Exegetical and Hermeneutical Commentary of Romans 8:14

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

14. For ] This word points back to “ through the Spirit ” in Rom 8:13. That brief reference to the Divine Helper of the soul suggests and brings in the marvellous passage now following, down to Rom 8:27, in which the Holy Spirit’s work is the primary subject throughout.

as many as are led, &c.] The emphasis in this ver. is about equal on each clause; on the condition, (spirituality of will,) and the privilege, (son-ship). Only the spiritual are children of God; and the spiritual are nothing less than children of God.

led ] As by their ruling principle. For illustration of the truth here referred to, see Joh 16:13, and Gal 5:18; Gal 5:22-23. The phrase is exactly parallel to “walk after the Spirit.” The Galatian passage is enough to shew that St Paul intends not enthusiastic exaltation, but heart-subjection to the pure rule of God’s will, in thought, word, and work; a subjection on the one hand perfectly voluntary in man, on the other hand perfectly due to the Divine Agent and Teacher.

sons ] On this sacred word, as used here, cp. Joh 1:12-13; 2Co 6:16-18; Gal 3:26; Php 2:15; 1Jn 3:1-2; 1Jn 5:1; 1Jn 5:4-5; and below.

Fuente: The Cambridge Bible for Schools and Colleges

14 39. Security of the Justified: the Holy Spirit’s aid given to them: Eternal Glory prepared for them: the Divine purpose leads them thither

Fuente: The Cambridge Bible for Schools and Colleges

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 mans 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; Phi 2:15; 1Jo 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? This is an evidence that we are the sons of God.

(3) Do we offer no resistance; do we follow cheerfully, and obey this pure influence, leading us to mortify pride, subdue passion, destroy lust, humble ambition, and annihilate the love of wealth and of the world? If so, we are his children. God will not lead us astray; and our peace and happiness consists only in yielding ourselves to this influence entirely, and in being willing to be conducted by this unseen hand beside the still waters of salvation.

Fuente: Albert Barnes’ Notes on the Bible

Rom 8:14

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

The leading of the Spirit

We are led not as brute beasts, but as reasonable creatures; not as though we do nothing, but lest we should do no good thing. Neither are we led against our will, but in the leading made willing to be led; so willing, that when God hath once breathed His grace unto us, we cannot resist, but earnestly desire to be led. And yet is not the nature of the will Overthrown. But as orators by their eloquence do rule in the mind of their auditors, so God much more effectually draws us to desire Christ, and affect the gospel. If a covetous man were offered to take what he would of a heap of gold, no man doubts but he would gladly embrace such occasion, though simply and absolutely it were in his power to refuse it. So our Heavenly Father doth so commodiously show us the riches of His grace, so lovingly doth He invite us to receive it, and so aptly doth He exhort us, that He doth persuade us, without any impairing of our wills; so a beast with provender, children with nuts, and every one is led or drawn by his pleasure. (Elnathan Parr, B.D.)

The leading of the Spirit

I. It leads the willing.

1. Led. Not drawn by rope, not hauled, but led.

2. Yea, more–gladly led. It is not the leading of the sulky horse behind the dray, pulling and being pulled, but of one following along with dangling halter. It is not the picture of him who says, my name is down on the church-book–that is enough, but of him who says, Here am I, Lord; send me. This is the test of our discipleship–if we go gladly.

II. Leadership of the Spirit is possible. There are those who doubt this. They say, How can God influence us this way or that? Well, look at the things that do influence us. Sometimes we are all down with the blues. It is not that we are weaker than usual, but some influence from the outside world is moving upon us. The market has gone wrong, politicians are sending the country to ruin, etc. At other times other influences come to us. The silent trees swaying gently in the wind, or the smooth surface of some quiet lake soothes us; and if the things of nature can so affect us, cannot the Creator? Then surrender to Him. Open your heart, and He will come in and reign.

III. God will lead His children. The other night you heard a faint knock at the door, and when it was opened there stood a timid little beggar girl with a pinched, wan face, and as you looked down at her she said something about bread. By and by the door burst open and in came a great big boy. He bounded across the room, jumped upon your knee, flung his arm around your neck and, plunging his hand into your pocket, helped himself. So we who are led by the Spirit do not go to God as beggars, but as His own sons, whom He receiveth as a father receiveth his children. Conclusion:

1. Led by the Spirit! So let us live, work, believe, enjoy and triumph by the Spirit.

2. He comes into our hearts as the old warriors used to go into a city. When they had broken through the wall they marched straight for the citadel. Merchants, when they entered, went about, this way and that, through the streets. But the conqueror went first to the citadel, and, when he had taken that, he sent one platoon down this street to clear out the enemy there, and another down that street to drive out that body, until all were driven out; then he had the city in his grasp, and he ruled over it. So when the Spirit comes into our hearts it goes straight to the conscience and lays hold on that, then it sends a truth down this way to drive out this passion, and another that way to subdue that jealousy, and another that other way to quell that rebellion. Then, when all is driven out, He makes His abode in that heart, and becomes its counsellor, guide and ruler for ever. (C. H. Fowler, D.D.)

The leading of the Holy Spirit

I. The nature of the act.

1. Distinctions premised.

(1) It is either common or peculiar. There is a leading which extends to all creatures. For all of them, by His Divine power, are to the glory of the Creator and the good of the universe. This also may be said to extend to all men; as He, the first Cause and Sovereign (Act 17:28), in a common and providential way, orders all their several actions. Now, most certainly, this is not that leading in the text, for many are thus led by the Spirit who yet are far from being the sons of God! The leading here intended is, therefore, peculiar to Gods people.

(2) The special leading of the Spirit is extraordinary or ordinary. Prophets and apostles were led by the Spirit as they were immediately inspired and guided by Him in their work (2Pe 1:21). But this was extraordinary, and so limited and temporary. The latter leading appertains to all Gods children, and at all times.

(3) This act of the Spirit may be considered either as it is exerted at conversion or after. He leads at and in order to conversion; as He irradiates the mind, inclines the will, spiritualises the affections, and so leads the whole soul to God and Christ. Then He leads all along in the whole course of a Christians life.

(4) There is the having of the Spirit, and the leading of the Spirit (Rom 8:9). Now, although these be inseparable, yet they are distinct. To have the Spirit is to be made a possessor of Him in His indwelling in us; to be led by the Spirit is our partaking of His directive influence, after we are made possessors of Him.

2. The special acts included in the Spirits leading.

(1) Something on the Spirits part.

(a) His special guidance (Isa 30:21; Isa 48:17; Isa 58:11; Isa 61:8; Psa 25:5; Psa 37:23; Psa 83:24; Psa 143:10). What the cloud was to the Israelites, what the guide is to the traveller who knows not his way, that the Spirit of God is to believers.

(b) His powerful inclination. He leads not only by a naked guidance or directive light (Col 1:9; Eph 5:10), but also by the efficacious inclining of the heart, the bowing and bending of the will, the overpowering of the affections, to close with and follow His guidance in the doing of what is good, and in the shunning of what is evil (Psa 119:35-36).

(c) His co-operation and corroboration. When one leads another both have their proper action and motion, and both unite and concur therein (Isa 26:12; Php 2:12-13). So His leading resembles the mothers or nurses leading the child. They take it by the hand, hold it up, join their strength with its weakness; and so they enable it to go (Rom 8:26; Eph 3:16).

(d) His Agency. Where He governs, there He leads. It is like a general leading an army: they are subject to his will, steered by him in their motions, as the ship is by the pilot, or the chariot by him that drives it.

(2) Something on the creatures part. And that is their yielding up of themselves to this guidance. Without this, it is not leading; for that imports motion after something that goes before. And that motion must be voluntary, or else it is being dragged, not led (Isa 2:3; Son 1:4).

3. Four things opened about the Spirits leading.

(1) What the Spirit leads unto–truth and holiness (Joh 16:13; Eph 5:9; Psa 23:3). This holiness includes holy affections, the exercise of the several graces (2Th 3:5), and the avoiding and mortifying of sin (Rom 8:13).

(2) The rule by which He leads–the written Word (Pro 6:22-23; Psa 119:105; Psa 119:133; Mic 6:8), which is the Christian compass by which he must steer his course, the star that must direct him in all his motions (Isa 8:20). The Spirit gives light and life to the Word; and the Word gives evidence that the guidance is from the Spirit.

(3) The manner of His leading.

(a) With power and efficacy. The person led shall certainly follow Him (Eze 26:27; Jer 31:18).

(b) With all sweetness and gentleness. The will is determined, but so as that not the least violence is done to it, to the infringing of its liberty (Psa 110:3; Hos 2:14).

(4) The extent of His leading.

(a) In regard of the subject or person led. It extends to the whole man; first to the soul, understanding, will, and affections, and then to the body, yea, to the whole conversation.

(b) In regard of the object or matter that the Spirit leads unto. The whole duty of a Christian; to all that he is to know, believe, and do.

(c) In regard of the degree and measure of it. All have the thing in the necessary and substantial part of it, yet some have more and some less.

II. Some practical inquiries about it.

1. What inducements are there to excite men to attain and live under this leading?

(1) The excellency of the thing. The person leading, the great Spirit of God; the act, Divine and supernatural leading; the object, the loving of God, delighting in God, conformity to God.

(2) The necessity of it. What becomes of the blind man that has none to guide him? of the weak child that has none to uphold it?

(3) As the natural guide is defective and insufficient, so there are other guides which are destructive and damnable. Such as Satan, depraved nature, indwelling sin, the flesh, the world.

(4) Weigh the way and manner of the Spirits leading–

(a) With great exactness and wisdom (Isa 11:2; Psa 32:8).

(b) With infinite truth and faithfulness (Pro 4:11; Gen 24:27; Gen 24:48; Psa 107:7).

(c) Safely, in reference both to the way and to the end (Psa 78:53).

(5) The blessings that result from this leading.

(a) Inward peace and comfort.

(b) A readiness to all duties of holiness.

(c) Sonship to God.

(d) The glory and blessedness of heaven (Psa 73:24).

2. How may this leading of the Spirit be attained?

(1) There must be the having of the Spirit before there can be the leading of the Spirit. Therefore attend upon the gospel, by which He is conveyed.

(2) The first leading of the Spirit must be had before the secondary leading. He must first lead you to God by conversion.

(3) Be willing to follow the motions of the Spirit.

(4) Let your dependence be upon God and His Spirit for guidance (Psa 25:9; Pro 3:5-6; Job 18:7; Pro 20:24).

(5) Pray much for this grace of the Spirit (Psa 143:10).

3. What duties are incumbent upon those who are led by the Spirit?

(1) They should more and more follow the leadings of the Spirit.

(a) More exactly (Num 9:18; Num 9:21).

(b) More fully (Num 16:24).

(c) More uniformly and constantly.

(d) More readily and freely.

(e) So as to make further progress in the way.

(f) With stronger resolution and purpose of heart.

(2) Let it be your great and constant care and endeavour to get the Spirits leading continued to you.

(3) Labour after the having of the leading of the Spirit in a higher degree and measure.

(4) So live as that it may appear to others that you are led by this Spirit.

(5) Be very thankful for this glorious mercy.

4. May such who are led by the Spirit fetch comfort from it? Undoubtedly–

(1) It is a clear evidence, a deciding argument, of your being the sons of God.

(2) As it is certain evidence of sonship here, so it is a certain pledge of heaven and salvation hereafter. (J. Jacomb, D.D.)

Leadings of the Holy Spirit

(Isa 42:16, and text):–Both Isaiah and St. Paul affirm the reality of a very intimate and tender connection between good men and God. There is a leading and a being led–with a privilege mysteriously grand, growing out of that relation. So far the two writers agree. What is it, then, that distinguishes them?

I. Isaiah represents that more advanced culture, in the elder Church, where the original meaning of the revelation at Sinai had begun to come out into a clearness approaching that of the gospel-day. More confiding impressions of the unseen Father were certainly stealing into the soul Hence comes the promise of Divine guidance, personal and gentle.

1. There is no one that has not found out by rough experience that there are crooked things in his life which need to be made straight, and dark places which need to be made light. This common need of heavenly leading puts us into one company with those Hebrews, and makes us prize the promise that was so comforting to them.

