Romans Commentary

Ver. 12. — Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.

This is a consequence drawn from what the Apostle had said with reference to the state of enmity against God, and of the death of those who are in the flesh; and likewise from what He had been showing to be the great privilege of believers, as being not in the flesh but in the Spirit; as having the Spirit of God dwelling in them; and not only giving life to their souls, but securing the future quickening and raising of their bodies. From all this he infers their obligation to live a holy life, in walking according to the Spirit in the character which he had shown belonged to them. They were not then debtors to the flesh — the state in which they had been by nature, which is a state of corruption, guilt, and weakness — to live after the flesh, either to expect life from its best efforts, or to obey it in its lusts. The ways of the flesh promise happiness, but misery is their reward. On the contrary, it is implied that they were debtors to God, to whom they were under so great obligations as being redeemed from the law of sin and death, to serve and obey Him, in walking according to the Spirit, in that new and Divine nature which He has graciously imparted to them.

Ver. 13. — For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.

For if ye live after the flesh, ye shall die. — The reason in the former verse why those to whom the Apostle wrote were not debtors to live after the flesh — under any obligation to obey its dictates — was taken from their obligations to God in respect of their privileges; here it is taken from the doom of those who thus live. If ye live agreeably to your carnal nature, without Christ and faith in Him, and according to the corrupt principles that belong to man in the state in which he is born, ye shall die. Ye shall suffer all the misery that throughout eternity shall be the portion of the wicked, which is called death, as death is the greatest evil in this world.

Thus the wrath of God is denounced against all who do not live to God, in obedience to His commands, but serve the lusts of the flesh, and do not seek salvation in the way He has appointed, however harmless and even useful they may be in society. At the same time, this proves that nothing done by the natural man, in his best efforts and highest attainments, will lead to God and to life. The Apostle thus repeats what he had affirmed in the sixth verse, that to be carnally minded is death. But if ye through the Spirit do mortify the deeds of this body. — The deeds of the body are the works which corrupt nature produces. The believer neither indulges nor walks according to them, but mortifies and puts them to death. Those to whom the Apostle wrote had mortified the deeds of the body, yet they are here called to a further mortification of them, which imports that this is both a gradual work, and to be continued and persevered in while we are in the world. This shows that the sanctification of the believer is progressive.

Some have objected to the doctrine of progressive sanctification, and have conceived that to assert it is a great error. They hold that there is no more progress in sanctification than there is in justification, and that both are complete at once on believing the truth. There is just so much truth in this as serves to make the error plausible. It is true that there is a sense in which believers are perfectly sanctified from the moment they believe.

That sanctification, however, is not in themselves; it is in Christ, as much as their justification. The moment they believe, they are justified in Christ and perfectly righteous; and the moment they believe, they are sanctified in Him, and in Him are perfectly holy. Viewed in Christ, they are ‘complete.’ But there is a personal sanctification, which commences with the new birth on believing the truth, and which is not perfected till death.

Many passages of Scripture import this doctrine. The following prayer of the Apostle is explicit and decisive: — ’And the very God of peace sanctify you wholly,’ 1 Thessalonians 5:23. The Apostle Peter enjoins on believers to desire the pure milk of the word, that they may grow thereby, and begins his second Epistle by praying that grace might be multiplied to those to whom he wrote, and concludes it by enjoining on them to grow in grace. ‘The path of the just is as the shining light, that shineth more and more unto the perfect day.’

Believers obtain sanctification by the Spirit through the truth. Their sanctification, then, must be in proportion as the truth is understood and believed. It is through faith in Christ, Acts 26:18; if so, according to the degree of faith will be the degree of sanctification. But all Christians are not equal in faith, neither, then, are they equal in sanctification; and as a Christian advances in faith, he advances in sanctification. If he may say, ‘Lord, increase my faith,’ he may likewise say, ‘Lord, increase my sanctification.’ He receives the Holy Spirit only in a measure. He may and ought, therefore, to pray for a larger measure of influence and grace from Him who gives grace in that measure which pleases Him. We should pray that God would grant unto us according to the riches of His glory, that we may be strengthened with might by His Spirit in the inner man. They who have already put on Christ as their sanctifier, are still exhorted to put Him on, ch. 13:14 — that is, more and more. There are babes in Christ, <460301> Corinthians 3:1; there are little children, and young men, and fathers, John 2:12. Through the Spirit. — It is through the power of the Holy Spirit, who testifies of Christ and His salvation, and according to the new nature which He communicates, that the believer mortifies his sinful propensities.

It is not then of himself, of his own power or will, that he is able to do this. ‘Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God.’ No man overcomes the corruptions of his heart but by the influence of the Spirit of God. Though it is the Spirit of God who enables us to mortify the deeds of the body, yet it is also said to be our own act. We do this through the Spirit. The Holy Spirit works in men according to the constitution that God has given them. The same work is, in one point of view, the work of God, and in another the work of man. Ye shall live. — Here eternal life is promised to all who, through the Spirit, mortify the deeds of the body. The promise of life by the Gospel is not made to the work, but to the worker; and to the worker, not for or on account of his work, but according to his work, for the sake of Christ’s work. The promise, then, of life is not made to the work of mortification, but to him that mortifies his flesh; and that not for his mortification, but because he is in Christ, of which this mortification is the effect and the evidence. That they who mortify the flesh shall live, is quite consistent with the truth that the gift of God is eternal life, Romans 6:23; and in this gift there is no respect to the merit of the receiver. This describes the character of all who shall receive eternal life; and it is of great importance.

It takes away every ground of hope from those who profess to know God, and in works deny Him; for they that are Christ’s have crucified the flesh with the affections and lusts.

