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For as many as are led by the Spirit of God, these are children of God. For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!”
The Spirit himself testifies with our spirit that we are children of God; and if children, then heirs: heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.
Romans 8:14-17 sits inside this longer paragraph.
So then, brothers, we are debtors, not to the flesh, to live after the flesh. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. For as many as are led by the Spirit of God, these are children of God. For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!”
The Spirit himself testifies with our spirit that we are children of God; and if children, then heirs: heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.
For as many as are led by the Spirit of God, these are children of God.
For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!”
The Spirit himself testifies with our spirit that we are children of God;
and if children, then heirs: heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.
For as many as are led by the sprete of God: they are the sonnes of god.
For ye have not receaved the sprete of bondage to feare eny moare but ye have receaved the sprite of adopcion wherby we crye Abba father.
The same sprete certifieth oure sprete that we are the sonnes of God.
Yf we be sonnes we are also heyres the heyres I meane of God and heyres anexed with Christ: if so be that we suffer togedder that we maye be glorified to gedder.
For as many as are ledde by the Spirit of God, they are the sonnes of God.
For ye haue not receiued the Spirit of bodage, to feare againe: but ye haue receiued the Spirit of adoption, whereby we cry Abba, Father.
The same Spirit beareth witnesse with our spirit, that we are the children of God.
If we be children, we are also heires, euen the heires of God, and heires annexed with Christ: if so be that we suffer with him, that we may also be glorified with him.
Questions where the Bible appears to say two different things, with the passages on each side set together.
75 distinct cross-references across this passage (78 total citations).
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John Calvin 1540 · Public Domain On vv14–17 14. For whosoever are led by the Spirit of…
14. For whosoever are led by the Spirit of God, etc. This is a confirmation of what has immediately preceded; for he teaches us, that those only are deemed the sons of God who are ruled by his Spirit; for by this mark God acknowledges them as his own people. Thus the empty boasting of hypocrites is taken away, who without any reason assume the title; and the faithful are thus encouraged with unhesitating confidence to expect salvation. The import of the whole is this — “all those are the sons of God who are led by God’s Spirit; all the sons of God are heirs of eternal life: then all who are led by God’s Spirit ought to feel assured of eternal life. But the middle term or assumption is omitted, for it was indubitable.
But it is right to observe, that the working of the Spirit is various: for there is that which is universal, by which all creatures are sustained and preserved; there is that also which is peculiar to men, and varying in its character: but what he means here is sanctification, with which the Lord favors none but his own elect, and by which he separates them for sons to himself.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv14, 15, 17 A confirmation of this reason: they be the children…
A confirmation of this reason: they be the children of God, which are governed by his Spirit, therefore shall they have life everlasting.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–17 14 For as many as are led by the…
14 For as many as are led by the Spirit of God, they are the sons of God.
Ver. 14. For as many as are led] As great men suffer their sons to go along with them, but set tutors to overlook and order them; so dealeth God by his; the Spirit leadeth them into all goodness, righteousness, and truth, Eph 5:9, and fetcheth them again in their wanderings.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–17 This proves the latter part of the foregoing verse:…
This proves the latter part of the foregoing verse: Such as by the Spirit do mortify sin, shall live, for
they are the sons of God; and that appears, because they
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are led by the Spirit of God. He doth not say, as many as live by the Spirit, but, as are led by the Spirit; to show (says one) that the Spirit must be the guide and ruler of our life, as the pilot is of the ship, and as a rider is of his horse. The phrase is borrowed (says another) either from those who are guided and directed as a blind man in his way; or from those who, wanting strength of their own, are borne and carried of others: so we are both ways led by the Spirit, for we can neither see our way, unless the Spirit direct us; nor have we strength to walk in it, unless the Spirit assist and draw us along. The Spirit leads and draws us irresistibly and necessarily, and yet not violently or against our wills; though we were unwilling before, yet we are made willing afterwards; so willing, that we desire and pray to be led by the Spirit. See Psa 25:5; 143:10; Son 1:4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv14–17 Observe here, 1. A glorious privilege proclaimed, the being…
Observe here, 1. A glorious privilege proclaimed, the being the Sons of God.
2. A description of the persons to whom that privilege doth belong, they are such as are led by the spirit of God.
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Learn, 1. That the Holy Spirit of God doth perform the office of a guide and leader to all the children of God, he gives life and motion to them, by infusing gracious habits, (Eze 36:26). by exiting the soul to act suitably thereunto, and by assisting it in acting; he gives directions and guidance to them, he directs their actions, by enlightening their understandings, by guiding their inclinations, by influencing and inclining their wills; and where he guides, he governs. A general that leads an army, orders its motions and marches; as Christ was, so the Holy Spirit is, a leader and commander to the people.
Learn, 2. That such as are thus led by the Spirit of God, may know and conclude themselves to be the sons of God, because holiness is a certain evidence of adoption. Such as are led by God’s Spirit, are undoubtedly God’s children; and such as are not his children, refuse to be led by his Spirit, but live under the uncontrolled activity of their own.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v17 In these words the apostle describes a fourth illustrious…
In these words the apostle describes a fourth illustrious branch of the happiness of believers, namely, a title to the future glory. This is fitly annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons fits and prepares us for it. If children, then heirs, Rom 8:17. In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit or procurement of their own; but as heirs, purely by the act of God; for God makes heirs. The saints are heirs though in this world they are heirs under age; see Gal 4:1, Gal 4:2. Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion! But the honour and happiness of an heir lie in the value and worth of that which he is heir to: we read of those that inherit the wind; and therefore we have here an abstract of the premises. 1. Heirs of God. The Lord himself is the portion of the saints' inheritance (Psa 16:5), a goodly heritage, Psa 16:6. The saints are spiritual priests, that have the Lord for their inheritance, Num 18:20. The vision of God and the fruition of God make up the inheritance the saints are heirs to. God himself will be with them, and will be their God, Rev 21:3. 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things (Heb 1:2), and true believers, by virtue of their union with him, shall inherit all things, Rev 21:7. Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory (Joh 17:24), shall sit down with him upon his throne, Rev 3:21. Lord, what is man, that thou shouldst thus magnify him! Now this future glory is further spoken of as the reward of present sufferings and as the accomplishment of present hopes.
I. As the reward of the saints' present sufferings; and it is a rich reward: If so be that we suffer with him (Rom 8:17), or forasmuch as we suffer with him. The state of the church in this world always is, but was then especially, an afflicted state; to be a Christian was certainly to be a sufferer. Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ - for his sake, for his honour, and for the testimony of a good conscience, and should be glorified with him. Those that suffered with David in his persecuted state were advanced by him and with him when he came to the crown; see Ti2 2:12. See the gains of suffering for Christ; though we may be losers for him, we shall not, we cannot, be losers by him in the end. This the gospel is filled with the assurances of. Now, that suffering saints may have strong supports and consolations from their hopes of heaven, he holds the balance (Rom 8:18), in a comparison between the two, which is observable. 1. In one scale he puts the sufferings of this present time. The sufferings of the saints are but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time (Co2 4:17), light affliction, and but for a moment. So that on the sufferings he writes tekel, weighed in the balance and found light. 2. In the other scale he puts the glory, and finds that a weight, an exceeding and eternal weight: Glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge of that glory (Co1 2:9; Jo1 3:2): it shall be revealed. It surpasses all that we have yet seen and known: present vouchsafements are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed in us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity. 3. He concludes the sufferings not worthy to be compared with the glory - ouk axia pros tēn doxan. They cannot merit that glory; and, if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory. The sufferings are small and short, and concern the body only; but the glory is rich and great, and concerns the soul, and is eternal. This he reckons. I reckon - logizomai. It is not a rash and sudden determination, but the product of a very serious and deliberate consideration. he had reasoned the case within himself, weighed the arguments on both sides, and thus at last resolves the point. O how vastly different is the sentence of the word from the sentiment of the world concerning the sufferings of this present time! I reckon, as an arithmetician that is balancing an account. He first sums up what is disbursed for Christ in the sufferings of this present time, and finds they come to very little; he then sums up what is secured to us by Christ in the glory that shall be revealed, and this he finds to be an infinite sum, transcending all conception, the disbursement abundantly made up and the losses infinitely countervailed. And who would be afraid then to suffer for Christ, who as he is before-hand with us in suffering, so he will not be behind-hand with us in recompence? Now Paul was as competent a judge of this point as ever any mere man was. He could reckon not by art only, but by experience; for he knew both. He knew what the sufferings of this present time were; see Co2 11:23-28. He knew what the glory of heaven is; see Co2 12:3, Co2 12:4. And, upon the view of both, he gives this judgment here. There is nothing like a believing view of the glory which shall be revealed to support and bear up the spirit under all the sufferings of this present time. The reproach of Christ appears riches to those who have respect to the recompence of reward, Heb 11:26.
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II. As the accomplishment of the saints' present hopes and expectations, Rom 8:19, etc. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure; for God by his Spirit would not raise and encourage those hopes only to defeat and disappoint them. He will establish that word unto his servants on which he has caused them to hope (Psa 119:49), and heaven is therefore sweet; for, if hope deferred makes the heart sick, surely when the desire comes it will be a tree of life, Pro 13:12. Now he observes an expectation of this glory,
1. In the creatures Rom 8:19-22. That must needs be a great, a transcendent glory, which all the creatures are so earnestly expecting and longing for. This observation in these verses has some difficulty in it, which puzzles interpreters a little; and the more because it is a remark not made in any other scripture, with which it might be compared. By the creature here we understand, not as some do the Gentile world, and their expectation of Christ and the gospel, which is an exposition very foreign and forced, but the whole frame of nature, especially that of this lower world - the whole creation, the compages of inanimate and sensible creatures, which, because of their harmony and mutual dependence, and because they all constitute and make up one world, are spoken of in the singular number as the creature. The sense of the apostle in these four verses we may take in the following observations: - (1.) That there is a present vanity to which the creature, by reason of the sin of man, is made subject, Rom 8:20. When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse, became mutable and mortal. Under the bondage of corruption, Rom 8:21. There is an impurity, deformity, and infirmity, which the creature has contracted by the fall of man: the creation is sullied and stained, much of the beauty of the world gone. There is an enmity of one creature to another; they are all subject to continual alteration and decay of the individuals, liable to the strokes of God's judgments upon man. When the world was drowned, and almost all the creatures in it, surely then it was subject to vanity indeed. The whole species of creatures is designed for, and is hastening to, a total dissolution by fire. And it is not the least part of their vanity and bondage that they are used, or abused rather, by men as instruments of sin. The creatures are often abused to the dishonour of their Creator, the hurt of his children, or the service of his enemies. When the creatures are made the food and fuel of our lusts, they are subject to vanity, they are captivated by the law of sin. And this not willingly, not of their own choice. All the creatures desire their own perfection and consummation; when they are made instruments of sin it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin: By reason of him who hath subjected the same. Adam did it meritoriously; the creatures being delivered to him, when he by sin delivered himself he delivered them likewise into the bondage of corruption. God did it judicially; he passed a sentence upon the creatures for the sin of man, by which they became subject. And this yoke (poor creatures) they bear in hope that it will not be so always. Ep' elpidi hoti kai, etc. - in hope that the creature itself; so many Greek copies join the words. We have reason to pity the poor creatures that for our sin have become subject to vanity. (2.) That the creatures groan and travail in pain together under this vanity and corruption, Rom 8:22. It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them. The idols were a burden to the weary beast, Isa 46:1. There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall (Hab 2:11), the land cries, Job 31:38. (3.) That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God (Rom 8:21) - they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed: when there will be new heavens there will be a new earth (Pe2 3:13; Rev 21:1); and there shall be a glory conferred upon all the creatures, which shall be (in the proportion of their natures) as suitable and as great an advancement as the glory of the children of God shall be to them. The fire at the last day shall be a refining, not a destroying annihilating fire. What becomes of the souls of brutes, that go downwards, none can tell. But it should seem by the scripture that there will be some kind of restoration of them. And if it be objected, What use will they be of to glorified saints? we may suppose them of as much use as they were to Adam in innocency; and if it be only to illustrate the wisdom, power, and goodness of their Creator, that is enough. Compare with this Psa 96:10-13; Psa 98:7-9. Let the heavens rejoice before the Lord, for he cometh. (4.) That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, Rom 8:19. Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested. It does not yet appear what we shall be (Jo1 3:2), but then the glory shall be revealed. The children of God shall appear in their own colours. And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth. This the whole creation looks and longs for; and it may serve as a reason why now a good man should be merciful to his beast.
