Galatians 4:6
Verse (Click for Chapter)
New International Version
Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, "Abba, Father."

New Living Translation
And because we are his children, God has sent the Spirit of his Son into our hearts, prompting us to call out, "Abba, Father."

English Standard Version
And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”

Berean Study Bible
And because you are sons, God sent the Spirit of His Son into our hearts, crying out, “Abba, Father!”

Berean Literal Bible
And because you are sons, God sent forth the Spirit of His Son into our hearts, crying out, "Abba, Father!"

New American Standard Bible
Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, "Abba! Father!"

King James Bible
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Christian Standard Bible
And because you are sons, God sent the Spirit of his Son into our hearts, crying, "Abba, Father!"

Contemporary English Version
Now that we are his children, God has sent the Spirit of his Son into our hearts. And his Spirit tells us that God is our Father.

Good News Translation
To show that you are his children, God sent the Spirit of his Son into our hearts, the Spirit who cries out, "Father, my Father."

Holman Christian Standard Bible
And because you are sons, God has sent the Spirit of His Son into our hearts, crying, "Abba, Father!"

International Standard Version
Now because you are his children, God has sent the Spirit of his Son into our hearts to cry out, "Abba! Father!"

NET Bible
And because you are sons, God sent the Spirit of his Son into our hearts, who calls "Abba! Father!"

New Heart English Bible
And because you are children, God sent out the Spirit of his Son into our hearts, crying, "Abba, Father."

Aramaic Bible in Plain English
But because you are children, God has sent The Spirit of his Son into your hearts, who cries, “Father, our Father”.

GOD'S WORD® Translation
Because you are God's children, God has sent the Spirit of his Son into us to call out, "Abba! Father!"

New American Standard 1977
And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!”

Jubilee Bible 2000
And because ye are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father;

King James 2000 Bible
And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

American King James Version
And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

American Standard Version
And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father.

Douay-Rheims Bible
And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father.

Darby Bible Translation
But because ye are sons, God has sent out the Spirit of his Son into our hearts, crying, Abba, Father.

English Revised Version
And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father.

Webster's Bible Translation
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Weymouth New Testament
And because you are sons, God has sent out the Spirit of His Son to enter your hearts and cry "Abba! our Father!"

World English Bible
And because you are children, God sent out the Spirit of his Son into your hearts, crying, "Abba, Father!"

Young's Literal Translation
and because ye are sons, God did send forth the spirit of His Son into your hearts, crying, 'Abba, Father!'
Study Bible
Sons and Heirs
5to redeem those under the Law, that we might receive our adoption as sons. 6And because you are sons, God sent the Spirit of His Son into our hearts, crying out, “Abba, Father!” 7So you are no longer a slave, but a son; and since you are a son, you are also an heir through God.…
Cross References
Mark 14:36
"Abba, Father," He said, "all things are possible for You. Take this cup from Me. Yet not what I will, but what You will."

Acts 16:7
And when they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not permit them.

Romans 5:5
And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.

Romans 8:9
You, however, are controlled not by the flesh, but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.

Romans 8:15
For 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!"

Romans 8:16
The Spirit Himself testifies with our spirit that we are God's children.

2 Corinthians 3:17
Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.

1 Thessalonians 4:8
Anyone, then, who rejects this command does not reject man but God, the very One who gives you His Holy Spirit.

Treasury of Scripture

And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.


Luke 11:13 If you then, being evil, know how to give good gifts to your children…

John 7:39 (But this spoke he of the Spirit, which they that believe on him …

John 14:16 And I will pray the Father, and he shall give you another Comforter, …

Romans 5:5 And hope makes not ashamed; because the love of God is shed abroad …

Romans 8:15-17 For you have not received the spirit of bondage again to fear; but …

2 Corinthians 1:22 Who has also sealed us, and given the earnest of the Spirit in our hearts.

Ephesians 1:13 In whom you also trusted, after that you heard the word of truth, …

Ephesians 4:30 And grieve not the holy Spirit of God, whereby you are sealed to …

the Spirit.