2. This instinct which desires and follows leadership is nearly universal, and religion employs it to train our best attachments and confidences up to heaven. With all his self-reliance and self-will man likes to trust and follow a leader. It appears among bands of youth, in exploring parties in political combinations and social reforms, and especially in the military spirit.

3. The next step shows us this guiding love of the Heavenly Father as independent of anything that we think, or do, or feel. It leads us in paths that we had not known. It deals with us as a mother handles her child just beginning to know only her face or her voice (see Isa 45:5). We were too infantile in the childhood of our spiritual life to know God when He took us up. Who of us cannot recall some trying time when the utter dismay came over him of not knowing what way to take–the sun gone down, human helpers away or feeble, human advisers indifferent or undecided? But God was there before us, and when we waited on Him we found He was waiting for us; and then, very often, the one path which, of all those that opened, was the least inviting was the one into which He led our unwilling feet.

4. God goes invisibly before His child, like the good shepherd of the Eastern pastures, to reassure the alarmed and doubting, to take the briers and stones and to scare the beasts out of the way, to straighten what is crooked, to hold a lamp over the dark passages among the rocks, to lead those that have faith enough to be willing to be led in paths that they have not known.

II. From this promise we pass over to that given us by St Paul.

1. We see at once that there is an advance into another plane of religious thought. Instead of Jehovah we are told of the Spirit. Then, instead of being taught of a mere outward change wrought by this leading, there is a transformation of our whole interior nature and condition. They who were before merely creatures and servants, or children only as by creation, become children in a new and profounder way. Nothing is taken away that Isaiah had said, only much is added.

2. What is signified by being led by the Spirit? In the Greek there are two terms for leading. The one signifies a violent and rather irregular act of propelling a body–a driving or pushing on as by winds or waves. This St. Peter uses when he speaks of the moving of the minds of the Old Testament saints by the mind of God. The other, employed in the text, refers to an even, constant, unbroken force, acting not less powerfully because it acts gently and steadily; the leading of a Spirit who abides, always at His gracious work on the heart, in His chamber within it, and does not come and go. You can illustrate this by any mother walking with a little child or shepherd with sheep. The hireling, who only follows after, and, when the charge wanders or falls into danger, hurries up and catches hold irregularly, pushing the body here and there over a hollow or through a thicket, does not lead as that blessed Comforter leads. He shall abide with you for ever, even the Spirit of Truth, etc.

3. What, then, is the peculiar privilege of those who are so led? They are the sons of God. How can it be? There is one only-begotten Son of God, becoming also the Son of man, born of Mary, our humanity being for ever taken up into His Divinity and glorified by it. It is only by our spiritual union with Him, that we, in a secondary sense, yet a most vital and precious one, are made also sons of God. Hence the expressions Spirit of God and Spirit of Christ and Holy Spirit are often used as equivalent. Christ gives the Comforter. When He is received into the heart a new nature is born; a Son of God, in the image of Christ. Here the Spirit is not a mere influence exerted on character as by a foreign benefactor; it is an inwrought and essential principle of the believers life. He is a new creature, a son. And as there are two New Testament terms in the original, to signify two kinds of leading, so there are two to signify children. One has reference to mere natural descent or begetting, irrespective of any tender, filial feeling, The other, used when sons of God in Christ are intended, includes an affectionate and sacred dependence, or lovingness of the childs and the parents heart. The tree may take an influence from the sun, and that foreign influence tends to make the tree tall, vigorous, green, and fruitful. But the tree is not the child of the sun.

4. With this comes a special characteristic of our service to Christ. It is not a service of compulsion or restraint, rendered grudgingly or of necessity. It is labour in a free and joyous spirit, such as befits the thankful receivers of an unspeakable gift in its true character. Wise employers always select workmen that love their work. This distinction between sonship and servantship runs through all that pertains to a Christians obedience. (Bp. Huntington.)

Led by the Spirit

I. What is it to be led by the Spirit?

1. Our answer must depend on our idea of the nature of the Spirit of God and His relations to us. Men speak of the Spirit as a mere influence, an effect of the outgoing of Divine energy. But, according to the New Testament, the Spirit of God is God, regarded especially as within us and in communion with our spirits. His presence is not discerned by mystic signs: we do not see it in a burning bush or in cloven tongues of fire, we do not hear it in a mighty rushing wind, or in a still small voice; but as we do not sea the air above us, nor even hear it in the calm of summer, yet we perceive its existence by the gentle stirring of the trees, the strong flight of birds, the slow sailing of great clouds; so the unseen and silent Spirit reveals His presence by the life He brings, the influence He exerts.

2. The leadership of the Spirit must be regarded as the influence which is thus exerted over the souls of men, and freely yielded to by them. All who choose to follow are led. It depends upon our will and action (verse 13). It implies following the Spirit–

(1) As a guide for the intellect–seeking light in prayer, and humbly searching the inspired Scriptures.

(2) As a leader for the will, and yielding self-will to the voice of God in the conscience and in revealed law.

(3) As the loving presence of God, with the over-ruling of earthly passion by the love of God.

II. The privileges of Divine sonship to which the leadership of the Spirit introduces us. By nature we are all Gods children, and cannot cease to be so. Yet we may be practically orphans when we wander far from our Father and live in rebellion against Him. To be reconciled to God is practically to be made sons again in a fuller sense than that in which unfallen man was a son in the ignorance and tutelage of childhood. St. Paul regards this as an adoption (verse 15), St. John as a second birth (Joh 1:12). The effects of this are many and great.

1. Liberty in deliverance–

(1) From the bondage of sin,

(2) From the slave-like obedience of the subjects of mere law (2Co 3:17).

2. Security from fear, either–

(1) Of God as an avenging judge, or–

(2) of any evil in life, since now we are safe in our Fathers care (verse 15).

3. Restoration of the love of God in our hearts. We now cry, Abba, Father. This restoration is the source of our deepest joy.

4. Heirship of glory (verse 17). The son is not simply saved, he is honoured. The returned prodigal is not treated as a hired servant, but as a privileged child (Luk 15:22-23). (W. F. Adeney, M.A.)

The guidance of the Spirit

Man is a traveller to the eternal world. Left to self-guidance he possesses vast and uncontrollable powers of self-destruction. What is he without a guide in the wilderness, a pilot on the ocean? Some recognise no other spirit, and are guided by no other spirit, than the spirit of the world–i.e., by the god of this world.

I. The qualifications of the Spirit for this guidance.

1. He knows the path to heaven–all its intricacies and dangers: the sunken rock, the treacherous quicksand, the concealed pit, the subtle snare, the windings, and intricacy, and straitness of the way. It is utterly impossible, then, that He should mislead.

2. He knows His own work in the soul All its light and shade, its depressions and revivings, its assaults and victories, are vivid to His eye. Dwelling in that heart He knows where wisely to supply a cheek, or gently to administer a rebuke, or tenderly to whisper a promise, or sympathetically, to soothe a sorrow, or effectually to aid an incipient resolve, or strengthen a wavering purpose, or confirm a fluctuating hope.

II. What is it to be led by the Spirit?

1. It assumes–

(1) The existence of spiritual life in those He leads. He does not undertake to lead a spiritual corpse, a soul dead in sins, The leading of the Spirit, then, is His acting upon His own life in the soul.

(2) Entire inability to lead themselves. What can we see of truth, of providence, of Gods mind and will, of ourselves?

2. It involves leading as–

(1) From ourselves–from all reliance on our own righteousness, and strength. But this divorce from the principle of self is the work of a life. And who but this Divine Spirit could so lead us away from self, in all its forms, as to constrain us to trample all our own glory in the dust? But more: He leads us from an opposite extreme of self–from a despairing view of our personal sinfulness. How many walk in painful and humiliating bondage from not having thus been sufficiently led out of themselves! Thus from sinful self, as from righteous self, the Spirit leads us–

(2) To Christ. Are we guilty?–the Spirit leads us to the blood of Jesus. Are we weary?–the Spirit leads us to abide in Jesus. Are we sorrowful?–the Spirit leads us to the sympathy of Jesus. Are we tempted?–the Spirit leads us to the protection of Jesus. Are we sad and desolate?–the Spirit leads us to the tender love of Jesus. Are we poor, empty, and helpless?–the Spirit leads us to the fulness of Jesus. The holy Spirit is our Comforter, but the holy Jesus is our comfort.

(3) To truth–He shall guide you into all truth. Though many claim Him as their Teacher, He disowns them as His disciples. Tossed from opinion to opinion, perplexed by conflicting creeds, are you anxiously inquiring, What is truth? commit yourself to the guidance of the Spirit. He can harmonise apparent contradictions, reconcile alleged discrepancies, clear away overshadowing mists, and place each doctrine, precept, and institution clear before your mind.

(4) To all holiness. As the Spirit of holiness, it is his aim to deepen the impress of the restored image of God in the soul, to increase our happiness by making us more holy, and to advance our holiness by making us more like God. All His unfoldings of Christ, views of God, rebukes, joys, have this for their object–the perfection of us in holiness.

(5) To all comfort. If sorrows abound, consolation much more abounds, since the Comforter is the Holy Ghost. He comforts by applying the promises–by leading to Christ–by bending the will in deep submission to God–and by unveiling to faiths far-seeing eye the glories of a sorrowless, tearless, sinless world.

(6) To glory. There He matures the kingdom, and perfects the building, and completes the temple He commenced and occupied on earth. In conclusion: Beware of being guided by any other than the Spirit of God. The temptation is strong of being biassed by the profound research, the distinguished talents, the exalted piety, and admired example of men. But this must not be. It is inconsistent with the honour that belongs, and with the love that we owe, to the Spirit. Thou shalt guide me by Thy counsel, and afterwards receive me to glory. (O. Winslow, D.D.)

The leading of the Spirit an evidence of Divine sonship

I. The work of the Spirit. He–

1. Leads and instructs in the way of salvation (Joh 16:7-10). He is infinitely wise, powerful, good, etc., and therefore His guidance will be perfect.

2. To a perception of our lost and ruined condition. The methods are various–meditation, personal affliction, the prayers of Christians, some sermon, etc.

3. To contrition. Sin now appears in all its hateful qualities and effects; as that which has offended God, which condemns, curses, and defiles the soul. The Spirit leads to godly sorrow, which worketh repentance unto salvation, etc.

4. To a discovery of Christ as the Saviour (Joh 16:13-14). He removes the veil on the heart, dispels prejudice, and affords that inward and Divine light by which alone Christ is perceived for saving purposes (Gal 1:16).

(1) Christs greatness and dignity. Sinners have very mean thoughts of Christ.

(2) The power of Christ to save, as the end of the law for righteousness, the great atonement, our Wisdom, righteousness, sanctification, and redemption.

5. To the exercise of saving faith in Christ.

6. So He renovates the mind, deadens the soul to sin, and disposes it to holy obedience and love (Tit 3:4-5).

II. The privilege of Gods people: They are the sons of God. Consider–

1. The names by which they are distinguished–sons and children of God, a chosen generation, a royal priesthood, kings and priests unto God.

2. Their liberty. They were under the dominion of sin, the tyranny of Satan, the curse of the law, and consequently the sting of death.

3. All things are theirs.

4. Christ is engaged to protect and defend them.

5. They have free and certain access to God as their Father (Rom 5:2; Eph 3:12).

6. They enjoy a title to an everlasting inheritance (Gal 3:29 : Rom 8:17; 1Jn 3:1-2).

III. The people of God cherish and enjoy the influence of the Spirit, and thereby evidence that they are the sons of God. By the Spirit sinners not merely become children of God, but followers.

1. They are sensible of their ignorance and weakness, and recognise the enlightening and strengthening energy of the Spirit.

2. They are careful not to quench or grieve the Spirit (1Th 5:19; Eph 4:30).

3. They pray for that influence.

4. In the discharge of all their duties they seek His aid.

5. They have the inward witness of the Spirit (verse 16), and the fruits of the Spirit (Gal 5:22). (J. J. S. Bird, B.A.)

The leading of the Spirit the secret token of the sons of God

I. Whither does the Spirit of God lead the sons of God?

1. To repentance.

2. He leads them, while they think little of themselves, to think much of Jesus. If the Holy Ghost has never made Christ precious to you, you know nothing about Him.