2. In the saints, who are new creatures, Rom 8:23-25. Observe, (1.) The grounds of this expectation in the saints. It is our having received the first-fruits of the Spirit, which both quickens our desires and encourages our hopes, and both ways raises our expectations. The first-fruits did both sanctify and ensure the lump. Grace is the first-fruits of glory, it is glory begun. We, having received such clusters in this wilderness, cannot but long for the full vintage in the heavenly Canaan. Not only they - not only the creatures which are not capable of such a happiness as the first-fruits of the Spirit, but even we, who have such present rich receivings, cannot but long for something more and greater. In having the first-fruits of the Spirit we have that which is very precious, but we have not all we would have. We groan within ourselves, which denotes the strength and secrecy of these desires; not making a loud noise, as the hypocrites howling upon the bed for corn and wine, but with silent groans, which pierce heaven soonest of all. Or, We groan among ourselves. It is the unanimous vote, the joint desire, of the whole church, all agree in this: Come, Lord Jesus, come quickly. The groaning denotes a very earnest and importunate desire, the soul pained with the delay. Present receivings and comforts are consistent with a great many groans; not as the pangs of one dying, but as the throes of a woman in travail - groans that are symptoms of life, not of death. (2.) The object of this expectation. What is it we are thus desiring and waiting for? What would we have? The adoption, to wit, the redemption of our body. Though the soul be the principal part of the man, yet the Lord has declared himself for the body also, and has provided a great deal of honour and happiness for the body. The resurrection is here called the redemption of the body. It shall then be rescued from the power of death and the grave, and the bondage of corruption; and, though a vile body, yet it shall be refined and beautified, and made like that glorious body of Christ, Phi 3:21; Co1 15:42. This is called the adoption. [1.] It is the adoption manifested before all the world, angels and men. Now are we the sons of God, but it does not yet appear, the honour is now clouded; but then God will publicly own all his children. The deed of adoption, which is now written, signed, and sealed, will then be recognized, proclaimed, and published. As Christ was, so the saints will be, declared to be the sons of God with power, by the resurrection from the dead, Rom 1:4. It will then be put past dispute. [2.] It is the adoption perfected and completed. The children of God have bodies as well as souls; and, till those bodies are brought into the glorious liberty of the children of God, the adoption is not perfect. But then it will be complete, when the Captain of our salvation shall bring the many sons to glory, Heb 2:10. This is that which we expect, in hope of which our flesh rests, Psa 16:9, Psa 16:10. All the days of our appointed time we are waiting, till this change shall come, when he shall call, and we shall answer, and he will have a desire to the work of his hands, Job 14:14, Job 14:15. (3.) The agreeableness of this to our present state, Rom 8:24, Rom 8:25. Our happiness is not in present possession: We are saved by hope. In this, as in other things, God hath made our present state a state of trial and probation - that our reward is out of sight. Those that will deal with God must deal upon trust. It is acknowledged that one of the principal graces of a Christian is hope (Co1 13:13), which necessarily implies a good thing to come, which is the object of that hope. Faith respects the promise, hope the thing promised. Faith is the evidence, hope the expectation, of things not seen. Faith is the mother of hope. We do with patience wait. In hoping for this glory we have need of patience, to bear the sufferings we meet with in the way to it and the delays of it. Our way is rough and long; but he that shall come will come, and will not tarry; and therefore, though he seem to tarry, it becomes us to wait for him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv14–17 For as many as are led by the Spirit…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14–17 For as many as are led by the Spirit…
For as many as are led by the Spirit of God - In all the ways of righteousness. They are the sons of God - Here St. Paul enters upon the description of those blessings which he comprises, ver. 30, in the word glorified; though, indeed, he does not describe mere glory, but that which is still mingled with the cross. The sum is, through sufferings to glory.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14–17 Verse 14. For as many as are led by…
Verse 14. For as many as are led by the Spirit, c.] No man who has not Divine assistance can either find the way to heaven, or walk in it when found. As Christ, by his sacrificial offering, has opened the kingdom of God to all believers and, as a mediator, transacts the concerns of their kingdom before the throne; so the Spirit of God is the great agent here below, to enlighten, quicken, strengthen, and guide the true disciples of Christ; and all that are born of this Spirit are led and guided by it; and none can pretend to be the children of God who are not thus guided.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14, 17 Rom 8:14-16. For as many as are led, guided…
Rom 8:14-16. For as many as are led, guided and governed, by the Spirit of God — As a Spirit of truth and grace, of wisdom and holiness; they are the sons of God — That is, they stand related to God, not merely as subjects to their king, or servants to their master, but as children to their father; they are unspeakably near and dear to God, being spiritually begotten of him, and partaking of his nature. See on Joh 1:12. For ye — Who are real Christians; have not — Since you believed on Christ with a living faith; received the spirit of bondage — A servile disposition, produced by the Spirit of God convincing you that you are in a state of guilt and wrath; again — Such as you had formerly, before your conversion; to fear — Condemnation and wrath from God, which you knew you had merited, and therefore to fear him with a servile fear, and death with a fear producing torment. But ye have received the Spirit of adoption — An assurance of your reconciliation with and filial relation to God, through the influence of the Spirit of Christ, Gal 4:6; producing in you such confidence toward God in approaching him, as dutiful children feel toward a loving father. Whereby — By which Spirit; we — All and every believer; cry — The word, χραζομεν, denotes a vehement speaking, with desire, confidence, constancy; Abba, Father — The latter word explains the former. By using both the Syro-Chaldaic and Greek words, the apostle seems to point out the joint cry both of the Jewish and Gentile believers; who, in consequence of that assurance of God’s favour, and adoption into his family, with which their minds were filled, since they had received the gospel, felt that disposition of reverence for, confidence in, and grateful love to God, which is here properly termed the Spirit of adoption: that is, the spirit of children. We may observe here, that both the spirit of bondage to fear, or servile spirit, and the Spirit of adoption, or filial spirit, as above explained, are produced by one and the same Spirit of God, manifesting itself in various operations, according to the various circumstances of the persons; first causing them to see and feel themselves to be in bondage to the guilt and power of sin, to the world, to Satan, and obnoxious to the wrath of God; and then assuring them of their deliverance therefrom, and of their reception into the favour and family of God, as his sons and daughters. The Spirit itself — Αυτο το Πνευμα, the self-same Spirit, whereby we cry. Abba, Father; beareth witness — Greek, συμμαρτυρει τω πνευματι ημων; witnesseth together with our spirit — Or our enlightened and renewed conscience, by his internal and gracious operation, giving us to know and feel with assurance, gratitude, and joy, that we are the children of God — By special adoption and regeneration. For it is by his influence, and his alone, that we can know the things that are freely given to us of God, namely, what they are, their nature and excellence, and that they are ours, 1Co 2:12. And hence this Spirit is said to be the seal of our sonship, and the earnest of our inheritance in our hearts, 2Co 1:22; Eph 1:13-14; Eph 4:30. Happy they who enjoy this testimony clear and constant! Some, by the testimony spoken of in this verse, understand the extraordinary or miraculous gifts of the Spirit. These undoubtedly were a divine testimony to the mission of Christ, and the truth of the gospel; but certainly (according to our Lord’s own declaration, that many, whom he never acknowledged to be his, would say to him in the day of judgment, that they had prophesied and cast out devils in his name, &c.) they are not a satisfactory proof of the truth of any one’s grace, the reality of his conversion, or of his being a child of God. Accordingly this apostle testifies, 1Co 13:2, If a man have the gift of prophecy, and understand all mysteries, and have such miracle-working faith, as to be able to remove mountains, that, with respect to real religion, he is nothing, if he have not love, namely, to God and man.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv14–17 For as many - Whosoever; all who are thus…
For as many - Whosoever; all who are thus led. This introduces a new topic, illustrating the benefits of the gospel, to wit, that it produces a spirit of adoption, Rom 8:14-17.
As are led - As submit to his influence and control. The Spirit is represented as influencing, suggesting, and controlling. One evidence of piety is, a willingness to yield to that influence, and submit to him. One decided evidence of the lack of piety is, where there is an unwillingness to submit to that influence, but where the Holy Spirit is grieved and resisted. All Christians submit to his influence; all sinners decidedly reject it and oppose it. The influence of the Spirit, if followed, would lead every man to heaven. But when neglected, rejected, or despised, man goes down to hell. The glory belongs to the conducting Spirit when man is saved; the fault is man’s when he is lost. The apostle here does not agitate the question how it is that the people of God are led by the Spirit, or why they yield to it when others resist it. His design is simply to state the fact, that they who are thus led are the sons of God, or have evidence of piety.
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Are the sons of God - Are adopted into his family, and are his children. This is a name of endearment, meaning that they sustain to him this relation; that they are his friends, disciples, and imitators; that they are parts of the great family of the redeemed, of whom he is the Father and Protector. It is often applied to Christians in the Bible; Job 1:6; Joh 1:12; Phi 2:15; 1Jo 3:1-2; Mat 5:9, Mat 5:45; Luk 6:35. This is a test of piety which is easily applied.
(1) Are we conscious that an influence from above has been drawing us away from the corrupting passions and vanities of this world? This is the work of the Spirit.
(2) Are we conscious of a desire to yield to that influence, and to be conducted in the path of purity and life? This is an evidence that we are the sons of God.
(3) Do we offer no resistance; do we follow cheerfully, and obey this pure influence, leading us to mortify pride, subdue passion, destroy lust, humble ambition, and annihilate the love of wealth and of the world? If so, we are his children. God will not lead us astray; and our peace and happiness consists only in yielding ourselves to this influence entirely, and in being willing to be conducted by this unseen hand “beside the still waters of salvation.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14–15 They are the sons of God, by this new…
They are the sons of God, by this new grace of adoption, by which also they call God, Abba; that is to say, Father, whereas under the former law of Moses, God rather governed his people by fear; there were his servants, we are his sons; and if sons, also the heirs of God, with the promise of an eternal inheritance in his kingdom, provided we suffer for Christ’s sake, as he suffered for us. And surely the short sufferings in this world have no proportion, nor can be put in balance with the future endless glory, which is promised and prepared for us in heaven. (Witham) --- Abba is a Syriac word, which signifies my father. This is properly the word of free and noble children; for amongst the Hebrews, the children of slaves were not allowed to cal their fathers Abba, nor their mothers Imma. This kind of expression was very rarely used under the old law. The Hebrews called the Almighty their Lord, their God, their Salvation, their King, their Protector, their Glory, &c. but seldom their father, scarcely ever, except in the case of Solomon, who was a particular figure of the Messias, the true Son of God. On this account God said to him: "He shall call me Father and God; and I will be to him a Father, and will treat as my first-born." But it is the property of the Christian to call the Almighty his Father with confidence indeed, yet tempered with a filial awe; remembering at the same time that he is his judge. (Calmet) --- Mat. Polus says that not any one of the just dared to call God, my Father, before the coming of Christ, as this favour was reserved for the time of the gospel. (In this location.) (Haydock) --- St. John Chrysostom[1] takes notice, that God was also called the Father of the Israelites, and they his children, in the Old Testament, when God rather governed his people by fear of punishments, and promises of temporal blessings, but not in that particular manner as in the new law. (Witham) --- The Spirit himself, &c. By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God’s favour; by which they are much strengthened in the hope of their justification and salvation; but yet not so as to pretend to an absolute assurance, which is not usually granted in this mortal life: during which we are taught to work out our salvation with fear and trembling. (Philippians ii. 12.) And that he who thinketh himself to stand, must take heed lest he fall. (1 Corinthians x. 12.) See also Romans xi. 20, 21, 22. (Challoner) --- He hath given to us, says St. John, (chap. i. 12.) the power, or dignity, of being the sons of God. Christ taught us to pray, and to begin our prayers with our Father, &c. (Matthew vi. 9.) (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14–17 For as many as are led by the Spirit…
For as many as are led by the Spirit of God, they are the sons of God, they, &c.--"these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"--enjoyed by all in whom is the Spirit of God's dear Son--shows that they also are "sons of God."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14–17 14. Sons—In a noble and maturer sense than children.…
14. Sons—In a noble and maturer sense than children. Christ is son, but never child (τεκνον) of God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14–17 14. For] This word points back to “through the…
14. For] This word points back to “through the Spirit” in Rom_8:13. That brief reference to the Divine Helper of the soul suggests and brings in the marvellous passage now following, down to Rom_8:27, in which the Holy Spirit’s work is the primary subject throughout.
as many as are led, &c.] The emphasis in this ver. is about equal on each clause; on the condition, (spirituality of will,) and the privilege, (son-ship). Only the spiritual are children of God; and the spiritual are nothing less than children of God.
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led] As by their ruling principle. For illustration of the truth here referred to, see Joh_16:13, and Gal_5:18; Gal_5:22-23. The phrase is exactly parallel to “walk after the Spirit.” The Galatian passage is enough to shew that St Paul intends not enthusiastic exaltation, but heart-subjection to the pure rule of God’s will, in thought, word, and work; a subjection on the one hand perfectly voluntary in man, on the other hand perfectly due to the Divine Agent and Teacher.
sons] On this sacred word, as used here, cp. Joh_1:12-13; 2Co_6:16-18; Gal_3:26; Php_2:15; 1Jn_3:1-2; 1Jn_5:1; 1Jn_5:4-5; and below.
14–39. Security of the Justified: the Holy Spirit’s aid given to them: Eternal Glory prepared for them: the Divine purpose leads them thither
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–17 (14-17) This life in the Spirit implies a special…
(14-17) This life in the Spirit implies a special relation to God—that of sons. I say of sons; for when you first received the Holy Ghost it was no spirit of bondage and reign of terror to which you were admitted, but rather the closest filial relation to God. This filial relation is attested by the Divine Spirit endorsing the evidence of our own consciousness, and it includes all that such a relation would naturally include—sonship, heirship, nay, a joint-heirship in the glory of Christ, who is Himself pre-eminently the Son.
This idea of “sonship” is also worked out in the Epistle to the Galatians (Gal_3:25; Gal_4:1-7). It is the Christian transformation of the old theocratic idea. The Israelite, quâ Israelite, had stood in this special relation to God; now it is open to the spiritual Israel of whatever race they may be. The idea itself, too, is largely widened and deepened by the additional doctrines of the continued agency of the Spirit and of the Messiahship of Jesus. The sense of sonship is awakened and kept alive by the Spirit; and of all those in whom it is found, the Messiah Himself stands at the head, ensuring for them a share in His own glory.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–15 Vers. 14-17. For as many as are led by…
Vers. 14-17. For as many as are led by the Spirit of God, these are sons of God. For ye received not the spirit of bondage again unto fear; but ye received the Spirit of adoption, wherein we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are children of God: 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 with him. In ver. 14 is introduced a further ground for the assertion in ver. 13, zhsesye ; viz. the felt sonship to God of those who have so received his Spirit as to be led (i.e. practically actuated) by it. We say "felt" because, though in this verse the sonship is alleged as a fact, yet, in the following verses (15, 16) the inward experience of true Christians is appealed to as evidence of such sonship. Then, in ver. 17, the thought is carried out, that sonship implies inheritance, and hence a share in the glorified eternal life of Christ. (This conclusion makes further evident what was meant to be implied above in the expression zhsesye) "When, after your conversion," the apostle would say, "ye received the Spirit, it did not inspire you with the fear of slaves, but with filial love and trust. And this you know also is the feeling that we give vent to in the congregation, when we cry out krazomen , denoting emotional utterance, Abba, Father." This last expression is given by St. Mark as our Lord"s own in the garden of Gethsemane. (Mar_14:36) We may conclude that the Aramaic word abba was the one used by him, and heard by St. Peter, who is said to have been St. Mark"s informant in the composition of his Gospel; the equivalent Greek word, o pathr , having been added originally by the evangelist in explanation. (cf. Mar_5:41 and Mar_7:34 for similar instances of St. Mark giving Christ"s own expressions, with their Greek equivalents) Afterwards it may be further supposed that the Greek-speaking Christians came to use the whole phrase, as it had been delivered to them, in their own devotions, as representing our Lord"s own mode of addressing the Father, and so as expressing peculiarly their union with Christ, and their filial relation to God in him. It is probable also, from the way St. Paul here introduces the expression (krazomen , changing from the second to the first person plural), that it was in customary use, perhaps at some special parts of the service, in congregational worship. It occurs once more in a passage closely corresponding with the one before us, and which should be studied in connection with it. (Gal_4:6) It is to be observed how, in ver. 17, the idea of our sonship now, and consequently of our being joint-heirs with Christ, leads up to a resumption of the now prevailing thought of our present condition in the mortal body being no bar to our final inheritance of life. It is our being as yet in these mortal bodies that is the cause of our present suffering; but he also was in the body, and he also so suffered; and our sharing in his sufferings really unites us the more to him, and the more ensures our final inheritance with him. (cf. 2Co_1:5, 7 Php_3:10)
The apostle introduces next a deep and suggestive view, both in explanation of our now being subject to suffering, and in confirmation of our expectation of future glory notwithstanding. He points to nature generally, to God"s whole creation, so far as it is under our view in this mundane sphere, as being at present "subject to vanity," and, as it were, groaning under some power of evil, which is at variance with our ideal of what it should be, and from which there is a general and instinctive yearning for deliverance. Our present sufferings all those drawbacks to the full enjoyment of our spiritual life are due to our being at present in the body, and so forming part of the present system of things. But that general yearning is in itself significant of a deliverance; and so the sympathetic witness of nature confirms the hope of our higher spiritual yearnings, and encourages us to endure and wait. Such is the general drift of the passage, continued to the end of ver. 25. Particular thoughts and expressions will be noticed in the course of it.
