Romans 8:15
Verse
Context
Sermons
David Wilkerson
Corrie Ten BoomCorrie Ten BoomDavid Wilkerson
Carter Conlon
Warren Wiersbe
Paul WasherSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Ye have not received the spirit of bondage - All that were under the law were under bondage to its rites and ceremonies; and as, through the prevalence of that corrupt nature with which every human being is polluted, and to remove which the law gave no assistance, they were often transgressing, consequently they had forfeited their lives, and were continually, through fear of death, subject to bondage, Heb 2:15. The believers in Christ Jesus were brought from under that law, and from under its condemnation; and, consequently, were freed from its bondage. The Gentiles were also in a state of bondage as well as the Jews, they had also a multitude of burdensome rites and ceremonies, and a multitude of deities to worship; nor could they believe themselves secure of protection while one of their almost endless host of gods, celestial, terrestrial, or infernal, was left unpropitiated. But ye have received the Spirit of adoption - Ye are brought into the family of God by adoption; and the agent that brought you into this family is the Holy Spirit; and this very Spirit continues to witness to you the grace in which ye stand, by enabling you to call God your Father, with the utmost filial confidence and affection. The Spirit of adoption - Adoption was an act frequent among the ancient Hebrews, Greeks, and Romans; by which a person was taken out of one family and incorporated with another. Persons of property, who had no children of their own, adopted those of another family. The child thus adopted ceased to belong to his own family, and was in every respect bound to the person who had adopted him, as if he were his own child; and in consequence of the death of his adopting father he possessed his estates. If a person after he had adopted a child happened to have children of his own, then the estate was equally divided between the adopted and real children. The Romans had regular forms of law, by which all these matters were settled. - See in Aulus Gellius. Noctes Attic., vol. i. cap. xix. p. 331. Edit Beloe; and the note there. Whereby we cry, Abba, Father - The reason why the Syriac and Greek words are here conjoined, may be seen in the note on Mar 14:36 (note), to which the reader is referred. The introduction of the words here shows that the persons in question had the strongest evidence of the excellence of the state in which they stood; they knew that they were thus adopted; and they knew this by the Spirit of God which was given them on their adoption; and let me say, they could know it by no other means. The Father who had adopted them could be seen by no mortal eye; and the transaction being purely of a spiritual nature, and transacted in heaven, can be known only by God's supernatural testimony of it upon earth. It is a matter of such solemn importance to every Christian soul, that God in his mercy has been pleased not to leave it to conjecture, assumption, or inductive reasoning; but attests it by his own Spirit in the soul of the person whom he adopts through Christ Jesus. It is the grand and most observable case in which the intercourse is kept up between heaven and earth; and the genuine believer in Christ Jesus is not left to the quibbles or casuistry of polemic divines or critics, but receives the thing, and the testimony of it, immediately from God himself. And were not the testimony of the state thus given, no man could possibly have any assurance of his salvation which would beget confidence and love. If to any man his acceptance with God be hypothetical, then his confidence must be so too. His love to God must be hypothetical, his gratitude hypothetical, and his obedience also. If God had forgiven me my sins, then I should love him, and I should be grateful, and I should testify this gratitude by obedience. But who does not see that these must necessarily depend on the If in the first case. All this uncertainty, and the perplexities necessarily resulting from it, God has precluded by sending the Spirit of his Son into our hearts, by which we cry, Abba, Father: and thus our adoption into the heavenly family is testified and ascertained to us in the only way in which it can possibly be done, by the direct influence of the Spirit of God. Remove this from Christianity, and it is a dead letter. It has been remarked that slaves were not permitted to use the term Abba, father, or Imma, mother, in accosting their masters and mistresses. The Hebrew canon, relative to this, is extant in the tract Berachoth, fol. 16. 2, העבדים והשפחות אין קורין אותם לא אבא פלוגי ולא אימא פלוגית haabadim vehashshephachoth ein korin otham, lo Abba N velo Imma N. Men-servants and maid-servants do not call to their master Abba, (father), N. nor to their mistress Imma, (mother), N. And from this some suppose that the apostle intimates that being now brought from under the spirit of bondage, in which they durst not call God their Father, they are not only brought into a new state, but have got that language which is peculiar to that state. It is certain that no man who has not redemption in the blood of the cross has any right to call God Father, but merely as he may be considered the Father of the spirits of all flesh. Some have supposed that the apostle, by using the Syriac and Greek words which express Father, shows the union of Jewish and Gentile believers in those devotions which were dictated by a filial spirit. Others have thought that these were the first words which those generally uttered who were made partakers of the Holy Spirit. It is enough to know that it was the language of their sonship, and that it expressed the clear assurance they had of being received into the Divine favor, the affection and gratitude they felt for this extraordinary blessing, and their complete readiness to come under the laws and regulations of the family, and to live in the spirit of obedience.