3. When the Spirit has glorified Jesus He leads us to know other truths. He leads the sons of God into all truth. On the other hand, truth is like a closed chamber to the unregenerate man.

4. The children of God are led not only into knowledge, but into love. The Spirit causes every true-born son of God to burn with love to the rest of the family. We know that we have passed from death unto life, because we love the brethren. And not only so, but He leads us into intense love for the souls of sinners. If any man shall say, It is no business of mine whether men are lost or saved, the Spirit of God never led him into such inhumanity.

5. The Spirit leads the sons of God into holiness. If you are proud, covetous, lustful after worldly gain, false in your statements, and unjust in your actions, the Holy Ghost never led you there. If I find a child of God mixing with the ungodly, using their speech, and doing their actions, I am persuaded the Holy Ghost never led him there. But if I see a man devout before God, and full of integrity before men, I know that the Spirit of God is his leader. The fruit of the Spirit is love, joy, peace.

6. Into vital godliness–the mystic essence of spiritual life. For instance, the Holy Ghost leads the saints to prayer, which is the vital breath of their souls.

7. Into usefulness, some in one path, and some in another, while a few are conducted into very eminent service. II you are doing nothing for Jesus the Spirit of God has never led you into this idleness.

II. How does the Spirit lead the sons of God?

1. We cannot explain His mode of operation, but probably it is somewhat in the same way in which our spirits operate upon other mens spirits. We act upon matter by machinery, but upon mind by argument, by instruction, and so we endeavour to fashion men as we desire.

(1) One great instrument which the Holy Ghost uses upon the mind is the Word of God. Quote chapter and verse for an action, and, unless you have wrested the passage, you may rest assured you have acted rightly.

(2) The Spirit also speaks through His ministers. The Word preached is often blest, as well as the Word written, but this can only be the case when the Word preached is in conformity with the Word written.

(3) He directly, apart from the Word, speaks in the hearts of the saints. There are inward monitions which are to be devoutly obeyed, guidances mysterious, which must be implicitly followed. There will come to you sometimes, you know not why, certain inward checks, such as Paul received when he essayed to go into Mysia, but the Spirit suffered him not. At another time a proper thing comes upon you strongly that it is to be done at once, and for some reason you cannot shake off the impression. Do no violence to that impulse.

2. Note that the Spirit leads. The text does not say, As many as are driven by the Spirit of God. No, the devil is a driver. Whenever you see a man fanatical and wild, whatever spirit is in him it is not the Spirit of Christ.

III. When does the Spirit lead the sons of God?

1. He would always lead them, but, alas, there are times when they will not be led. They are wilful and headstrong, and start aside.

2. The healthy condition of a child of God is to be always led by the Spirit of God. Not on Sundays only, nor alone at periods set apart for prayer, but during every minute of every hour of every day. We ought to be led by the Spirit in little things as well as in great. If only one action apart from the Spirit were suffered to run to its full results, it would ruin us. A pilot who only occasionally directs the ship is very little better than none. Child of God, the Spirit must lead you in everything.

3. Well, but, say you, will He? Yes. When you are in difficulties, consult the Holy Spirit in the Word. If no light comes from thence kneel down and pray. Cast yourself upon the Divine guidance, and you shall make no mistake. The Lord will never let a vessel be dashed upon the rocks whose tiller has been given into His hands. Conclusion: Use the text–

1. As a test. Am I a child of God? If so, I am led by the Spirit.

2. As a consolation. If you are a child of God you will be led by the Spirit.

3. As an assurance. If you are led by the Spirit of God then you are most certainly a son of God. (C. H. Spurgeon.)

The sons of God led by the Spirit of God

The Spirit is everywhere present. He controls all the operations of nature. He operates on the minds of men, endowing and controlling them. He specially operates on the children of God–

1. In renewing them.

2. In imbuing them continually with a new life.

3. In determining their inward and outward life.

I. What is meant by being led by the Spirit? It is not by blind suggestions or impulses. It is not by a miraculous or abnormal operation, directing what text the eye shall fall upon. The Spirit is the determining principle of the life, and His leading–

1. Is consistent with our rational nature, liberty, and responsibility.

2. Mingles with our consciousness, and determines it, but cannot be distinguished from it.

3. Is not always irresistible. Hence men are said to resist, grieve, quench the Holy Spirit.

II. The result of it.

1. The knowledge of the truth–not by inspiration or revelation, but illumination.

2. The love of truth, or the conformity of our hearts to the standard of Gods will.

3. The conformity of our outward life to the will of God.

(1) It leads to the government of the tongue, the control of the passions, the ordering of the conduct.

(2) It gives right views and motives to determine us in all emergencies.

(3) It enables us to choose that Christian work for which we are best qualified.

III. Why are those who are led by the Spirit the sons of God.

1. What is meant by the sons of God? Those who–

(1) Partake of His nature by regeneration.

(2) Are adopted into His family and made the objects of His parental care and heirs of His kingdom.

(3) Governed by a filial as opposed to a slavish spirit.

2. Why are such led by the Spirit? Because

(1) Submission to the spirit of our whole inward and outward life is the only evidence of our sonship.

(2) The Holy Spirit is in His nature the Spirit of adoption. He is not a servile Spirit, but the Spirit of the Son, and therefore sent into sons. Those only who are actuated by this filial Spirit are the sons of God, i.e., are such in their inward character and temper.

(3) In so far as sonship involves the idea of exaltation, power, blessing, etc., the indwelling of the Spirit is the immediate source of all these distinctions.

IV. The necessary conditions on our part in order to this guidance.

1. We must renounce our own guidance and that of others, whether of the world, Church, or individuals.

2. We must submit to, and have full faith in, the guidance of the Spirit. (C. Hodge, D.D.)

The sons of God led by the Spirit of God

I. A privilege–to be the sons of God. The glory of children is their fathers (Pro 17:6); but the privilege is not only of honour but of profit (verse 17). All Gods children are heirs, as all are partakers of the Divine nature. They have–

1. A spiritual right to all the creatures–All things are yours.

2. An interest in God Himself, and in His promises, mercies, etc.

3. Right to guardianship of angels (Psa 91:11; Mat 18:10; Heb 1:14). What a safeguard against the powers of darkness!

4. A claim to eternal glory (Col 1:12; Mat 25:34). In comparison with this how poor the thoughts of men! How may I get a good bargain, enjoy myself, be revenged on my enemy? rather than, How shall I become a child of God?

II. The qualification. So many as are led, etc. It is not enough to be the sons of God, unless we know ourselves to be so.

1. How shall we know ourselves to be the sons of God? There are many signs besides the one here mentioned, as–

(1) Every child is like His Father, It is not so in carnal generation always. But you must try your spiritual sonship by this rule–your Heavenly Father is holy (1Pe 1:15-16), merciful, righteous, slow to anger, abhors all manner of evil; are we like that, or the reverse?

(2) Bears a filial love to His Father. His love to us is infinite (Psa 103:13); what return do we make? We can perhaps talk largely of our love, but if we loved Him could we estrange ourselves from His interest, hear His sacred name blasphemed, etc.

(3) Reverence Him.

(a) As for his actions, he dares not do anything wilfully that would displease Him (Mal 1:6).

(b) As for his sufferings, he receives them submissively as corrections.

(4) Depends on His provision, expecting such patrimony as He shall bestow upon him, and waiting for it patiently.

(5) Is led by His Spirit; which brings us to–

2. What it is to be led by the Spirit of God. In leading there must be a hand to guide and a foot to follow; good motions on Gods part, and motions to good on ours. Every man is led by some spirit; one by a spirit of error (1Ti 4:1), another by the spirit of giddiness (Isa 19:14), another by the spirit of bondage, another by the spirit of the world (1Co 2:12), and all, besides, by the unclean spirit. Let us see, then, how a man may know that he is led by the Spirit of God. He leads–

(1) In a right way, the way of Gods commandments. All other ways are crooked, as deviating from the straight line of righteousness.

(2) By a just rule–the Word of truth. Uncertain and variable traditions, private and ungrounded revelations which cross this recorded will of God, are the deceitful guides of the spirit of error.

(3) Sweetly and gently. Those who are carried with furious impetuousness are not led by the spirit of meekness.

(4) Progressively, from grace to grace and virtue to virtue, whereas passion goes by sudden flashes.

(5) To life, whereas other spirits, the flesh included, lead to death.

III. The connection of this qualification with the privilege. How far does the leading of Gods Spirit evince our sonship. If we would have a comfortable assurance we must be led by the Spirit in–

1. Judgment (Joh 16:13), i.e., into all saving and necessary truths; so as to free us from gross ignorance and error.

2. Disposition. If the Spirit have wrought our hearts to be right with God in all our affections we may be assured that we are His sons.

3. Practice (Eze 36:27). (Bp. Hall.)

The sons of God led by the Spirit of God

I. What is meant by being led by the Spirit? It is as if a blind man had asked the way to a certain city, and one had not only told him of it, but taken him by the hand to lead him therein. Or it is as if a little child in the dark had not only asked direction from his father, but had seized that fathers hand, so to trust implicitly to his guidance (see also Psa 23:2-4; Psa 143:10). This leading by the Spirit is–

1. A practical thing. If the Spirit leads us it is to govern and control our Words and actions (Tit 2:10-15; Isa 48:17-18; Gal 5:16-25; 1Jn 3:1-10).

2. A work of inward influence and sweet secret suasion of all our moral being. True, there is a law, but it is a law of liberty–a commandment which love delights to obey, Where the Spirit of the Lord is there is liberty, not licentiousness; that liberty which consists not of freedom from moral obligation, but of disposition to comply with such obligation (Psa 119:32).

3. Thorough and perfect, steadily and continuously maintained. Do not confound with it transient emotions, occasional convictions, fitful resolutions, and short-lived periods of a reformation of life.

4. According to the Scriptures, and is maintained through the habit and exercise of prayer. Here is nothing mystical, fanciful, fanatical. All is sober and rational, as it is sacred and solemn.

II. The high privilege of those who are led by the Spirit of God. They are the sons of God (2Co 6:18). God is our Father–

1. Nominally. He calls us His children, and we may call Him our Father. A formal act and covenant of adoption is entered into, whereby our Maker assumes in our favour a parental position and name, and we are permitted to believe in His paternal relation to us, to talk about it, and to act upon it (Joh 1:12-13; Gal 4:4-5; 1Jn 3:1).

2. Really God does more than call us children. He makes us so. We are His by regeneration as well as adoption, by a new birth as well as by a new title. Just as children resemble their parents in physical form and feature, and so prove themselves partakers of their nature, so do the sons of God resemble Him in moral lineaments, in spirit and disposition, and thus prove themselves partakers of His nature.

3. Effectively. Our Father treats us as His sons. He feels a parents sympathy for us, and He fulfils all a parents duty. He provides for us, defends us, extricates us out of our difficulties, instructs us, corrects us, makes us privy to His plans, and will eventually take us home to Himself, that we may dwell for ever in our Fathers house.