In all this we are reminded that, while we cannot in this life attain to the fulfilling of the law in our own persons, we must seek to be conformed to that law, and so mortify the old man in our members, otherwise it is a proof that we have no part in the righteousness of Christ. For can it be supposed that by Him we are absolved from sin in order to obtain a license to continue in sin ourselves? On the contrary, our justification and our sanctification, as is shown in the sixth chapter, are inseparable. Jesus Christ came by water and blood; not by water only, but by water and blood, — signifying by the blood the expiation of the guilt of our sins by His death, and by water the virtue of His Spirit for our sanctification in washing our souls from the pollution of sin. In like manner, under the law, there were not only sacrifices of animals whose blood was shed, but various washings, to teach us that these two benefits are inseparable in the Gospel. Accordingly, when David describes the blessedness of the man whose transgression is forgiven, whose sin is covered, unto whom the Lord imputeth not iniquity, he immediately adds, in whose spirits there is no guile. For ought we to wish to receive the remission of sin, and to continue to walk in guile? Ought we thus to seek to divide Christ, receiving only the efficacy of His blood and not that of His Spirit; desiring that He should be made to us righteousness and not also sanctification? We are to seek in Him the cause of our justification, and observe in ourselves its proofs and effects. We should see that, as we are pilgrims in this world, we have for our guide the Spirit of sanctification.

Ver. 14. — For as many as are led by the Spirit of God, they are the sons of God.

Here is a proof of what had just been said, namely, that if, through the Spirit, those whom the Apostle addressed mortified the deeds of the body, they should live; for all who do so are led by the Spirit. In spiritual things we are as little children, who, on account of their weakness, have need to be led by the hand that they may not fall. It is necessary, then, that believers be led by the Spirit of God. The manner in which the Spirit leads them is not by violence against their inclination, but by bending and changing their will, in a manner consistent with its nature. When Jesus Christ says, ‘No man can come to Me except the Father which hath sent Me, draw Him,’ it is not meant that God forces against their will those whom He draws, but it shows us that we are naturally so indisposed to go to Jesus Christ, that it is necessary that God, by His Spirit, draw us to Him, and that by His secret but powerful influence He changes our resistance into consent. This is what is meant by the Church in the Song of Solomon, when she says, ‘Draw me, we will run after Thee;’ for this shows that she is drawn in such a way that she runs, that is, that her will being changed, and her perversity removed, she with alacrity follows the Lord. God gives His people to will and to do of His good pleasure, making them willing in the day of His power, and by His Spirit changes their hearts of stone into hearts of flesh. This leading of the Spirit consists, too, in enlightening our understandings, as Jesus Christ says, ‘When He the Spirit of truth is come, He will guide you into all truth.’ It consists also in the sanctification of our will and afflictions; so that he who is led by the Spirit is transformed by the renewing of his mind, proving what is that good, and acceptable, and perfect will of God. He has the eyes of his understanding enlightened to know what is the hope of the calling of God, and the riches of the glory of His inheritance in the saints. The Apostle shows what the Spirit leads to, when he says that the fruit of the Spirit is ‘love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.’ It must, however, be remarked that this leading of the Spirit is not such in this world as to exclude all imperfection. For notwithstanding that we are thus led, ‘in many things we all offend,’ James 3:2. We have still within us a principle opposing the Spirit, as it is said, ‘The flesh lusteth against the Spirit, and the Spirit against the flesh and these are contrary the one to the other; so that ye cannot do the things that ye would,’ Galatians 5:17. But he is led by the Spirit, who, though enticed by the flesh to walk in a contrary direction, yet resists and contends against it, and mortifies the deeds of the body.

The Holy Spirit thus leads those in whom He dwells to the mortification of sin. He takes of the glory of the person of Jesus, as God manifest in the flesh, and of His office, as the one Mediator between God and man, and discovers it to His people. Convincing them of their sinful condition, and of Christ’s righteousness, He leads them to renounce everything of their own, in the hope of acceptance with God. He teaches them as the Spirit of truth shining upon His own word, striving with ‘them by it externally, and internally by His grace conducting, guiding, and bringing them onwards in the way of duty, and, as the promised Comforter, filling them with Divine consolation. Thus He leads them to Christ, to prayer as the spirit of grace and of supplication, to holiness, and to happiness. This shows us the cause why the children of God, notwithstanding their remaining ignorance and depravity, and the many temptations with which they are assailed, hold on in the way of the Lord. ‘Lead me in Thy truth, and teach me, for Thou art the God of my salvation; on Thee do I wait all the day.’ ‘Thy Spirit is good, lead me into the land of uprightness.’ This leading is enjoyed by none but Christians; for ‘as many as are led by the Spirit of God, they are the sons of God.’ The sons of God. — The Scriptures give this character of sons of God differently, according as it is ascribed either by nature or by peace. By nature it belongs to Jesus Christ alone, and that in respect to His Divine nature, so that He is called the only-begotten Son of God. By grace there are others who are called the sons of God. The grace of the conception by the Holy Spirit, and of the personal union of the Divine nature which belongs to Jesus Christ as man, is a particular grace, He having been conceived by the Holy Ghost, and His human nature has been joined to His Divine nature, forming one person; and it is of this grace that the angel speaks in announcing His birth, Luke 1:35. There is also a grace more general, which is that of creation, by which the angels are called the sons of God, and from this grace those of them who sinned have fallen. Finally, there is the grace of redemption, according to which men are called, as in this place, the sons of God.

As among men there are two ways of becoming children, the one by birth, the other by adoption, so God hath also appointed that in these two ways His people should become His children. Adoption supplied among men the want of children by birth, and no one could be a son except by one of these titles; but God has been pleased that we should be His sons by both of them together. Here and in the following verses the Apostle exhibits four proofs of our being the sons of God. The first is our being led by the Spirit of God; the second is the Spirit of adoption which we receive, crying, ‘Abba, Father,’ verse 15; the third is the witness of the Spirit with our spirits, verse 16; the fourth is our sufferings in the communion of Jesus Christ; to which is joined the fruit of our sonship, the Apostle saying that if children we are heirs of God, and joint heirs with Christ; if so be that we suffer with Him, that we may be also glorified together.

By this title of the sons of God, the doubts and servile fears of the Church of Rome are condemned, which teaches that believers should be uncertain respecting their salvation and the love of God. But ought they to doubt of the love of their Heavenly Father? The Scriptures teach them to call God their Father, but, according to that apostate church, they ought to be uncertain whether they are the children of God or the children of the devil.

This error the Apostle combats in the followings verse. The title, then, of sons of God is full of consolation; for we thus approach to God as our father, and have access with boldness to His throne of grace. Even in our afflictions we lift up our eyes to Him, not as a severe master, but a gracious Father; and we know that our afflictions are only chastisements and trials from His paternal love, which He employs for our profit, that we may be partakers of His holiness.

