Romans 8:12-14
12. Therefore, brethren, we are debtors, not to the flesh, to live
after the flesh.
12. Itaque fratres, debitores sumus, non carni, ut secundum carnem
vivamus.
13. For if ye live after the flesh,ye shall die: but if ye through
the Spirit do mortify the deeds of the body, ye shall live.
13. Si enim secundum carnem vixeritis, moriemini: si vero Spiritu
facta carnismortificaveritis, vivetis.
14. For as many as are led by the Spirit of God, they are the sons
of God.
14. Quicunque enim Spiritu Dei aguntur, ii filii Dei sunt.
12. So then, brethren, etc. This is the conclusion of what has
been previously said; for if we are to renounce the flesh, we ought not
to consent to it; and if the Spirit ought to reign in us, it is inconsistent
not to attend to his bidding. Paul’s sentence is here defective, for he
omits the other part of the contrast, — that we are debtors to the Spirit;
but the meaning is in no way obscure. This conclusion has the force of an
exhortation; for he is ever wont to draw exhortations from his doctrine.
So in another place, Ephesians 4:30, he exhorts us
“not to grieve the Spirit of God, by whom we have been sealed to the
day of redemption:”
he does the same in Galatians 5:25,
“If we live in the Spirit, let us also walk in the Spirit.”
And this is the case, when we renounce carnal lusts, so as to devote
ourselves, as those who are bound, to the righteousness of God. Thus indeed
we ought to reason, not as some blasphemers are wont to do, who talk idly,
and say, — that we must do nothing, because we have no power. But it is
as it were to fight against God, when we extinguish the grace offered to
us, by contempt and negligence.
13. For if ye will live after the flesh, etc. He adds a threatening,
in order more effectually to shake off their torpor; by which also they
are fully confuted who boast of justification by faith without the Spirit
of Christ, though they are more than sufficiently convicted by their own
conscience; for there is no confidence in God, where there is no love of
righteousness. It is indeed true, that we are justified in Christ through
the mercy of God alone; but it is equally true and certain, that all who
are justified are called by the Lord, that they may live worthy of their
vocation. Let then the faithful learn to embrace him, not only for justification,
but also for sanctification, as he has been given to us for both these
purposes, lest they rend him asunder by their mutilated faith.
But if ye by the Spirit, etc. He thus moderates his address,
that he might not deject the minds of the godly, who are still conscious
of much infirmity; for however we may as yet be exposed to sins, he nevertheless
promises life to us, provided we strive to mortify the flesh: for he does
not strictly require the destruction of the flesh, but only bids us to
make every exertion to subdue its lusts.
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.
Romans 8:15-17
15. For ye have not received the spirit of bondage again to fear;
but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
15. Et enim non accepistis spiritum servitutis iterum in terrorem:
sed accepistis Spiritum adoptionis, per quem clamamus, Abba, Pater.
16. The Spirit itself beareth witness with our spirit, that we are
the children of God:
16. Ipse enim Spiritus simul testificatur spiritui nostro quod sumus
filii Dei:
17. And if children, then heirs; heirs of God, and joint-heirs with
Christ: if so be that we suffer with him, that we may be also glorified
together.
17. Si vero filii, etiam h_redes; h_redes quidem Dei, coh_redes
autem Christi: siquidem compatimur, ut et una glorificemur.
He now confirms the certainty of that confidence, in which he has already
bidden the faithful to rest secure; and he does this by mentioning the
special effect produced by the Spirit; for he has not been given for the
purpose of harassing us with trembling or of tormenting us with anxiety;
but on the contrary, for this end — that having calmed every perturbation,
and restoring our minds to a tranquil state, he may stir us up to call
on God with confidence and freedom. He does not then pursue only the argument
which he had before stated, but dwells more on another clause, which he
had connected with it, even the paternal mercy of God, by which he forgives
his people the infirmities of the flesh and the sins which still remain
in them. He teaches us that our confidence in this respect is made certain
by the Spirit of adoption, who could not inspire us with confidence in
prayer without sealing to us a gratuitous pardon: and that he might make
this more evident, he mentions a twofold spirit; he calls one the spirit
of bondage, which we receive from the law; and the other, the spirit of
adoption, which proceeds from the gospel. The first, he says, was given
formerly to produce fear; the other is given now to afford assurance. By
such a comparison of contrary things the certainty of our salvation, which
he intended to confirm, is, as you see, made more evident. The same comparison
is used by the author of the Epistle to the Hebrews, where he says, that
we have not come to Mount Sinai, where all thing were so terrible, that
the people, being alarmed as it were by an immediate apprehension of death,
implored that the word should be no more spoken to them, and Moses himself
confessed that he was terrified;
“but to Sion, the mount of the Lord, and to his city, the heavenly Jerusalem,
where Jesus is, the Mediator of the New Testament,” etc. (Hebrews 7:18.)