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Vers. 14-17. For the Spirit you received when you became Christians was one of sonship; our habitual earnest cry of "Abba, Father," expresses our feeling of it; the Spirit still witnesses with our spirit that we are God"s children; and sonship implies heirship heirship with Christ, through our union with whom we feel ourselves to be sons; and, if we have to share in his sufferings now, this only unites us the more to him, and fits us the more for our inheritance of eternal life with him.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv14–17 For as many as are led by the Spirit…
Rom_8:14
For as many as are led by the Spirit of God, they are the sons of God.
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The leading of the Spirit
We are led not as brute beasts, but as reasonable creatures; not as though we do nothing, but lest we should do no good thing. Neither are we led against our will, but in the leading made willing to be led; so willing, that when God hath once breathed His grace unto us, we cannot resist, but earnestly desire to be led. And yet is not the nature of the will Overthrown. But as orators by their eloquence do rule in the mind of their auditors, so God much more effectually draws us to desire Christ, and affect the gospel. If a covetous man were offered to take what he would of a heap of gold, no man doubts but he would gladly embrace such occasion, though simply and absolutely it were in his power to refuse it. So our Heavenly Father doth so commodiously show us the riches of His grace, so lovingly doth He invite us to receive it, and so aptly doth He exhort us, that He doth persuade us, without any impairing of our wills; so a beast with provender, children with nuts, and every one is led or drawn by his pleasure. (Elnathan Parr, B.D.)
The leading of the Spirit
I. It leads the willing.
1. Led. Not drawn by rope, not hauled, but led.
2. Yea, more--gladly led. It is not the leading of the sulky horse behind the dray, pulling and being pulled, but of one following along with dangling halter. It is not the picture of him who says, my name is down on the church-book--that is enough, but of him who says, Here am I, Lord; send me. This is the test of our discipleship--if we go gladly.
II. Leadership of the Spirit is possible. There are those who doubt this. They say, How can God influence us this way or that? Well, look at the things that do influence us. Sometimes we are all down with the blues. It is not that we are weaker than usual, but some influence from the outside world is moving upon us. The market has gone wrong, politicians are sending the country to ruin, etc. At other times other influences come to us. The silent trees swaying gently in the wind, or the smooth surface of some quiet lake soothes us; and if the things of nature can so affect us, cannot the Creator? Then surrender to Him. Open your heart, and He will come in and reign.
III. God will lead His children. The other night you heard a faint knock at the door, and when it was opened there stood a timid little beggar girl with a pinched, wan face, and as you looked down at her she said something about bread. By and by the door burst open and in came a great big boy. He bounded across the room, jumped upon your knee, flung his arm around your neck and, plunging his hand into your pocket, helped himself. So we who are led by the Spirit do not go to God as beggars, but as His own sons, whom He receiveth as a father receiveth his children. Conclusion:
1. Led by the Spirit! So let us live, work, believe, enjoy and triumph by the Spirit.
2. He comes into our hearts as the old warriors used to go into a city. When they had broken through the wall they marched straight for the citadel. Merchants, when they entered, went about, this way and that, through the streets. But the conqueror went first to the citadel, and, when he had taken that, he sent one platoon down this street to clear out the enemy there, and another down that street to drive out that body, until all were driven out; then he had the city in his grasp, and he ruled over it. So when the Spirit comes into our hearts it goes straight to the conscience and lays hold on that, then it sends a truth down this way to drive out this passion, and another that way to subdue that jealousy, and another that other way to quell that rebellion. Then, when all is driven out, He makes His abode in that heart, and becomes its counsellor, guide and ruler for ever. (C. H. Fowler, D.D.)
The leading of the Holy Spirit
I. The nature of the act.
1. Distinctions premised.
(1) It is either common or peculiar. There is a leading which extends to all creatures. For all of them, by His Divine power, are to the glory of the Creator and the good of the universe. This also may be said to extend to all men; as He, the first Cause and Sovereign (Act_17:28), in a common and providential way, orders all their several actions. Now, most certainly, this is not that leading in the text, for many are thus led by the Spirit who yet are far from being the sons of God! The leading here intended is, therefore, peculiar to Gods people.
(2) The special leading of the Spirit is extraordinary or ordinary. Prophets and apostles were led by the Spirit as they were immediately inspired and guided by Him in their work (2Pe_1:21). But this was extraordinary, and so limited and temporary. The latter leading appertains to all Gods children, and at all times.
(3) This act of the Spirit may be considered either as it is exerted at conversion or after. He leads at and in order to conversion; as He irradiates the mind, inclines the will, spiritualises the affections, and so leads the whole soul to God and Christ. Then He leads all along in the whole course of a Christians life.
(4) There is the having of the Spirit, and the leading of the Spirit (Rom_8:9). Now, although these be inseparable, yet they are distinct. To have the Spirit is to be made a possessor of Him in His indwelling in us; to be led by the Spirit is our partaking of His directive influence, after we are made possessors of Him.
2. The special acts included in the Spirits leading.
(1) Something on the Spirits part.
(a) His special guidance (Isa_30:21; Isa_48:17; Isa_58:11; Isa_61:8; Psa_25:5; Psa_37:23; Psa_83:24; Psa_143:10). What the cloud was to the Israelites, what the guide is to the traveller who knows not his way, that the Spirit of God is to believers.
(b) His powerful inclination. He leads not only by a naked guidance or directive light (Col_1:9; Eph_5:10), but also by the efficacious inclining of the heart, the bowing and bending of the will, the overpowering of the affections, to close with and follow His guidance in the doing of what is good, and in the shunning of what is evil (Psa_119:35-36).
(c) His co-operation and corroboration. When one leads another both have their proper action and motion, and both unite and concur therein (Isa_26:12; Php_2:12-13). So His leading resembles the mothers or nurses leading the child. They take it by the hand, hold it up, join their strength with its weakness; and so they enable it to go (Rom_8:26; Eph_3:16).
(d) His Agency. Where He governs, there He leads. It is like a general leading an army: they are subject to his will, steered by him in their motions, as the ship is by the pilot, or the chariot by him that drives it.
(2) Something on the creatures part. And that is their yielding up of themselves to this guidance. Without this, it is not leading; for that imports motion after something that goes before. And that motion must be voluntary, or else it is being dragged, not led (Isa_2:3; Son_1:4).
3. Four things opened about the Spirits leading.
(1) What the Spirit leads unto--truth and holiness (Joh_16:13; Eph_5:9; Psa_23:3). This holiness includes holy affections, the exercise of the several graces (2Th_3:5), and the avoiding and mortifying of sin (Rom_8:13).
(2) The rule by which He leads--the written Word (Pro_6:22-23; Psa_119:105; Psa_119:133; Mic_6:8), which is the Christian compass by which he must steer his course, the star that must direct him in all his motions (Isa_8:20). The Spirit gives light and life to the Word; and the Word gives evidence that the guidance is from the Spirit.
(3) The manner of His leading.
(a) With power and efficacy. The person led shall certainly follow Him (Eze_26:27; Jer_31:18).
(b) With all sweetness and gentleness. The will is determined, but so as that not the least violence is done to it, to the infringing of its liberty (Psa_110:3; Hos_2:14).
(4) The extent of His leading.
(a) In regard of the subject or person led. It extends to the whole man; first to the soul, understanding, will, and affections, and then to the body, yea, to the whole conversation.
(b) In regard of the object or matter that the Spirit leads unto. The whole duty of a Christian; to all that he is to know, believe, and do.
(c) In regard of the degree and measure of it. All have the thing in the necessary and substantial part of it, yet some have more and some less.
II. Some practical inquiries about it.
1. What inducements are there to excite men to attain and live under this leading?
(1) The excellency of the thing. The person leading, the great Spirit of God; the act, Divine and supernatural leading; the object, the loving of God, delighting in God, conformity to God.
(2) The necessity of it. What becomes of the blind man that has none to guide him? of the weak child that has none to uphold it?
(3) As the natural guide is defective and insufficient, so there are other guides which are destructive and damnable. Such as Satan, depraved nature, indwelling sin, the flesh, the world.
(4) Weigh the way and manner of the Spirits leading--
(a) With great exactness and wisdom (Isa_11:2; Psa_32:8).
(b) With infinite truth and faithfulness (Pro_4:11; Gen_24:27; Gen_24:48; Psa_107:7).
(c) Safely, in reference both to the way and to the end (Psa_78:53).
(5) The blessings that result from this leading.
(a) Inward peace and comfort.
(b) A readiness to all duties of holiness.
(c) Sonship to God.
(d) The glory and blessedness of heaven (Psa_73:24).
2. How may this leading of the Spirit be attained?
(1) There must be the having of the Spirit before there can be the leading of the Spirit. Therefore attend upon the gospel, by which He is conveyed.
(2) The first leading of the Spirit must be had before the secondary leading. He must first lead you to God by conversion.
(3) Be willing to follow the motions of the Spirit.
(4) Let your dependence be upon God and His Spirit for guidance (Psa_25:9; Pro_3:5-6; Job_18:7; Pro_20:24).
(5) Pray much for this grace of the Spirit (Psa_143:10).
3. What duties are incumbent upon those who are led by the Spirit?
(1) They should more and more follow the leadings of the Spirit.
(a) More exactly (Num_9:18; Num_9:21).
(b) More fully (Num_16:24).
(c) More uniformly and constantly.
(d) More readily and freely.
(e) So as to make further progress in the way.
(f) With stronger resolution and purpose of heart.
(2) Let it be your great and constant care and endeavour to get the Spirits leading continued to you.
(3) Labour after the having of the leading of the Spirit in a higher degree and measure.
(4) So live as that it may appear to others that you are led by this Spirit.
(5) Be very thankful for this glorious mercy.
4. May such who are led by the Spirit fetch comfort from it? Undoubtedly--
(1) It is a clear evidence, a deciding argument, of your being the sons of God.
(2) As it is certain evidence of sonship here, so it is a certain pledge of heaven and salvation hereafter. (J. Jacomb, D.D.)
Leadings of the Holy Spirit
(Isa_42:16, and text):--Both Isaiah and St. Paul affirm the reality of a very intimate and tender connection between good men and God. There is a leading and a being led--with a privilege mysteriously grand, growing out of that relation. So far the two writers agree. What is it, then, that distinguishes them?
I. Isaiah represents that more advanced culture, in the elder Church, where the original meaning of the revelation at Sinai had begun to come out into a clearness approaching that of the gospel-day. More confiding impressions of the unseen Father were certainly stealing into the soul Hence comes the promise of Divine guidance, personal and gentle.
1. There is no one that has not found out by rough experience that there are crooked things in his life which need to be made straight, and dark places which need to be made light. This common need of heavenly leading puts us into one company with those Hebrews, and makes us prize the promise that was so comforting to them.
2. This instinct which desires and follows leadership is nearly universal, and religion employs it to train our best attachments and confidences up to heaven. With all his self-reliance and self-will man likes to trust and follow a leader. It appears among bands of youth, in exploring parties in political combinations and social reforms, and especially in the military spirit.
3. The next step shows us this guiding love of the Heavenly Father as independent of anything that we think, or do, or feel. It leads us in paths that we had not known. It deals with us as a mother handles her child just beginning to know only her face or her voice (see Isa_45:5). We were too infantile in the childhood of our spiritual life to know God when He took us up. Who of us cannot recall some trying time when the utter dismay came over him of not knowing what way to take--the sun gone down, human helpers away or feeble, human advisers indifferent or undecided? But God was there before us, and when we waited on Him we found He was waiting for us; and then, very often, the one path which, of all those that opened, was the least inviting was the one into which He led our unwilling feet.
4. God goes invisibly before His child, like the good shepherd of the Eastern pastures, to reassure the alarmed and doubting, to take the briers and stones and to scare the beasts out of the way, to straighten what is crooked, to hold a lamp over the dark passages among the rocks, to lead those that have faith enough to be willing to be led in paths that they have not known.
II. From this promise we pass over to that given us by St Paul.
1. We see at once that there is an advance into another plane of religious thought. Instead of Jehovah we are told of the Spirit. Then, instead of being taught of a mere outward change wrought by this leading, there is a transformation of our whole interior nature and condition. They who were before merely creatures and servants, or children only as by creation, become children in a new and profounder way. Nothing is taken away that Isaiah had said, only much is added.