John 3:34 For he whom God has sent speaks the words of God: for God gives not …

John 15:26 But when the Comforter is come, whom I will send to you from the …

John 16:7 Nevertheless I tell you the truth; It is expedient for you that I …

Romans 5:5 And hope makes not ashamed; because the love of God is shed abroad …

Romans 8:9,15 But you are not in the flesh, but in the Spirit, if so be that the …

1 Corinthians 15:45 And so it is written, The first man Adam was made a living soul; …

Philippians 1:19 For I know that this shall turn to my salvation through your prayer, …

1 Peter 1:11 Searching what, or what manner of time the Spirit of Christ which …

Revelation 19:10 And I fell at his feet to worship him. And he said to me, See you …


Isaiah 44:3-5 For I will pour water on him that is thirsty, and floods on the dry …

Jeremiah 3:4,19 Will you not from this time cry to me, My father, you are the guide …

Matthew 6:6-9 But you, when you pray, enter into your closet, and when you have …

Luke 11:2 And he said to them, When you pray, say, Our Father which are in …

Romans 8:26,27 Likewise the Spirit also helps our infirmities: for we know not what …

Ephesians 2:18 For through him we both have access by one Spirit to the Father.

Ephesians 6:18 Praying always with all prayer and supplication in the Spirit…

Hebrews 4:14-16 Seeing then that we have a great high priest, that is passed into …

Jude 1:20 But you, beloved, building up yourselves on your most holy faith, …

(6) It is because you are sons that you are able to address your Heavenly Father in such genuine accents of filial emotion. It is not ye that speak, but the Spirit of Christ which has been given to you in virtue of your adoption. He prompts your prayers.

This verse should be read in connection with Romans 8:15-16, to which it forms a close parallel.

Because.--It is, perhaps, on the whole, best to retain this translation. The conjunction may, however, possibly mean "in proof that."

Abba, Father.--A reduplication of loving entreaty. (See Note on Romans 8:15.) For similar instances of a Greek word being repeated in Aramaic, or an Aramaic word in Greek, we may compare Revelation 9:11 : "The angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon;" Revelation 12:9 : "That old serpent, called the Devil, and Satan." The Aramaic "Abba" appears in our word "abbot."