By the adverb again, we learn, that the law is here compared with the
gospel: for the Son of God by his coming has brought to us this invaluable
benefit, — that we are no longer bound by the servile condition of the
law. You are not however to infer from this, either that no one before
the coming of Christ was endued with the spirit of adoption, or that all
who received the law were servants and not sons: for he compares the ministration
of the law with the dispensation of the gospel rather than persons with
persons. I indeed allow that the faithful are here reminded how much more
bountifully God now deals with them than he did formerly with the fathers
under the Old Testament; he yet regards the outward dispensation, in respect
of which only we excel them: for though the faith of Abraham, of Moses,
and of David, was superior to ours, yet as God kept them apparently under
a schoolmaster, they had not advanced into that liberty which has been
revealed to us.
But it must at the same time be noticed, that it was designedly, on
account of false apostles, that a contrast was made between the literal
disciples of the law, and the faithful whom Christ, the heavenly Teacher,
not only addresses by words, but also teaches inwardly and effectually
by his Spirit.
And though the covenant of grace is included under the law, it is yet
far different from it; for in setting up the gospel in opposition to it,
he regards nothing but what was peculiar to the law itself, as it commands
and forbids, and restrains transgressors by the denunciation of death:
and thus he gives the law its own character, in which it differs from the
gospel; or this statement may be preferred by some, — “He sets forth the
law only, as that by which God covenants with us on the ground of works.”
So then persons only must be regarded as to the Jewish people; for when
the law was published, and also after it was published, the godly were
illuminated by the same Spirit of faith; and thus the hope of eternal life,
of which the Spirit is the earnest and seal, was sealed on their hearts.
The only difference is, that the Spirit is more largely and abundantly
poured forth in the kingdom of Christ. But if you regard only the dispensation
of the law, it will then appear, that salvation was first clearly revealed
at that time, when Christ was manifested in the flesh. All things under
the Old Testament were involved in great obscurity, when compared with
the clear light of the gospel.
And then, if the law be viewed in itself, it can do nothing but restrain
those, devoted to its miserable bondage, by the horror of death; for it
promises no good except under condition, and denounces death on all transgressors.
Hence, as there is the spirit of bondage under the law, which oppresses
the conscience with fear; so under the gospel there is the spirit of adoption,
which exhilarates our souls by bearing a testimony as to our salvation.
But observe, that fear is connected with bondage, as it cannot be otherwise,
but that the law will harass and torment souls with miserable disquietness,
as long as it exercises its dominion. There is then no other remedy for
quieting them, except God forgives us our sin and deals kindly with us
as a father with his children.
Through whom we cry, etc. He has changed the person, that he might describe
the common privilege of all the saints; as though he had said, — “Ye have
the spirit, through whom you and all we, the rest of the faithful, cry,”
etc. The imitation of their language is very significant; when he introduces
the word Father, in the person of the faithful. The repetition of the name
is for the sake of amplification; for Paul intimates, that God’s mercy
was so published through the whole world, that he was invoked, as Augustine
observes, indiscriminately in all languages. His object then was to express
the consent which existed among all nations. It hence follows, that there
is now no difference between the Jew and the Greek, as they are united
together. Isaiah speaks differently when he declares, that the language
of Canaan would be common to all, (Isaiah 19:18;) yet the meaning is the
same; for he had no respect to the external idiom, but to the harmony of
heart in serving God, and to the same undisguised zeal in professing his
true and pure worship. The word cry is set down for the purpose of expressing
confidence; as though he said, “We pray not doubtingly, but we confidently
raise up a loud voice to heaven.”