Ver. 15. — For ye have not received, the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba Father.

It is of the greatest importance to believers to be assured that they are indeed the sons of God. Without a measure of this assurance they cannot serve Him with love in newness of spirit. The Apostle therefore enlarges here on his preceding declaration, that as many as are led by the Spirit of God are the sons of God. In confirmation of this, he reminds those whom he addresses that they had not received the spirit of bondage again to fear, but the Spirit of adoption, leading them to call on God as their Father.

The word spirit occurs twice in this verse. In this chapter, as has already been remarked, it is used in various senses. Sometimes it is taken in Scripture in a bad sense, as when it is said, Isaiah 19:14, ‘The Lord hath, mingled a perverse spirit in the midst thereof;’ and again, Isaiah 29:10, ‘For the Lord hath poured out upon you the spirit of deep sleep.’ In the verse before us it is taken both in a bad sense, signifying a sinful affection of the mind, namely, the spirit of bondage, and in a good sense, signifying by the Spirit of adoption the Holy Spirit, as in the parallel passage, Galatians 4:6, ‘And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.’ The spirit of bondage. — All who are not dead to the law, and know of no way to escape Divine wrath but by obeying it, must be under the spirit of bondage; serving in the oldness of the letter, and not in newness of spirit.

For so far from fulfilling the demands of the law, they fail in satisfying themselves. A spirit of bondage, then, must belong to all who are not acquainted with God’s method of salvation.

The spirit of bondage is the effect of the law, which, manifesting his sinfulness to man, and the fearful wrath of God, makes him tremble under the apprehension of its curse. The Apostle, comparing the two covenants, namely the law from Mount Sinai, and the Gospel from Mount Zion, says that the one from Mount Sinai gendereth to bondage, which is Hagar, but Jerusalem which is above is free, which is the mother of all believers; because, like Isaac, they are the children of the promise. Now this promise is the promise of grace. For as man has sinned, the law, which demands perfect obedience, and pronounces a curse against him who continues not in all things which it commands, must condemn and reduce him to the condition of a slave, who, after he transgresses, expects nothing but punishment. On this account, when God promulgated His law amidst thunderings and lightnings, the mountain trembled, and the people feared and stood afar off. This showed that man could only tremble under the law, as he could not be justified by it; but that he must have recourse to another covenant, namely, the covenant of grace, in which God manifests His mercy and His love, in which He presents to sinners the remission of their sins, and the righteousness of His well beloved Son; for in this covenant He justifies the ungodly, Romans 4:5, and imputes to them righteousness without works. He adopts as His own children those who were formerly children of wrath, and gives the Spirit of adoption to them who had before a spirit of bondage and servile fear. Again to fear. — Paul uses the word again to indicate a double opposition, — the one of the state of a man before and after his regeneration, the other of the New Testament and the Old. Before regeneration, a man, sensible that he is a sinner, must be apprehensive of punishment, not having embraced the only remedy provided for the remission of his sins by Jesus Christ. Not that it should be supposed that this is the case with all unregenerate men, or at all times, but only when their consciences are awakened, summoning them before the judgment-seat of God. For the greater part of them live in profane security, with hardened consciences, and without any apprehension of their ruined state. God, however, often impresses that fear on those whom He purposes to lead to the knowledge of His salvation. But when they are born of the Spirit, this servile fear gives place to a filial fear which proceeds from love, as the proper effect of the Spirit of adoption. ‘Herein is our love made perfect, that we may have boldness in the day of judgment; because as He is, so are we in this world.

There is no fear in love: but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love.’

The other opposition which the Apostle marks in saying again, is between the Churches of the Old and of the New Testament. Not that the believers under the Old Testament had not the Spirit of adoption; for they were sanctified by the Spirit of God, and had fellowship with Jesus Christ the promised Messiah, being justified by faith, as is declared in the eleventh chapter of the Hebrews, and called God their Father, Isaiah 63:16. But the Church under the Old Testament, being still in its infancy, did not enjoy the Spirit of adoption in that abundance, nor had it so clear a revelation of grace, as that of the New. Believers only saw Christ at a distance under shadows and figures, while the law and its curses were strongly exhibited. Thus, in comparison of the New Testament and its freedom, they were, in a measure, held under bondage, Galatians 4:1-3.

The believers at Rome, then, whether originally Jews or Gentiles, had not received the spirit of bondage again to fear. They were not come unto the mount that might be touched, and that burned with fire, or to the law, the work of which is written in the hearts of all men, which speaks nothing of mercy; but they were come to Mount Zion. It was the design of Christ’s advent that believers in Him might serve God ‘without fear,’ Luke 1:74.

Jesus Christ came that through death He might destroy death, and him that had the power of death, that is, the devil, and to deliver them who, through fear of death, were all their lifetime subject to bondage, Hebrews 2:14.

All the movements excited by the spirit of bondage are only those of a slave, — selfish and mercenary motives of desire, hope of what will give them happiness, and fear of evil, but no movement of love either of God or holiness, or of hatred of sin.