2. What is signified by being led by the Spirit? In the Greek there are two terms for leading. The one signifies a violent and rather irregular act of propelling a body--a driving or pushing on as by winds or waves. This St. Peter uses when he speaks of the moving of the minds of the Old Testament saints by the mind of God. The other, employed in the text, refers to an even, constant, unbroken force, acting not less powerfully because it acts gently and steadily; the leading of a Spirit who abides, always at His gracious work on the heart, in His chamber within it, and does not come and go. You can illustrate this by any mother walking with a little child or shepherd with sheep. The hireling, who only follows after, and, when the charge wanders or falls into danger, hurries up and catches hold irregularly, pushing the body here and there over a hollow or through a thicket, does not lead as that blessed Comforter leads. He shall abide with you for ever, even the Spirit of Truth, etc.
3. What, then, is the peculiar privilege of those who are so led? They are the sons of God. How can it be? There is one only-begotten Son of God, becoming also the Son of man, born of Mary, our humanity being for ever taken up into His Divinity and glorified by it. It is only by our spiritual union with Him, that we, in a secondary sense, yet a most vital and precious one, are made also sons of God. Hence the expressions Spirit of God and Spirit of Christ and Holy Spirit are often used as equivalent. Christ gives the Comforter. When He is received into the heart a new nature is born; a Son of God, in the image of Christ. Here the Spirit is not a mere influence exerted on character as by a foreign benefactor; it is an inwrought and essential principle of the believers life. He is a new creature, a son. And as there are two New Testament terms in the original, to signify two kinds of leading, so there are two to signify children. One has reference to mere natural descent or begetting, irrespective of any tender, filial feeling, The other, used when sons of God in Christ are intended, includes an affectionate and sacred dependence, or lovingness of the childs and the parents heart. The tree may take an influence from the sun, and that foreign influence tends to make the tree tall, vigorous, green, and fruitful. But the tree is not the child of the sun.
4. With this comes a special characteristic of our service to Christ. It is not a service of compulsion or restraint, rendered grudgingly or of necessity. It is labour in a free and joyous spirit, such as befits the thankful receivers of an unspeakable gift in its true character. Wise employers always select workmen that love their work. This distinction between sonship and servantship runs through all that pertains to a Christians obedience. (Bp. Huntington.)
Led by the Spirit
I. What is it to be led by the Spirit?
1. Our answer must depend on our idea of the nature of the Spirit of God and His relations to us. Men speak of the Spirit as a mere influence, an effect of the outgoing of Divine energy. But, according to the New Testament, the Spirit of God is God, regarded especially as within us and in communion with our spirits. His presence is not discerned by mystic signs: we do not see it in a burning bush or in cloven tongues of fire, we do not hear it in a mighty rushing wind, or in a still small voice; but as we do not sea the air above us, nor even hear it in the calm of summer, yet we perceive its existence by the gentle stirring of the trees, the strong flight of birds, the slow sailing of great clouds; so the unseen and silent Spirit reveals His presence by the life He brings, the influence He exerts.
2. The leadership of the Spirit must be regarded as the influence which is thus exerted over the souls of men, and freely yielded to by them. All who choose to follow are led. It depends upon our will and action (verse 13). It implies following the Spirit--
(1) As a guide for the intellect--seeking light in prayer, and humbly searching the inspired Scriptures.
(2) As a leader for the will, and yielding self-will to the voice of God in the conscience and in revealed law.
(3) As the loving presence of God, with the over-ruling of earthly passion by the love of God.
II. The privileges of Divine sonship to which the leadership of the Spirit introduces us. By nature we are all Gods children, and cannot cease to be so. Yet we may be practically orphans when we wander far from our Father and live in rebellion against Him. To be reconciled to God is practically to be made sons again in a fuller sense than that in which unfallen man was a son in the ignorance and tutelage of childhood. St. Paul regards this as an adoption (verse 15), St. John as a second birth (Joh_1:12). The effects of this are many and great.
1. Liberty in deliverance--
(1) From the bondage of sin,
(2) From the slave-like obedience of the subjects of mere law (2Co_3:17).
2. Security from fear, either--
(1) Of God as an avenging judge, or--
(2) of any evil in life, since now we are safe in our Fathers care (verse 15).
3. Restoration of the love of God in our hearts. We now cry, Abba, Father. This restoration is the source of our deepest joy.
4. Heirship of glory (verse 17). The son is not simply saved, he is honoured. The returned prodigal is not treated as a hired servant, but as a privileged child (Luk_15:22-23). (W. F. Adeney, M.A.)
The guidance of the Spirit
Man is a traveller to the eternal world. Left to self-guidance he possesses vast and uncontrollable powers of self-destruction. What is he without a guide in the wilderness, a pilot on the ocean? Some recognise no other spirit, and are guided by no other spirit, than the spirit of the world--i.e., by the god of this world.
I. The qualifications of the Spirit for this guidance.
1. He knows the path to heaven--all its intricacies and dangers: the sunken rock, the treacherous quicksand, the concealed pit, the subtle snare, the windings, and intricacy, and straitness of the way. It is utterly impossible, then, that He should mislead.
2. He knows His own work in the soul All its light and shade, its depressions and revivings, its assaults and victories, are vivid to His eye. Dwelling in that heart He knows where wisely to supply a cheek, or gently to administer a rebuke, or tenderly to whisper a promise, or sympathetically, to soothe a sorrow, or effectually to aid an incipient resolve, or strengthen a wavering purpose, or confirm a fluctuating hope.
II. What is it to be led by the Spirit?
1. It assumes--
(1) The existence of spiritual life in those He leads. He does not undertake to lead a spiritual corpse, a soul dead in sins, The leading of the Spirit, then, is His acting upon His own life in the soul.
(2) Entire inability to lead themselves. What can we see of truth, of providence, of Gods mind and will, of ourselves?
2. It involves leading as--
(1) From ourselves--from all reliance on our own righteousness, and strength. But this divorce from the principle of self is the work of a life. And who but this Divine Spirit could so lead us away from self, in all its forms, as to constrain us to trample all our own glory in the dust? But more: He leads us from an opposite extreme of self--from a despairing view of our personal sinfulness. How many walk in painful and humiliating bondage from not having thus been sufficiently led out of themselves! Thus from sinful self, as from righteous self, the Spirit leads us--
(2) To Christ. Are we guilty?--the Spirit leads us to the blood of Jesus. Are we weary?--the Spirit leads us to abide in Jesus. Are we sorrowful?--the Spirit leads us to the sympathy of Jesus. Are we tempted?--the Spirit leads us to the protection of Jesus. Are we sad and desolate?--the Spirit leads us to the tender love of Jesus. Are we poor, empty, and helpless?--the Spirit leads us to the fulness of Jesus. The holy Spirit is our Comforter, but the holy Jesus is our comfort.
(3) To truth--He shall guide you into all truth. Though many claim Him as their Teacher, He disowns them as His disciples. Tossed from opinion to opinion, perplexed by conflicting creeds, are you anxiously inquiring, What is truth? commit yourself to the guidance of the Spirit. He can harmonise apparent contradictions, reconcile alleged discrepancies, clear away overshadowing mists, and place each doctrine, precept, and institution clear before your mind.
(4) To all holiness. As the Spirit of holiness, it is his aim to deepen the impress of the restored image of God in the soul, to increase our happiness by making us more holy, and to advance our holiness by making us more like God. All His unfoldings of Christ, views of God, rebukes, joys, have this for their object--the perfection of us in holiness.
(5) To all comfort. If sorrows abound, consolation much more abounds, since the Comforter is the Holy Ghost. He comforts by applying the promises--by leading to Christ--by bending the will in deep submission to God--and by unveiling to faiths far-seeing eye the glories of a sorrowless, tearless, sinless world.
(6) To glory. There He matures the kingdom, and perfects the building, and completes the temple He commenced and occupied on earth. In conclusion: Beware of being guided by any other than the Spirit of God. The temptation is strong of being biassed by the profound research, the distinguished talents, the exalted piety, and admired example of men. But this must not be. It is inconsistent with the honour that belongs, and with the love that we owe, to the Spirit. Thou shalt guide me by Thy counsel, and afterwards receive me to glory. (O. Winslow, D.D.)
The leading of the Spirit an evidence of Divine sonship
I. The work of the Spirit. He--
1. Leads and instructs in the way of salvation (Joh_16:7-10). He is infinitely wise, powerful, good, etc., and therefore His guidance will be perfect.
2. To a perception of our lost and ruined condition. The methods are various--meditation, personal affliction, the prayers of Christians, some sermon, etc.
3. To contrition. Sin now appears in all its hateful qualities and effects; as that which has offended God, which condemns, curses, and defiles the soul. The Spirit leads to godly sorrow, which worketh repentance unto salvation, etc.
4. To a discovery of Christ as the Saviour (Joh_16:13-14). He removes the veil on the heart, dispels prejudice, and affords that inward and Divine light by which alone Christ is perceived for saving purposes (Gal_1:16).
(1) Christs greatness and dignity. Sinners have very mean thoughts of Christ.
(2) The power of Christ to save, as the end of the law for righteousness, the great atonement, our Wisdom, righteousness, sanctification, and redemption.
5. To the exercise of saving faith in Christ.
6. So He renovates the mind, deadens the soul to sin, and disposes it to holy obedience and love (Tit_3:4-5).
II. The privilege of Gods people: They are the sons of God. Consider--
1. The names by which they are distinguished--sons and children of God, a chosen generation, a royal priesthood, kings and priests unto God.
2. Their liberty. They were under the dominion of sin, the tyranny of Satan, the curse of the law, and consequently the sting of death.
3. All things are theirs.
4. Christ is engaged to protect and defend them.
5. They have free and certain access to God as their Father (Rom_5:2; Eph_3:12).
6. They enjoy a title to an everlasting inheritance (Gal_3:29 : Rom_8:17; 1Jn_3:1-2).
III. The people of God cherish and enjoy the influence of the Spirit, and thereby evidence that they are the sons of God. By the Spirit sinners not merely become children of God, but followers.
1. They are sensible of their ignorance and weakness, and recognise the enlightening and strengthening energy of the Spirit.
2. They are careful not to quench or grieve the Spirit (1Th_5:19; Eph_4:30).
3. They pray for that influence.
4. In the discharge of all their duties they seek His aid.
5. They have the inward witness of the Spirit (verse 16), and the fruits of the Spirit (Gal_5:22). (J. J. S. Bird, B.A.)
The leading of the Spirit the secret token of the sons of God
I. Whither does the Spirit of God lead the sons of God?
1. To repentance.
2. He leads them, while they think little of themselves, to think much of Jesus. If the Holy Ghost has never made Christ precious to you, you know nothing about Him.
3. When the Spirit has glorified Jesus He leads us to know other truths. He leads the sons of God into all truth. On the other hand, truth is like a closed chamber to the unregenerate man.
4. The children of God are led not only into knowledge, but into love. The Spirit causes every true-born son of God to burn with love to the rest of the family. We know that we have passed from death unto life, because we love the brethren. And not only so, but He leads us into intense love for the souls of sinners. If any man shall say, It is no business of mine whether men are lost or saved, the Spirit of God never led him into such inhumanity.
5. The Spirit leads the sons of God into holiness. If you are proud, covetous, lustful after worldly gain, false in your statements, and unjust in your actions, the Holy Ghost never led you there. If I find a child of God mixing with the ungodly, using their speech, and doing their actions, I am persuaded the Holy Ghost never led him there. But if I see a man devout before God, and full of integrity before men, I know that the Spirit of God is his leader. The fruit of the Spirit is love, joy, peace.
6. Into vital godliness--the mystic essence of spiritual life. For instance, the Holy Ghost leads the saints to prayer, which is the vital breath of their souls.
7. Into usefulness, some in one path, and some in another, while a few are conducted into very eminent service. II you are doing nothing for Jesus the Spirit of God has never led you into this idleness.
II. How does the Spirit lead the sons of God?
1. We cannot explain His mode of operation, but probably it is somewhat in the same way in which our spirits operate upon other mens spirits. We act upon matter by machinery, but upon mind by argument, by instruction, and so we endeavour to fashion men as we desire.
(1) One great instrument which the Holy Ghost uses upon the mind is the Word of God. Quote chapter and verse for an action, and, unless you have wrested the passage, you may rest assured you have acted rightly.
(2) The Spirit also speaks through His ministers. The Word preached is often blest, as well as the Word written, but this can only be the case when the Word preached is in conformity with the Word written.
(3) He directly, apart from the Word, speaks in the hearts of the saints. There are inward monitions which are to be devoutly obeyed, guidances mysterious, which must be implicitly followed. There will come to you sometimes, you know not why, certain inward checks, such as Paul received when he essayed to go into Mysia, but the Spirit suffered him not. At another time a proper thing comes upon you strongly that it is to be done at once, and for some reason you cannot shake off the impression. Do no violence to that impulse.
2. Note that the Spirit leads. The text does not say, As many as are driven by the Spirit of God. No, the devil is a driver. Whenever you see a man fanatical and wild, whatever spirit is in him it is not the Spirit of Christ.
III. When does the Spirit lead the sons of God?
1. He would always lead them, but, alas, there are times when they will not be led. They are wilful and headstrong, and start aside.
2. The healthy condition of a child of God is to be always led by the Spirit of God. Not on Sundays only, nor alone at periods set apart for prayer, but during every minute of every hour of every day. We ought to be led by the Spirit in little things as well as in great. If only one action apart from the Spirit were suffered to run to its full results, it would ruin us. A pilot who only occasionally directs the ship is very little better than none. Child of God, the Spirit must lead you in everything.
3. Well, but, say you, will He? Yes. When you are in difficulties, consult the Holy Spirit in the Word. If no light comes from thence kneel down and pray. Cast yourself upon the Divine guidance, and you shall make no mistake. The Lord will never let a vessel be dashed upon the rocks whose tiller has been given into His hands. Conclusion: Use the text--
1. As a test. Am I a child of God? If so, I am led by the Spirit.
2. As a consolation. If you are a child of God you will be led by the Spirit.
3. As an assurance. If you are led by the Spirit of God then you are most certainly a son of God. (C. H. Spurgeon.)
The sons of God led by the Spirit of God
The Spirit is everywhere present. He controls all the operations of nature. He operates on the minds of men, endowing and controlling them. He specially operates on the children of God--
1. In renewing them.
2. In imbuing them continually with a new life.
3. In determining their inward and outward life.
I. What is meant by being led by the Spirit? It is not by blind suggestions or impulses. It is not by a miraculous or abnormal operation, directing what text the eye shall fall upon. The Spirit is the determining principle of the life, and His leading--
1. Is consistent with our rational nature, liberty, and responsibility.
2. Mingles with our consciousness, and determines it, but cannot be distinguished from it.
3. Is not always irresistible. Hence men are said to resist, grieve, quench the Holy Spirit.
II. The result of it.
1. The knowledge of the truth--not by inspiration or revelation, but illumination.
2. The love of truth, or the conformity of our hearts to the standard of Gods will.
3. The conformity of our outward life to the will of God.
(1) It leads to the government of the tongue, the control of the passions, the ordering of the conduct.