Jamieson-Fausset-Brown Bible Commentary
For, &c.--"For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage." again--gendering. to fear--as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit." but ye have received--"ye received." the spirit of adoption, whereby--rather, "wherein." we cry, Abba, Father--The word "cry" is emphatic, expressing the spontaneousness, the strength, and the exuberance of the final emotions. In Gal 4:6 this cry is said to proceed from the Spirit in us, drawing forth the filial exclamation in our hearts. Here, it is said to proceed from our own hearts under the vitalizing energy of the Spirit, as the very element of the new life in believers (compare Mat 10:19-20; and see on Rom 8:4). "Abba" is the Syro-Chaldaic word for "Father"; and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason which drew both words from the lips of Christ Himself during his agony in the garden (Mar 14:36). He, doubtless, loved to utter His Father's name in both the accustomed forms; beginning with His cherished mother tongue, and adding that of the learned. In this view the use of both words here has a charming simplicity and warmth.
John Gill Bible Commentary
For ye have not received the spirit of bondage again to fear,.... By "the spirit of bondage" is meant, not the Spirit of God: for this is just the reverse of his character, who is a "free Spirit", or , "a Spirit of liberty"; and is contrary to his work and office, which is to show a soul its state of bondage by nature, and to deliver out of it; and though fear may arise from the convictions of sin, yet this he removes by discoveries of love; moreover, his work is to make application of grace and righteousness to sensible sinners, and to administer comfort to distressed minds, and make them meet for glory; and it is also contrary to the character of the persons in whom he dwells, who are the sons of God; besides, the Spirit of God, as a spirit of adoption, is in the text itself manifestly opposed to this spirit: but by it is intended a man's own spirit whilst in a state of unregeneracy, and particularly whilst under a work of the law; and it refers to that "pharisaical" spirit which prevailed among the Jews. Men in a state of nature are under a spirit of bondage to the lusts of the flesh; by these they are captivated and enslaved, and the consequence of it is a fearful apprehension, when convicted, of death, judgment, and wrath to come. They are in slavery to the god of this world, who leads them captive, and by injecting into them fears of death, are subject to bondage. The Jews in particular were in bondage to the law, ceremonial and moral; to the ceremonial law, as circumcision, observation of days, and multitudes of sacrifices. This law was an handwriting of ordinances against them; it obliged them to keep the whole moral law; the sacrifices of it could not take away sin; the breach of it, being punishable with death, must unavoidably induce a "spirit of bondage unto fear": they were in bondage to the moral law, which naturally genders to it, as it demands perfect obedience, but gives no strength to perform; as it shows a man his sin and misery, but not his remedy, as it accuses charges with sin, and curses and condemns for moreover, a spirit of bondage is brought upon persons through it, when they seek for justification and salvation by the works of it, for such obey it with mercenary views, not from love, but fear; and their comforts rise and fall according to their obedience: now these believers, though they had formerly been under such a spirit of bondage, were now delivered from it; nor should they return to it again: but ye have received the spirit of adoption, by which is designed not a spirit of charity, or love, or inherent grace: adoption is not owing to inherent grace, or is any part of it: regeneration and adoption differ; adoption makes men the children of God, regeneration makes them appear to be so by giving them the nature of children; adoption is not a work of grace in us, but an act of grace without us, having its complete being in the mind of God; it is antecedent to a work of grace, inherent grace is a consequence of it, though no man knows, or has the comfort of his adoption, until he believes: rather a filial child like spirit, such a spirit as becomes the children of God is here meant; a spirit of freedom with God, of reverence of him, and of love of him, and of obedience to him; springing from filial affection and without mercenary views; a meek, harmless, and inoffensive spirit. Though it seems best of all to understand by it the Holy Spirit of God, who is distinguished from the spirit of believers, Rom 8:16, and is called "the Spirit of his Son" in a parallel place, Gal 4:6, and stands opposed here to a spirit of bondage, and may be so called because as a spirit of grace he flows from adoption; and is the discoverer, applier, witness, and ratifier of the blessing of adoption; and is the pledge, earnest, or seal of the future adoption or eternal inheritance: now the Spirit is received as such from the Father and the Son into the hearts of believers, by the means of the Gospel, in order to make known their adoption to them, which is an instance of grace, and ought to be acknowledged; for we cry Abba, Father: by the help of the spirit of adoption; we, the saints under the Gospel dispensation, in opposition to the legal one, under which they had not that freedom; "cry" which denotes an internal vehemency and affection of soul, and an outward calling upon God, as a Father, with confidence; "Abba, Father, Father" is the explanation of the word "Abba", and which is added for explanation sake, and to express the vehemency of the affection, and the freedom and liberty which belongs to children: the words in the original are, the one a Syriac word in use with the Jews, the other a Greek one, and denotes that there is but one Father of Jews and Gentiles. The word "Abba" signifies "my Father", and is expressive of interest and of faith in it; and read backwards is the same as forwards, God is the Father of his people in adversity as well as prosperity; it is the word used by Christ himself in prayer, and which he directs his people to; to say no more, it is a word which the Jews did not allow servants, only freemen to make use of, and to be called by; "it is a tradition; (say they (b),) that servants and handmaids, they do not use to call , "father such-a-one, or mother such-a-one";'' in allusion to which the apostle suggests, that only freemen, such as have the spirit of adoption, and not servants or bondsmen, can make use of this word "Abba", or call God their Father. (b) T. Hieros. Niddah, fol. 492. T. Bab. Beracot, fol. 16. 2. Massecheth Senachot, c. 1. sect. 13. Maimon. Hilch. Nechalot, c. 4. sect. 5.
