Romanos 8:15

Almeida Revista e Corrigida

Porque no recebestes o esprito de escravido, para, outra vez, estardes em temor, mas recebestes o esprito de adoo de filhos, pelo qual clamamos: Aba, Pai.

Parallel Translations

A Biblia Sagrada
Porque no recebestes o esprito de escravido, para outra vez estardes em temor, mas recebestes o Esprito de adoo de filhos, pelo qual clamamos: Aba, Pai.

Almeida Revista e Atualizada
Porque no recebestes o esprito de escravido, para viverdes, outra vez, atemorizados, mas recebestes o esprito de adoo, baseados no qual clamamos: Aba, Pai.

Bible Verse Review
  from Treasury of Scripure Knowledge

the spirit: Exodus 20:19, Numbers 17:12, Luke 8:28, Luke 8:37, John 16:8, Acts 2:37, Acts 16:29, 1 Corinthians 2:12, 2 Timothy 1:7, Hebrews 2:15, Hebrews 12:18-24, James 2:19, 1 John 4:18

the Spirit: Romans 8:16, Isaiah 56:5, Jeremiah 3:19, 1 Corinthians 2:12, Galatians 4:5-7, Ephesians 1:5, Ephesians 1:11-14

Abba: Mark 14:36, Luke 11:2, Luke 22:42, John 20:17

Reciprocal: Genesis 22:7 - My father Deuteronomy 32:6 - thy father 1 Chronicles 29:10 - our father Psalms 51:12 - free Ezekiel 46:16 - If the prince Zechariah 12:10 - of supplications Matthew 6:9 - Our Matthew 25:25 - General Luke 1:74 - that we Luke 15:22 - a ring Luke 19:21 - I feared John 4:23 - in spirit John 8:32 - and the John 8:35 - but John 14:16 - another John 18:11 - my Romans 8:23 - which have Romans 8:26 - but Romans 14:17 - peace 2 Corinthians 3:17 - where Galatians 4:3 - in Galatians 4:6 - God Galatians 4:24 - which Galatians 4:30 - for Ephesians 1:14 - the earnest Ephesians 2:18 - by Ephesians 3:6 - the Gentiles Ephesians 6:18 - in the Philippians 3:3 - worship Hebrews 4:16 - come Hebrews 10:19 - Having James 1:25 - liberty 1 John 3:2 - now are we the 1 John 5:13 - ye may know Revelation 21:7 - and I

Gill's Notes on the Bible

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 רוח נדיבה, "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, Romans 8:16, and is called "the Spirit of his Son" in a parallel place, Galatians 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 אבא פלוני ואימא פלונית, "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.

Barnes' Notes on the Bible

The spirit of bondage - The spirit that binds you; or the spirit of a slave, that produces only fear. The slave is under constant fear and alarm. But the spirit of religion is that of freedom and of confidence; the spirit of children, and not of slaves; compare the note at John 8:32-36.

Again to fear - That you should again be afraid, or be subjected to servile fear - This implies that in their former state under the Law, they were in a state of servitude, and that the tendency of it was merely to produce alarm. Every sinner is subject to such fear. He has everything of which to be alarmed. God is angry with him; his conscience will trouble him; and he has everything to apprehend in death and in eternity. But it is not so with the Christian; compare 2 Timothy 1:7.

The spirit of adoption - The feeling of affection, love, and confidence which pertains to children; not the servile, trembling spirit of slaves, but the temper and affectionate regard of sons. Adoption is the taking and treating a stranger as one’s own child. It is applied to Christians because God treats them as his children; he receives them into this relation, though they were by nature strangers and enemies. It implies,

1. That we by nature had no claim on him;
2. That therefore, the act is one of mere kindness - of pure, sovereign love;
3. That we are now under his protection and care; and,
4. That we are bound to manifest toward him the spirit of children, and yield to him obedience. See the note at John 1:12; compare Galatians 4:5; Ephesians 1:5. It is for this that Christians are so often called the sons of God.

Whereby we cry - As children who need protection and help. This evinces the habitual spirit of a child of God; a disposition,

1. To express toward him the feelings due to a father;
2. To call upon him; to address him in the language of affection and endearing confidence;
3. To seek his protection and aid.

Abba This word is Chaldee (אבא abba), and means “father.” Why the apostle repeats the word in a different language, is not known. The Syriac reads it. “By which we call the Father our Father.” It is probable that the repetition here denotes merely intensity, and is designed to denote the interest with which a Christian dwells on the name, in the spirit of an affectionate, tender child. It is not unusual to repeat such terms of affection; compare Matthew 7:22; Psalms 8:1. This is an evidence of piety that is easily applied. He that can in sincerity, and with ardent affection apply this term to God, addressing him with a filial spirit as his Father, has the spirit of a Christian. Every child of God has this spirit; and he that has it not is a stranger to piety.

Clarke's Notes on the Bible

Verse Romans 8:15. 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, Hebrews 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 Mark 14:36, 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 favour, 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.