The passage before us, and many others, as that of 2 Timothy 1:7, — ’God hath not given us the spirit of fear, but of power, and of love, and of a sound mind,’ — teaches us that servile fear ought to be banished from the minds of believers. This fear is a fear of distrust, and not that fear to which we are enjoined in various parts of Scripture, namely, a reverential fear of God impressed by a sense of His majesty, which is the beginning of wisdom, and which His children should at all times cherish. This fear is connected with the consolations of the Holy Ghost. ‘Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.’ There is also a salutary fear which ought always to be maintained in the hearts of Christians; for the assurance of his salvation, which a believer ought to cherish, is not a profane assurance which prompts him to disregard the authority of God, but leads to a diligent carefulness to conform to His word, and make use of the means for edification of His appointment. This is what the Apostle intends when he says, ‘Work out your own salvation with fear and trembling;’ for God designs to banish from our hearts a carnal security, as appears when it is added, ‘for it is God which worketh in you, both to will and to do of His good pleasure,’ showing that it is God who produces in His people both the will and the performance. This fear is required from the consideration of our weakness, our propensity to evil, and the many spiritual enemies with whom we are surrounded; and for the purpose of making us careful that we do not fall; while we ought not to doubt of the love of our Heavenly Father, but, considering the infallible promises of our God, and the intercession of our Lord Jesus Christ, we should hold fast the assurance of our salvation. The Apostle Peter enjoins on those whom he addressed as elect unto obedience, through the foreknowledge of God, as loving Jesus Christ, and as rejoicing in Him with joy unspeakable and full of glory, to pass the time of their sojourning here in fear, because they had been redeemed with the precious blood of Christ. This consideration shows how horrible and dangerous is the nature of sin which works in our members. This fear implanted in the hearts of the children of God tends to their preservation in the midst of dangers, as that instinctive fear which exists in all men operates to the preservation of natural life, and is entirely consistent with the fullest confidence in God, with love, and the joyful hope of eternal glory. If, however, the fear of man, or of any evil from the world, deter believers from doing their duty to God, it arises from the remains of carnal and unmortified fear. But nothing is more unworthy of the Gospel, or more contrary to its spirit, which, in proportion as it is believed, begets love, and communicates joy, peace, and consolation, in every situation in which we are placed. But ye have received the Spirit of adoption. — The Holy Spirit is called the Spirit of adoption, either as the cause by which God makes us His children, or as the earnest and seal of our adoption. Contrary to the spirit of bondage, the Spirit of adoption produces in the heart a sense of reconciliation with God, love to Him, a regard to holiness, hatred of sin, and peace of conscience through the knowledge of the love of God in Jesus Christ. It begets a desire to glorify God here on earth, and to enjoy the glory of heaven hereafter. Formerly, in their unregenerate state, those to whom Paul wrote had the spirit of slaves, now they had the spirit of sons. Adoption is not a work of grace in us, but an act of God’s grace without us.

According to the original word, it signifies putting among children. It is taking those who were by nature children of wrath from the family of Satan, to which they originally belonged, into the family of God. By union with Jesus Christ, being joined with Him, we are one body, and we enter into the communion of His righteousness, and of His title as the Son of God, so that, as we are righteous in Him, we are also in Him, as His members, the sons of God, who, in the moment that the Holy Spirit unites us to Jesus Christ, receives us as His children. All this shows us how great is the benefit which we obtain when we receive the Spirit of adoption and communion with the Son of God. We are thus made children of God, the sons of the Father of lights — a title permanent, and a nature immortal and Divine.

Our adoption reminds us of our original state as children of wrath and rebellion, and strangers to the covenant of God. It discovers to us the honor to which God has called us, in becoming our Father and making us His children, — including so many advantages, rights, and privileges, and at the same time imposing on us so many duties. These may be comprised under four heads. The first regards the privilege and glory of having God for our Father, and being His children. The second includes the rights which this adoption confers, as of free access to God, the knowledge of His ways, and the assurance of His protection. The third implies God’s love for us, His jealousy for our interest, and His care to defend us. The fourth, all the duties which the title or relation of children engages us to perform towards our Father and our God.

The term adoption is borrowed from the ancient custom, especially prevalent among the Romans, of a man who had no children of his own adopting into his family the child of another. The father and the adopted child appeared before the praetor, when the adopting father said to the child, Wilt thou be my son ? and the child answered, I will. The allusion to this custom reminds believers that they are not the children of God otherwise than by His free and voluntary election, and that thus they are under far more powerful obligations to serve Him than are their own children to obey them, since it is entirely by His love and free good pleasure that they have been elevated to this dignity. We should also remark the difference between the adoption of man and the adoption of God. In choosing a son by adoption, the adopting party has regard to certain real or supposed qualities which appear meritorious or agreeable; but God, in adopting His people, Himself produces the qualities in those whom He thus chooses. Man can impart his goods and give his name to those whom he adopts, but he cannot change their descent, nor transfer them into his own image; but God renders those whom He adopts not only partakers of His name and of His blessings, but of His nature itself, charging and transforming them into His own blessed resemblance.

This adoption, then, is accompanied with a real change, and so great a change, that it bears the name of that which is the real ground of sonship, and is called regeneration. And these are inseparable. There are no sons of God by adoption, but such as are also His sons by regeneration. There is a new life breathed into them by God. He is not only the Father of their spirits by their first infusion into the body, enlivening it by them, but by this new infusion of grace into their souls, which were dead without it; and the Spirit of God renewing them is the Spirit of adoption, by which they cry, ‘Abba, Father.’ He gives them a supernatural life by His Spirit sent into their hearts; and the Spirit by that regeneration which He works, ascertains to them that adoption which is in Christ Jesus; and in the persuasion of both they call God their Father.

In this manner, after adoption comes our sonship by regeneration, not in the order of time, but of nature; for, being united to Christ, God forms in us His image, and this is the second way in which we are made the children of God. Regeneration, or this new birth, is not a figurative but a real change. ‘If any man be in Christ he is a new creature,’ or a new creation, 2 Corinthians 5:17; for when we are regenerated, we are created in Christ Jesus, Ephesians 2:10. Nor is it a reformation of character, but the renewal of the image of God in the soul, which had been totally effaced. They who are born again, are begotten in Christ Jesus through the Gospel, being born not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. Thus they are ‘born not of blood, nor of the will of the flesh, nor of the will of man, but of God.’ For this new birth the man can do nothing to prepare himself. Neither after he is renewed can he effect anything to ensure his perseverance in his new state. The Spirit of God alone both renews and preserves those who are renewed.