(2) It gives right views and motives to determine us in all emergencies.
(3) It enables us to choose that Christian work for which we are best qualified.
III. Why are those who are led by the Spirit the sons of God.
1. What is meant by the sons of God? Those who--
(1) Partake of His nature by regeneration.
(2) Are adopted into His family and made the objects of His parental care and heirs of His kingdom.
(3) Governed by a filial as opposed to a slavish spirit.
2. Why are such led by the Spirit? Because
(1) Submission to the spirit of our whole inward and outward life is the only evidence of our sonship.
(2) The Holy Spirit is in His nature the Spirit of adoption. He is not a servile Spirit, but the Spirit of the Son, and therefore sent into sons. Those only who are actuated by this filial Spirit are the sons of God, i.e., are such in their inward character and temper.
(3) In so far as sonship involves the idea of exaltation, power, blessing, etc., the indwelling of the Spirit is the immediate source of all these distinctions.
IV. The necessary conditions on our part in order to this guidance.
1. We must renounce our own guidance and that of others, whether of the world, Church, or individuals.
2. We must submit to, and have full faith in, the guidance of the Spirit. (C. Hodge, D.D.)
The sons of God led by the Spirit of God
I. A privilege--to be the sons of God. The glory of children is their fathers (Pro_17:6); but the privilege is not only of honour but of profit (verse 17). All Gods children are heirs, as all are partakers of the Divine nature. They have--
1. A spiritual right to all the creatures--All things are yours.
2. An interest in God Himself, and in His promises, mercies, etc.
3. Right to guardianship of angels (Psa_91:11; Mat_18:10; Heb_1:14). What a safeguard against the powers of darkness!
4. A claim to eternal glory (Col_1:12; Mat_25:34). In comparison with this how poor the thoughts of men! How may I get a good bargain, enjoy myself, be revenged on my enemy? rather than, How shall I become a child of God?
II. The qualification. So many as are led, etc. It is not enough to be the sons of God, unless we know ourselves to be so.
1. How shall we know ourselves to be the sons of God? There are many signs besides the one here mentioned, as--
(1) Every child is like His Father, It is not so in carnal generation always. But you must try your spiritual sonship by this rule--your Heavenly Father is holy (1Pe_1:15-16), merciful, righteous, slow to anger, abhors all manner of evil; are we like that, or the reverse?
(2) Bears a filial love to His Father. His love to us is infinite (Psa_103:13); what return do we make? We can perhaps talk largely of our love, but if we loved Him could we estrange ourselves from His interest, hear His sacred name blasphemed, etc.
(3) Reverence Him.
(a) As for his actions, he dares not do anything wilfully that would displease Him (Mal_1:6).
(b) As for his sufferings, he receives them submissively as corrections.
(4) Depends on His provision, expecting such patrimony as He shall bestow upon him, and waiting for it patiently.
(5) Is led by His Spirit; which brings us to--
2. What it is to be led by the Spirit of God. In leading there must be a hand to guide and a foot to follow; good motions on Gods part, and motions to good on ours. Every man is led by some spirit; one by a spirit of error (1Ti_4:1), another by the spirit of giddiness (Isa_19:14), another by the spirit of bondage, another by the spirit of the world (1Co_2:12), and all, besides, by the unclean spirit. Let us see, then, how a man may know that he is led by the Spirit of God. He leads--
(1) In a right way, the way of Gods commandments. All other ways are crooked, as deviating from the straight line of righteousness.
(2) By a just rule--the Word of truth. Uncertain and variable traditions, private and ungrounded revelations which cross this recorded will of God, are the deceitful guides of the spirit of error.
(3) Sweetly and gently. Those who are carried with furious impetuousness are not led by the spirit of meekness.
(4) Progressively, from grace to grace and virtue to virtue, whereas passion goes by sudden flashes.
(5) To life, whereas other spirits, the flesh included, lead to death.
III. The connection of this qualification with the privilege. How far does the leading of Gods Spirit evince our sonship. If we would have a comfortable assurance we must be led by the Spirit in--
1. Judgment (Joh_16:13), i.e., into all saving and necessary truths; so as to free us from gross ignorance and error.
2. Disposition. If the Spirit have wrought our hearts to be right with God in all our affections we may be assured that we are His sons.
3. Practice (Eze_36:27). (Bp. Hall.)
The sons of God led by the Spirit of God
I. What is meant by being led by the Spirit? It is as if a blind man had asked the way to a certain city, and one had not only told him of it, but taken him by the hand to lead him therein. Or it is as if a little child in the dark had not only asked direction from his father, but had seized that fathers hand, so to trust implicitly to his guidance (see also Psa_23:2-4; Psa_143:10). This leading by the Spirit is--
1. A practical thing. If the Spirit leads us it is to govern and control our Words and actions (Tit_2:10-15; Isa_48:17-18; Gal_5:16-25; 1Jn_3:1-10).
2. A work of inward influence and sweet secret suasion of all our moral being. True, there is a law, but it is a law of liberty--a commandment which love delights to obey, Where the Spirit of the Lord is there is liberty, not licentiousness; that liberty which consists not of freedom from moral obligation, but of disposition to comply with such obligation (Psa_119:32).
3. Thorough and perfect, steadily and continuously maintained. Do not confound with it transient emotions, occasional convictions, fitful resolutions, and short-lived periods of a reformation of life.
4. According to the Scriptures, and is maintained through the habit and exercise of prayer. Here is nothing mystical, fanciful, fanatical. All is sober and rational, as it is sacred and solemn.
II. The high privilege of those who are led by the Spirit of God. They are the sons of God (2Co_6:18). God is our Father--
1. Nominally. He calls us His children, and we may call Him our Father. A formal act and covenant of adoption is entered into, whereby our Maker assumes in our favour a parental position and name, and we are permitted to believe in His paternal relation to us, to talk about it, and to act upon it (Joh_1:12-13; Gal_4:4-5; 1Jn_3:1).
2. Really God does more than call us children. He makes us so. We are His by regeneration as well as adoption, by a new birth as well as by a new title. Just as children resemble their parents in physical form and feature, and so prove themselves partakers of their nature, so do the sons of God resemble Him in moral lineaments, in spirit and disposition, and thus prove themselves partakers of His nature.
3. Effectively. Our Father treats us as His sons. He feels a parents sympathy for us, and He fulfils all a parents duty. He provides for us, defends us, extricates us out of our difficulties, instructs us, corrects us, makes us privy to His plans, and will eventually take us home to Himself, that we may dwell for ever in our Fathers house.
Conclusion:
1. If led by Gods Spirit, rejoice in the thought of your Divine sonship.
2. As Gods children let us evermore seek to be led by His Spirit. (T. G. Horton.)
First, to take notice of the property itself here mentioned which is to be led by the Spirit of God, where we may observe that there is such a thing indeed in the world as this is, which some persons are partakers of. There is a twofold leading by the Spirit; the one is common and ordinary, the other is special and peculiar. Now this is considerable with a double reference, either first of all to our first conversion; or, secondly, to our following conversation. There is the leading and guiding of the Spirit, which is requisite and necessary for Christians in each of these conditions. First, to look upon it in order to our first and primitive conversion. The children of God they are led on by His spirit in this. And there are three things which do make up this unto us. First, information, or discovery of such and such truths in the proposition. Secondly, illumination, or enabling of the mind to conceive and apprehend those truths which are thus discovered. Thirdly, inclination, or bowing of the will and affections to close and comply with such truths and motions which are apprehended. The Spirit of God does all these three in the work of conversion. The second is the communication of this property to a diversity and plurality of persons--As many as are led. From whence we may observe this much, that this being led and acted and guided by the Spirit of God, it is not only the property of one or two particular persons, who are singular and alone by themselves, but it is the condition of a whole society and generation of men. There are many of them that are thus led (Joh_1:12; Act_9:42; Gal_6:16; Php_3:15). There is a variety and diversity of such persons as are thus guided and carried. First, in a succession of times, in one age after another. There have been always men guided by Gods Spirit, and still are, and always will be. There were so in the times of the prophets, and there were so in the times of the apostles, and there are so still in ours, and will be further to the end of the world. And secondly, for one and the same time. There are many that go the same way and are in the like manner inclined. That as some thrive in wickedness, so others should thrive in goodness; and as Satan enlarges his kingdom, so the Lord also should increase His. This may therefore take off the slander which is cast upon religion as a private and singular business, as the invention only of some few persons, which they take up to themselves. No, it is no such matter; there are multitudes and varieties of them. The third is the consent or correspondency of this conduct in this variety, where many and different persons are intimated to be guided by one and the selfsame Spirit. Grace is one and the same for substance in all sorts of Christians, and they are led by the same Spirit of God, which is the worker and preserver of it in them there where it is wrought. We having the same Spirit of faith, according as it is written (2Co_4:13). By one Spirit we are all baptized into one body, and have been made all to drink into one Spirit (1Co_12:13). This appears to be so in regard of the same effects, which it works in several persons. Where we find the same operations we may conclude there are the same principles. Again, they are not neither after one and the same manner. Grace, though it be in all one for substance, yet it is not in all one for modification, for the ordering and disposing of it. And lastly, it should very much persuade and prevail with Christians to mutual love and charity to one another, forasmuch as they are all led by the same common Spirit. The second is the predicate, or consequent, in the privilege belonging to these persons. It may further be cleared to us upon these considerations. First, such as are led by the Spirit they are undoubtedly the children of God, because they have the seed of God remaining in them, as the apostle John declares it of them (1Jn_3:9). Secondly, those that are led by the Spirit, they are made conformable and like unto God, and have His image stamped upon them. Thirdly, they are members of Christ. Whosoever belong to Christ, who is the natural Son of God, they are consequently themselves the adopted sons of God. And this are they which are led by His Spirit. Now for a further clearing of this point still unto us, we may moreover take notice of it in a twofold illustration; the one as holding indefinitely, and the other as holding exclusively. Indefinitely, if they be led by Gods Spirit, they are His children, let them be who they will be. Exclusively, if they be not led by His Spirit, whatever they be else they are none of His children. First, take it indefinitely. If they are such as are led by Gods Spirit they are His children, let them be who they will. And that again in a twofold explication. First, in the indefiniteness of nations; and secondly, in the indefiniteness of conditions. This word, as many, it carries each of these latitudes in it. This teaches us likewise to own religion wheresoever we find it, let the persons in other respects be what they will be. The second is as it may be taken, exclusively. If they be not led by His Spirit, whatever they be else, they are none of His children. This proposition here before us is to be understood convertibly and by way of reciprocation. As many as are led by the Spirit of God, they are the children of God. And again, as many as are Gods children, they are such as are led by Gods Spirit. Whosoever are none of the former they are none of the latter. Theres nothing less than the conduct of Gods Spirit which will entitle one to a state of adoption. And here again two more. First, who are led by a different spirit, and they are excluded as defective. Secondly, as are led by an opposite spirit, and they are excluded as destructive. Now this being led of the Spirit of God may be very much judged of by us from these observations. First, by our delight in the Word of God, and our conformity and agreeableness to that. Secondly, by the goodness of the ways themselves in which we converse, we find these two joined together (Eze_36:27-28). Thirdly, by our cheerfulness and activity in the ways of God. And then lastly, as a concomitant, and that which is annexed hereunto. If we be led by the Spirit we shall be tender of grieving the Spirit, and doing anything which may be offensive to Him. There is no wise man who would offend his guide whom he depends upon for safety and direction. (Thomas Horton, D.D.)
The nature and tokens of the Spirits operation
I. What it is to be led by the Spirit; or what it is that the Holy Spirit does for the furthering our salvation. Our Lord, taking His leave of His disciples, consigned them, as it were, over to the care and guidance of the Holy Ghost (Joh_16:13), who would guide them into all truth, and abide with them and the Church for ever (Joh_14:16; Act_1:5-8). This, however, is not to be so understood, as if the Holy Ghost were now our sole conducter, exclusive of the other two Divine Persons (Joh_14:23; Mat_28:20). Such guidance (which often goes under the name of grace) is ascribed to the Father, to the Son, and to the Holy Ghost, as it is the common work of all. And yet the Holy Ghost is emphatically styled the Spirit of Grace, as being more immediately concerned in the work of grace. He gives--
1. Illuminating or enlightening grace, inasmuch as He instils good thoughts and salutary instructions; opening the understanding to receive them (Psa_19:13; Act_16:14).
2. Sanctifying grace, when He rectifies the heart, inclines the will, and meliorates the affections (Php_3:13). This is distinguished into preventing, assisting, perfecting; being considered, first, as laying the early seeds of that spiritual life; next, as contributing to its growth; and lastly, as adding the finishing hand to it.
3. The grace of true devotion, attended with deep compunction of heart (verse 26).
II. In what manner does He operate and effectuate what He does.
1. Ordinarily in a gentle, moral, insinuating way, and not by mechanical, irresistible impulses, such as would take away human liberty, or reduce men to intelligent clockwork, or reasoning machines. For upon that supposition every good work, word, or thought, would be so entirely Gods, that no part of it would be ours. The operations of Gods Holy Spirit, then, only prepare us for godliness, or incite us and enable us thereto; the rest must come from ourselves. Accordingly, men are capable of resisting, grieving, and even quenching the Holy Spirit.
2. To be a little more particular, the Holy Spirit works upon the mind by proper applications to the reason and conscience, the hopes and fears; suggesting what is right and good, and laying before men, in a strong light, the happiness to be obtained by obedience, and the misery consequent upon disobedience. And one very considerable article of Divine wisdom and goodness lies in the providential ordering affairs so as to serve the purposes of grace; not exempting good men altogether from temptations, but so restraining, limiting, and governing the temptations, that they shall not press harder, or continue longer, than may best answer the design of Gods permitting them.