Verse 6. - And because ye are sons (ὅτι δέ ἐστε υἱοί). The apostle is adducing proof that God's people had actually received the adoption of sons; it was because it was so, that God had sent into their hearts the Holy Spirit, imparting that vivid consciousness of sonship which they enjoyed. The fact of the adoption must have been there, to qualify them to be recipients of this divinely inspired consciousness. The affirmation in Romans 8:16, "The Spirit himself beareth witness with our spirit that we are children of God," closely resembles our present passage; but it is not identical. We are not made sons (the apostle intimates) by the Spirit giving us the consciousness of sonship; but, having been previously made sons, the Spirit raises in our spirits sentiments answering to the filial relation already established. The position of the clause introduced by "because" is like that in 1 Corinthians 12:15, 16. The persons recited by the "ye" are still God's people; not the Galatian believers in particular, except as a portion of the whole Church of God. The apostle puts the thought in this form to bring the truth more strikingly home to their minds. This he does more closely still in the next verse by "thou." But that he has in view God's people as a whole is clear, not only from the whole strain of the context, but also from the phrase, "into our hearts," in the next clause. God hath sent forth (ἐξαπέστειλεν ὁ Θεός); God sent forth. The tense indicates that the apostle does not refer to a sending forth of God's Spirit to each individual believer, parallel to that "sealing" which believers are stated to be subjects of in Ephesians 1:13. This historic aorist, as it does in ver. 4, points to one particular emission - that by which the Comforter was sent forth to take up his dwelling in the Church as his temple through all time (John 14:16, 17; Acts 1:4, 5). The Spirit of his Son. The Spirit which "anointed" Jesus to be the Christ; which throughout animated the God-Man Jesus; which prompted him in full filial consciousness, himself in a certain critical hour with loud outcry (μετὰ κραυγῆς ἰσχυρᾶς, Hebrews 5:7) to call out, "Abba, Father!" The phrase, "his Son," is aetiological; by it the apostle intimates that it was only congruous that the Spirit which had animated the whole life of the incarnate Son should be shed forth upon those who by faith become one with him, and should manifest his presence with them, as well as their union with Christ, by outcome of sentiment similar to that which Christ had expressed. Since the sonship of Christ is here spoken of as if it were not merely antecedent, but also in some way preparatory to the sending forth of the Spirit, it best suits the connection to construe it, not, as in ver. 4, as that belonging to him in his preincarnate state of being, but as that which appertained to him after being "made to be of a woman," and in which his disciples might be considered as standing on a certain footing of parity with him. This harmonizes with the relation which in the Gospels and Acts the sending of the Spirit is represented as holding to his resurrection and ascension. The interpretation above given in one point presupposes the apostle's knowledge of the story of the agony in the garden, when, according to St. Mark (Mark 14:36), Jesus himself used the words, "Abba. Father." This presupposition is warranted, not only by the probabilities of the case, but also by what we read in Galatians 5:7 of the Epistle to the Hebrews, Pauline, certainly, if not actually St. Paul's. We have to add that the Gospels not only make repeated mention of our Lord as addressing the Supreme Being by the compellative of "Father," but also represent him as constantly speaking of God as bearing that relation both to himself and to his disciples. This mode of designating the Almighty was characteristic in the highest degree of Jesus, and up to that time, so far as appears in the Scriptures, unknown. The manner in which the apostle here speaks of the "sending forth" of the Spirit in close proximity to the mention of the "sending forth" of the Son, strongly favours the belief that he regarded the Spirit, as being also a personal agent. In Psalm 104:30 we have in the Septuagint "Thou wilt send forth (ἐξαποστελεῖς) thy Spirit, and they will be created." In Psalm 43:3 and Psalm 57:3 God is implored to "send forth [ἐξαπόστειλον, Septuagint] his light and his truth," "his mercy and his truth;" these being poetically personified as angelic messengers. Into your hearts (εἰς τὰς καρδίας ὑμῶν). But this reading of the Textus Receptus is, by recent editors, replaced by the reading, εἰς τὰς καρδίας ἡμῶν, into our hearts, the other reading being regarded as a correction designed to conform this clause with the words, "ye are sons," in the preceding one. In both cases the apostle has in his view the Church of God viewed generally. His putting "our" here instead of "your" was probably an outcome of his feeling of proud gladness in the thought of his own happy experience. A precisely similar change in the pronoun, attributable probably to the same cause, is observable in the remarkably analogous passage in Romans 8:15, "Ye received not the spirit of bondage again unto fear; but ye received the Spirit of adoption, whereby we cry, Abba, Father." Crying (κράζον); crying out aloud. The word expressing loud utterance betokens in this case undoubting assurance. No faint whisper this of an inner consciousness, shy, reticent, because afraid to assure itself of so. glorious, so blissful a relation; no hesitating half-hope; it is a strong, unwavering conviction, bold, though humbly bold, to thus address the all-holy Supreme himself. The "cry" is here attributed to the Spirit himself; in Romans 8:15 to believers, these being the Spirit's organs of utterance; presently after in the Romans, vers. 26, 27, the Spirit himself is said to "intercede with groanings which cannot be uttered ... . according to the will of God." Analogously, in the Gospels, evil spirits in demoniacs at times are said to "cry out" (Mark 1:26; Mark 9:26), while in other passages the cry is attributed to the possessed person. Abba, Father (Ἀββᾶ ὁ Πατήρ). In addition to Romans 8:15, just cited, the same remarkable words are found once only besides, in Mark 14:36, as uttered by our Lord in the garden. St. Luke (Luke 22:42) gives only "Father" (Πάτερ); St. Matthew (Matthew 26:39, 42), "my Father" (Πάτερ μου: in ver. 39, however, νου is omitted by Tischendorf, though he retains it in ver. 42). St. Matthew, by adding μου to Πάτερ here, which he does not add in Matthew 11:25, 26, seems to indicate that the form of address which our Lord then employed bespoke more than usual of fervency or of intimacy of communion. According to Furst ('Concordance'), "Abba," אַבָּא, occurs frequently in the Targums "sensu proprio et honorifico;" in the Jerusalem Targum taking the form "Ibba," אִבָּא. In consequence, we may assume, of the "honorific" complexion of this form of the word, it was in Chaldee the form usually employed in compellation, or for the vocative. The hypothesis that either the Divine Sneaker, or the Evangelist Mark, or the Apostle Paul, added ὁ Πατὴρ as an explanatory adjunct to the Aramaic "Abba," for the benefit of such as might need the explanation, is resisted