By this regeneration we obtain qualities which are analogous to the nature of God. He enlightens our understanding, sanctifies our will, purifies our affections, and, by the communication of those qualities which have a relation to His Divine nature, begets us in His image and likeness, which is the new man of which Paul speaks, Ephesians 4:23,24; Colossians 3:10; and, as the Apostle Peter declares, we are made ‘partakers of the Divine nature.’ The fall of Adam has not deprived man of his subsistence or of his faculties, but has introduced into his understanding the darkness of ignorance, with malice and evil into his will, and disorder in his affections; so that, before his adoption and regeneration, he is by these vicious qualities the child of Satan, whose image he bears. The opposite of all this is that spiritual regeneration by means of which he is the child of God, consisting in the re-establishment of the uprightness of his faculties, and the abolition of those vicious qualities which have been introduced by sin. God begets us by His Spirit and by His word, James 1:18; and on His sons, thus formed, He bestows two graces, — the one is their justification, and the other their sanctification. By the first, they are invested with the righteousness of Jesus Christ, which is imputed to them; and this is the principal part of their spiritual and supernatural life, which is hid in Jesus Christ, Colossians 3:3. By the second, the Holy Spirit operates in them, to quicken and make them walk in newness of life. And as this last grace is not perfect in this world, but still leaves many faults and imperfections, although they are the children of God, there are still in them remains of the old man, and of the image of Satan. In this sense they have more or less the character of children of God, as they advance more or less in sanctification; and to this advancement they are continually urged by the exhortations of the word of God. The adoption of God’s people, and their regeneration, are both declared, John 1:12,13.

Adoption confers the name of sons, and a title to the inheritance; regeneration confers the nature of sons, and a meetness for the inheritance. Abba, Father. — The interpretation which is generally given of this expression is, that Paul employs these two words — Syriac and Greek, the one taken from the language in use among the Jews, the other from that of the Gentiles — to show that there is no longer any distinction between the Jew and the Greek, and that all believers, in every nation, may address God as their Father in their own language. It would rather appear that the Apostle alludes to the fact that among the Jews slaves were not allowed to call a free man Abba, which signified a real father. ‘I cannot help remarking’ (says Claude in his Essay on the Composition of a Sermon) ‘the ignorance of Messieurs of Port-Royal, who have translated this passage, My Father, instead of Abba, Father, under pretense that the Syriac word Abba signifies Father. They did not know that St. Paul alluded to a law among the Jews which forbade slaves to call a free man Abba, or a free woman Imma. The Apostle meant that we were no more slaves, but freed by Jesus Christ; and consequently that we might call God Abba, as we call the Church Imma. In translating the passage, then, the word Abba, although it be a Syriac word, and unknown in our tongue, must always be preserved, for in this term consists the force of the Apostle’s reasoning.’

God is indeed our Father, as the Author of our being, beyond all visible creatures, as it is said, ‘We are also His offspring,’ Acts 17:28. But the privilege of this our natural relation, the sin of our nature hath made fruitless to us, till we be restored by grace, and made partakers of a new sonship. We are indeed the workmanship of God; but, it being defaced by sin, our true name, as considered in that state, is ‘children of wrath.’ But the sonship that emboldens us to draw near unto God as our Father is derived from His only-begotten Son. He became the Son of man to make us anew the sons of God. Being thus restored, we may indeed look back upon; our creation, and remember in prayer that we are His creatures, the workmanship of His hands, and He in that sense our Father; but by reason of our rebellion this argument is not strong enough alone, but must be supported with this other, as the main ground of our comfort, and that wherein the strength of our confidence lies, that He is our Father in His Son Jesus Christ; that by faith we are introduced into a new sonship, and by virtue of that may call Him Father, and move Him by that name to help and answer us. ‘To as many as received Him, He gave power to become the sons of God,’ John 1:12. But adoption holds in Jesus Christ, as the Head of this fraternity; therefore He says, ‘I go to My Father, and your Father; to holy God, and your God.’ He does not say, ‘to our Father and our God,’ but severally mine and yours; teaching us the order of the new covenant, that the sonship of Jesus Christ is not only more eminent in nature, but in order is the spring and cause of ours. So, then, He that puts this word in our mouths, to call God ‘Father,’ He it is by whom we have this dignity and comfort that we call Him so. Whereby we cry. — The Spirit of adoption, which, enabling those who receive this Spirit to address God as their Father, gives filial dispositions and filial confidence. ‘Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father,’ Galatians 4:6. It is by the Spirit of God that we cry unto Him, according to what is said afterwards, that the Spirit ‘helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered.’ This teaches us that it is not our own disposition that excites us to prayer, but the Spirit of God.

Accordingly we are commanded to pray ‘always with all prayer and supplication in the Spirit,’ Ephesians 6:18; and to build up ‘ourselves on our most holy faith, praying in the Holy Ghost,’ Jude 20. He is called ‘the Spirit of grace and of supplications,’ Zechariah 12:10, to teach us that prayer, being His work, and not an effort of our own strength, we are to ask of God His Spirit to enable us to pray. This is the source of our consolation, that since our prayers are effects of His own Spirit within us, they are pleasing to God. ‘He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God.’

The Holy Spirit, as the Spirit of adoption, also influences the prayers of believers as to their manner and earnestness, for by Him they not only say, but cry, ‘Abba, Father.’ They not only speak, but groan, for they cry not so much with the mouth as with the heart. By the term ‘we cry’ is also intimated the assurance of faith with which we ought to draw near to God. This expression signifies that we address God with earnestness and confidence; and that, having full reliance on His promises, which He hath confirmed even with an oath, we should ‘come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.’

We are also commanded to ask in faith, nothing wavering, for we come before the throne of God by His beloved Son. We appear as His members, in virtue of His blood, by which our sins, which would hinder our prayers from being heard, are expiated, so that God has no more remembrance of them. It is on this ground that we pray with assurance, for, as we cannot pray to God as our Father, but by His Son, so we cannot cry, ‘Abba, Father,’ but by Him; and on this account Jesus says, ‘I am the Way, and the Truth, and the Life; no man cometh unto the Father but by Me.’ Thus the consideration that we invoke God as our Father forms in believers a holy assurance, for, as a father pitieth his children, so the Lord pitieth them that fear Him. Since, then, we call God our Father, as our Lord teaches us to address Him, we should do it with the assurance of His love, and of His readiness to hear us. ‘Thou shalt call Me, My Father; and shalt not turn away from Me,’ Jeremiah 3:19.

