Romans 8:14

For in the Law God held the rod, in that He said, 'If any man do this or that, let him die the death.' But in His Incarnation He removed the rod, in that He shewed the paths of life by mild means. Whence it is said to Him by the Psalmist, "Set forward, go forth prosperously and rejoice, because of truth, and meekness, and righteousness." For He had no mind to be feared as God, but put it into our hearts that as a Father He should be loved; as Paul clearly delivers; "For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption of sons, whereby we cry, Abba, Father." Hence too it is fitly added here, "Then would I speak, and not fear Him." For the holy man, because he beholds the Redeemer of the world coming in meekness, does not assume fear towards a Master, but affection towards a Father. And he looks down on fear, in that through the grace of adoption he rises up to love. Hence John says; "There is no fear in love, but perfect love casteth out fear." Hence Zachariah says, "That we being delivered out of the hand of our enemies might serve Him without fear." Therefore fear had no power to raise us from the death of sin, but the infused grace of meekness erected us to the seat of life. Which is well denoted by Elisha when he raised the child of the Shunamite. He, when he sent his servant with a staff, never a whit restored life to the dead child; but upon coming in his own person, and spreading himself upon the dead body, and contracting himself to its limbs, and walking to and fro, and breathing several times into the mouth of the dead body, he forthwith quickened it to the light of new life through the ministering of compassion. For God, the Creator of mankind, as it were grieved for His dead son, when He beheld us with compassion killed by the sting of iniquity. […]

After stating that the life of glory, which will exclude all mortality from our bodies, will be given to us through the Holy Spirit, the Apostle now proves this. First, he shows that this glorious life is given by the Holy Spirit; second, why it …

Observe, (1.) Their property: They are led by the Spirit of God, as a scholar in his learning is led by his tutor, as a traveller in his journey is led by his guide, as a soldier in his engagements is led by his captain; not driven as beasts, but led as rational creatures, drawn with the cords of a man and the bands of love.

For as many as are led by the Spirit of God - In all the ways of righteousness. They are the sons of God - Here St. Paul enters upon the description of those blessings which he comprises, ver. 30, in the word glorified; though, indeed, he does not describe mere glory, but that which is still mingled with the cross. The sum is, through sufferings to glory.

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For as many as are led by the Spirit of God,....

CHILDREN are expected to bear some likeness to their parents. Children of God, born of the grandest of all parents, regenerated by the almighty energy of the Divine Spirit, are sure to bear a high degree of likeness to their heavenly Father. We cannot be like God in many of His Divine attributes, for they are unique and incommunicable—it is not possible for us to wield His power, or to possess His infinite knowledge—neither can we be independent and self-existent, or possessors of sovereignty or worshipfulness.

For as many as are led by the Spirit of God, they are the sons of God, they, &c.--"these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"--enjoyed by all in whom is the Spirit of God's dear Son--shows that they also are "sons of God."

CHILDREN are expected to bear some likeness to their parents. Children of God, born of the grandest of all parents, regenerated by the almighty energy of the Divine Spirit, are sure to bear a high degree of likeness to their heavenly Father. We cannot be like God in many of His Divine attributes, for they are unique and incommunicable—it is not possible for us to wield His power, or to possess His infinite knowledge—neither can we be independent and self-existent, or possessors of sovereignty or worshipfulness. Man can never be so expressly the image of the Father as Jesus is, for He is, in a mysterious sense, the only-begotten Son of God. We can imitate God, however, in many of His attributes, mainly those of a moral and spiritual kind. We must, in these qualities be "imitators of God as dear children," or our heavenly pedigree cannot be made out. The point mentioned in the text must never be a matter of question, for if that is doubtful, our filial relationship to God is unproved. We must be, "led by the Spirit of God." That Divine Spirit who is ever with the Father and the Son must be always with us so that we are guided, instructed, impelled, quickened, actuated and influenced by Him, or else we must not dare to think ourselves the sons of God. The idea of a Divine Fatherhood extending over all mankind does not appear to have been recognized by the Apostle Paul, in this text, at any rate. Here the fatherhood is for some, not for all, and the text discriminates between the, "as many as are led by the Spirit of God," and the rest of mankind who are under no such influence.

WE shall do well to notice how much in this Chapter is ascribed to the Holy Spirit. It is a Chapter full of all good things, most instructive and consolatory. But perhaps one of its most notable points is this—that it so greatly magnifies the Holy Spirit. You observe in the second verse how it describes His gifts—that holy liberty which we now have from our former bondage—"the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death."

WE shall do well to notice how much in this Chapter is ascribed to the Holy Spirit. It is a Chapter full of all good things, most instructive and consolatory. But perhaps one of its most notable points is this—that it so greatly magnifies the Holy Spirit. You observe in the second verse how it describes His gifts—that holy liberty which we now have from our former bondage—"the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death." Then further on, in the sixth verse, it virtually ascribes all our true life to the same power, for it is the Spirit who works in us a spiritual mind—and the Apostle tells us that "to be spiritually-minded is life and peace." The quickening of the body is, in the 11th verse, ascribed to the same agency, "He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwells in you." Meanwhile the true living that we have even here is traced to that same Spirit, "If you, through the Spirit, do mortify the deeds of the body, you shall live." No holy life is there, except as through the Spirit—sin is mortified. In the 16th verse the Spirit is described as being "a Witness with our spirit" that we are born of God. How many gracious offices does He undertake for us? And as if that were not enough, in the 26th verse He is spoken of as "helping our infirmities" in prayer, teaching us what we should pray for as we ought and "making intercession for us, or in us, according to the will of God." I am afraid we don't render that honor to the blessed Spirit which He deserves. Our ministry is not deficient, I trust, in magnifying the Christ of God, but too often the Holy Spirit is not sufficiently honored and, perhaps, this may be a reason why He does not do so many mighty works in the Christian Church as He did at first. This is the dispensation of the Spirit.

For as many as are led by the Spirit, etc. - No man who has not Divine assistance can either find the way to heaven, or walk in it when found.

For as many - Whosoever; all who are thus led. This introduces a new topic, illustrating the benefits of the gospel, to wit, that it produces a spirit of adoption, Rom 8:14-17. As are led - As submit to his influence and control. The Spirit is represented as influencing, suggesting, and controlling. One evidence of piety is, a willingness to yield to that influence, and submit to him. One decided evidence of the lack of piety is, where there is an unwillingness to submit to that influence, but where the Holy Spirit is grieved and resisted. All Christians submit to his influence; all sinners decidedly reject it and oppose it. The influence of the Spirit, if followed, would lead every man to heaven. But when neglected, rejected, or despised, man goes down to hell. The glory belongs to the conducting Spirit when man is saved; the fault is man’s when he is lost. The apostle here does not agitate the question how it is that the people of God are led by the Spirit, or why they yield to it when others resist it. His design is simply to state the fact, that they who are thus led are the sons of God, or have evidence of piety. Are the sons of God - Are adopted into his family, and are his children. This is a name of endearment, meaning that they sustain to him this relation; that they are his friends, disciples, and imitators; that they are parts of the great family of the redeemed, of whom he is the Father and Protector. It is often applied to Christians in the Bible; Job 1:6; Joh 1:12; Php 2:15; 1Jn 3:1-2; Mat 5:9, Mat 5:45; Luk 6:35. This is a test of piety which is easily applied. (1) Are we conscious that an influence from above has been drawing us away from the corrupting passions and vanities of this world? This is the work of the Spirit. (2) Are we conscious of a desire to yield to that influence, and to be conducted in the path of purity and life? […]