(1) by the threefold recurrence of the conjoined phrases in just the same form;

(2) by the absence of any such intimation of a translation as we find given in other passages where an Aramaic word is explained, as in Mark 5:41; Mark 7:11, 34; John 1:38, 41, 42; John 20:16; Acts 9:36;

(3) by the addition of ὁ Πατὴρ being made by St. Paul in the Romans, when writing with a glowing ardour of strong feeling wholly repugnant to the didactic calmness of a translational gloss: he does not pause to add such a gloss to "Maranatha" in 1 Corinthians 16:22, where it would seem to be much more called for. The apparently nominatival form of ὁ Πατὴρ lends no countenance to this view, as is shown by the comparison of Matthew 11:26, ναί ὁ Πατήρ: Luke 8:54, 41 ἡ παῖς, ἔγειρε: and in the Septuagint, Psalm 8:1, 9, Κύριε ὁ Κύριος ἡμῶν: Psalm 7:1, Κύριε ὁ Θεός μου. Another hypothesis that the twofold compellative was meant to intimate that God was now Father alike to Jewish believers and to Gentile, is wrecked upon its occurrence in St. Mark. The present writer ventures to surmise that the conjoined phrase originated thus: The Lord Jesus, being wont very commonly to substitute for the name "God" the designation of "Father," may be supposed to have used for this designation the word "Abba" as the honorific form of the Chaldaic noun for "father," in much the same way as the Jews regularly substituted the noun Adonai, an honorific form of Adonim, "lord," or "master," for the unutterable tetragrammaton, יהוה. Instead of Adonai, Christ (it may be supposed) customarily employed the word "Abha," as an almost proper name of the Supreme Being. When our Lord had occasion to apply the word "Father" as a common noun to God, whether in addressing him or in speaking of him, we may infer firm the Peshito-Syriac Version of Mark 14:36 that he added another form of the same original noun "Abj," or "Obj," instead of or in addition to "Abba." The Πάτερ of Luke 22:42 may have been used to represent "Abba;" St. Matthew's Πάτερ μου to represent "Abj" or "Obj." The use of "Abba, ὁ Πατὴρ by believers, probably quite an exceptional use, was adopted, both as a conscious reminiscence of Christ's utterance in the garden - they, by conjoining themselves thus with their Lord, pleading, as it were, his Name as their warrant for claiming this filial relation with the Most High - and also as an intensely emphatic description of God's fatherhood, by conjoining together the almost proper name denoting his general fatherhood by which (supposably) Christ was used to designate God, and the common noun by which Christ's disciples had by him been taught to address him in prayer, and which embodied their sense of his especial fatherhood to those who serve him. The apostle is not to be understood as intimating that the Holy Spirit does actually produce in every heart in which he dwells the definite consciousness of sonship. It is enough for his purpose that the nisus, the endeavour and tendency of his spiritual operation, is in all cases in that direction, though through slackness on their own part so many Christians fail of conquering for themselves the full possession of their inheritance. But, however, we need not (he implies)go back to Mosaic ceremonialism to seek there for our assured sonship. We have it already here - here, in Christ, and in the indwelling presence of his Spirit.