The word Father also indicates the substance of our prayers; for when we can say no more to God than ‘O God, Thou art our Father,’ we say all, and comprehend in this all that we can ask; as the Church said in its captivity, ‘Doubtless Thou art our Father, though Abraham be ignorant of us.’ Thus, in whatever situation the believer finds himself, the crying, ‘Abba, Father,’ contains an appeal sufficient to move the compassion of God. Is he in want? he says, ‘Abba, Father,’ as if he said, ‘O Lord, Thou feedest the ravens, provide for Thy son.’ Is he in danger? it is as if he said, ‘Have the same care of me as a father has for his child, and let not Thy compassion and Thy providence abandon me.’ Is he on the bed of death? it is as if he said, ‘Since thou art my Father, into Thy hands I commend my spirit.’ All acceptable prayer must proceed from the Spirit of adoption; and the cry of the Spirit of adoption is no other than Ababa, Father.

The crying ‘Abba, Father,’ then, denotes the earnestness and importunity in prayer to God, which is the effect of the Spirit of adoption in the hearts of the children of God, as well as that holy familiarity, to the exercise of which, as viewing God sitting on a throne of grace, they are encouraged.

They call upon God as their Father, after the example of our Lord, who at all times addressed God in this manner during His ministry on earth, with that one memorable exception, when, under the pressure of the sins of His people, and the withdrawing of the light of His countenance, He addressed Him not as His Father but His God, Matthew 27:46. After His resurrection, in like manner, He comforted His disciples with the consolatory assurance that He was about to ascend to His Father and their Father.

The different expressions which the Scriptures employ to denote the filial relation of His people to God, are calculated to aid their conceptions, and to elevate their thoughts to that great and ineffable blessing. One mode of expression serves to supply what is wanting in another. The origin of the spiritual life, and the re-establishment of the image of God in the soul, are expressed by these words — born of God. But that they may not forget the state of their natural alienation from God, and ill order to indicate their title to the heavenly inheritance, it is said that they are adopted by God.

And lest they should suppose that this adoption is to be attributed to anything meritorious in them, they are informed that God has predestinated them unto the adoption of children, by Jesus Christ, to Himself, accordingly to the good pleasure of His will, to the praise of the glory of His grave, Ephesians 1:5.

The passage before us is conclusive against the doctrine of the Church of Rome, which maintains that the believer ought to be always in fear of condemnation, always in doubt of the love of God, and of his salvation.

But is not this expressly to contradict the words of the Apostle? It should be remarked that they cannot plead here the exception that it was a prerogative peculiar to the Apostle, to be assured of his salvation, by a special revelation that had been made to him. For he speaks expressly to believers, ‘Ye have received the Spirit of adoption,’ and next he speaks of them with himself, when he says, ‘whereby we cry, Abba, Father.’ This assurance of the believer is clearly taught in many other places. The Apostle, after saying, Romans 5:1, ‘Being justified by faith, we have peace with God, through our Lord Jesus Christ,’ adds, ‘By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God,’ — expressing by the word rejoice (literally boast) a full assurance; for it would be rashness to boast or glory (as the same word is translated in the following verse) in what was not a real certainty. He also declares that hope maketh not ashamed; and that we even glory in tribulations, as assured that they cannot deprive us of the love of God. ‘We have boldness, too, and access with confidence,’ by the faith we have in Jesus Christ, Ephesians 3:12. ‘Let us, therefore’ (seeing that we have a great High Priest, that is passed into the heavens), ‘come boldly unto the throne of grace,’ Hebrews 4:14-16. And why is the Spirit which is given to believers called the seal and earnest of their inheritance, if it is not to give them this assurance? Why, also, are the declarations so express, that there is no condemnation to them which are in Christ Jesus, and that whosoever believes in Him shall not perish, but have eternal life? The Apostle John says, ‘These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life,’ — thus showing that he desires that all who believe should know that they have eternal life. The reply of the Roman Catholics, that we cannot know assuredly if we have faith, is altogether vain. Paul proves the contrary, when he says, ‘Examine yourselves whether ye be in the faith; prove your own selves; know ye not your own selves how that Jesus Christ is in you, except ye be reprobates?’ 2 Corinthians 13:5. This proves that believers may recognize their own faith. Faith combats doubts, as the Apostle James shows when he says, ‘Let him ask in faith, nothing wavering; for he that watereth is like a wave of the sea driven with the wind and tossed.’

And speaking of Abraham, Paul says, ‘He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God.’

Believing, then, His promises, and drawing near in the full assurance of faith, gives glory to God.

But doe’s faith, then, exclude all uncertainty of salvation, and has the believer no misgivings after he has received the Spirit of adoption? It is replied, that as faith is more or less perfect, there is more or less uncertainty or doubt connected with it, for doubts are owing to the weakness or to the want of faith. Faith, as viewed in itself, is one thing, and another as viewed in an imperfect subject. Faith in itself excludes all doubts and misgivings; but, because our sanctification is incomplete in this world, and as there is always in us the remains of the old man and of the flesh, which is the source of doubts, faith has always to combat within us, and to resist the servile fear of distrust, arising from the remains of our corruption. The believer, therefore, need not wonder though he should sometimes find himself agitated and troubled with doubts; on which account he should, indeed, be humbled, but not discouraged, for in the end faith will again raise up itself from under the burden of temptation, and comfort him. The Spirit of adoption is sometimes as if it was extinguished in us; but in the end it exerts its force in our hearts, so that we cry, ‘Abba, Father,’ and say with David, ‘Make me to have joy and gladness, that the bones which Thou hast broken may rejoice.’ The language of the Spirit of adoption is, ‘Lord, Thou art my Father, make the light of Thy countenance to shine upon me; cause Thy peace to reign in my conscience; expel all doubts, scatter the clouds which prevent me from seeing clearly the light of Thy face, and which hinder the Sun of Righteousness from shining in my heart.’ ‘Say Thou to my soul, I am Thy salvation,’ Psalm 35:3. ‘O my soul, thou hast said unto the Lord, Thou art my Lord,’ Psalm 16:2. And God says, Hosea 2:23, ‘I will say to them which were not My people, Thou art My people; and they shall say, Thou art my God.’ That is, ‘I will speak within the believer by My Spirit; I will assure him of My grace, and of My love; and he also shall lift up his heart to Me, and call Me his Father and his God.’ All this teaches us that the conscience, sprinkled with the blood of the Son of God, does not accuse or condemn, but consoles and comforts; for we have, by means of the Spirit that is given us, the earnest of our final deliverance. This proves how precious the promise of the Spirit should be to us, in order that we may not grieve Him by giving way to sin.