Tyndale Open Study Notes
8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • Abba: This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.
Romans 8:15
Heirs with Christ
14For all who are led by the Spirit of God are sons of God.15For you did not receive a spirit of slavery that returns you to fear, but you received the Spirit of sonship, by whom we cry, “Abba! Father!”16The Spirit Himself testifies with our spirit that we are God’s children.
- Scripture
- Sermons
- Commentary
A Message for Christians Who Have Bad Days
By David Wilkerson13K57:46TrialsMAT 6:33ROM 8:152CO 4:7GAL 3:26GAL 4:4GAL 4:6In this sermon, the preacher focuses on the concept of inheritance and how believers can come out of difficult times. He refers to Galatians 4:1, which states that as long as an heir is a child, they are no different from a servant. The preacher explains that in Roman tradition, children were placed under the care of a tutor until the age of eight, and then a governor until the age of 25. The main message is that believers need to realize their position as heirs of God through Christ and lay hold of their inheritance. The preacher emphasizes the importance of faith in Christ Jesus and encourages believers to live up to their privileges as children of God.
Hiding Place
By Corrie Ten Boom7.3K59:11Jewish SufferingPSA 139:1MAT 10:30ROM 8:15ROM 8:18PHP 3:20In this sermon, the speaker begins by comparing astronauts representing the earth on the moon to believers in Jesus Christ representing heaven on earth. The world is described as terrible and going downhill, but those who believe in Jesus as the Son of God can overcome the world. The speaker emphasizes the importance of finding strength in the Bible during times of tribulation and shares personal experiences of relying on specific Bible verses during difficult times. The sermon concludes with a mention of a book called "The Hiding Place" being made into a movie and a request for prayer for the film's production.
I Was in Prison
By Corrie Ten Boom5.7K59:11SufferingROM 8:15ROM 8:18In this sermon, the speaker begins by drawing a parallel between astronauts representing the earth on the moon and believers in Jesus Christ representing heaven on earth. The world is described as a place of turmoil and decline, but those who believe in Jesus as the Son of God are called to overcome the world. The speaker emphasizes the importance of finding strength in the Bible during times of tribulation and shares personal experiences of relying on specific Bible verses during difficult times. The sermon concludes with a mention of a book called "The Hiding Place" being made into a movie and a request for prayer for the film's production.
The Devil's Twins - Fret and Fear
By David Wilkerson4.9K1:01:18PSA 37:1PSA 46:10MAT 6:33ROM 8:152TI 1:71JN 4:18In this sermon, the speaker expresses his frustration and anger towards a wicked and vile man. He talks about reaching a breaking point and wanting to take action against this person. He mentions a story from the Bible where David planned to kill every man, woman, and child in a city out of anger and revenge. The speaker also discusses a news article about a group of young men who randomly assaulted and terrorized people in Central Park. Despite the anger and frustration, the speaker emphasizes the importance of not forgetting the souls of those who commit evil acts and encourages prayer for their hearts to be changed.
Fear of Rejection
By Carter Conlon4.6K55:40RejectionPSA 27:1ISA 41:10ISA 43:1MAT 10:31ROM 8:152TI 1:71JN 4:18In this sermon, the speaker emphasizes the importance of maintaining our confidence in God, especially during difficult times. He explains that God knows our struggles and will send ministers to deliver a powerful word that cuts deep into our hearts. The speaker also highlights the purpose of the Old Testament, which is to lead us to Jesus Christ and empower us to become the resurrected bride of Christ. He warns that the world will become darker and more distant from God, but the Church will shine brighter and become more like Jesus. The sermon concludes with the anticipation of the Father speaking the word to Jesus to go and gather his beloved bride, and the joyous shout that will follow.