Conclusion:

1. If led by Gods Spirit, rejoice in the thought of your Divine sonship.

2. As Gods children let us evermore seek to be led by His Spirit. (T. G. Horton.)

First, to take notice of the property itself here mentioned which is to be led by the Spirit of God, where we may observe that there is such a thing indeed in the world as this is, which some persons are partakers of. There is a twofold leading by the Spirit; the one is common and ordinary, the other is special and peculiar. Now this is considerable with a double reference, either first of all to our first conversion; or, secondly, to our following conversation. There is the leading and guiding of the Spirit, which is requisite and necessary for Christians in each of these conditions. First, to look upon it in order to our first and primitive conversion. The children of God they are led on by His spirit in this. And there are three things which do make up this unto us. First, information, or discovery of such and such truths in the proposition. Secondly, illumination, or enabling of the mind to conceive and apprehend those truths which are thus discovered. Thirdly, inclination, or bowing of the will and affections to close and comply with such truths and motions which are apprehended. The Spirit of God does all these three in the work of conversion. The second is the communication of this property to a diversity and plurality of persons–As many as are led. From whence we may observe this much, that this being led and acted and guided by the Spirit of God, it is not only the property of one or two particular persons, who are singular and alone by themselves, but it is the condition of a whole society and generation of men. There are many of them that are thus led (Joh 1:12; Act 9:42; Gal 6:16; Php 3:15). There is a variety and diversity of such persons as are thus guided and carried. First, in a succession of times, in one age after another. There have been always men guided by Gods Spirit, and still are, and always will be. There were so in the times of the prophets, and there were so in the times of the apostles, and there are so still in ours, and will be further to the end of the world. And secondly, for one and the same time. There are many that go the same way and are in the like manner inclined. That as some thrive in wickedness, so others should thrive in goodness; and as Satan enlarges his kingdom, so the Lord also should increase His. This may therefore take off the slander which is cast upon religion as a private and singular business, as the invention only of some few persons, which they take up to themselves. No, it is no such matter; there are multitudes and varieties of them. The third is the consent or correspondency of this conduct in this variety, where many and different persons are intimated to be guided by one and the selfsame Spirit. Grace is one and the same for substance in all sorts of Christians, and they are led by the same Spirit of God, which is the worker and preserver of it in them there where it is wrought. We having the same Spirit of faith, according as it is written (2Co 4:13). By one Spirit we are all baptized into one body, and have been made all to drink into one Spirit (1Co 12:13). This appears to be so in regard of the same effects, which it works in several persons. Where we find the same operations we may conclude there are the same principles. Again, they are not neither after one and the same manner. Grace, though it be in all one for substance, yet it is not in all one for modification, for the ordering and disposing of it. And lastly, it should very much persuade and prevail with Christians to mutual love and charity to one another, forasmuch as they are all led by the same common Spirit. The second is the predicate, or consequent, in the privilege belonging to these persons. It may further be cleared to us upon these considerations. First, such as are led by the Spirit they are undoubtedly the children of God, because they have the seed of God remaining in them, as the apostle John declares it of them (1Jn 3:9). Secondly, those that are led by the Spirit, they are made conformable and like unto God, and have His image stamped upon them. Thirdly, they are members of Christ. Whosoever belong to Christ, who is the natural Son of God, they are consequently themselves the adopted sons of God. And this are they which are led by His Spirit. Now for a further clearing of this point still unto us, we may moreover take notice of it in a twofold illustration; the one as holding indefinitely, and the other as holding exclusively. Indefinitely, if they be led by Gods Spirit, they are His children, let them be who they will be. Exclusively, if they be not led by His Spirit, whatever they be else they are none of His children. First, take it indefinitely. If they are such as are led by Gods Spirit they are His children, let them be who they will. And that again in a twofold explication. First, in the indefiniteness of nations; and secondly, in the indefiniteness of conditions. This word, as many, it carries each of these latitudes in it. This teaches us likewise to own religion wheresoever we find it, let the persons in other respects be what they will be. The second is as it may be taken, exclusively. If they be not led by His Spirit, whatever they be else, they are none of His children. This proposition here before us is to be understood convertibly and by way of reciprocation. As many as are led by the Spirit of God, they are the children of God. And again, as many as are Gods children, they are such as are led by Gods Spirit. Whosoever are none of the former they are none of the latter. Theres nothing less than the conduct of Gods Spirit which will entitle one to a state of adoption. And here again two more. First, who are led by a different spirit, and they are excluded as defective. Secondly, as are led by an opposite spirit, and they are excluded as destructive. Now this being led of the Spirit of God may be very much judged of by us from these observations. First, by our delight in the Word of God, and our conformity and agreeableness to that. Secondly, by the goodness of the ways themselves in which we converse, we find these two joined together (Eze 36:27-28). Thirdly, by our cheerfulness and activity in the ways of God. And then lastly, as a concomitant, and that which is annexed hereunto. If we be led by the Spirit we shall be tender of grieving the Spirit, and doing anything which may be offensive to Him. There is no wise man who would offend his guide whom he depends upon for safety and direction. (Thomas Horton, D.D.)

The nature and tokens of the Spirits operation

I. What it is to be led by the Spirit; or what it is that the Holy Spirit does for the furthering our salvation. Our Lord, taking His leave of His disciples, consigned them, as it were, over to the care and guidance of the Holy Ghost (Joh 16:13), who would guide them into all truth, and abide with them and the Church for ever (Joh 14:16; Act 1:5-8). This, however, is not to be so understood, as if the Holy Ghost were now our sole conducter, exclusive of the other two Divine Persons (Joh 14:23; Mat 28:20). Such guidance (which often goes under the name of grace) is ascribed to the Father, to the Son, and to the Holy Ghost, as it is the common work of all. And yet the Holy Ghost is emphatically styled the Spirit of Grace, as being more immediately concerned in the work of grace. He gives–

1. Illuminating or enlightening grace, inasmuch as He instils good thoughts and salutary instructions; opening the understanding to receive them (Psa 19:13; Act 16:14).

2. Sanctifying grace, when He rectifies the heart, inclines the will, and meliorates the affections (Php 3:13). This is distinguished into preventing, assisting, perfecting; being considered, first, as laying the early seeds of that spiritual life; next, as contributing to its growth; and lastly, as adding the finishing hand to it.

3. The grace of true devotion, attended with deep compunction of heart (verse 26).

II. In what manner does He operate and effectuate what He does.

1. Ordinarily in a gentle, moral, insinuating way, and not by mechanical, irresistible impulses, such as would take away human liberty, or reduce men to intelligent clockwork, or reasoning machines. For upon that supposition every good work, word, or thought, would be so entirely Gods, that no part of it would be ours. The operations of Gods Holy Spirit, then, only prepare us for godliness, or incite us and enable us thereto; the rest must come from ourselves. Accordingly, men are capable of resisting, grieving, and even quenching the Holy Spirit.

2. To be a little more particular, the Holy Spirit works upon the mind by proper applications to the reason and conscience, the hopes and fears; suggesting what is right and good, and laying before men, in a strong light, the happiness to be obtained by obedience, and the misery consequent upon disobedience. And one very considerable article of Divine wisdom and goodness lies in the providential ordering affairs so as to serve the purposes of grace; not exempting good men altogether from temptations, but so restraining, limiting, and governing the temptations, that they shall not press harder, or continue longer, than may best answer the design of Gods permitting them.

III. By what marks we may discern when the Holy Spirit operates upon us, and when we are led by Him.

1. These appear chiefly either in checks of conscience dissuading us from evil, or in godly motions, inciting us to what is right and good. For though what passes within us of that kind is not distinguishable by the manner of it from the natural workings of our own minds, yet revelation, in conjunction with our enlightened reason, assures us that every good thought, counsel, and desire, cometh from above.

2. But before we draw such conclusion with respect to any particular thought, special care should be taken that we proceed upon sure grounds; otherwise we may be apt to ascribe the rovings of fancy, or mere dreams of our own, to the Holy Spirit of God. Some very good men have been observed to make it a rule in cases of perplexity to lean to that side wherein they find most ease to their own minds. But sometimes it happens that a person may be under the influence of unperceived prejudices, or passions, which warp him to a side. And therefore there is no safe and certain rule to go by in such cases, but a strict examination into the nature and quality of the action. And if, upon reflection, we find that what we are inwardly dissuaded from is really evil, or what we are inwardly prompted to is really good, then may we safely and justly ascribe such motions to the Holy Spirit of God. As to our judging of our whole conduct, and whether, or how far we are conducted by the Holy Spirit, we have a safe rule to go by–Gods commandments (1Jn 3:24; Gal 5:22-25).

IV. The use and improvement to be made of the whole.

1. To be ever mindful of the world of spirits whereunto we belong; and particularly of that blessed Spirit who presides over us, and whose temple we are, while we behave as becomes us.

2. To pray that the Spirit of God may alway dwell with us, and to take care to avoid all such practices as may offend the Holy Spirit.

3. Since the benefit of all depends upon our own willing compliance and hearty endeavours, let us make it our constant resolution to attend the motions, and to obey the suggestions of Gods Holy Spirit, and so to work out our own salvation with fear and trembling. (D. Waterland, D.D.)

Sons of God

By nature we are children of God, but we do not occupy the place of children. The prodigal was still the child of his father, but he was away from his father.

I. The nature of this sonship.

1. A renovated heart.

2. Leading by the Spirit of God.

(1) To clear views of the truth.

(a) By understanding the Bible.

(b) By comprehending the meaning of Divine providences.

(2) To safety. He who is led does not lead. Some Christians think themselves wise enough to instruct God as to the experiences through which they should pass.

3. Peculiar love. Say what we will about universal charity, we love our children with a special love.

4. Heirship with Christ; sharers of His glory.

II. Its duties.

1. Reverence.

2. Trust.

3. Obedience.

4. Maintenance of the family honour.

5. Resignation. A true son will let God have His way.

III. How are we to become sons of god. By our natural birth? By hearing His Word? By admission into His Church? No; John gives us the answer (Joh 1:12). Conclusion:

1. To all those who come home the door is open.

2. God takes great delight in being loved.

3. We come to God through prayer, then find provision, then protection. (T. L. Cuyler, D.D.)

The sons of God

I. The description. We might almost have called it a picture. We are all travellers, and every step of our journey is under the guidance of influences which never cease to operate upon our character. Some are guided by the spirit of the world, some by the spirit of self-dependence, some by the spirit of superstition; but the children of God are led by the Spirit of God.

1. Why does the Spirit lead them? Because

(1) They need guidance. Neither in thought nor action are we competent to take a single step by ourselves; and yet every step we take brings us nearer to God or takes us farther from Him.

(2) Other guides are ready to lead astray.

2. Where does the Spirit lead them? Not in the paths where the garments will be defiled; not into the scenes of worldly dissipation and amusement, but often through many obstacles–

(1) To the Cross, where they find rest to their souls.

(2) To the closet, where they may find communion with their heavenly Friend.

(3) To the house of God

(4) To the Lords table.

(5) To duty.

(6) To conflict.

(7) To heaven.

3. How does He guide them? By an inward impulse and by an outward ministry, and by these conjointly.

II. The privilege. The sons of God. This privilege–

1. Commences with adoption. Adoption is the taking and treating a stranger as ones own child. It is a mere act of grace.

2. Is effectuated by regeneration. For it is in nature as well as in name that believers become the children of God.

3. Is sustained by Divine nourishment. There is milk for babes, and meat for strong men.

4. Is confirmed by Divine instruction. The world is converted into a vast school for the benefit of the Church, as the wilderness was when God brought His people out of Egypt (Deu 4:36; Deu 32:10).

5. Is manifested by Divine resemblance.

6. Is witnessed by the Divine Spirit.

7. It is the pledge of the highest glory. (P. Strutt.)

Sons of God

I. The condition on which we are sons of God.

1. Not mere creatureship. The stars, the birds, the flowers, are Gods creatures.

2. Not mere resemblance. Even fallen men are made in the image of God, and have a potential likeness to Him.

3. But filial disposition. Men are the special creation of God; may have a special resemblance to Him; may have affection, not fear; may cry Abba, Father.

II. The evidence that we are sons of God. There is–

1. The witness of Gods Spirit.

2. The testimony of the spirit of man.

III. The results of our being sons of god.

1. We are heirs of God.

2. We are joint-heirs with Christ. (U. R. Thomas.)

The sons of God

I. Their spirit is–

1. Obedient.

2. Confident.

3. Loving.

II. Their assurance is–

1. Divine.

2. Unquestionable.

III. Their prospects.

1. Glorious.

2. Certain. (J. Lyth, D.D.)

The condition and privilege of a son of God

I. His present condition. He is led by the Spirit of God.

1. There are two things which may render it necessary for a person to be led, defect of vision or circumstances of peril. A blind man is under the necessity of being led, in order that he may be preserved from the dangers into which he would be otherwise betrayed.

2. Or a man may be exposed to such perils that it is necessary that he should put himself under the guidance of some one who may enable him to detect and overcome the danger. Both these, in a moral point of view, coalesce in the case of every one by nature.

(1) Our moral eyesight is blinded. The reason of man is perverted; it is clouded by prejudice; it attaches undue weight to things that are of no importance, and overlooks the things which are of first-rate importance. Spiritual truth we are utterly unable to perceive. The various sciences have distinct nomenclatures which they who are not initiated do not understand. Now, gospel truth is just as unintelligible to one who has not been renewed by the Spirit of God. Mr. Pitt was once taken by Wilberforce to hear William Cecil; that statesman listened attentively, and when he was retiring, upon being asked by his friend how he liked the statements he had heard, the honest answer was, that he could not understand one single sentence. Why? Not that the preacher had clothed the truth in unintelligible language, but in the language of Scripture, inspired by the Spirit of God, and therefore in a language which that statesman was unable to comprehend because it was to be spiritually discerned.