III. By what marks we may discern when the Holy Spirit operates upon us, and when we are led by Him.
1. These appear chiefly either in checks of conscience dissuading us from evil, or in godly motions, inciting us to what is right and good. For though what passes within us of that kind is not distinguishable by the manner of it from the natural workings of our own minds, yet revelation, in conjunction with our enlightened reason, assures us that every good thought, counsel, and desire, cometh from above.
2. But before we draw such conclusion with respect to any particular thought, special care should be taken that we proceed upon sure grounds; otherwise we may be apt to ascribe the rovings of fancy, or mere dreams of our own, to the Holy Spirit of God. Some very good men have been observed to make it a rule in cases of perplexity to lean to that side wherein they find most ease to their own minds. But sometimes it happens that a person may be under the influence of unperceived prejudices, or passions, which warp him to a side. And therefore there is no safe and certain rule to go by in such cases, but a strict examination into the nature and quality of the action. And if, upon reflection, we find that what we are inwardly dissuaded from is really evil, or what we are inwardly prompted to is really good, then may we safely and justly ascribe such motions to the Holy Spirit of God. As to our judging of our whole conduct, and whether, or how far we are conducted by the Holy Spirit, we have a safe rule to go by--Gods commandments (1Jn_3:24; Gal_5:22-25).
IV. The use and improvement to be made of the whole.
1. To be ever mindful of the world of spirits whereunto we belong; and particularly of that blessed Spirit who presides over us, and whose temple we are, while we behave as becomes us.
2. To pray that the Spirit of God may alway dwell with us, and to take care to avoid all such practices as may offend the Holy Spirit.
3. Since the benefit of all depends upon our own willing compliance and hearty endeavours, let us make it our constant resolution to attend the motions, and to obey the suggestions of Gods Holy Spirit, and so to work out our own salvation with fear and trembling. (D. Waterland, D.D.)
Sons of God
By nature we are children of God, but we do not occupy the place of children. The prodigal was still the child of his father, but he was away from his father.
I. The nature of this sonship.
1. A renovated heart.
2. Leading by the Spirit of God.
(1) To clear views of the truth.
(a) By understanding the Bible.
(b) By comprehending the meaning of Divine providences.
(2) To safety. He who is led does not lead. Some Christians think themselves wise enough to instruct God as to the experiences through which they should pass.
3. Peculiar love. Say what we will about universal charity, we love our children with a special love.
4. Heirship with Christ; sharers of His glory.
II. Its duties.
1. Reverence.
2. Trust.
3. Obedience.
4. Maintenance of the family honour.
5. Resignation. A true son will let God have His way.
III. How are we to become sons of god. By our natural birth? By hearing His Word? By admission into His Church? No; John gives us the answer (Joh_1:12). Conclusion:
1. To all those who come home the door is open.
2. God takes great delight in being loved.
3. We come to God through prayer, then find provision, then protection. (T. L. Cuyler, D.D.)
The sons of God
I. The description. We might almost have called it a picture. We are all travellers, and every step of our journey is under the guidance of influences which never cease to operate upon our character. Some are guided by the spirit of the world, some by the spirit of self-dependence, some by the spirit of superstition; but the children of God are led by the Spirit of God.
1. Why does the Spirit lead them? Because
(1) They need guidance. Neither in thought nor action are we competent to take a single step by ourselves; and yet every step we take brings us nearer to God or takes us farther from Him.
(2) Other guides are ready to lead astray.
2. Where does the Spirit lead them? Not in the paths where the garments will be defiled; not into the scenes of worldly dissipation and amusement, but often through many obstacles--
(1) To the Cross, where they find rest to their souls.
(2) To the closet, where they may find communion with their heavenly Friend.
(3) To the house of God
(4) To the Lords table.
(5) To duty.
(6) To conflict.
(7) To heaven.
3. How does He guide them? By an inward impulse and by an outward ministry, and by these conjointly.
II. The privilege. The sons of God. This privilege--
1. Commences with adoption. Adoption is the taking and treating a stranger as ones own child. It is a mere act of grace.
2. Is effectuated by regeneration. For it is in nature as well as in name that believers become the children of God.
3. Is sustained by Divine nourishment. There is milk for babes, and meat for strong men.
4. Is confirmed by Divine instruction. The world is converted into a vast school for the benefit of the Church, as the wilderness was when God brought His people out of Egypt (Deu_4:36; Deu_32:10).
5. Is manifested by Divine resemblance.
6. Is witnessed by the Divine Spirit.
7. It is the pledge of the highest glory. (P. Strutt.)
Sons of God
I. The condition on which we are sons of God.
1. Not mere creatureship. The stars, the birds, the flowers, are Gods creatures.
2. Not mere resemblance. Even fallen men are made in the image of God, and have a potential likeness to Him.
3. But filial disposition. Men are the special creation of God; may have a special resemblance to Him; may have affection, not fear; may cry Abba, Father.
II. The evidence that we are sons of God. There is--
1. The witness of Gods Spirit.
2. The testimony of the spirit of man.
III. The results of our being sons of god.
1. We are heirs of God.
2. We are joint-heirs with Christ. (U. R. Thomas.)
The sons of God
I. Their spirit is--
1. Obedient.
2. Confident.
3. Loving.
II. Their assurance is--
1. Divine.
2. Unquestionable.
III. Their prospects.
1. Glorious.
2. Certain. (J. Lyth, D.D.)
The condition and privilege of a son of God
I. His present condition. He is led by the Spirit of God.
1. There are two things which may render it necessary for a person to be led, defect of vision or circumstances of peril. A blind man is under the necessity of being led, in order that he may be preserved from the dangers into which he would be otherwise betrayed.
2. Or a man may be exposed to such perils that it is necessary that he should put himself under the guidance of some one who may enable him to detect and overcome the danger. Both these, in a moral point of view, coalesce in the case of every one by nature.
(1) Our moral eyesight is blinded. The reason of man is perverted; it is clouded by prejudice; it attaches undue weight to things that are of no importance, and overlooks the things which are of first-rate importance. Spiritual truth we are utterly unable to perceive. The various sciences have distinct nomenclatures which they who are not initiated do not understand. Now, gospel truth is just as unintelligible to one who has not been renewed by the Spirit of God. Mr. Pitt was once taken by Wilberforce to hear William Cecil; that statesman listened attentively, and when he was retiring, upon being asked by his friend how he liked the statements he had heard, the honest answer was, that he could not understand one single sentence. Why? Not that the preacher had clothed the truth in unintelligible language, but in the language of Scripture, inspired by the Spirit of God, and therefore in a language which that statesman was unable to comprehend because it was to be spiritually discerned.
(2) And our way is encompassed with peril.
(a) We are treading, as it were, upon the margin of eternity, and in an instant we might be summoned to stand before the bar of judgment.
(b) We are surrounded with a host of spiritual beings, who are continually operating against our safety.
(c) The world around us is continually placing temptation in our way.
(d) We have a traitor within. Now, if all this be the case we need a leader such as the Spirit of God.
2. How is it that the Spirit of God leads?
(1) By unfolding the meaning of the written Word. That Word is our great sheet-anchor in the present day, and we have an infallible interpreter thereof in the Spirit who indited it.
(2) By the various providences of which Christians are the subjects in their passage through life. He who will watch for providences shall never want a providence to watch. It is true that we have not a visible pillar of cloud and of fire; yet if we will only attentively listen to the voice of Gods providence often we shall find it true--Thine ear shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand or to the left.
3. How is it to be known whether a person is led of the Spirit? The marks are--
(1) Separation from the world.
(2) Obedience to Gods will.
(3) A single eye to Gods glory.
II. His privilege.
1. As relating to the present life.
(1) He may look up to God as his reconciled Father in Jesus.
(2) Trials may befall him; but he knows that all things work together for good to them that love God. God loves him too well not to try him. Thus he can look upon his trials with thankfulness, believing that they shall work out for him, a far more exceeding and eternal weight of glory.
(3) He may come to God with the confidence of a child.
(4) As his course draws nearer and nearer to eternity it grows brighter and brighter.
2. And as for his privileges in eternity, Eye hath not seen etc., (Bp. R. Bickersteth.)
The happiness of the sons of God
1. They are led by His Spirit.
2. They bear the name of children (verses 14, 16).
3. They speak the language of children (verse 15).
4. They render the obedience of children.
5. They feel the confidence of children.
6. They participate in the inheritance of children. (J. Lyth, D.D.)
The character and privileges of true Christians
I. Their character. They are led by the Spirit of God. This implies--
1. An active and progressive, not a passive and stationary life.
2. Something altogether different from abandonment to natural impulses.
3. A contrast with the leading of the spirit of the world, which conducts so many astray.
4. Guidance by means of the revealed Word of God, yet due to a Divine and supernatural influence.
5. Issues in progress in the way of holiness and obedience which leads to life eternal.
II. Their privileges. They are regarded and treated by God as His sons. This involves--
1. Their regeneration and adoption by Divine grace.
2. Participation in the Divine character and likeness.
3. Favour and fellowship.
4. Heirship. They are joint heirs with Christ, and the time shall come when they shall enter upon a heavenly and immortal inheritance. (Clerical World.)
Four important questions
1. How may I became a child of God?
2. How can I know that I am a child of God?
3. How must I prove that I am a child of God?
4. What advantage have I as a child of God? (J. Lyth, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv14–17 14. For as many as are led by the…
14. For as many as are led by the Spirit. Those who “through the Spirit mortify the deeds of the body” are led by the Spirit. They obey it rather than the flesh. The presence of the Spirit in leading them shows that they are sons of God. How are they led? (1) They have given up their own wills to do God's will, and seek to obey him in all things. (2) To them the Spirit is given as a helper of their weakness (verse 26 below), and by its aid they overcome the flesh. Sons of God. We become sons of God when we are born again, born of water and the Spirit (John 3:5), and we maintain the sonship by being led by the Spirit.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv14–15 MAIN HOMILETICS OF THE PARAGRAPH.—Rom_8:14
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_8:14
Marks of God’s sons.—Led, and not driven. Led as the scholar by his teacher, the traveller by his guide, the soldier by his captain. So the Son of God is led by the Spirit of God. The Son of God is not driven by brute force, not treated as a mere machine or as a beast of burden, but as a reasonable creature. As the man is led by patriotic feelings, by devotion to truth, by force of lofty and stirring thoughts, so and much more is the Son of God led. His soul is open to and receptive of divine influence. There is the inner world of his spiritual nature acted upon and moving in harmony with the outer force of the Spirit of God. Oh what a word led us in this connection!—led out of sin’s darkness and chaos into truth’s light and order, just as the new-made world was led; out of the hunger and wretchedness of guilty wanderings into the fulness and happiness of the Father’s house, just as the prodigal was led; out of the world’s trouble and tossing fevers into the rest of the Saviour’s, as Zacchæus was led; out of the darkness and blindness of self-love into the light and clear vision of Christ-love, as Saul was led,—led onwards and upwards along the pathway of ever-increasing knowledge of the love of God in Jesus,—led from the shifting scenes of earth, through the dark valley of death, to the paradise of God, as the redeemed through all ages have been and shall continue to be led to the very close of this dispensation. Oh to yield ourselves up to divine leading!
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I. God’s sons have a family likeness.—In natural families there are likenesses. There are certain resemblances by which we know that they constitute part of the same family. The form of the features, the general build, tell us of a certain similarity. So in God’s great spiritual family there is a general likeness. The botanist, by a certain similarity, declares that the plant belongs to such an order. The geologist says that such a fossil belongs to a certain stratum. The physiologist declares in the same manner that such an animal belongs to such a species. And so by certain tokens we declare that the man belongs to God’s family. The one general feature by which we know the sons of God is this, that they “are led by the Spirit of God.” So that it is not an outward but an inward resemblance. Thus it sometimes happens in natural families. It is not always by the mere outward features, but by the inward tastes and feelings. God’s sons may be and often are outwardly different. They vary in outward form, in social circumstances, in gifts, faculties, and endowments. They may appear like Joseph, the second ruler in Egypt, swaying and managing the destinies of a mighty empire, or like the poor Jew Mordecai, sitting despised at the king’s gate. They may appear like Solomon arrayed in all his glory, surrounded with luxury and girded by power; or like Lazarus, clothed in rags, dying of starvation. They may appear like St. Paul, mighty in intellect, and capable of using the pen of eloquence; or like Moses, who was slow in speech. Still, through all differences there runs the common bond of likeness. They are influenced by the Holy Spirit of God. And this common likeness is only to be seen by the man of spiritual vision and spiritual enlightenment. Only the botanist can tell to what order the plant belongs. Only the man well acquainted with the family can tell when he meets a member. Only the spiritually enlightened can mark out one of God’s sons. He sees that the Son of God is led, not from beneath, but from above. He marks an unseen and yet most effective force shaping the whole of the man’s nature and destiny. As a strong under current may propel the vessel along the waters, so the strong current of the Holy Spirit guides the Son of God through the troubled waters of this world.
II. God’s sons have family greatness.—Man is highest in the scale of being. He possesses more powers and faculties than any other animal, and is capable of being acted upon in a way in which no other animal can be. Man, simply considered as a creature of this world, stands at a height far removed from all other beings. His nature stretches out and touches realms unknown to any other living force. The spiritual man—the Son of God, i.e.—stands still higher in the scale of being. He is acted upon by a force unknown to any other. The mere physical creature lives only in a material realm. It never rises above matter. The intellectual being lives in the realm of mind. He dwells in the region of thoughts and ideas. He is touched and moved by the thoughts of others. But the Son of God is touched and moved by the thoughts of God, He is pervaded and influenced by the Spirit of God, His soul is acted upon by the Unseen in a way which others are not, and is great in the highest sense. The greatness of God’s family is here brought out in another aspect. The members of God’s family are not mere children, but sons noble and stalwart. There was a time in which they were mere children, and requiring to be fed with milk, loving only childish things, and following childish sports and practices. In one sense God’s family on earth will always be children; requiring to be taught, corrected, guided, and disciplined like children. In the light of the eternal ideal of manhood we speak only and understand only as children. Still, in the view of the rest of humanity the members of God’s family are sons, noblest and grandest of the sons of men. Jesus Christ is by pre-eminence the Son of God, begotten before all time, “being the brightness of the Father’s glory, and the express image of His person.” Christians are the sons of God next in order, and yet allied unto Jesus Christ the elder brother. Their greatness is plain from this connection. Sons of God, brothers of the one great Son of God. Sons of God, in whom dwells and works the Holy Spirit of God. Are we the sons of God? Do we feel and appreciate our greatness? Do we conduct ourselves as God’s sons?