Meet Your Psychiatrist: He Sets You Free
By Warren Wiersbe4.2K37:26LUK 15:11ROM 8:15ROM 8:21GAL 4:4EPH 1:7COL 2:9In this sermon, the preacher uses the analogy of a billionaire and his son to explain the concept of adoption in the Christian faith. He explains that as long as the son is a child, he is no different from a servant and cannot access his father's wealth. Similarly, before accepting Christ, humans are in bondage to the law and unable to fully experience the freedom and blessings of God. However, through the spirit of adoption, believers are redeemed from the penalty and power of sin, and one day their bodies will also be redeemed from the presence of sin. The preacher encourages listeners to persevere in their faith and not give up, despite the suffering and corruption in the world.
Genuine Regeneration
By Paul Washer3.9K1:26:58RegenerationPSA 103:12EZK 36:24JHN 9:39ROM 8:15In this sermon, the preacher emphasizes the importance of recognizing that lost men are spiritually blind. He uses the analogy of a curtain hiding Jesus behind it, explaining that even if the curtain is pulled back, the blind audience will not be able to see Him. The preacher encourages the audience not to be discouraged by the size of their congregation, as God is present wherever two or more gather. He also shares a personal anecdote about the World Cup in Peru to illustrate the depth of a father's love and discipline. Throughout the sermon, the preacher emphasizes the need for true conversion, highlighting that salvation is a supernatural work of God that produces evidence in the form of repentance, faith, and fruit.
The Ministry of the Holy Spirit
By David Wilkerson3.7K49:09JHN 14:15JHN 14:26ROM 8:15HEB 13:5In this sermon, the speaker begins by expressing gratitude and praise to God. They encourage the congregation to thank God for life and to pray for His love and guidance. The speaker then shares a personal experience of their granddaughter being terminally ill and how their family has found peace and worship in the midst of the pain. They emphasize the importance of accepting God's love and forgiveness and having faith in the Holy Spirit. The sermon concludes with a reminder that God loves us and has adopted us into His family.
Immersed in the Holy Spirit
By Zac Poonen2.8K1:05:221SA 10:6MAT 7:7LUK 11:13JHN 17:10ACT 1:8ROM 8:9ROM 8:15JAS 4:2This sermon emphasizes the importance of seeking the Holy Spirit with a sincere heart, surrendering all areas of our lives to God, and being open to His transformative work. It highlights the need to yield every room in our hearts to Jesus, seek Him earnestly, and believe in His eagerness to fill us with His Spirit. The speaker encourages a deep commitment to Christ's lordship, a continuous walk with God, and a hunger for a consistent life filled with the Holy Spirit.
Jesus Our Example (Hindi)
By Zac Poonen2.8K57:20MAT 11:28JHN 1:14JHN 14:9JHN 20:17ROM 8:15
This sermon emphasizes the importance of understanding the church as the body of Christ, reflecting on how Jesus lived as the first body of Christ and how the church is meant to reveal Christ to the world. It highlights the significance of knowing God as our Father and being filled with the Holy Spirit to live a victorious life, free from burdens and anxieties.
The Candlestick - Smyrna
By Carter Conlon2.2K47:32SmyrnaISA 40:1ISA 40:28ROM 6:5ROM 8:15ROM 8:181JN 3:2REV 22:7In this sermon, the preacher addresses the fear and suffering that believers may face. He emphasizes that the devil may try to imprison and test them, but assures them that it will only be for a short season. He reminds them of the fleeting nature of life and the warning against placing too much value on earthly riches. The preacher encourages the congregation not to believe the lies of the devil, who wants to drive them into despair and convince them that God has forsaken them. Instead, he urges them to turn to God wholeheartedly and find the richness of Jesus in their trials.
Holy Spirit and the Crisis of Pentecost - Part 2
By T. Austin-Sparks2.1K45:54PentecostMAT 6:33ROM 8:15ROM 8:17HEB 6:101JN 2:4REV 1:10REV 2:4In this sermon, the speaker emphasizes the importance of understanding the implications and significance of the statement that God's people should grasp the spiritual content rather than focusing on outward appearances. The speaker highlights the idea that the journey of spiritual growth and transformation may be difficult and painful, but it is necessary to eliminate vanity and artificiality. The sermon explores the concept of groaning, which represents the struggle and striving in the spiritual journey. The speaker also discusses God's original purpose for humanity and how the fall and change of human nature contribute to the challenges faced in fulfilling that purpose.
The Centrality of Prayer
By Stephen Kaung1.8K1:11:09PrayerISA 6:1MAL 4:6MAT 4:10MAT 6:9MAT 22:37ROM 8:15REV 4:8In this sermon, the preacher emphasizes the importance of sanctifying God and accepting what He has done. The commandments in both the Old and New Testaments are related to the holiness of God. Jesus summarizes the commandments by stating that the most important one is to love God with all our heart, mind, strength, and soul. The preacher explains that sin entered the world and caused disintegration and void, but God did not give up and restored the earth to make it habitable again.