(2) And our way is encompassed with peril.

(a) We are treading, as it were, upon the margin of eternity, and in an instant we might be summoned to stand before the bar of judgment.

(b) We are surrounded with a host of spiritual beings, who are continually operating against our safety.

(c) The world around us is continually placing temptation in our way.

(d) We have a traitor within. Now, if all this be the case we need a leader such as the Spirit of God.

2. How is it that the Spirit of God leads?

(1) By unfolding the meaning of the written Word. That Word is our great sheet-anchor in the present day, and we have an infallible interpreter thereof in the Spirit who indited it.

(2) By the various providences of which Christians are the subjects in their passage through life. He who will watch for providences shall never want a providence to watch. It is true that we have not a visible pillar of cloud and of fire; yet if we will only attentively listen to the voice of Gods providence often we shall find it true–Thine ear shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand or to the left.

3. How is it to be known whether a person is led of the Spirit? The marks are–

(1) Separation from the world.

(2) Obedience to Gods will.

(3) A single eye to Gods glory.

II. His privilege.

1. As relating to the present life.

(1) He may look up to God as his reconciled Father in Jesus.

(2) Trials may befall him; but he knows that all things work together for good to them that love God. God loves him too well not to try him. Thus he can look upon his trials with thankfulness, believing that they shall work out for him, a far more exceeding and eternal weight of glory.

(3) He may come to God with the confidence of a child.

(4) As his course draws nearer and nearer to eternity it grows brighter and brighter.

2. And as for his privileges in eternity, Eye hath not seen etc., (Bp. R. Bickersteth.)

The happiness of the sons of God

1. They are led by His Spirit.

2. They bear the name of children (verses 14, 16).

3. They speak the language of children (verse 15).

4. They render the obedience of children.

5. They feel the confidence of children.

6. They participate in the inheritance of children. (J. Lyth, D.D.)

The character and privileges of true Christians

I. Their character. They are led by the Spirit of God. This implies–

1. An active and progressive, not a passive and stationary life.

2. Something altogether different from abandonment to natural impulses.

3. A contrast with the leading of the spirit of the world, which conducts so many astray.

4. Guidance by means of the revealed Word of God, yet due to a Divine and supernatural influence.

5. Issues in progress in the way of holiness and obedience which leads to life eternal.

II. Their privileges. They are regarded and treated by God as His sons. This involves–

1. Their regeneration and adoption by Divine grace.

2. Participation in the Divine character and likeness.

3. Favour and fellowship.

4. Heirship. They are joint heirs with Christ, and the time shall come when they shall enter upon a heavenly and immortal inheritance. (Clerical World.)

Four important questions

1. How may I became a child of God?

2. How can I know that I am a child of God?

3. How must I prove that I am a child of God?

4. What advantage have I as a child of God? (J. Lyth, D.D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 14. For as many as are led by the Spirit, c.] No man who has not Divine assistance can either find the way to heaven, or walk in it when found. As Christ, by his sacrificial offering, has opened the kingdom of God to all believers and, as a mediator, transacts the concerns of their kingdom before the throne; so the Spirit of God is the great agent here below, to enlighten, quicken, strengthen, and guide the true disciples of Christ; and all that are born of this Spirit are led and guided by it; and none can pretend to be the children of God who are not thus guided.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This proves the latter part of the foregoing verse: Such as by the Spirit do mortify sin, shall live, for

they are the sons of God; and that appears, because they

are led by the Spirit of God. He doth not say, as many as live by the Spirit, but, as are led by the Spirit; to show (says one) that the Spirit must be the guide and ruler of our life, as the pilot is of the ship, and as a rider is of his horse. The phrase is borrowed (says another) either from those who are guided and directed as a blind man in his way; or from those who, wanting strength of their own, are borne and carried of others: so we are both ways led by the Spirit, for we can neither see our way, unless the Spirit direct us; nor have we strength to walk in it, unless the Spirit assist and draw us along. The Spirit leads and draws us irresistibly and necessarily, and yet not violently or against our wills; though we were unwilling before, yet we are made willing afterwards; so willing, that we desire and pray to be led by the Spirit. See Psa 25:5; 143:10; Son 1:4.

Fuente: English Annotations on the Holy Bible by Matthew Poole

14. For as many as are led by theSpirit of God, they are the sons of God, they, &c.”theseare sons of God.” Hitherto the apostle has spoken of the Spiritsimply as a power through which believers mortify sin: now hespeaks of Him as a gracious, loving Guide, whose”leading”enjoyed by all in whom is the Spirit of God’sdear Sonshows that they also are “sons of God.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For as many as are led by the Spirit of God,…. Not by the spirit of the world, or of the devil, or by their own spirits: the act of leading ascribed to the Spirit is either in allusion to the leading of blind persons, or such who are in the dark; or rather to the leading of children and teaching them to go; which supposes life in those that are led, and some degree of strength, though a good deal of weakness; and is a display of powerful and efficacious grace, and is always for their good: the Spirit of God leads them from sin, and from a dependence on their own righteousness, in paths they formerly knew not, and in which they should go, in the paths of faith and truth, of righteousness and holiness, and in a right, though sometimes a rough way; he leads them to the person, blood, and righteousness of Christ, and to the fulness of grace in him; into the presence of God, to the house and ordinances of God; into the truths of the Gospel, from one degree of grace to another, and at last to glory; which he does gradually, by little and little he leads them to see the iniquity of their hearts and natures, to lay hold on Christ and salvation by him, into the doctrines of grace, and the love and favour of God, and proportionally to the strength he gives: now such persons,

they are the sons of God: not in so high a sense as Christ is; nor in so low a sense as Adam was, and angels are; much less in such sense as wicked magistrates be; nor merely as professors of religion in common; but by adoption, not national, such as that of the Jews, but special; and which has some agreement with civil adoption, it being of persons to an inheritance, which they have no legal right unto, and it is done freely: though there is a difference between the one and the other; for in divine adoption there is no need on the adopter’s side; nor no worth on the side of the adopted; proper qualifications are conveyed to them for the enjoyment of the inheritance, and which is enjoyed, the father and firstborn being living, and is an inheritance which vastly exceeds all others: now this blessing of being the sons of God, is owing not to ourselves, nor to our earthly parents, but to God; to the Father, who predestinated to it, and fixed it in the covenant of grace; to Christ, it is by him, as the Son of God, it is through him, as the Mediator, and it is for him, it is for his glory; and also to the Spirit of God, who manifests it, works faith to receive it, witnesses to it, and seals up to the full enjoyment of it. This favour is an instance of surprising grace, exceeds other blessings, makes the saints honorourable, is attended with many privileges, and lasts for ever: such who are in this relation to God, ought to ascribe it to his grace, to require him with thankfulness, and a becoming conversation, to be followers of him, and to love, honour, and obey him.

Fuente: John Gill’s Exposition of the Entire Bible

Sons of God ( ). In the full sense of this term. In verse 16 we have (children of God). Hence no great distinction can be drawn between and . The truth is that is used in various ways in the New Testament. In the highest sense, not true of any one else, Jesus Christ is God’s Son (8:3). But in the widest sense all men are “the offspring” () of God as shown in Ac 17:28 by Paul. But in the special sense here only those are “sons of God” who are led by the Spirit of God, those born again (the second birth) both Jews and Gentiles, “the sons of Abraham” ( , Ga 3:7), the children of faith.

Fuente: Robertson’s Word Pictures in the New Testament

Sons [] . See on Joh 1:12; Mt 1:1. There is an implied contrast with the Jewish idea of sonship by physical descent.

Fuente: Vincent’s Word Studies in the New Testament

LED BY THE SPIRIT

1) “For as many as are led by the Spirit of God,” (hosoi gar pneumati theou agontai) “For (because) -as many as are led by (the) Spirit of God,” led by the spirit into obedient service to God, and into a practical godly life – as children follow a guide and soldiers a general so children of God and members of our Lord’s church should follow their Master and General, Luk 9:23; Gal 5:18; Joh 14:15; Joh 15:14; Joh 20:21.

2) “They are the sons of God,” (houtoi huioi eisin theou) “These are (presently exist as) sons of God;” Their walk in the Spirit does not make them children of God, but it demonstrates who they are, that they belong to Christ, Mar 9:41; 1Co 6:19-20; 1Jn 3:1-3; The Holy Spirit woos and convicts the lost to salvation, then leads the obedient child of God into baptism, church membership, and a daily walk of service and worship that honors God, Joh 6:44; Joh 16:8-11; Eph 4:1-5; Eph 5:18-19; 1Co 10:1-6.

Fuente: Garner-Howes Baptist Commentary

14. For whosoever are led by the Spirit of God, etc. This is a confirmation of what has immediately preceded; for he teaches us, that those only are deemed the sons of God who are ruled by his Spirit; for by this mark God acknowledges them as his own people. Thus the empty boasting of hypocrites is taken away, who without any reason assume the title; and the faithful are thus encouraged with unhesitating confidence to expect salvation. The import of the whole is this — “all those are the sons of God who are led (252) by God’s Spirit; all the sons of God are heirs of eternal life: then all who are led by God’s Spirit ought to feel assured of eternal life. But the middle term or assumption is omitted, for it was indubitable.

But it is right to observe, that the working of the Spirit is various: for there is that which is universal, by which all creatures are sustained and preserved; there is that also which is peculiar to men, and varying in its character: but what he means here is sanctification, with which the Lord favors none but his own elect, and by which he separates them for sons to himself.

(252) Αγονται — are led or conducted: “A metaphor taken from the blind or those in darkness, who know not how to proceed without a conductor. So we have need to be led by the Spirit in the way of truth, for we are blind and see no light. Or it is a metaphor taken from infants, who can hardly walk without a guide; for the regenerated are like little children lately born. Thus we are reminded of our misery and weakness; and we ought not to ascribe to ourselves either knowledge or strength apart from the Spirit of God.” — [ Pareus ]

Fuente: Calvin’s Complete Commentary

MAIN HOMILETICS OF THE PARAGRAPH.Rom. 8:14

Marks of Gods sons.Led, and not driven. Led as the scholar by his teacher, the traveller by his guide, the soldier by his captain. So the Son of God is led by the Spirit of God. The Son of God is not driven by brute force, not treated as a mere machine or as a beast of burden, but as a reasonable creature. As the man is led by patriotic feelings, by devotion to truth, by force of lofty and stirring thoughts, so and much more is the Son of God led. His soul is open to and receptive of divine influence. There is the inner world of his spiritual nature acted upon and moving in harmony with the outer force of the Spirit of God. Oh what a word led us in this connection!led out of sins darkness and chaos into truths light and order, just as the new-made world was led; out of the hunger and wretchedness of guilty wanderings into the fulness and happiness of the Fathers house, just as the prodigal was led; out of the worlds trouble and tossing fevers into the rest of the Saviours, as Zacchus was led; out of the darkness and blindness of self-love into the light and clear vision of Christ-love, as Saul was led,led onwards and upwards along the pathway of ever-increasing knowledge of the love of God in Jesus,led from the shifting scenes of earth, through the dark valley of death, to the paradise of God, as the redeemed through all ages have been and shall continue to be led to the very close of this dispensation. Oh to yield ourselves up to divine leading!