III. God’s sons have a family heritage.—Great families have their possessions. There is for each one of them a heritage. They have their lands, their houses, their money, and their position. God’s family is a great family, and has its possessions. There is for each one a heritage. That blessed heritage is the precious one of the Holy Spirit to lead. The Holy Spirit leads aright. Human possession leads astray to misery and to destruction. Human reason is too often a blind guide. Boasted philosophy cannot lead the soul in the right path. The Holy Spirit of God alone can lead in a pathway of safety. How are we to know that we are being led by the Holy Spirit? We know this much, that the Spirit never leads contrary to the Bible. The Spirit never influences to go against truth, honesty, candour, uprightness, and goodness. The Holy Spirit leads to peace, to plenty, to joy, to spiritual prosperity. The Holy Spirit leads to bright realms of spiritual beauty and fulness on earth, and to the brightest land of all, even to the paradise of God. The Holy Spirit’s leading and indwelling is the type and pledge of our dwelling for ever in God’s blessed presence in heaven.
IV. God’s sons have a family bias.—They all incline in the same direction. Their tendency is upward and onward. The vessels at sea have the needle which points to the pole. Wherever the vessels sail, in whatever part of the world they may be, the needles all point to the pole, and centre there as it were. So the sons of God, wherever they may dwell on earth their hearts point to the city of God. The Holy Spirit within them the foretaste of heaven. Thus heaven is in them before they are in heaven. When slaves were escaping from slavery, their eyes were fixed on the north star as the guide to the land of freedom. The Holy Spirit within is better than the north star guiding to Jerusalem above, which is free, and which is the mother of us all. The hearts of God’s sons turn to the spiritual Jerusalem, to the city of the living God. They seek a city out of sight, and thus declare that they are strangers and pilgrims on the earth. By this we may know that we are being led—by this we may know that we are the sons of God, that we are earnestly and prayerfully seeking heaven through Jesus Christ, who is the way, the truth, and the life.
Rom_8:15. Led by the Spirit.—Every gift with the possibility of which man was endowed, and every noble quality which made him beautiful and good for the eyes of God to see, all came from that one and the selfsame Spirit, moving in man’s soul as He had moved from all ages in the laws of nature, and was still moving their divine uniformities. For God is the essence and source of all goodness and excellence whatsoever.
I. Degraded humanity.—We know, alas! only too well that through misuse of the gift of freewill we have encouraged that within us which loveth darkness better than light. Whole races have become so degraded that, even in the best members of them, the patient lamp of the omnipresent Spirit could shine with but a feeble flame. Clearly do our own hearts remind us what it is to have sinned, to feel that God has hidden His face from us, and to be almost ashamed to lift up our souls in prayer.
II. The Spirit in pagan philosophy.—But though the poor human creature had thus miserably come short of the glory of God, and the freshness and purity of the early light which had come with him from the divine Being who was “his home” had now faded into the “light of common day,” yet all the time God was not far from any of His children. Socrates said that there was a spirit in him, not himself, which guided him all the way of his life. “As many as are led by the Spirit of God, they are the sons of God.” Thus did the Spirit work in the hearts and minds of men. “No man was ever great,” said Cicero, “without a divine afflatus.” “This I say,” wrote Seneca to his friend Lucilius, “that a Holy Spirit dwelleth within us, of our good and evil works the observer and the guardian. As we treat Him, so He treateth us; and no man is good except God be with him.” Do you not see Him in every page of history, making the virtues triumph? Do you not read Him in the general expectancy of the world at the time of the coming of the Saviour, that attitude of suspense and hope which Tacitus and Suetonius have described, of which one of Virgil’s most beautiful poems is an example, and which taught the Eastern sages to watch for the dawn of that great light which led them to the cradle of Bethlehem?
III. Jesus the Light.—For mankind was not to be left for ever to grope their way in the darkness for the Lord, if haply they might feel after Him and find Him. The star which led the patient Magi through the desert was the herald of a more glorious birth than when the sons of God shouted for joy on the first morning of the world. He came and returned that the Spirit of God might come in a way in which it had never been possible for Him to come before. Christ lifted up the veil, and from that time all who came unto Him were open to all the divine influences of the Holiest of holies. As soon as He came, even before the outpouring of the day of Pentecost, the Holy Spirit was given with abundant and startling effect. The kingdom of the Spirit was already begun when the Lord of life and glory was preaching and teaching.
IV. The purpose of the Spirit.—As Luther wrote: “He imposeth a limit and measure to the preaching of the Holy Ghost Himself: He is to preach nothing new, nothing other than Christ and His word, to the end that we might have a sure sign, a certain test, whereby to judge false spirits.” Thus the Spirit is conditioned by the Son, as the Son is by the Father. The office of the Spirit was to bring to remembrance, to interpret.
V. Transformation to Christ’s image.—The world may say it is content to be as Socrates was, that it desires not to rise above the aspirations of Plato, that it cares not to be juster than Aristides. Philosophic sceptics may pronounce that Christianity is only one of the many forms of this world’s religions, and that Buddhism is older, as interesting, and accepted by a far larger number of the human race. Others may say that they are content to follow the faith of Christ because it has achieved great things, because it is wrapped up in the history of England, because it has founded a higher morality, a nobler chivalry, a more complete virtue, than any other creed. But by such inadequate conceptions of the relation between God and the human soul they show that they see not the Spirit, neither know Him. They recognise, perhaps, that God made man in His own image and capable of partaking in His divine nature. They recognise that man, by seeking after God, brings himself nearer to Him. They do not recognise that by gazing at the glory of the only begotten Son we become transformed after His image; they have no idea that to know of the divine personality of the Holy Spirit of Christ and of the Father is to be able to address Him, to approach Him, to talk with Him as friend talks with friend.—Ven. W. Sinclair, D.D.
Sons of God.
I. The condition on which we are “sons of God.”—Not mere creatureship. The stars, the birds, the flowers, are God’s creatures. Not mere resemblance. Even fallen men are made in the image of God, and have a potential likeness to Him. But filial disposition. Men are the special creation of God; may have a special resemblance to Him; may have affection, not fear; may cry, “Abba, Father.”
II. The evidence that we are “sons of God.”—
1. There is the witness of God’s Spirit;
2. There is the testimony of the spirit of man.
III. The results of our being “sons of God.”—
1. We are “heirs of God”;
2. We are “joint-heirs with Christ.”—Dr. Thomas.
SUGGESTIVE COMMENTS ON Rom_8:14
Sonship a connection of relation and nature.—First, it is a connection of relation. God’s Spirit dwells not in any and leads none who are not His children by faith in Jesus Christ. Their guidance by the Spirit of God therefore manifests them to be His children. By an act of divine grace, which in all its aspects and gifts is marvellous and infinite, the sinner who believes is adopted by God and numbered among His children. He is separated from the family of Satan, and joined to the sons and daughters of the Lord God Almighty. This relation to God and His family begins with his faith, continues during life, and is perpetuated during eternity. It is also a connection of nature. I do not mean that they are partakers of God’s essence, but of the character or image of God, such as is competent to a creature. “Whereby,” says the apostle Peter, “are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” The connection between this new, regenerated, or divine nature, and heaven, is obvious. Without it none could enjoy heaven, though admitted to it; for it is a holy place, a holy society, and a holy inheritance. Finally, it is a connection of love. I speak not of your love of God, which is so weak and faint, derived from grace and dependent on grace, and accompanied with so many imperfections, further than to say that its sincerity is inseparably connected with grace and glory. But the love of God to you is the grand security of your eternal life—that love which is from everlasting, and has drawn you to Himself—that love which is to everlasting on them that fear Him—that love which is commended in giving and not in sparing His own Son for you when enemies, that you might be the children of God. Live more and more by faith on the Son of God. Follow more closely the guidance of the Spirit of God, and seek more earnestly His supplies. Thus live worthy of your name and prospects as the children of a King, as the children of God.—Parlane.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv14–17 14. “For so many as are led by the…
ENTIRE SANCTIFICATION PECULIARIZED BY THE DIVINE LEADERSHIP AND ATTESTED BY THE CLEAR WITNESS OF THE HOLY SPIRIT
14. “For so many as are led by the Spirit of God, the same are the sons of God.” The Holy Spirit leads the human spirit by direct and immediate illumination, revelation and inspiration. He leads our intelligent minds by the Word, which He wonderfully lights up to our lucid apprehension, while He leads our bodies by His gracious Providence. Hence, if true to this divine leadership, we will never go astray. However, it is exceedingly pertinent that we heed this leadership in its triple aspect. If you follow the Spirit alone Without due appreciation of Word and Providence, you open the door for an evil spirit, passing himself for the Holy Ghost, to come in, deceive, side-track and ruin you. If you follow the Word alone without a due appreciation of God’s Spirit and Providence, you will run into dead formality and lose your soul. If you follow Providence alone, regardless of the Word and Spirit, you will apostatize into rationalistic infidelity and make your bed in hell. The true policy is to keep your eye on Jesus, whom no evil spirit can counterfeit, because the devils have no incarnation. Though the innumerable demons which throng the atmosphere can assume the form of an angel of light, thus counterfeiting the Holy Ghost and deceiving millions, yet none of them can counterfeit Jesus, from the fact that they have no incarnation. Therefore we are everywhere commanded to follow Jesus, meanwhile recognizing the Holy Ghost as our infallible Guide, not only personally, but through His Word and Providence.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv16–17
Romans
THE WITNESS OF THE SPIRIT
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Rom 8:16.
The sin of the world is a false confidence, a careless, complacent taking for granted that a man is a Christian when he is not. The fault, and sorrow, and weakness of the Church is a false diffidence, an anxious fear whether a man be a Christian when he is. There are none so far away from false confidence as those who tremble lest they be cherishing it. There are none so inextricably caught in its toils as those who are all unconscious of its existence and of their danger. The two things, the false confidence and the false diffidence, are perhaps more akin to one another than they look at first sight. Their opposites, at all events-the true confidence, which is faith in Christ; and the true diffidence, which is utter distrust of myself-are identical. But there may sometimes be, and there often is, the combination of a real confidence and a false diffidence, the presence of faith, and the doubt whether it be present. Many Christians go through life with this as the prevailing temper of their minds-a doubt sometimes arising almost to agony, and sometimes dying down into passive patient acceptance of the condition as inevitable-a doubt whether, after all, they be not, as they say, ‘deceiving themselves’; and in the perverse ingenuity with which that state of mind is constantly marked, they manage to distil for themselves a bitter vinegar of self-accusation out of grand words in the Bible, that were meant to afford them but the wine of gladness and of consolation.
Now this great text which I have ventured to take-not with the idea that I can exalt it or say anything worthy of it, but simply in the hope of clearing away some misapprehensions-is one that has often and often tortured the mind of Christians. They say of themselves, ‘I know nothing of any such evidence: I am not conscious of any Spirit bearing witness with my spirit.’ Instead of looking to other sources to answer the question whether they are Christians or not-and then, having answered it, thinking thus, ‘That text asserts that all Christians have this witness, therefore certainly I have it in some shape or other,’ they say to themselves, ‘I do not feel anything that corresponds with my idea of what such a grand, supernatural voice as the witness of God’s Spirit in my spirit must needs be; and therefore I doubt whether I am a Christian at all.’ I should be thankful if the attempt I make now to set before you what seems to me to be the true teaching of the passage, should be, with God’s help, the means of lifting some little part of the burden from some hearts that are right, and that only long to know that they are, in order to be at rest.
‘The Spirit itself beareth witness with our spirit, that we are the children of God.’ The general course of thought which I wish to leave with you may be summed up thus: Our cry ‘Father’ is the witness that we are sons. That cry is not simply ours, but it is the voice of God’s Spirit. The divine Witness in our spirits is subject to the ordinary influences which affect our spirits.
Let us take these three thoughts, and dwell on them for a little while.
I. Our cry ‘Father’ is the witness that we are sons.
Mark the terms of the passage: ‘The Spirit itself beareth witness with our spirit-.’ It is not so much a revelation made to my spirit, considered as the recipient of the testimony, as a revelation made in or with my spirit considered as co-operating in the testimony. It is not that my spirit says one thing, bears witness that I am a child of God; and that the Spirit of God comes in by a distinguishable process, with a separate evidence, to say Amen to my persuasion; but it is that there is one testimony which has a conjoint origin-the origin from the Spirit of God as true source, and the origin from my own soul as recipient and co-operant in that testimony. From the teaching of this passage, or from any of the language which Scripture uses with regard to the inner witness, it is not to be inferred that there will rise up in a Christian’s heart, from some origin consciously beyond the sphere of his own nature, a voice with which he has nothing to do; which at once, by its own character, by something peculiar and distinguishable about it, by something strange in its nature, or out of the ordinary course of human thinking, shall certify itself to be not his voice at all, but God’s voice. That is not the direction in which you are to look for the witness of God’s Spirit. It is evidence borne, indeed, by the Spirit of God; but it is evidence borne not only to our spirit, but through it, with it. The testimony is one, the testimony of a man’s own emotion, and own conviction, and own desire, the cry, Abba, Father! So far, then, as the form of the evidence goes, you are not to look for it in anything ecstatic, arbitrary, parted off from your own experience by a broad line of demarcation; but you are to look into the experience which at first sight you would claim most exclusively for your own, and to try and find out whether there there be not working with your soul, working through it, working beneath it, distinct from it but not distinguishable from it by anything but its consequences and its fruitfulness-a deeper voice than yours-a ‘still small voice,’-no whirlwind, nor fire, nor earthquake-but the voice of God speaking in secret, taking the voice and tones of your own heart and your own consciousness, and saying to you, ‘Thou art my child, inasmuch as, operated by My grace, and Mine inspiration alone, there rises, tremblingly but truly, in thine own soul the cry, Abba, Father.’