Purpose of His Coming - Part 1
By Chuck Smith1.6K17:10Second ComingISA 61:1MAT 6:33LUK 4:21ROM 6:23ROM 8:15In this sermon, the speaker shares powerful testimonies of individuals whose lives were transformed by the power of God. One example is Mike, who was once hopeless and believed he had a hole in his skull, but through the work of God's Spirit, his life was transformed. The speaker also highlights the destructive power of sin and how it breaks hearts and destroys lives. However, the good news is that God loves us and wants to adopt us into His family, offering forgiveness for our sins through Jesus. The sermon emphasizes the power of Jesus to bring beauty out of ashes and shares the testimony of Steve, who went from being a troubled teenager to a minister making a positive impact in his community.
God Is My Loving Heavenly Father
By Sandeep Poonen1.6K34:47ROM 8:15
This sermon emphasizes the importance of recognizing God as our Father in the New Covenant, highlighting the transformation that occurs when we truly understand and live in this relationship. It delves into the significance of surrendering our will to God daily, allowing the Holy Spirit to dwell in our spirits, and the need to overcome our selfish desires by following the example of Jesus. The key message is to blast our self-will, obey God's commands, and live a life of radical obedience to experience the fullness of being children of God.
Fathers, Bring Them Up in the Discipline and Instruction of the Lord
By John Piper1.4K51:36EXO 20:12PRO 22:6MAT 6:33ROM 8:15EPH 4:15EPH 6:1HEB 9:26In this sermon, Johnny Piper reflects on the lessons he learned from his father's preaching. He emphasizes the importance of being transformed and obedient in the Christian faith. He also discusses the balance between speaking the truth in love and not using Bible doctrine to beat people up. Piper shares how his father's absence due to ministry work made him realize the reality of hell and the urgency of spreading the message of salvation through Jesus Christ. Overall, the sermon highlights the preciousness of life, the need for trust in God, and the mission to spread a passion for the supremacy of God.
Sonship With the Father - Part 2
By Art Katz1.3K1:19:08SonshipPSA 8:3MAT 6:33LUK 15:11JHN 1:12ROM 8:15HEB 2:3HEB 5:8In this sermon, the speaker emphasizes the importance of the church taking responsibility for the well-being of their fellow human beings, particularly those who are marginalized and mistreated. He urges the church to assert itself and confront those in power who neglect and dehumanize others. The speaker also highlights the need for the church to remain active, alive, and dynamic, rather than becoming stagnant and complacent. He discusses the danger of halting and resting in our relationship with God, emphasizing the importance of humility, love, and active engagement. The sermon also touches on the concept of gratitude and reverence towards God, highlighting the ungrateful and disobedient nature of humanity and the need for repentance and salvation.
Out of Bondage Into Freedom
By Stephen Olford1.3K40:07FreedomROM 7:24ROM 8:1ROM 8:15ROM 8:21ROM 8:28ROM 8:37In this sermon, the speaker focuses on the theme of victory and freedom in the believer's life. He refers to Romans chapter 7 and emphasizes the cry of a victim and the desperation of a defeated man. However, he also highlights the consolation of a determined man who looks to Jesus Christ for victory. The speaker then moves on to chapter 8 of Romans, where he discusses the liberation of a delivered man and the absence of condemnation for those in Christ Jesus. The sermon encourages listeners to claim Christ as Savior, sanctifier, and sovereign in order to experience true freedom from sin and bondage.
Faith and Feeling - Victory in Christ
By Roy Daniel1.3K52:40MAT 6:33ROM 8:15COL 1:19In this sermon, the preacher uses the analogy of a little child wanting to fly to illustrate how many people feel when they desire to live a victorious Christian life but don't know how to achieve it. The preacher emphasizes that just like the child's father arranged for a pilot to help him fly, God has made a way for believers to live in victory through Jesus Christ. The preacher also shares a personal experience of struggling with bondage and inward struggles during Bible college, highlighting how Satan works to hinder believers from experiencing the fullness of God's blessings. The sermon concludes with the message that God loves and thinks of every individual, and through faith in Him, believers can access His power and experience victory in their lives.
Life in the Spirit Romans 7 & 8
By Herbert McGonigle1.3K1:08:45Freedom From SinROM 7:14ROM 8:1ROM 8:5ROM 8:9ROM 8:15ROM 8:28In this sermon, the preacher discusses three contrasts found in the book of Romans. The first contrast is between the actions and presence of the Spirit, with no mention of the Spirit in chapter seven and many mentions in chapter three. The second contrast is between slavery and freedom, with chapter seven depicting a state of constant spiritual defeat and bondage to sin. The preacher emphasizes that Paul uses the metaphor of being sold as a slave to sin, highlighting the control and direction that sin has over a person. The sermon also references Thomas Boston's fourfold state, which describes the natural state of being dead in trespasses and sins, the legal state of being justified through Christ's sacrifice, the evangelical state of being awakened and regenerated, and the state of victory realized through obedience to God.