I. Gods sons have a family likeness.In natural families there are likenesses. There are certain resemblances by which we know that they constitute part of the same family. The form of the features, the general build, tell us of a certain similarity. So in Gods great spiritual family there is a general likeness. The botanist, by a certain similarity, declares that the plant belongs to such an order. The geologist says that such a fossil belongs to a certain stratum. The physiologist declares in the same manner that such an animal belongs to such a species. And so by certain tokens we declare that the man belongs to Gods family. The one general feature by which we know the sons of God is this, that they are led by the Spirit of God. So that it is not an outward but an inward resemblance. Thus it sometimes happens in natural families. It is not always by the mere outward features, but by the inward tastes and feelings. Gods sons may be and often are outwardly different. They vary in outward form, in social circumstances, in gifts, faculties, and endowments. They may appear like Joseph, the second ruler in Egypt, swaying and managing the destinies of a mighty empire, or like the poor Jew Mordecai, sitting despised at the kings gate. They may appear like Solomon arrayed in all his glory, surrounded with luxury and girded by power; or like Lazarus, clothed in rags, dying of starvation. They may appear like St. Paul, mighty in intellect, and capable of using the pen of eloquence; or like Moses, who was slow in speech. Still, through all differences there runs the common bond of likeness. They are influenced by the Holy Spirit of God. And this common likeness is only to be seen by the man of spiritual vision and spiritual enlightenment. Only the botanist can tell to what order the plant belongs. Only the man well acquainted with the family can tell when he meets a member. Only the spiritually enlightened can mark out one of Gods sons. He sees that the Son of God is led, not from beneath, but from above. He marks an unseen and yet most effective force shaping the whole of the mans nature and destiny. As a strong under current may propel the vessel along the waters, so the strong current of the Holy Spirit guides the Son of God through the troubled waters of this world.

II. Gods sons have family greatness.Man is highest in the scale of being. He possesses more powers and faculties than any other animal, and is capable of being acted upon in a way in which no other animal can be. Man, simply considered as a creature of this world, stands at a height far removed from all other beings. His nature stretches out and touches realms unknown to any other living force. The spiritual manthe Son of God, i.e.stands still higher in the scale of being. He is acted upon by a force unknown to any other. The mere physical creature lives only in a material realm. It never rises above matter. The intellectual being lives in the realm of mind. He dwells in the region of thoughts and ideas. He is touched and moved by the thoughts of others. But the Son of God is touched and moved by the thoughts of God, He is pervaded and influenced by the Spirit of God, His soul is acted upon by the Unseen in a way which others are not, and is great in the highest sense. The greatness of Gods family is here brought out in another aspect. The members of Gods family are not mere children, but sons noble and stalwart. There was a time in which they were mere children, and requiring to be fed with milk, loving only childish things, and following childish sports and practices. In one sense Gods family on earth will always be children; requiring to be taught, corrected, guided, and disciplined like children. In the light of the eternal ideal of manhood we speak only and understand only as children. Still, in the view of the rest of humanity the members of Gods family are sons, noblest and grandest of the sons of men. Jesus Christ is by pre-eminence the Son of God, begotten before all time, being the brightness of the Fathers glory, and the express image of His person. Christians are the sons of God next in order, and yet allied unto Jesus Christ the elder brother. Their greatness is plain from this connection. Sons of God, brothers of the one great Son of God. Sons of God, in whom dwells and works the Holy Spirit of God. Are we the sons of God? Do we feel and appreciate our greatness? Do we conduct ourselves as Gods sons?

III. Gods sons have a family heritage.Great families have their possessions. There is for each one of them a heritage. They have their lands, their houses, their money, and their position. Gods family is a great family, and has its possessions. There is for each one a heritage. That blessed heritage is the precious one of the Holy Spirit to lead. The Holy Spirit leads aright. Human possession leads astray to misery and to destruction. Human reason is too often a blind guide. Boasted philosophy cannot lead the soul in the right path. The Holy Spirit of God alone can lead in a pathway of safety. How are we to know that we are being led by the Holy Spirit? We know this much, that the Spirit never leads contrary to the Bible. The Spirit never influences to go against truth, honesty, candour, uprightness, and goodness. The Holy Spirit leads to peace, to plenty, to joy, to spiritual prosperity. The Holy Spirit leads to bright realms of spiritual beauty and fulness on earth, and to the brightest land of all, even to the paradise of God. The Holy Spirits leading and indwelling is the type and pledge of our dwelling for ever in Gods blessed presence in heaven.

IV. Gods sons have a family bias.They all incline in the same direction. Their tendency is upward and onward. The vessels at sea have the needle which points to the pole. Wherever the vessels sail, in whatever part of the world they may be, the needles all point to the pole, and centre there as it were. So the sons of God, wherever they may dwell on earth their hearts point to the city of God. The Holy Spirit within them the foretaste of heaven. Thus heaven is in them before they are in heaven. When slaves were escaping from slavery, their eyes were fixed on the north star as the guide to the land of freedom. The Holy Spirit within is better than the north star guiding to Jerusalem above, which is free, and which is the mother of us all. The hearts of Gods sons turn to the spiritual Jerusalem, to the city of the living God. They seek a city out of sight, and thus declare that they are strangers and pilgrims on the earth. By this we may know that we are being ledby this we may know that we are the sons of God, that we are earnestly and prayerfully seeking heaven through Jesus Christ, who is the way, the truth, and the life.

Rom. 8:15. Led by the Spirit.Every gift with the possibility of which man was endowed, and every noble quality which made him beautiful and good for the eyes of God to see, all came from that one and the selfsame Spirit, moving in mans soul as He had moved from all ages in the laws of nature, and was still moving their divine uniformities. For God is the essence and source of all goodness and excellence whatsoever.

I. Degraded humanity.We know, alas! only too well that through misuse of the gift of freewill we have encouraged that within us which loveth darkness better than light. Whole races have become so degraded that, even in the best members of them, the patient lamp of the omnipresent Spirit could shine with but a feeble flame. Clearly do our own hearts remind us what it is to have sinned, to feel that God has hidden His face from us, and to be almost ashamed to lift up our souls in prayer.

II. The Spirit in pagan philosophy.But though the poor human creature had thus miserably come short of the glory of God, and the freshness and purity of the early light which had come with him from the divine Being who was his home had now faded into the light of common day, yet all the time God was not far from any of His children. Socrates said that there was a spirit in him, not himself, which guided him all the way of his life. As many as are led by the Spirit of God, they are the sons of God. Thus did the Spirit work in the hearts and minds of men. No man was ever great, said Cicero, without a divine afflatus. This I say, wrote Seneca to his friend Lucilius, that a Holy Spirit dwelleth within us, of our good and evil works the observer and the guardian. As we treat Him, so He treateth us; and no man is good except God be with him. Do you not see Him in every page of history, making the virtues triumph? Do you not read Him in the general expectancy of the world at the time of the coming of the Saviour, that attitude of suspense and hope which Tacitus and Suetonius have described, of which one of Virgils most beautiful poems is an example, and which taught the Eastern sages to watch for the dawn of that great light which led them to the cradle of Bethlehem?

III. Jesus the Light.For mankind was not to be left for ever to grope their way in the darkness for the Lord, if haply they might feel after Him and find Him. The star which led the patient Magi through the desert was the herald of a more glorious birth than when the sons of God shouted for joy on the first morning of the world. He came and returned that the Spirit of God might come in a way in which it had never been possible for Him to come before. Christ lifted up the veil, and from that time all who came unto Him were open to all the divine influences of the Holiest of holies. As soon as He came, even before the outpouring of the day of Pentecost, the Holy Spirit was given with abundant and startling effect. The kingdom of the Spirit was already begun when the Lord of life and glory was preaching and teaching.

IV. The purpose of the Spirit.As Luther wrote: He imposeth a limit and measure to the preaching of the Holy Ghost Himself: He is to preach nothing new, nothing other than Christ and His word, to the end that we might have a sure sign, a certain test, whereby to judge false spirits. Thus the Spirit is conditioned by the Son, as the Son is by the Father. The office of the Spirit was to bring to remembrance, to interpret.

V. Transformation to Christs image.The world may say it is content to be as Socrates was, that it desires not to rise above the aspirations of Plato, that it cares not to be juster than Aristides. Philosophic sceptics may pronounce that Christianity is only one of the many forms of this worlds religions, and that Buddhism is older, as interesting, and accepted by a far larger number of the human race. Others may say that they are content to follow the faith of Christ because it has achieved great things, because it is wrapped up in the history of England, because it has founded a higher morality, a nobler chivalry, a more complete virtue, than any other creed. But by such inadequate conceptions of the relation between God and the human soul they show that they see not the Spirit, neither know Him. They recognise, perhaps, that God made man in His own image and capable of partaking in His divine nature. They recognise that man, by seeking after God, brings himself nearer to Him. They do not recognise that by gazing at the glory of the only begotten Son we become transformed after His image; they have no idea that to know of the divine personality of the Holy Spirit of Christ and of the Father is to be able to address Him, to approach Him, to talk with Him as friend talks with friend.Ven. W. Sinclair, D.D.

Sons of God.

I. The condition on which we are sons of God.Not mere creatureship. The stars, the birds, the flowers, are Gods creatures. Not mere resemblance. Even fallen men are made in the image of God, and have a potential likeness to Him. But filial disposition. Men are the special creation of God; may have a special resemblance to Him; may have affection, not fear; may cry, Abba, Father.

II. The evidence that we are sons of God.

1. There is the witness of Gods Spirit;

2. There is the testimony of the spirit of man.

III. The results of our being sons of God.

1. We are heirs of God;
2. We are joint-heirs with Christ.Dr. Thomas.

SUGGESTIVE COMMENTS ON Rom. 8:14

Sonship a connection of relation and nature.First, it is a connection of relation. Gods Spirit dwells not in any and leads none who are not His children by faith in Jesus Christ. Their guidance by the Spirit of God therefore manifests them to be His children. By an act of divine grace, which in all its aspects and gifts is marvellous and infinite, the sinner who believes is adopted by God and numbered among His children. He is separated from the family of Satan, and joined to the sons and daughters of the Lord God Almighty. This relation to God and His family begins with his faith, continues during life, and is perpetuated during eternity. It is also a connection of nature. I do not mean that they are partakers of Gods essence, but of the character or image of God, such as is competent to a creature. Whereby, says the apostle Peter, are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. The connection between this new, regenerated, or divine nature, and heaven, is obvious. Without it none could enjoy heaven, though admitted to it; for it is a holy place, a holy society, and a holy inheritance. Finally, it is a connection of love. I speak not of your love of God, which is so weak and faint, derived from grace and dependent on grace, and accompanied with so many imperfections, further than to say that its sincerity is inseparably connected with grace and glory. But the love of God to you is the grand security of your eternal lifethat love which is from everlasting, and has drawn you to Himselfthat love which is to everlasting on them that fear Himthat love which is commended in giving and not in sparing His own Son for you when enemies, that you might be the children of God. Live more and more by faith on the Son of God. Follow more closely the guidance of the Spirit of God, and seek more earnestly His supplies. Thus live worthy of your name and prospects as the children of a King, as the children of God.Parlane.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(14-17) This life in the Spirit implies a special relation to Godthat of sons. I say of sons; for when you first received the Holy Ghost it was no spirit of bondage and reign of terror to which you were admitted, but rather the closest filial relation to God. This filial relation is attested by the Divine Spirit endorsing the evidence of our own consciousness, and it includes all that such a relation would naturally includesonship, heirship, nay, a joint-heirship in the glory of Christ, who is Himself pre-eminently the Son.

This idea of sonship is also worked out in the Epistle to the Galatians (Gal. 3:25; Gal. 4:1-7). It is the Christian transformation of the old theocratic idea. The Israelite, qu Israelite, had stood in this special relation to God; now it is open to the spiritual Israel of whatever race they may be. The idea itself, too, is largely widened and deepened by the additional doctrines of the continued agency of the Spirit and of the Messiahship of Jesus. The sense of sonship is awakened and kept alive by the Spirit; and of all those in whom it is found, the Messiah Himself stands at the head, ensuring for them a share in His own glory.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

14. Sons In a noble and maturer sense than children. Christ is son, but never child ( ) of God.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For as many as are led by the Spirit of God, these are sons of God.’

And one reason why we can be so sure that we ‘will live’ is because, by being led by the Spirit in this regard we are demonstrating that we are ‘sons of God’. The assumption is, of course, that in the same way we will follow all the Spirit’s leading. And the fact that we can sense His leading is confirmation of the fact of our sonship. The warning is, however, elsewhere given that we can be misled ( 1Co 12:3 ; 1Jn 4:1 ff). We must therefore ensure that our leading is a true leading of the Spirit (there are other spirits which will try to lead us astray including ‘the spirit who now works in the children of disobedience’ – Eph 2:2). In Joh 1:12-13 those who receive ‘the Word’, that is those who believe on His Name, are given the right to be ‘called children of God’. Here that advances to adult sonship. And the idea is that God could never allow His sons, who are destined to be made like His Son (Rom 8:29), to ‘die’ eternally. They are sons for ever (Joh 8:35).