And because ye are sons,.... That is of God, so some copies read; and the Ethiopic version, "inasmuch as ye are his sons"; not in so high a sense as Christ is the Son of God; nor in so low a sense as all men are his offspring; nor in such sense as magistrates are the children of the most High; nor merely on account of a profession of religion, as the "sons of God" was a phrase very early used of the worshippers of the true God; but by virtue of adoption, and which is not owing to the merits of men, who are by nature children of wrath, but to the free rich sovereign grace of God. It is a privilege and blessing of grace in which all the three persons are concerned. The Father has predestinated to it, and in the covenant has provided and laid it up; he set up his Son as the pattern to which these sons should be conformed, and proposed the glory of his own grace, as the end; by virtue of which act of grace they were considered as the children of God, as early as the gift of them to Christ; and so by him when he partook of their flesh and blood, and died to gather them together who were scattered abroad; see Hebrews 2:13. The Son of God has also an hand in this affair; for through his espousing their persons, they become the sons and daughters of the Lord God Almighty; and through his assumption of their nature they become his brethren, and so to be in the relation of sons to God; through his redemption they receive the adoption of children, and at his hands the privilege, the power itself, to become such. The Spirit of God not only regenerates them, which is an evidence of their sonship, but as a spirit of adoption manifests it to them, works faith in them to receive it, and frequently witnesses to the truth of it; all which show how any come and are known to be the sons of God. This is a privilege that exceeds all others; it is more to be a son than to be a saint; angels are saints, but not sons, they are servants; it is more to be a child of God, than to be redeemed, pardoned, and justified; it is great grace to redeem from slavery, to pardon criminals, and justify the ungodly; but it is another and an higher act of grace to make them sons; and which makes them infinitely more honourable, than to be the sons and daughters of the greatest potentate upon earth; yea, gives them an honour which Adam had not in innocence, nor the angels in heaven, who though sons by creation, yet not by adoption. The consequence, and so the evidence of it, follows,

God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. The Syriac and Arabic versions read, "our Father"; all the three divine persons here appear, as having a concern in this business, as before observed; here are God and his Son, and the Spirit of his Son, said to be sent; by whom is designed not any work of his upon the heart, nor any of his gifts and graces; but he himself in person, even the same Spirit of God that moved upon the face of the waters at the creation of the world, and moved holy men of God to write the Scriptures; who formed and filled the human nature of Christ, and descended on him as a dove; and by whom Christ and his apostles wrought their miracles; and who is called the Spirit of his Son; as he is frequently by the Jews (g), , "the Spirit of the King Messiah"; and sometimes (h) , "the Spirit of his word", the essential word of God; because he proceeds from him as from the Father, and because he dwells in him, in an eminent manner, as Mediator, and is sent by virtue of his mediation and intercession; and he is the rather mentioned under this character, because adoption proceeds upon the natural sonship of Christ, and is what is the peculiar office of the Spirit to testify. When he is said to be "sent", it does not suppose any local motion or change of place in him, who is a spirit infinite, immense, and omnipresent; nor any inferiority to the Father that sends him, or to the Son whose Spirit he is; for he is one God with the Father and Son, and with the Father is the sender of Christ, Isaiah 48:16, but it regards his peculiar office in this affair of adoption, by agreement of all the three persons; the Father predestinated to it, the Son redeems, that it might be received, and the Spirit is sent to discover, apply, and bear witness to it; which is a wondrous instance of the grace of God. The place where he is sent is "into" the "heart": where he is as a principle of spiritual life, and which he furnishes and supplies with all grace; where he dwells as in his temple, and is the evidence of God's dwelling there, and also of interest in Christ; is there as a pledge and an earnest of future glory; and the whole is a surprising instance of condescending grace. The work he does there is various, and consists of divers parts; as convincing of sin, and righteousness, working faith, and acting the part of a comforter; but what is here referred to, is the discharge of his office as a spirit of adoption, "crying Abba, Father". The word Abba is an Hebrew, or rather a Syriac or Chaldee word, signifying "father"; and which is added for explanation sake; and its repetition may denote the vehemency of filial affection, the strength of faith and confidence as to interest in the relation; and being expressed both in Hebrew and Greek, may show that God is the Father both of Jews and Gentiles, and that there is but one Father of all; and if it might not be thought too curious an observation, it may be remarked that the word "Abba", read backwards or forwards, is the same pronunciation, and may teach us that God is the Father of his people in adversity as well as in prosperity. The act of "crying", though it is here ascribed to the Spirit, yet is not properly his, but the believers; and is attributed to him because he excites, encourages, and assists them as a spirit of adoption to call God their Father; and may be understood both of the secret internal crying of the soul, or exercise of faith on God as its Father, and of an open outward invocation of him as such, with much confidence, freedom, and boldness.