Ver. 16. — The Spirit itself beareth witness with our spirit, that we are the children of God.

In the preceding verse it is said, ‘Ye have received the Spirit of adoption;’ here it is added, ‘The Spirit itself’ — the same Spirit — ’beareth witness with our spirit that we are the sons of God.’ In this verse the Apostle shows that the sons of God may be assured of their adoption, because it is witnessed by the Spirit of God. The Holy Spirit, in the heart of a believer, joins His testimony with his spirit, in confirmation of this truth, that he is a son of God. It is not merely the fruits of the Holy Spirit in the lives of believers which afford this testimony, but the Spirit Himself, by imparting filial confidence, inspires it in the heart. This is a testimony which is designed for the satisfaction of believers themselves, and cannot be submitted to the scrutiny of others.

The witnesses here spoken of are two, — our spirit, and the Spirit of God together with our spirit. We have the testimony of our spirit when we are convinced of our sinfulness, misery, and ruin, and of our utter inability to relieve ourselves from the curse of the broken law, and are at the same time convinced of the righteousness of Christ, and of our dependence upon Him for acceptance with God. We have this testimony when we possess the consciousness of cordially acquiescing in God’s plan of salvation, and of putting our trust in Christ; and when we are convinced that His blood is sufficient to cleanse us from all sin, and know that we are willing to rest on it; and when in this way, and in this way alone, we draw near to gods with a true heart, sprinkled from an evil conscience in the discernment of the efficacy of His atonement, thus having the answer of a good conscience towards God. And we have the above testimony confirmed to us when we experience and observe the effects of the renovation of our souls in the work of sanctification begun and carrying on in us; and that not with fleshly wisdom, but by the grace of God, we have our conversation in the world.

In all this the Holy Spirit enables us to ascertain our sonship, from being conscious of, and discovering in ourselves, the true marks of a renewed state. But to say that this is all that is signified by the Holy Spirits testimony, would be falling short of what is affirmed in this text; for in that case the Holy Spirit would only help the conscience to be a witness, but could not be said to be a witness Himself, even another witness besides the conscience, which the text asserts. What we learn, therefore, from it is, that the Holy Spirit testifies to our spirit in a distinct and immediate testimony, and also with our spirit in a concurrent testimony.

This testimony, although it cannot be explained, is nevertheless felt by the believer; it is felt by him, too, in its variations, as sometimes stronger and more palpable, and at other times more feeble and less discernible. As the heart knoweth its own bitterness, in like manner a stranger intermeddles not with the joy communicated by this secret testimony to our spirit. Its reality is indicated in Scripture by such expressions as those of the Father and the Son coming unto us, and making their abode with us, — Christ manifesting Himself to us, and stepping with us, — His giving us the hidden manna, and the white stone, denoting the communication to us of the knowledge of an acquittal from guilt, and a new name written, which no man knoweth saving he that receiveth it. ‘The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.’ ‘He that believeth on the Son of God hath the witness in himself,’ 1 John 5:10.

This witnessing of the Spirit to the believer’s spirit, communicating consolation, is never His first work, but is consequent on His other work of renovation. He first gives faith, and then seals. ‘After that ye believed ye were sealed with that Holy Spirit of promise.’ He also witnesseth with our spirit, graciously shining on His own promises, making them clear, assuring us of their truth, enabling our spirit to embrace them and to discover our interest in them. He witnesseth with our spirit in all the blessedness of. His gracious fruits, diffusing through the soul love, and joy, and peace. In the first method of His witnessing with our spirit we are passive; but in the last method there is a concurrence on our part with His testimony. The testimony of the Spirit, then, is attended with the testimony of conscience, and is thus a co-witness with our spirit. It may also be observed, that where this exists, it brings with it a disposition and promptitude for prayer. It is the testimony of the Spirit of adoption whereby we cry, ‘Abba, Father;’ it disposes the soul to holiness.

The important truth here affirmed, that the Holy Spirit beareth witness with our spirit, does not seduce believers from the written word, or expose them to delusions, mistaken for internal revelations, differing from the revelations of Scripture. This internal revelation must be agreeable to Scripture revelation, and is no revelation of a new article of faith unknown to Scripture. It is the revelation of a truth consonant to the word of God, and made to a believer in that blessed book for his comfort. The Spirit testifies to our sonship by an external revelation in the Scriptures that believers are the sons of God. He concurs with this testimony by illuminating the mind and understanding, and persuading it of the truth of this external revelation. He unites with this testimony by reason of His gracious sanctifying presence in us, and is therefore called the earnest of our inheritance, and God’s seal, marking us as His own.

Ver. 17. — And if children, then heirs; heirs of God, and joint heirs with Christ: if so be that we suffer with Him, that we may be also, glorified together.

If children, then heirs. — The Apostle, having proved the adoption of believers from the confirmation of the double and concurrent testimony of their own spirit and of the Spirit of God, here infers from it the certainty of their possessing the eternal inheritance. The fact of their being heirs he deduces from their being children. In this world children are, in all nations, heirs of their parents’ possessions. This is the law of nature. As such, it not only illustrates but confirms the fact that believers are heirs as being children. By the declaration that they are heirs, we are reminded that it is not by purchase, or by any work of their own, that they obtain the inheritance to which they are predestinated, Ephesians 1:11, and begotten, 1 Peter 1:3. It is solely in virtue of their sonship. The inheritance, which is a kingdom, was provided for them from the foundation of the world, Matthew 25:34, before they existed; and as inheritances were under the law inalienable, so this inheritance is eternal.