Knowing God as Our Father - Inwardly (Tamil)
By Zac Poonen1.3K59:50ISA 49:15DAN 4:34MAT 7:7LUK 11:13JHN 14:18ROM 8:15GAL 3:24
This sermon emphasizes the importance of knowing God as our Father and understanding His sovereignty. It highlights the significance of being filled with the Holy Spirit to truly experience God as our Father, leading to a secure and fearless life. The message challenges believers to seek God as their ultimate source for all needs and to recognize His authority over all circumstances.
Three Stages of Spiritual Growth - Part 5
By Zac Poonen1.2K10:13MAT 4:4JHN 1:12JHN 8:31ROM 8:15EPH 1:3COL 3:161JN 1:9REV 12:11
This sermon emphasizes the importance of being like a spiritual child, starting with the acknowledgment and gratitude for the forgiveness of sins as the first step towards spiritual growth. It highlights the need to cut off old connections and fully surrender to God, allowing the Holy Spirit to work in our lives. The sermon also discusses the significance of knowing God as a loving Father who rejoices in His children, and the necessity of allowing the Word of God to abide in us to overcome spiritual battles and mature in faith.
Personal Revival
By Graham Harrison1.2K1:01:39Personal RevivalPSA 115:1ISA 61:1LUK 3:16JHN 3:34ACT 1:8ACT 2:1ROM 8:15In this sermon, the speaker discusses how God has used individuals throughout history to bring about significant changes. He references the example of John the Baptist, who preached repentance and baptism for the remission of sins. The speaker then highlights the impact of Martin Luther, who nailed 95 theses to a church door and began preaching and writing, leading to a transformation in Europe. He also mentions the influence of George Whitfield, Howell Harris, Daniel Rowland, Charles Wesley, and John Wesley in spreading the message of repentance and faith. Lastly, the speaker shares the story of three young men in the 18th century who were used by God to bring about a revival, resulting in countless people coming to know God and altering the course of history.
Faith and Feelings
By Roy Daniel1.1K39:30MAT 6:33ROM 8:151CO 2:122CO 1:20EPH 1:3COL 2:62PE 1:4In this sermon, the preacher shares a personal experience of crying out to God for the souls of men. He emphasizes the importance of not relying on feelings but on God's promises. The preacher mentions how Satan can manipulate our feelings but cannot change the word of God. He gives an example of Charles Finney, who preached without preparation and saw God move mightily. The preacher also warns against falling into the trap of seeking feelings or signs before claiming God's promises. He uses the analogy of a child trying to retrieve a ball from the roof without any means to do so, highlighting the need to trust in God's provision.
Overcoming Faith - Part 1
By Joshua Daniel96227:262KI 4:1ROM 8:15GAL 5:1EPH 6:18JAS 5:13
This sermon by Joshua Daniel focuses on the story of a widow in 2 Kings 4 who faced the threat of losing her sons to slavery due to debt, highlighting the power of faith and prayer in times of desperation. The message emphasizes the importance of seeking God's provision and guidance, trusting in His miraculous intervention, and holding onto the Holy Spirit for freedom and deliverance from bondage and fear.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Ye have not received the spirit of bondage - All that were under the law were under bondage to its rites and ceremonies; and as, through the prevalence of that corrupt nature with which every human being is polluted, and to remove which the law gave no assistance, they were often transgressing, consequently they had forfeited their lives, and were continually, through fear of death, subject to bondage, Heb 2:15. The believers in Christ Jesus were brought from under that law, and from under its condemnation; and, consequently, were freed from its bondage. The Gentiles were also in a state of bondage as well as the Jews, they had also a multitude of burdensome rites and ceremonies, and a multitude of deities to worship; nor could they believe themselves secure of protection while one of their almost endless host of gods, celestial, terrestrial, or infernal, was left unpropitiated. But ye have received the Spirit of adoption - Ye are brought into the family of God by adoption; and the agent that brought you into this family is the Holy Spirit; and this very Spirit continues to witness to you the grace in which ye stand, by enabling you to call God your Father, with the utmost filial confidence and affection. The Spirit of adoption - Adoption was an act frequent among the ancient Hebrews, Greeks, and Romans; by which a person was taken out of one family and incorporated with another. Persons of property, who had no children of their own, adopted those of another family. The child thus adopted ceased to belong to his own family, and was in every respect bound to the person who had adopted him, as if he were his own child; and in consequence of the death of his adopting father he possessed his estates. If a person after he had adopted a child happened to have children of his own, then the estate was equally divided