(g) Bereshit Rabba, fol. 2. 4. & 6. 3. Vajikra Rabba, fol. 156. 4. See Gill on Romans 8:9. (h) Targum in 2 Chron. 6. 6. because ye are sons—The gift of the Spirit of prayer is the consequence of our adoption. The Gentile Galatians might think, as the Jews were under the law before their adoption, that so they, too, must first be under the law. Paul, by anticipation, meets this objection by saying, Ye are sons, therefore ye need not be as children (Ga 4:1) under the tutorship of the law, as being already in the free state of "sons" of God by faith in Christ (Ga 3:26), no longer in your nonage (as "children," Ga 4:1). The Spirit of God's only Begotten Son in your hearts, sent from, and leading you to cry to, the Father, attests your sonship by adoption: for the Spirit is the "earnest of your inheritance" (Ro 8:15, 16; Eph 1:13). "It is because ye are sons that God sent forth" (the Greek requires this translation, not "hath sent forth") into OUR (so the oldest manuscripts read for "your," in English Version) hearts the Spirit of His son, crying, "Abba, Father" (Joh 1:12). As in Ga 4:5 he changed from "them," the third person, to "we," the first person, so here he changes from "ye," the second person, to "our," the first person: this he does to identify their case as Gentiles, with his own and that of his believing fellow countrymen, as Jews. In another point of view, though not the immediate one intended by the context, this verse expresses, "Because ye are sons (already in God's electing purpose of love), God sent forth the Spirit of His Son into your hearts," etc.: God thus, by sending His Spirit in due time, actually conferring that sonship which He already regarded as a present reality ("are") because of His purpose, even before it was actually fulfilled. So Heb 2:13, where "the children" are spoken of as existing in His purpose, before their actual existence.

the Spirit of his Son—By faith ye are one with the Son, so that what is His is yours; His Sonship ensures your sonship; His Spirit ensures for you a share in the same. "If any man have not the Spirit of Christ, he is none of His" (Ro 8:9). Moreover, as the Spirit of God proceeds from God the Father, so the Spirit of the Son proceeds from the Son: so that the Holy Ghost, as the Creed says, "proceedeth from the Father and the Son." The Father was not begotten: the Son is begotten of the Father; the Holy Ghost proceeding from the Father and the Son.

crying—Here the Spirit is regarded as the agent in praying, and the believer as His organ. In Ro 8:15, "The Spirit of adoption" is said to be that whereby WE cry, "Abba, Father"; but in Ro 8:26, "The Spirit itself maketh intercession for us with groanings which cannot be uttered." The believers' prayer is His prayer: hence arises its acceptability with God.

Abba, Father—The Hebrew says, "Abba" (a Hebrew term), the Greek, "Father" ("Pater," a Greek term in the original), both united together in one Sonship and one cry of faith, "Abba, Father." So "Even so ('Nai,' Greek) Amen (Hebrew)," both meaning the same (Re 1:7). Christ's own former cry is the believers' cry, "Abba, Father" (Mr 14:36).4:1-7 The apostle deals plainly with those who urged the law of Moses together with the gospel of Christ, and endeavoured to bring believers under its bondage. They could not fully understand the meaning of the law as given by Moses. And as that was a dispensation of darkness, so of bondage; they were tied to many burdensome rites and observances, by which they were taught and kept subject like a child under tutors and governors. We learn the happier state of Christians under the gospel dispensation. From these verses see the wonders of Divine love and mercy; particularly of God the Father, in sending his Son into the world to redeem and save us; of the Son of God, in submitting so low, and suffering so much for us; and of the Holy Spirit, in condescending to dwell in the hearts of believers, for such gracious purposes. Also, the advantages Christians enjoy under the gospel. Although by nature children of wrath and disobedience, they become by grace children of love, and partake of the nature of the children of God; for he will have all his children resemble him. Among men the eldest son is heir; but all God's children shall have the inheritance of eldest sons. May the temper and conduct of sons ever show our adoption; and may the Holy Spirit witness with our spirits that we are children and heirs of God.
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