The term ‘son of God’ is never unambiguously used of believers in the Old Testament. It rather refers in the plural to the bene elohim (sons of the elohim – angels – as in Job 1-2), but Israel as a whole is called ‘My son’ (Exo 4:20; compare also ‘Ephraim is my firstborn’ – Jer 31:9), and individually Israel are seen as ‘the children of the LORD your God’ (Deu 14:1). In Isa 43:6 God also speaks of the people of Israel as ‘My sons and My daughters’, and in Hos 2:1 LXX (cited by Paul on Rom 9:26) God speaks of His people as ‘sons of the living God. In a similar way God is seen as the father of Israel rather than of individuals. The kings of Israel were seen as His adopted sons, ‘you are My son, today I have begotten (adopted) you’ (Psa 2:7). Compare also 2Sa 7:14 ‘I will be his father and he will be my son’. So the seed thought was there, but not the full reality. Jesus illuminated the idea and took it further, regularly speaking of God as ‘our Father’ (see especially the first half of Matthew’s Gospel, e.g. Mat 5:45; Mat 5:48; Mat 6:1; Mat 6:4; Mat 6:6; Mat 6:8 etc.) and less often referring to believers as ‘sons’ (Mat 5:45). Jesus Himself was, however, called ‘the Son of God’ and ‘the Son’ and the probability is that our adopted sonship primarily derives from Him as a result of our union with Him (Heb 2:10-13), supplemented in terms of the further background.

Fuente: Commentary Series on the Bible by Peter Pett

Rom 8:14. They are the sons of God Isaac, by his super-natural birth, being in a peculiar manner the son of God,the Israelites his children were called by God himself his son, Exo 4:22. But they were God’s son only in an inferior sense: for by that relation they were entitled to nothing but the earthly inheritance. Whereas believers are in a higher sense the sons of God. Being spiritually begotten of God, they partake of his nature, are heirs of the heavenly country, and, if faithful unto death, by the redemption of their body may become immortal like Godthey are capable of enjoying the everlasting inheritance. Perhaps also the high title of the sons of God is given to believers, to convey an affecting idea of their dignity and felicity; because, of all the things in which worldly men glory, noble birth is the chief.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 8:14 . Reason assigned for the . “For then ye belong, as led by God, to the children of God (for whom the life of the Messianic kingdom is destined, Rom 8:17 ; Gal 4:7 ).” Theodore of Mopsuestia: .

] i.e. are determined in the activity of their inward and outward life. Comp. Rom 2:4 ; Gal 5:18 ; 2Ti 3:6 ; Soph. Ant . 620: , Oed. C . 254 (Reisig, Enarr . p. LXI.); Plat. Phaed . p. 94 E: . The expression is passive (hence the dative ), though without prejudice to the freedom of the human will, as Rom 8:13 proves. “Non est enim coactio, ut voluntas non possit repugnare: trahit Deus, sed volentem trahit,” Melancthon.

] Thus Paul elevates the hallowed theocratic conception, Rom 9:5 , to the purely moral idea , which is realized in the case of those who are led by the Divine Spirit (which is granted only to those who believe in Christ, Gal 3:26 ). The is therefore not unemphatic (Hofmann) which would make it quite superfluous but has an excluding and contrasting force ( these and no others , comp. Gal 3:7 ). Next to it has the stress (hence its position immediately after , see the critical remarks), being conceived already as in contrast to ; see Rom 8:15 . The are those who have been justified by faith, thereby lawfully received by Him into the fellowship of children with a reconciled Father (Rom 8:15 ), governed by the Holy Spirit given unto them (comp. Gal 4:6 ), exalted to the dignity of the relation of brethren to Christ (Rom 8:29 ), and sure of the eternal glory (of the inheritance). For a view of the relation in question under its various aspects in Paul, John, and the Synoptics, see on Joh 1:12 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1869
THE LEADINGS OF THE SPIRIT

Rom 8:14. As many as are led by the Spirit of God, they are the sons of God.

THOUGH Christs obedience unto death is the only meritorious ground of our salvation, yet it is certain that heaven is held forth to us as a prize which we are to attain by running, and as a recompence of reward which we are to gain by labour. Many shrink back at this idea, on account of the vast disproportion between the work and the reward: and well they may shrink back, if nothing be taken into the consideration but the intrinsic excellence of our works. But there is one point of view in which the disproportion will not appear so great, or perhaps will altogether vanish. We know that a poor man thinks himself liberally paid for his labour, if, after toiling a whole week, he receive a pound or two for his trouble: but the child of a monarch would account himself very ill rewarded for such work, though he should be paid at a much higher rate. It is thus with respect to the point before us: if we be considered as men, the reward of eternal glory infinitely exceeds the labour of a few years of obedience: but, if we be considered as children of the living God, and as performing our works through the agency of his Spirit, the recompence of heaven is no more than what is suited to our rank and dignity. This seems to be the idea of the Apostle in the text: he has observed, that if through the Spirit we mortify the deeds of the body, we shall live: but, lest we should think it incredible that such a reward should follow a life of mortification, he assigns the reason of it; For as many as are led by the Spirit of God, they are the sons of God; and consequently, they may expect a reward suited to their high character, and to the dignity of the Spirit who worketh in them.

In discoursing on these words, we shall shew,

I.

Who they are that are led by the Spirit

It is obvious and undeniable that all are not; and indeed the very text intimates that their number is limited to a part only of mankind. To distinguish accurately who these are, is a matter of some difficulty: for though we may easily shew, what the Spirit will lead us from, or what he will lead us to, we shall speak to no purpose, unless we take such discriminating marks as are found in none but true Christians. To make the matter as clear as possible,

1.

We will propose some marks, which, though found in all true Christians, are insufficient to distinguish them

[A person is not necessarily led by the Spirit, because he follows the dictates of his natural conscience. Every true Christian consults his conscience, and obeys its voice: but others may do so as well as he. Cornelius was evidently a conscientious man; but did not become a Christian till St. Peter set before him words, whereby he and all his household should be saved [Note: Act 11:14.]. If that instance be thought doubtful we Will adduce two others that admit of no doubt. The Rich Youth in the Gospel thought he had kept all the commandments from his earliest youth: and Paul, while he was a Jew, had walked before God in all good conscience, and had been, touching the righteousness of the law, blameless. But neither the one nor the other of these was led by the Spirit: the one renounced Christ rather than his riches [Note: Mat 19:20-22.]; and the other was converted only by a miraculous interposition of the Lord Jesus [Note: Act 9:1-6.]. From hence it is evident that men may be honest, and upright, and conscientious, and yet have no just reason to conclude themselves children of God.

Again, a person is not necessarily led by the Spirit because he has experienced a change in his views and affections. Doubtless, every Christian has experienced such a change: but the like is said of the stony-ground hearers; who not only received the word so as to inform their understanding, but so as to kindle in their hearts a lively joy [Note: Mat 13:20.]. Though therefore we may be moved under a sermon, and find as much pleasure in it as Ezekiels hearers [Note: Eze 33:32.], yet this is no satisfactory evidence of our conversion to God.

Further, a person is not necessarily led by the Spirit, because he makes an open profession of religion. For though every true Christian will confess Christ openly, yet the thorny-ground hearers also do the same; and it is worthy of notice, that they are represented as never relinquishing their profession [Note: Mat 13:22.]. Though therefore we may openly join ourselves to the Lords people, and be numbered amongst them by others, and bear reproach for our attachment to them, and bring forth fruit which resembles theirs, yet all this will be no decisive proof that we are led by the Spirit, or that we have any part in the Christians salvation.]

2.

We will propose some marks which will distinguish the true Christian from every other person under heaven

[We may be sure that we are led by the Spirit, if we come daily to Christ as perishing sinners. No formalist or hypocrite can do this: he may talk about it, but he cannot do it: he has not that brokenness of heart, that contrition, that sense of his extreme need of mercy, which are necessary to bring him thus to Christ. There is in all unconverted persons an insuperable reluctance to come to him in such an humiliating way, a reluctance that nothing but an Almighty power can overcome. Our Lord himself says, No man can come unto me, except the Father, who hath sent me, draw him [Note: Joh 6:44.]. If therefore we are daily coming to Christ with self-lothing and self-abhorrence, and building all our hopes of salvation on the merit of his blood, we can affirm, on the testimony of Christ himself, that we are of those who are under the leadings of his Spirit.

Another mark whereby this point may be ascertained, is our being willing to receive Christ as our Lord and Governor. The unregenerate, however desirous of being saved from misery, cannot be prevailed on cordially to submit to the yoke of Christ. The declaration of St. Paul is, that no man can say that Jesus is the Lord, but by the Holy Ghost [Note: 1Co 12:3.]. By this expression we must understand, not an incapacity to utter these words, but an incapacity to utter them cordially in reference to oneself. If therefore we be enabled cheerfully to sacrifice our own will, and if we seek unfeignedly to have the very thoughts of our hearts brought into captivity to the obedience of Christ, we have another indisputable evidence that we are under the Spirits influence and guidance.

A still further mark, which is also decisive on the point, is, our mortifying of all sin without reserve. The most specious hypocrite in the universe has some secret lust which he will not part with, and which he cannot, by any power of his own, subdue: It is through the Spirit alone that we can mortify the deeds of the body [Note: ver. 13.]. If, then, there be no sin which we plead for; no sin, though dear as a right eye, or useful as a right hand, which we are not watching and labouring to destroy; it is evident, beyond all controversy, that we are led and strengthened by the Spirit of God.]

This point being ascertained, we proceed to notice,

II.

The glorious state to which they are exalted

It is almost incredible that sinners, like us, should ever become children of the Most High God; yet is it certain, that all who are led by the Spirit of God, are exalted to this state

1.

They are brought into the relation of children

[Once they were children of wrath, and children of the wicked one: but now they are adopted into Gods family, and numbered amongst his children. Nor is it by adoption only that they stand thus related to him, but by regeneration also: for they are begotten of God, even by the incorruptible seed, the word of God, and are made partakers of a divine nature. Once they regarded God only as a Governor and a Judge; but now they have a spirit of adoption given to them, whereby they can call him, Abba, Father. What an unspeakable honour is this! If David thought it no light matter to be called the son-in-law of such a king as Saul, what is it to be called the sons of the Most High God, the King of kings, and Lord of lords! ]

2.

They enjoy all the privileges of children

[What are the privileges which are annexed to that relation among men? Think of them; comprehend them all; and they will fall infinitely short of those which it is your happiness to enjoy, both in this world, and in the world to come.

In this world you have every temporal blessing secured to you, to the utmost extent of your necessities, by the express promise of your heavenly Father. The children of men may say, of their respective possessions, this estate, or that kingdom, is mine: but of the children of God it may be said, All things are yours. As far as it can conduce to your real happiness, the whole world is yours, yea, all things, whether present or future [Note: 1Co 3:21-23.]. As for spiritual blessings, there is nothing which the Lord Jesus Christ himself enjoyed when on earth, that is not made over to you also. You may have constant access to your Fathers presence; you may ask of him whatever you will; you shall have his continual guidance in difficulties, support in trials, and consolation in troubles: every thing shall be ordered and over-ruled for your good; and you shall be carried on through all your destined labours, till you can say, It is finished. Of none but Gods children can this be said; but of them it may be said without one single exception.

You may carry your views yet farther, even to the world to come; and there also shall your happiness extend. There is reserved for all the Lords children an inheritance, which is incorruptible and undefiled, and never-fading. If we are children, then are we heirs, heirs of God, and joint-heirs with Christ. Think then of all that God the Father has in heaven to bestow; think of all that the Lord Jesus Christ, as your living Head, now enjoys there; and you will then have some faint idea of the inheritance reserved for you. Amongst men, if an eldest son should inherit all his fathers property, the rest of the family would be unprovided for: but in heaven it is not so: every one has all that he could have, though there should be none but himself to possess the inheritance. Even here every man has all the light of the sun, notwithstanding millions of his fellow-creatures enjoy it together with him: and in like manner in heaven, all the glory and felicity of it is the portion of every saint around the throne of God.