So much, then, for the form of this evidence-my own conviction. Then with regard to the substance of it: conviction of what? The text itself does not tell us what is the evidence which the Spirit bears, and by reason of which we have a right to conclude that we are the children of God. The previous verse tells us. I have partially anticipated what I have to say on that point, but it will bear a little further expansion. ‘Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry Abba, Father.’ ‘The Spirit itself,’ by this means of our cry, Abba, Father, ‘beareth witness with our spirit, that we are the children of God.’ The substance, then, of the conviction which is lodged in the human spirit by the testimony of the Spirit of God is not primarily directed to our relation or feelings to God, but to a far grander thing than that-to God’s feelings and relation to us. Now I want you to think for one moment, before I pass on, how entirely different the whole aspect of this witness of the Spirit of which Christian men speak so much, and sometimes with so little understanding, becomes according as you regard it mistakenly as being the direct testimony to you that you are a child of God, or rightly as being the direct testimony to you that God is your Father. The two things seem to be the same, but they are not. In the one case, the false case, the mistaken interpretation, we are left to this, that a man has no deeper certainty of his condition, no better foundation for his hope, than what is to be drawn from the presence or absence of certain emotions within his own heart. In the other case, we are admitted into this ‘wide place,’ that all which is our own is second and not first, and that the true basis of all our confidence lies not in the thought of what we are and feel to God, but in the thought of what God is and feels to us. And instead, therefore, of being left to labour for ourselves, painfully to search amongst the dust and rubbish of our own hearts, we are taught to sweep away all that crumbled, rotten surface, and to go down to the living rock that lies beneath it; we are taught to say, in the words of the book of Isaiah, ‘Doubtless Thou art our Father-we are all an unclean thing; our iniquities, like the wind, have carried us away’; there is nothing stable in us; our own resolutions, they are swept away like the chaff of the summer threshing-floor, by the first gust of temptation; but what of that?-’in those is continuance, and we shall be saved!’ Ah, brethren! expand this thought of the conviction that God is my Father, as being the basis of all my confidence that I am His child, into its widest and grandest form, and it leads us up to the blessed old conviction, I am nothing, my holiness is nothing, my resolutions are nothing, my faith is nothing, my energies are nothing; I stand stripped, and barren, and naked of everything, and I fling myself out of myself into the merciful arms of my Father in heaven! There is all the difference in the world between searching for evidence of my sonship, and seeking to get the conviction of God’s Fatherhood. The one is an endless, profitless, self-tormenting task; the other is the light and liberty, the glorious liberty, of the children of God.
And so the substance of the Spirit’s evidence is the direct conviction based on the revelation of God’s infinite love and fatherhood in Christ the Son, that God is my Father; from which direct conviction I come to the conclusion, the inference, the second thought, Then I may trust that I am His son. But why? Because of anything in me? No: because of Him. The very emblem of fatherhood and sonship might teach us that that depends upon the Father’s will and the Father’s heart. The Spirit’s testimony has for form my own conviction: and for substance my humble cry, ‘Oh Thou, my Father in heaven!’ Brethren, is not that a far truer and nobler kind of thing to preach than saying, Look into your own heart for strange, extraordinary, distinguishable signs which shall mark you out as God’s child-and which are proved to be His Spirit’s, because they are separated from the ordinary human consciousness? Is it not far more blessed for us, and more honouring to Him who works the sign, when we say, that it is to be found in no out-of-rule, miraculous evidence, but in the natural {which is in reality supernatural} working of His Spirit in the heart which is its recipient, breeding there the conviction that God is my Father? And oh, if I am speaking to any to whom that text, with all its light and glory, has seemed to lift them up into an atmosphere too rare and a height too lofty for their heavy wings and unused feet, if I am speaking to any Christian man to whom this word has been like the cherubim and flaming sword, bright and beautiful, but threatening and repellent when it speaks of a Spirit that bears witness with our spirit-I ask you simply to take the passage for yourself, and carefully and patiently to examine it, and see if it be not true what I have been saying, that your trembling conviction-sister and akin as it is to your deepest distrust and sharpest sense of sin and unworthiness-that your trembling conviction of a love mightier than your own, everlasting and all-faithful, is indeed the selectest sign that God can give you that you are His child. Oh, brethren and sisters! be confident; for it is not false confidence: be confident if up from the depths of that dark well of your own sinful heart there rises sometimes, through all the bitter waters, unpolluted and separate, a sweet conviction, forcing itself upward, that God hath love in His heart, and that God is my Father. Be confident; ‘the Spirit itself beareth witness with your spirit.’
II. And now, secondly, That cry is not simply ours, but it is the voice of God’s Spirit.
Our own convictions are ours because they are God’s. Our own souls possess these emotions of love and tender desire going out to God-our own spirits possess them; but our own spirits did not originate them. They are ours by property; they are His by source. The spirit of a Christian man has no good thought in it, no true thought, no perception of the grace of God’s Gospel, no holy desire, no pure resolution, which is not stamped with the sign of a higher origin, and is not the witness of God’s Spirit in his spirit. The passage before us tells us that the sense of Fatherhood which is in the Christian’s heart, and becomes his cry, comes from God’s Spirit. This passage, and that in the Epistle to the Galatians which is almost parallel, put this truth very forcibly, when taken in connection. ‘Ye have received,’ says the text before us, ‘the Spirit of adoption, whereby we cry, Abba, Father.’ The variation in the Epistle to the Galatians is this: ‘Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying {the Spirit crying}, Abba, Father.’ So in the one text, the cry is regarded as the voice of the believing heart; and in the other the same cry is regarded as the voice of God’s Spirit. And these two things are both true; the one would want its foundation if it were not for the other; the cry of the Spirit is nothing for me unless it be appropriated by me. I do not need to plunge here into metaphysical speculation of any sort, but simply to dwell upon the plain practical teaching of the Bible-a teaching verified, I believe, by every Christian’s experience, if he will search into it-that everything in him which makes the Christian life, is not his, but is God’s by origin, and his only by gift and inspiration. And the whole doctrine of my text is built on this one thought-without the Spirit of God in your heart, you never can recognise God as your Father. That in us which runs, with love, and childlike faith, and reverence, to the place ‘where His honour dwelleth,’ that in us which says ‘Father,’ is kindred with God, and is not the simple, unhelped, unsanctified human nature. There is no ascent of human desires above their source. And wherever in a heart there springs up heavenward a thought, a wish, a prayer, a trembling confidence, it is because that came down first from heaven, and rises to seek its level again. All that is divine in man comes from God. All that tends towards God in man is God’s voice in the human heart; and were it not for the possession and operation, the sanctifying and quickening, of a living divine Spirit granted to us, our souls would for ever cleave to the dust and dwell upon earth, nor ever rise to God and live in the light of His presence. Every Christian, then, may be sure of this, that howsoever feeble may be the thought and conviction in his heart of God’s Fatherhood, he did not work it, he received it only, cherished it, thought of it, watched over it, was careful not to quench it; but in origin it was God’s, and it is now and ever the voice of the Divine Spirit in the child’s heart.
But, my friends, if this principle be true, it does not apply only to this one single attitude of the believing soul when it cries, Abba, Father; it must be widened out to comprehend the whole of a Christian’s life, outward and inward, which is not sinful and darkened with actual transgression. To all the rest of his being, to everything in heart and life which is right and pure, the same truth applies. ‘The Spirit itself beareth witness with our spirit’ in every perception of God’s word which is granted, in every revelation of His counsel which dawns upon our darkness, in every aspiration after Him which lifts us above the smoke and dust of this dim spot, in every holy resolution, in every thrill and throb of love and desire. Each of these is mine-inasmuch as in my heart it is experienced and transacted; it is mine, inasmuch as I am not a mere dead piece of matter, the passive recipient of a magical and supernatural grace; but it is God’s; and therefore, and therefore only, has it come to be mine!
And if it be objected, that this opens a wide door to all manner of delusion, and that there is no more dangerous thing than for a man to confound his own thoughts with the operations of God’s Spirit, let me just give you {following the context before us} the one guarantee and test which the Apostle lays down. He says, ‘There is a witness from God in your spirits.’ You may say, That witness, if it come in the form of these convictions in my own heart, I may mistake and falsely read. Well, then, here is an outward guarantee. ‘As many as are led by the Spirit of God, they are the sons of God’; and so, on the regions both of heart and of life the consecrating thought,-God’s work, and God’s Spirit’s work-is stamped. The heart with its love, the head with its understanding, the conscience with its quick response to the law of duty, the will with its resolutions,-these are all, as sanctified by Him, the witness of His Spirit; and the life with its strenuous obedience, with its struggles against sin and temptation, with its patient persistence in the quiet path of ordinary duty, as well as with the times when it rises into heroic stature of resignation or allegiance, the martyrdom of death and the martyrdom of life, this too is all {in so far as it is pure and right} the work of that same Spirit. The test of the inward conviction is the outward life; and they that have the witness of the Spirit within them have the light of their life lit by the Spirit of God, whereby they may read the handwriting on the heart, and be sure that it is God’s and not their own.
III. And now, lastly, this divine Witness in our spirits is subject to the ordinary influences which affect our spirits.
The notion often prevails that if there be in the heart this divine witness of God’s Spirit, it must needs be perfect, clearly indicating its origin by an exemption from all that besets ordinary human feelings, that it must be a strong, uniform, never flickering, never darkening, and perpetual light, a kind of vestal fire burning always on the altar of the heart! The passage before us, and all others that speak about the matter, give us the directly opposite notion. The Divine Spirit, when it enters into the narrow room of the human spirit, condescends to submit itself, not wholly, but to such an extent as practically for our present purpose is wholly to submit itself to the ordinary laws and conditions and contingencies which befall and regulate our own human nature. Christ came into the world divine: He was ‘found in fashion as a man,’ in form a servant; the humanity that He wore limited {if you like}, regulated, modified, the manifestation of the divinity that dwelt in it. And not otherwise is the operation of God’s Holy Spirit when it comes to dwell in a human heart. There too, working through man, it ‘is found in fashion as a man’; and though the origin of the conviction be of God, and though the voice in my heart be not only my voice, but God’s voice there, it will obey those same laws which make human thoughts and emotions vary, and fluctuate, flicker and flame up again, burn bright and burn low, according to a thousand circumstances. The witness of the Spirit, if it were yonder in heaven, would shine like a perpetual star; the witness of the Spirit, here in the heart on earth, burns like a flickering flame, never to be extinguished, but still not always bright, wanting to be trimmed, and needing to be guarded from rude blasts. Else, brother, what does an Apostle mean when he says to you and me, ‘Quench not the Spirit’ ? what does he mean when he says to us, ‘Grieve not the Spirit’ ? What does the whole teaching which enjoins on us, ‘Let your loins be girded about, and your lights burning,’ and ‘What I say to you, I say to all, Watch!’ mean, unless it means this, that God-given as {God be thanked!} that conviction of Fatherhood is, it is not given in such a way as that, irrespective of our carefulness, irrespective of our watching, it shall burn on-the same and unchangeable? The Spirit’s witness comes from God, therefore it is veracious, divine, omnipotent; but the Spirit’s witness from God is in man, therefore it may be wrongly read, it may be checked, it may for a time be kept down, and prevented from showing itself to be what it is.
And the practical conclusion that comes from all this, is just the simple advice to you all: Do not wonder, in the first place, if that evidence of which we speak, vary and change in its clearness and force in your own hearts. ‘The flesh lusteth against the spirit, and the spirit against the flesh.’ Do not think that it cannot be genuine, because it is changeful. There is a sun in the heavens, but there are heavenly lights too that wax and wane; they are lights, they are in the heavens though they change. You have no reason, Christian man, to be discouraged, cast down, still less despondent, because you find that the witness of the Spirit changes and varies in your heart. Do not despond because it does; watch it, and guard it, lest it do; live in the contemplation of the Person and the fact that calls it forth, that it may not. You will never ‘brighten your evidences’ by polishing at them. To polish the mirror ever so assiduously does not secure the image of the sun on its surface. The only way to do that is to carry the poor bit of glass out into the sunshine. It will shine then, never fear. It is weary work to labour at self-improvement with the hope of drawing from our own characters evidences that we are the sons of God. To have the heart filled with the light of Christ’s love to us is the only way to have the whole being full of light. If you would have clear and irrefragable, for a perpetual joy, a glory and a defence, the unwavering confidence, ‘I am Thy child,’ go to God’s throne, and lie down at the foot of it, and let the first thought be, ‘My Father in heaven,’ and that will brighten, that will stablish, that will make omnipotent in your life the witness of the Spirit that you are the child of God.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv14–17 For as many as are led by the Spirit…
For as many as are led by the Spirit of God, these are the sons of God . [To mortify the flesh is to be led of the Spirit, and to be led of the Spirit is to be a son of God; for, though all in the church claim this sonship, the claim is only demonstrated to be genuine in the case of those who are led of the Spirit. The Spirit leads both externally and internally. Externally, the Spirit supplies the gospel truth as set forth in the New Testament, and the rules and precepts therein found are for the instruction and guidance of God's children. Internally, the Spirit aids by ministering strength and comfort to the disciple in his effort to conform to the revealed truth and will of God.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v16 (Greek - τέκνον, "one born," a child (and so…
children
(Greek - τέκνον, "one born," a child (and so in Rom 8:17; Rom 8:21); not, as in Rom 8:14, "sons" (gr. huios). See Gal 4:1; Gal 4:7 where babyhood and sonhood are contrasted. Also "Adoption"; Rom 8:15; Rom 8:23; Eph 1:5.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 16 For as many as are led by the Spirit…
For as many as are led by the Spirit of God
You can translate this in an active form. AT: "For all the people whom the Spirit of God leads" (See: Active or Passive)
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sons of God
Here this means all believers in Jesus and is often translated as "children of God."
by which we cry
"who causes us to cry out"
Abba, Father
"Abba" is "Father" in the Aramaic language. (See: Translate Unknowns and How to Translate Names)
translationWords
Holy Spirit
sons of God
enslave
fear
adoption
God the Father
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14, 15, 17 8:14 children of God: In the Old Testament, this…
8:14 children of God: In the Old Testament, this phrase referred to Israel, the people God called to be his own (see especially Exod 4:22; Jer 3:19; 31:9; Hos 11:1). Paul uses it to remind believers that they enjoy an intimate relationship with God and that they will inherit many of the promises and blessings given to Israel. Christians are no longer minors or slaves, but mature children with full rights (see Gal 4:1-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.