption; we, the saints under the Gospel dispensation, in opposition to the legal one, under which they had not that freedom; "cry" which denotes an internal vehemency and affection of soul, and an outward calling upon God, as a Father, with confidence; "Abba, Father, Father" is the explanation of the word "Abba", and which is added for explanation sake, and to express the vehemency of the affection, and the freedom and liberty which belongs to children: the words in the original are, the one a Syriac word in use with the Jews, the other a Greek one, and denotes that there is but one Father of Jews and Gentiles. The word "Abba" signifies "my Father", and is expressive of interest and of faith in it; and read backwards is the same as forwards, God is the Father of his people in adversity as well as prosperity; it is the word used by Christ himself in prayer, and which he directs his people to; to say no more, it is a word which the Jews did not allow servants, only freemen to make use of, and to be called by;
"it is a tradition; (say they (b),) that servants and handmaids, they do not use to call , "father such-a-one, or mother such-a-one";''
in allusion to which the apostle suggests, that only freemen, such as have the spirit of adoption, and not servants or bondsmen, can make use of this word "Abba", or call God their Father.
(b) T. Hieros. Niddah, fol. 492. T. Bab. Beracot, fol. 16. 2. Massecheth Senachot, c. 1. sect. 13. Maimon. Hilch. Nechalot, c. 4. sect. 5.
The Spirit itself beareth witness,.... The thing which the Spirit of God witnesses to is,that we are the sons of God; which supposes the case in some sense doubtful and uncertain, at least that it is called in question; not by others, though it sometimes is, as by Satan, which need not seem strange, since he called in question the sonship of Christ himself, and by the world who know them not, and by good men, till better informed: but the testimony of the Spirit is not the satisfaction of others, but the saints themselves; who are ready to doubt of it at times, because of the greatness of the favour, and their own sinfulness and unworthiness; especially after backslidings; through the temptations of the devil, and because of their many trials and afflictions. Now this witness of the Spirit is to establish and confirm it; not to make the thing itself surer, for that stands on the sure foundation of predestination, on the unalterable covenant of grace, on union to Christ; redemption by him, the gift of Christ, and continuance of the Spirit; but to assure them of it, and of their interest in it; for the testimony is given "to our spirits"; so the words are read by the Syriac, Arabic, and Ethiopic versions, and by the Vulgate Latin; which reading seems better than
with our spirits; for our own spirits are no witnesses to ourselves: the Father and Son are co-witnesses of the Spirit, but not our own spirits; the spirits of the saints are they which receive the witness of the Spirit of God, to which it is made; not to their ears, for it is not an audible testimony; but to their hearts, it is internal; to their renewed souls, where faith is wrought to receive it; to their understandings, that they may know and be assured of it; to their spirits, which are apt to faint and doubt about it. Now it is "the Spirit itself" that bears this witness, and not others, or by others, but he himself in person; who is a divine witness, whose testimony therefore must be greater than others, and a faithful one, who will never deceive; for he witnesses what he knows, and what is sure and certain: his very being and habitation in the saints are witnesses and proofs of their adoption; his powerful operations and divine landings persuade to a belief of the truth of it; and by shedding abroad the Father's love in the heart, and by the application of Gospel promises, he causes and encourages them to "cry Abba", Father; which is a wonderful instance of his condescension and grace.
And if children, then heirs,.... Children, whether natural or adopted, are heirs to their parents, and according to the Roman laws, which some think the apostle here respects, whether male or female; but according to the Jewish laws (c), females did not inherit only in case of want of male issue; for though Job's daughters inherited with his sons, this was a peculiar case; and the Jewish writers say (d), it was , "on account of their worth and beauty"; yet adopted children among them, whether male or female, were equal to natural children in possessing the inheritance; however, the apostle includes both here, who are all one in Christ Jesus, and are all the children of God by faith in him, and soheirs of God: either efficiently, he makes them heirs; they are not so by nature, nor do they become such by the works of the law; but God his rich grace adopts them into his family, begets them again, and freely bestows the inheritance on them: or subjectively, they are heirs of himself; he not only makes them his heirs, but he himself is their inheritance and portion; they are heirs of all things which are his; they share in his love, grace, and mercy; and his wisdom, power, truth, and faithfulness, and indeed, every perfection of his are engaged on their side, and in their favour; all things are theirs who have God to be their God and Father; the Gospel and the ministers of it are theirs; the world and the things of it, life and death, things present and things to come; heaven and happiness, which go by the names of glory, riches of glory, kingdom, eternal life and salvation, are all represented as things to be inherited by the saints. The Jews speak of God's inheriting of man, as the highest pitch of greatness man can arrive unto; thus explaining and paraphrasing on the names of the places from which the Israelites journeyed (Num 21:18) say (e),
"when a man makes himself as a wilderness, which is common to all, the law is given to him by gift, as it is said, "and from the wilderness to Mattanah": and when it is given to him by gift, , "God inherits him", as it is said, "and from Mattanah to Nahaliel"; the gloss upon it is, the law becomes to him , "as an inheritance"; and when , "God inherits him", he ascends to his greatness, i.e. to the highest pitch of it, as it is said, from "Nahaliel to Bamot";''
for when a man is worthy of this, as one of their commentators (f) on this place observes, he is called, "the inheritance of God", according to Deu 32:9; but our apostle speaks not of the saints as God's inheritance, which to be sure they are, but of God as theirs; and not of their inheriting the law, but God himself, which is certainly the highest pitch of honour and greatness that men can possibly enjoy. It is added,
and joint heirs with Christ: it is through him they are heirs of God and of glory; and with him will they partake of and enjoy the inheritance, which is secured to them by their being co-heirs with him: nor does this at all derogate from the honour of Christ, as heir of all things, since he is the firstborn among many brethren, and in this, as in all things, he has the pre-eminence. But before the saints enjoy the inheritance with Christ they must expect to suffer with him and for him; though in the issue they may be assured of this, that they shall be glorified together; their sufferings lie in the way to glory, and glory is and will be the end of their sufferings:
if so be that we suffer with him, that we may be also glorified together: Christ and his people being one, he the head, and they the members, suffer together; when he suffered, they suffered with him and in him, as their head and representative; and they partake of the virtue and efficacy of his sufferings; and they also suffer afflictions, many of them at least of the same kind with Christ, only with these differences; his were penal evils, theirs not; his were attended with a vast sense of wrath and terror, theirs oftentimes with, joy and comfort; his were meritorious, not so theirs. Moreover, many of their sufferings are for the sake of Christ and his Gospel; on the other hand, by reason of that union which is between Christ and believers, he suffers with them, he reckons their afflictions his, and sympathizes with them; and the consideration of this greatly animates and encourages them in their sufferings, and especially when they observe that they shall be "glorified together"; not with his essential glory, nor with his mediatorial glory, but with that glory which his Father has given him for them. There is a glorification of the saints in Christ, and a glorification of them by Christ, and a glorification of them with Christ, which will consist in likeness to him, and in the everlasting vision and enjoyment of him.
(c) Misn. Bava Bathra, c. 8. sect. 2. T. Hieros. Bava Bathra, fol. 16. 1. (d) Jarchi in Job xlii. 15. (e) T, Bab. Nedarim, fol. 55. 1. (f) En Yaacob, fol. 22. 1.