between the adopted and real children. The Romans had regular forms of law, by which all these matters were settled. - See in Aulus Gellius. Noctes Attic., vol. i. cap. xix. p. 331. Edit Beloe; and the note there. Whereby we cry, Abba, Father - The reason why the Syriac and Greek words are here conjoined, may be seen in the note on Mar 14:36 (note), to which the reader is referred. The introduction of the words here shows that the persons in question had the strongest evidence of the excellence of the state in which they stood; they knew that they were thus adopted; and they knew this by the Spirit of God which was given them on their adoption; and let me say, they could know it by no other means. The Father who had adopted them could be seen by no mortal eye; and the transaction being purely of a spiritual nature, and transacted in heaven, can be known only by God's supernatural testimony of it upon earth. It is a matter of such solemn importance to every Christian soul, that God in his mercy has been pleased not to leave it to conjecture, assumption, or inductive reasoning; but attests it by his own Spirit in the soul of the person whom he adopts through Christ Jesus. It is the grand and most observable case in which the intercourse is kept up between heaven and earth; and the genuine believer in Christ Jesus is not left to the quibbles or casuistry of polemic divines or critics, but receives the thing, and the testimony of it, immediately from God himself. And were not the testimony of the state thus given, no man could possibly have any assurance of his salvation which would beget confidence and love. If to any man his acceptance with God be hypothetical, then his confidence must be so too. His love to God must be hypothetical, his gratitude hypothetical, and his obedience also. If God had forgiven me my sins, then I should love him, and I should be grateful, and I should testify this gratitude by obedience. But who does not see that these must necessarily depend on the If in the first case. All this uncertainty, and the perplexities necessarily resulting from it, God has precluded by sending the Spirit of his Son into our hearts, by which we cry, Abba, Father: and thus our adoption into the heavenly family is testified and ascertained to us in the only way in which it can possibly be done, by the direct influence of the Spirit of God. Remove this from Christianity, and it is a dead letter. It has been remarked that slaves were not permitted to use the term Abba, father, or Imma, mother, in accosting their masters and mistresses. The Hebrew canon, relative to this, is extant in the tract Berachoth, fol. 16. 2, העבדים והשפחות אין קורין אותם לא אבא פלוגי ולא אימא פלוגית haabadim vehashshephachoth ein korin otham, lo Abba N velo Imma N. Men-servants and maid-servants do not call to their master Abba, (father), N. nor to their mistress Imma, (mother), N. And from this some suppose that the apostle intimates that being now brought from under the spirit of bondage, in which they durst not call God their Father, they are not only brought into a new state, but have got that language which is peculiar to that state. It is certain that no man who has not redemption in the blood of the cross has any right to call God Father, but merely as he may be considered the Father of the spirits of all flesh. Some have supposed that the apostle, by using the Syriac and Greek words which express Father, shows the union of Jewish and Gentile believers in those devotions which were dictated by a filial spirit. Others have thought that these were the first words which those generally uttered who were made partakers of the Holy Spirit. It is enough to know that it was the language of their sonship, and that it expressed the clear assurance they had of being received into the Divine favor, the affection and gratitude they felt for this extraordinary blessing, and their complete readiness to come under the laws and regulations of the family, and to live in the spirit of obedience.
Jamieson-Fausset-Brown Bible Commentary
For, &c.--"For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage." again--gendering. to fear--as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit." but ye have received--"ye received." the spirit of adoption, whereby--rather, "wherein." we cry, Abba, Father--The word "cry" is emphatic, expressing the spontaneousness, the strength, and the exuberance of the final emotions. In Gal 4:6 this cry is said to proceed from the Spirit in us, drawing forth the filial exclamation in our hearts. Here, it is said to proceed from our own hearts under the vitalizing energy of the Spirit, as the very element of the new life in believers (compare Mat 10:19-20; and see on Rom 8:4). "Abba" is the Syro-Chaldaic word for "Father"; and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason which drew both words from the lips of Christ Himself during his agony in the garden (Mar 14:36). He, doubtless, loved to utter His Father's name in both the accustomed forms; beginning with His cherished mother tongue, and adding that of the learned. In this view the use of both words here has a charming simplicity and warmth.