The faithful also under the law did indeed call God their Father, but
not with such full confidence, as the vail kept them at a distance from
the sanctuary: but now, since an entrance has been opened to us by the
blood of Christ, we may rejoice fully and openly that we are the children
of God; hence arises this crying. In short, thus is fulfilled the prophecy
of Hosea,
“I will say to them, My people are ye: they in their turn will answer,
Thou art our God.” (Hosea 2:23.)
For the more evident the promise is, the greater the freedom in prayer.
16. The Spirit himself, etc. He does not simply say, that God’s
Spirit is a witness to our spirit, but he adopts a compound verb, which
might be rendered “contest,” (contestatur,) were it not that contestation
(contestatio) has a different meaning in Latin. But Paul means, that the
Spirit of God gives us such a testimony, that when he is our guide and
teacher, our spirit is made assured of the adoption of God: for our mind
of its own self, without the preceding testimony of the Spirit, could not
convey to us this assurance. There is also here an explanation of the former
verse; for when the Spirit testifies to us, that we are the children of
God, he at the same time pours into our hearts such confidence, that we
venture to call God our Father. And doubtless, since the confidence of
the heart alone opens our mouth, except the Spirit testifies to our heart
respecting the paternal love of God, our tongues would be dumb, so that
they could utter no prayers. For we must ever hold fast this principle,
— that we do not rightly pray to God, unless we are surely persuaded in
our hearts, that he is our Father, when we so call him with our lips. To
this there is a corresponding part, — that our faith has no true evidence,
except we call upon God. It is not then without reason that Paul, bringing
us to this test, shows that it then only appears how truly any one believes,
when they who have embraced the promise of grace, exercise themselves in
prayers.
But there is here a striking refutation of the vain notions of the Sophists
respecting moral conjecture, which is nothing else but uncertainty and
anxiety of mind; nay, rather vacillation and delusion. There is also an
answer given here to their objection, for they ask, “How can a man fully
know the will of God?” This certainly is not within the reach of man, but
it is the testimony of God’s Spirit; and this subject he treats more at
large in the First Epistle to the Corinthians, from which we may derive
a fuller explanation of a passage. Let this truth then stand sure, — that
no one can be called a son of God, who does not know himself to be such;
and this is called knowledge by John, in order to set forth its certainty.
(1 John 5:19, 20.)
17. And if children, etc. By an argument, taken from what is
annexed or what follows, he proves that our salvation consists in having
God as our Father. It is for children that inheritance is appointed: since
God then has adopted us as his children, he has at the same time ordained
an inheritance for us. He then intimates what sort of inheritance it is
— that it is heavenly, and therefore incorruptible and eternal, such as
Christ possesses; and his possession of it takes away all uncertainty:
and it is a commendation of the exellency of this inheritance, that we
shall partake of it in common with the only-begotten Son of God. It is
however the design of Paul, as it will presently appear more fully, highly
to extol this inheritance promised to us, that we may be contented with
it, and manfully despise the allurements of the world, and patiently bear
whatever troubles may press on us in this life.
If so be that we suffer together, etc. Various are the interpretations
of this passage, but I approve of the following in preference to any other,
“We are co-heirs with Christ, provided, in entering on our inheritance,
we follow him in the same way in which he has gone before.” And he thus
made mention of Christ, because he designed to pass over by these steps
to an encouraging strain, — “God’s inheritance is ours, because we have
by his grace been adopted as his children; and that it may not be doubtful,
its possession as been already conferred on Christ, whose partners we are
become: but Christ came to it by the cross; then we must come to it in
the same manner.” Nor is that to be dreaded which some fear, that Paul thus
ascribes the cause of our eternal glory to our labours; for this mode of
speaking is not unusual in Scripture. He denotes the order, which the Lord
follows in dispensing salvation to us, rather than the cause; for he has
already sufficiently defended the gratuitous mercy of God against the merits
of works. When now exhorting us to patience, he does not show whence salvation
proceeds, but how God governs his people.
