Romans 8:15 For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba… I. THE CONTRAST BETWEEN THE TEMPER OF A CHILD OF GOD AND THE TEMPER OF AN UNREGENERATE PERSON. 1. Naturally fallen creatures have a "spirit of bondage" — the temper of a slave towards God. (1) All the systems of heathenism are marked by this spirit. The love of God never enters into them, but either their self-love is addressed by certain hopes which appeal to their natural feelings, or else they are under the constraining influence of a dread of those misfortunes which the gods are supposed to have the power and will to inflict. (2) Among Mohammedans we find the same spirit prevailing. They are sometimes told that, if they obey the admonitions of the Koran, they shall have a sensual paradise. They are more frequently told that, if they violate the same directions, they shall expose themselves to the anger of God. (3) In the Roman Catholic Church, although there may be sometimes a reference to the promises of the gospel, how much more frequently and powerfully the fear of its votaries is addressed. They dread the church censures, the indignation of their priest, and their fancied purgatory. Nay, they dare not approach the merciful Mediator unless there be some other mediator. (4) Nor is Protestantism by any means free from this unhappy spirit. For what is a fashionable religion but a compromise between men's passions and their fears? Anything of loving Him is often absolutely ridiculed. 2. Now, if we turn to this Book for the explanation of that universal feeling, we find that it is truly reasonable. The account which St. Paul gives of it in chap. Romans 7 is applicable to all the world. It is obvious that, in proportion as this is comprehended, men must "fear." A man may sometimes contrive, either by forgetfulness of God, or by forming to himself false notions respecting God, to escape from the influence of fear, but then his mind is sunk into a state of torpor and death-like slumber. When once the light is let in on the understanding, and the man sees anything of the attributes of God and what they demand, and finds that he has violated all, and that his own nature is opposed to that Holy God, he "dies." In the language of the apostle, it is the law which "shuts us up," allows us no hope, 3. But when a man finds the gospel, that spirit is changed. Then all the sources of dread are gone. How can he dread God any more? Do you think that the poor prodigal, when, all ragged and worn as he was, he came back to his father's house, and felt his father's arms around him, and his father's kiss upon his pale and withered cheek — think you that he dreaded that father then? 4. And now the whole of the sinner's future course is characterised by love; he is no longer a slave, but he is become a child. This is seen doubtless, and seen very mainly, in the character of the Christian's obedience, which is now wholly changed. The child of God has the law written on his heart — loves every one of its requisitions, because he loves the wise and just Parent that enacted them — and would obey them all. His obedience is now unfettered, unrestricted, unreserved, cheerful, grateful, and generous. 5. The filial spirit prevails in the whole of the experience of every one of the children of God. If he receives any temporal blessings, he receives them from the hand of his Father; if he looks at the promises of the gospel, they come to him as the promise of his heavenly Father; if he receives any of the painful events of life, it is a wise and gracious Father who has sent them, and it is his inclination and his pleasure to submit. So, likewise, this same filial spirit pervades all the exercises of religion; if others pray because conscience compels them to pray, the child of God rejoices that he may come to "his Father, who seeth in secret." If he looks forward to death, when no other being can go with him and sustain his faltering spirit, he feels his Father can; and when he looks to glory, it is with the same feelings; he is going to the house of his Father. II. THE ORIGIN OF THIS SPIRIT. It is characterised in our text as a gift; it is not spoken of as an attainment. "Ye have received." It is a gift received from God; therefore His favour and His blessing must have preceded it. If, then, we are told that the sinner must first love God, must first serve God, and then he may hope for the favour of God — this is just a sentence of despair to any man who knows himself. How can he love God? The source of that "Spirit of adoption" is in adoption itself, and the source of that adoption is the sovereign, unmerited, bounty and mercy of God. 1. Its meritorious cause is the Cross of Christ. There is no ether reason why a sinner deserves to be a child of God but this, that Jesus Christ has deserved it. "When the fulness of the time was come," etc. 2. The instrumental cause is faith. "Ye are all the children of God by faith in Christ Jesus." 3. The Agent is the Spirit of God. He only it is who implants faith, and He it is who alone communicates "the Spirit of adoption." 4. The means is that view of the love of God which none but an adopted child can have. "We love Him because He first loved us." (Baptist Noel, M.A.) Parallel Verses KJV: 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. |
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