John Gill Bible Commentary
For ye have not received the spirit of bondage again to fear,.... By "the spirit of bondage" is meant, not the Spirit of God: for this is just the reverse of his character, who is a "free Spirit", or , "a Spirit of liberty"; and is contrary to his work and office, which is to show a soul its state of bondage by nature, and to deliver out of it; and though fear may arise from the convictions of sin, yet this he removes by discoveries of love; moreover, his work is to make application of grace and righteousness to sensible sinners, and to administer comfort to distressed minds, and make them meet for glory; and it is also contrary to the character of the persons in whom he dwells, who are the sons of God; besides, the Spirit of God, as a spirit of adoption, is in the text itself manifestly opposed to this spirit: but by it is intended a man's own spirit whilst in a state of unregeneracy, and particularly whilst under a work of the law; and it refers to that "pharisaical" spirit which prevailed among the Jews. Men in a state of nature are under a spirit of bondage to the lusts of the flesh; by these they are captivated and enslaved, and the consequence of it is a fearful apprehension, when convicted, of death, judgment, and wrath to come. They are in slavery to the god of this world, who leads them captive, and by injecting into them fears of death, are subject to bondage. The Jews in particular were in bondage to the law, ceremonial and moral; to the ceremonial law, as circumcision, observation of days, and multitudes of sacrifices. This law was an handwriting of ordinances against them; it obliged them to keep the whole moral law; the sacrifices of it could not take away sin; the breach of it, being punishable with death, must unavoidably induce a "spirit of bondage unto fear": they were in bondage to the moral law, which naturally genders to it, as it demands perfect obedience, but gives no strength to perform; as it shows a man his sin and misery, but not his remedy, as it accuses charges with sin, and curses and condemns for moreover, a spirit of bondage is brought upon persons through it, when they seek for justification and salvation by the works of it, for such obey it with mercenary views, not from love, but fear; and their comforts rise and fall according to their obedience: now these believers, though they had formerly been under such a spirit of bondage, were now delivered from it; nor should they return to it again: but ye have received the spirit of adoption, by which is designed not a spirit of charity, or love, or inherent grace: adoption is not owing to inherent grace, or is any part of it: regeneration and adoption differ; adoption makes men the children of God, regeneration makes them appear to be so by giving them the nature of children; adoption is not a work of grace in us, but an act of grace without us, having its complete being in the mind of God; it is antecedent to a work of grace, inherent grace is a consequence of it, though no man knows, or has the comfort of his adoption, until he believes: rather a filial child like spirit, such a spirit as becomes the children of God is here meant; a spirit of freedom with God, of reverence of him, and of love of him, and of obedience to him; springing from filial affection and without mercenary views; a meek, harmless, and inoffensive spirit. Though it seems best of all to understand by it the Holy Spirit of God, who is distinguished from the spirit of believers, Rom 8:16, and is called "the Spirit of his Son" in a parallel place, Gal 4:6, and stands opposed here to a spirit of bondage, and may be so called because as a spirit of grace he flows from adoption; and is the discoverer, applier, witness, and ratifier of the blessing of adoption; and is the pledge, earnest, or seal of the future adoption or eternal inheritance: now the Spirit is received as such from the Father and the Son into the hearts of believers, by the means of the Gospel, in order to make known their adoption to them, which is an instance of grace, and ought to be acknowledged; for we cry Abba, Father: by the help of the spirit of adoption; we, the saints under the Gospel dispensation, in opposition to the legal one, under which they had not that freedom; "cry" which denotes an internal vehemency and affection of soul, and an outward calling upon God, as a Father, with confidence; "Abba, Father, Father" is the explanation of the word "Abba", and which is added for explanation sake, and to express the vehemency of the affection, and the freedom and liberty which belongs to children: the words in the original are, the one a Syriac word in use with the Jews, the other a Greek one, and denotes that there is but one Father of Jews and Gentiles. The word "Abba" signifies "my Father", and is expressive of interest and of faith in it; and read backwards is the same as forwards, God is the Father of his people in adversity as well as prosperity; it is the word used by Christ himself in prayer, and which he directs his people to; to say no more, it is a word which the Jews did not allow servants, only freemen to make use of, and to be called by; "it is a tradition; (say they (b),) that servants and handmaids, they do not use to call , "father such-a-one, or mother such-a-one";'' in allusion to which the apostle suggests, that only freemen, such as have the spirit of adoption, and not servants or bondsmen, can make use of this word "Abba", or call God their Father. (b) T. Hieros. Niddah, fol. 492. T. Bab. Beracot, fol. 16. 2. Massecheth Senachot, c. 1. sect. 13. Maimon. Hilch. Nechalot, c. 4. sect. 5.
Tyndale Open Study Notes
8:15 you received God’s Spirit when he adopted you as his own children: According to Greco-Roman customs of adoption, a man had the right to adopt a son and to confer on that child all the legal rights and privileges that would be given to a natural child. This practice extended even to the imperial family. The Roman emperor Julius Caesar adopted Octavian as his heir; Octavian, using the name Augustus, later ruled the Roman Empire. Paul’s concept of adoption is also rooted in the Old Testament and Judaism (Exod 4:22; Deut 1:31; Hos 11:1; see also Rom 9:4; Gal 4:5; Eph 1:5). • Abba: This word was used in an intimate family context (“Daddy”). Jesus used this word to address God (Mark 14:36); all those who become children of God through Jesus have the privilege of addressing God in the same way.