They are heirs according to the promise, Galatians 3:29; heirs of promise, Hebrews 6:17, — that is, of all the blessings contained in the promise of God, which He confirmed by an oath; heirs of salvation, Hebrews 1:14; heirs of the grace of life, 1 Peter 3:7; heirs according to the hope of eternal life, Titus 3:7; heirs of righteousness, Hebrews 11:7; heirs of the kingdom which God hath promised, James 2:5. All things are theirs: for they are Christ’s and Christ is God’s, Corinthians 3:23. Heirs of God. — Here, in one word, the Apostle states what is the inheritance of those who are the children of God. It is God Himself. ‘If a son, then an heir of God through Christ,’ Galatians 4:7. This expression, ‘heirs of God,’ has a manifest relation to the title of ‘son,’ which is acquired by adoption, on which account the Apostle here joins them together. This teaches that believers have not only a right to the good things of God, but that they have this right by their adoption, and not by merit. As the birthright of a child confers a title to the property of its father, and so distinguishes such property from what the child may acquire by industry and labor, so also is the case with adoption. Here we see the difference between the law and the Gospel. The law treats men as mercenaries, and says, Do, and live; the Gospel treats them as children, and says, Live, and do. God is the portion of His people; and in Him, who is ‘the possessor of heaven and’ earth, they are heirs of all things. ‘He that overcometh shall inherit all things: and I will be his God, and he shall be My son,’ Revelation 21:7. God is all sufficient; and this is an all-sufficient inheritance. God is eternal and unchangeable; and therefore it is an eternal inheritance, — an inheritance incorruptible, undefiled, and that fadeth not away. They cannot be dispossessed of it, for the omnipotence of God secures against all opposition. It is reserved for them in heaven, which is the throne of God, and where He manifests His glory. It is God Himself, then, who is the inheritance of His children. This shows that He communicates Himself to them by His grace, His light, His holiness, His life. They possess God as their inheritance in two degrees, namely, in possessing in this life His grace, and in the life to come His glory. ‘Thou shalt guide me with Thy counsel, and afterward receive me to glory.

Whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee!’ Psalm 73:24. And what is the inheritance in glory, if it be not God, who is all in all! Here we have the life of grace, ‘The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.’ In the life to come, it is the enjoyment or the vision of God which, in the seventeenth Psalm, the Prophet opposes to the inheritance of the men of this world, — ’Deliver me, O Lord, from men of the world, which have their portion in this life. As for me, I will behold Thy face in righteousness; I shall be satisfied when I awake with Thy likeness.’ Into this inheritance Moses — that is to say, the law — cannot introduce us. He alone can do it who is the great Joshua — Jesus Christ, the Mediator of a better covenant. Joint heirs with Christ. — This, with the expression ‘heirs of God,’ shows the glorious nature of the inheritance of the children of God. What must this honor be when they are heirs of God, and joint heirs with Christ?

Adam was a son of God; the lordship of paradise was given him, but he lost it. Satan and his angels were also sons of God by creation, and they fell. But the joint heirs of Christ can never fall. They have their inheritance secured by their union with Christ, and hold it by a title which is indefeasible, and a right which never can be revoked. Christ is the heir, as being the Son of God. All things that the Father hath are His; and, as Mediator, He is appointed ‘heir of all things,’ and they are joint heirs with Him. The inheritance to be possessed by them is the same in its nature as that possessed by the man Christ Jesus; and the glory that the Father gives to Him, He gives to them, John 18:22. They participate of the same Spirit with Him; for they that have not the Spirit of Christ are none of His. That same life that He has is conferred on them; and because He lives, they live also. He is the fountain of their life, Psalm 36:9. The glory of their bodies will be of the same kind with His, Philippians 3:21. The glory that the Father gave to Him, He has given to them, John 17:22.

They shall be admitted to the same glorious place with Him, and shall behold His glory, John 17:24. There must be a conformity between the head and the members, but as to the degree, He who is the first-born among many brethren must in all things have the pre-eminence. If so be that ye suffer with Him. — The Apostle had shown that believers are the adopted children of God, heirs of ‘God, and joint heirs with Jesus Christ. He now refers to a possible objection, namely, that notwithstanding this they are often full of trouble and afflictions in this life, which appears not to be suitable to so near a relationship with God.

This he obviates by reminding them that they suffer with Christ, and that their sufferings, which result from their bearing them with Him, will issue in future glory.

The sufferings of Jesus Christ are to be regarded in two points of view. On the one hand, He suffered as the propitiation for the sins of His people.

On the other hand, His sufferings are to be viewed as the road conducting Him to glory. In the first of these His people have no part; He alone was the sacrifice offered for their salvation; He alone made satisfaction to the justice of God; and He alone merited the reward for them. But in the second point of view, He is the pattern of their condition; in this they must follow His steps, and be made conformable to Him. Suffering, then, is a peculiarity in the earthly lot of all the heirs of heaven; they are all called to suffer with Christ. The man professing Christ’s religion, who meets with no persecution or opposition from the world for Christ’s sake, may well doubt the sincerity of his profession. ‘All that will live godly in Christ Jesus shall suffer persecution.’ All the heirs will come to the enjoyment of their inheritance through tribulation; most of them through much tribulation. But so far from this being an argument against the sure prospect of that inheritance, it tends to confirm it. The expression ‘if so be,’ or since, does not intimate that this is doubtful, but establishes its certainty. God causes His children to suffer in different ways, and for different reasons, for their good, as for the trial of their faith, the exercise of patience, the mortification of sin, and in order to wean them from this world and prepare them for heaven. Their sufferings are effects of His Fatherly love; and the great object of them is, that they may be conformed to Christ. Sufferings are appointed for them in order that they should not be condemned with the world, and, to work out for them a far more exceeding and eternal weight of glory. That we may be also glorified together. — This ought to support Christians under their sufferings. What a consolation in the midst of afflictions for Christ’s sake, that they shall also be glorified together with Him! In His sufferings He is set forth as their pattern, and the issue of them is their encouragement. They have the honor of suffering with Him, and they shall have the honor of being glorified with Him. They not only accompany him in His sufferings, but He also accompanies them in theirs; not only to sympathize with them, but to be their surety and defender.

This community in suffering with Jesus Christ is sufficient to impart to His people the highest consolation. What an honor is it to bear, here below, His cross, on the way to where one day they shall have a place upon His throne! Having the same enemies with Him, they must have the some combats, the same victories, and the same triumphs. Since the Lord has been pleased to suffer for them before reigning over them in heaven, it is proper that they should suffer also for His sake and in the prospect of reigning with Him. For suffering with Him, they shall overcome with Him; and overcoming with Him, they shall obtain the crown of life and eternal glory.