Are you then really under the leadings of the Holy Spirit? Rejoice and adore your God, who has called you into so near a relation to him, and invested you with honours higher than even the highest archangel is privileged to possess.]

From this subject we may further learn,
I.

The importance of discovering by what spirit we are led

[Many are not led by the Spirit of God, but by the spirit of the world; which, as St. Paul tells us [Note: 1Co 2:12.], and as experience too fatally proves, is contrary to the Spirit of God in all its actings. What spirit, I would ask, is that which leads the young into all manner of pleasure and gaiety; and causes those of middle age to be so immersed in cares, as scarcely to leave them a single hour to serve their God? What spirit is that which even in advanced life engages the thoughts and affections still on the side of the world, when time has worn away almost all capacity to enjoy it? Yet this is the spirit by which the generality are actuated to their dying hour.

But even where religion appears to occupy the mind, many, alas! are led only by their own spirit. The very manner in which they speak and act shews, that pride and conceit and vanity are the predominant dispositions of their hearts. They have a zeal perhaps for some favourite tenets, or for their own particular party; but they want the humility, the meekness, and the love which are the distinguishing features of all who are born of God.
It is not easy for persons to discern what spirit they themselves are of, even when all around them see how awfully they are deluded. But it concerns us all to examine carefully our own hearts and ways, that we may not deceive our own souls: for whatever we may imagine, they only are children of God, who bear the image of their Father: and they who fulfil the will of Satan, are, as God himself testifies, the children of the wicked one [Note: Joh 8:44 and 1Jn 3:10.]. Surely we should guard against so fatal a delusion as this, lest, when we enter into the eternal world, expecting to behold the face of our God in peace, we meet only an accusing God, and an avenging Judge.]

2.

The importance of honouring him whose motions we profess to follow

[In professing to he led by the Spirit of God, you claim, of course, the honour of being the children of God. And if you claim this honour, O think what manner of conversation yours should be; how holy, how spiritual, how heavenly! It should not be thought sufficient to maintain what may be called a blameless conduct; you should shine as lights in the midst of a dark world [Note: Php 2:15-16.], and walk worthy of him who hath called you to his kingdom and glory. Would you see the particulars wherein such conduct consists? read it in that direction which St. Paul gives to the Colossian Church; Put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness [Note: Col 3:12-14.]. Here is living Christianity: this is to walk as Christ walked: and by this shall all men know that ye are the disciples of Christ, the sons and daughters of the Lord Almighty.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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

Ver. 14. For as many as are led ] As great men suffer their sons to go along with them, but set tutors to overlook and order them; so dealeth God by his; the Spirit leadeth them into all goodness, righteousness, and truth, Eph 5:9 , and fetcheth them again in their wanderings.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

14. ] For (ground of the assurance contained in ) as many as are led by (reff.; the slaying the deeds of the body by the Spirit, implies the being under the Spirit’s guidance) the Spirit of God, these (emphatic ‘these and no others’) are sons of God .

. differs from . in implying the higher and more mature and conscious member of God’s family, see Gal 4:1-6 , and note on 6. Hence our Lord is never called but always . This latter, applied to a Christian, signifies ‘one born of God’ in the deepest relation to him, and hence a partaker of His nature, 1Jn 3:9 ; 1Pe 1:23 (Tholuck, similarly Olsh.).

Fuente: Henry Alford’s Greek Testament

Rom 8:14 . Ye shall live, for as many as are led by God’s Spirit are God’s sons, and life is congruous to such a dignity. suggests the rank and privileges of the persons in question; (in Rom 8:16 f.) their kinship in nature to God. Yet this cannot everywhere be urged in the N.T.

Fuente: The Expositors Greek Testament by Robertson

led. See Rom 2:4.

the Spirit. See App-101. In this chapter we have pneuma Christou and pneuma Theou, both referring to the new nature.

Fuente: Companion Bible Notes, Appendices and Graphics

14.] For (ground of the assurance contained in ) as many as are led by (reff.;-the slaying the deeds of the body by the Spirit, implies the being under the Spirits guidance) the Spirit of God, these (emphatic-these and no others) are sons of God.

. differs from . in implying the higher and more mature and conscious member of Gods family, see Gal 4:1-6, and note on 6. Hence our Lord is never called but always . This latter, applied to a Christian, signifies one born of God in the deepest relation to him,-and hence a partaker of His nature, 1Jn 3:9; 1Pe 1:23 (Tholuck, similarly Olsh.).

Fuente: The Greek Testament

Rom 8:14. For as many as are led by the Spirit of God, they are the sons of God.

You can judge yourself, dear friend, by this test. Do you follow the Spirits leading? Do you desire continually that he should be your supreme Guide and Leader? If you are led by the Spirit of God, then you have this highest of all privileges, you are one of the sons of God. Nothing can equal that honour; to be a son of God, is more than anything of which ungodly kings and emperors can boast, with all their array of pomp and wealth.

Rom 8:15. For ye have not received the spirit of bondage again to fear;

Ye did receive it once, and it was a great blessing to you. This came of the law, and the law brought you under bondage through a sense of sin, and that made you first cry for liberty, and then made you accept the liberating Saviour; but you have not received that spirit of bondage again to fear.

Rom 8:15. But ye have received the spirit of adoption, whereby we cry, Abba, Father.

We who believe in Jesus are all children of God, and we dare to use that name which only children might use, Abba; and we dare use it even in the presence of God, and to say to him, Abba, Father. We cannot help doing it, because the spirit of adoption must have its own mode of speech; and its chosen way of speaking is to appeal to the great God by this name, Abba, Father.

Rom 8:16. The Spirit itself beareth witness with our spirit, that we are the children of God:

There are two witnesses, then, and in the mouth of these two witnesses the whole truth about our adoption shall be established. Our own spirit so changed as to be reconciled to God, and led in ways which once it never trod, our own spirit bears witness that we are the sons of God; and then Gods own Spirit bears witness, too, and so we become doubly sure.

Rom 8:17. And if children, then heirs;

For all Gods children are heirs, and all equally heirs. The elder-born members of Gods family, such as Abraham and the rest of the patriarchs, are no more heirs of God than are we of these latter days who have but lately come to Christ. If children, then heirs. Heirs of what?

Rom 8:17. Heirs of God,

Not only heirs of what God chooses to give, but heirs of himself. There need be nothing else said, if this is true: The Lord is my portion, saith my soul. Heirs of God,

Rom 8:17. And joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

Do you ever have in your heart a longing to behold the glory of God? Do you feel pressed down when you see abounding sin? Are your eyes ready to be flooded with tears at the thought of the destruction of the ungodly? Then, you are having sympathy with Christ in his sufferings, and you shall as certainly be an heir with him, by-and-by, in his glory.

This exposition consisted of readings from Psalms 27 and Rom 8:14-17.

Fuente: Spurgeon’s Verse Expositions of the Bible

Rom 8:14. ) In the middle voice: are led willingly [This is the sum of the antecedents (the preceding statements); , the sum of the consequents (the statements that follow) is, .-V. g.]- ) Others read or . There are thus three readings, of which Baumgarten defends the first, I the second, which is supported by the third, inasmuch as the word is placed first for the sake of emphasis; and it was the emphasis that induced me to touch upon this variety in the readings.[93]- sons) The Spirit is given to sons, Gal 4:6. At this passage Paul enters upon the discussion of those topics, which he afterwards comprehends under the expression, He glorified, Rom 8:30, but he does not describe unmixed glory, but only such glory, as that, the taste of which is still diluted with the cross. Therefore the sum of what he says is: through sufferings [we must pass] to glory; patient endurance [or else, support] is interwoven with sufferings. Hence the whole connection of the discourse will be obvious.

[93] is read by BGg Vulg. (Amiat. MS.) Orig. 1, 574c Hilary. But ()DAC Fuld. MS. of Vulg. f, Orig. 1, 685c Cypr. have Rec. Text with Iren. has .-ED.

Fuente: Gnomon of the New Testament

Rom 8:14

Rom 8:14

For as many as are led by the Spirit of God, these are sons of God.-[Those thus led are already in Christ, and in them the Holy Spirit dwells. The leading is both internal and external. To whatever extent the Holy Spirit by its indwelling strengthens the human spirit to enable it to control the flesh, to that extent the leading is internal; to whatever extent the motives of the law of the Spirit, when brought to bear on the heart in the New Testament, enlighten and strengthen, and so enable it to keep the body in subjection, to that extent the leading is external. The leading, then, consists of the whole of the influences of every kind exercised by the Holy Spirit on the human spirit, enabling it to keep the body under. Hence, the exhortation is given: Work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure. (Php 2:12-13).]

Fuente: Old and New Testaments Restoration Commentary

The Leading of the Spirit

As many as are led by the Spirit of God, these are sons of God.Rom 8:14.

1. These words constitute the classical passage in the New Testament on the great subject of the leading of the Holy Spirit. They stand, indeed, almost without strict parallel in the New Testament. We read, no doubt, in that great discourse of our Lords which John has preserved for us, in which, as He was about to leave His disciples, He comforts their hearts with the promise of the Spirit, that when he, the Spirit of truth, is come, he shall guide you into all the truth. But this guidance into truth by the Holy Spirit is something very different from the leading of the Spirit spoken of in our present text; and it is appropriately expressed by a different term. We read also in Lukes account of our Lords temptation that He was led by the Spirit in the wilderness during forty days, being tempted of the devil, where our own term is used. But though undoubtedly this passage throws light upon the mode of the Spirits operation described in our text, it can scarcely be looked upon as a parallel passage to it. The only other passage, indeed, which speaks distinctly of the leading of the Spirit in the sense of our text is Gal 5:18, where in a context very closely similar Paul again employs the phrase: But if ye are led by the Spirit, ye are not under the law. It is from these two passages primarily that we must obtain our conception of what the Scriptures mean by the leading of the Holy Spirit.

2. There is certainly abundant reason why we should seek to learn what the Scriptures mean by spiritual leading. There are few subjects so intimately related to the Christian life of which Christians appear to have formed, in general, conceptions so inadequate, where they are not even positively erroneous. The sober-minded seem often to look upon it as a mystery into which it would be well not to inquire too closely. The consequence is that the very phrase, the leading of the Spirit, has come to bear, to many, a flavour of fanaticism.

I

The Leading of the Spirit belongs to, and characterizes, the Sons of God

1. As many as are led by the Spirit of God, says the Apostle, these are sons of God. We have here in effect a definition of the sons of God. The primary purpose of the sentence is not, indeed, to give this definition. But the statement is so framed as to equate its two members, and even to throw a stress upon the coextensiveness of the two designations. As many as are led by the Spirit of God, these, and these only, are sons of God. Thus the leading of the Spirit is presented as the very characteristic of the children of God. This is what differentiates them from all others. All who are led by the Spirit of God are thereby constituted the sons of God; and none can claim the high title of sons of God who are not led by the Spirit of God.

When we consider this Divine work within our souls with reference to the end of the whole process we call it sanctification; when we consider it with reference to the process itself, as we struggle on day by day in the somewhat devious and always thorny pathway of life, we call it spiritual leading. Thus the leading of the Holy Spirit is revealed to us as simply a synonym for sanctification when looked at from the point of view of the, pathway itself, through which we are led by the Spirit as we more and more advance towards that conformity to the image of His Son which God has placed before us as our great goal.1 [Note: B. B. Warfield.]

2. This leading of the Spirit is not some peculiar gift reserved for special sanctity and granted as the reward of high merit alone. It is the common gift poured out on all Gods children to meet their common need, and it is the evidence, therefore, of their common weakness and their common unworthiness. It is not the reward of special spiritual attainment; it is the condition of all spiritual attainment. In its absence we should remain hopelessly the children of the devil; by its presence alone are we constituted the children of God. It is only because of the Spirit of God shed abroad in our hearts that we are able to cry, Abba, Father.

Defining as they do, generally and without exception, all the sons of God, the words cannot point to any exceptional or what we commonly know as miraculous agency. The influence exerted must be normal and ordinary. That is, at least, if the sons of God are, as we know they are, to be moving about in the world, performing the ordinary duties of life like other men. The influence of the Divine Spirit must not be expected and will not show itself in lifting them out of common life, but in leading them in it, however this latter term is to be understood. And such a consideration will necessarily imply much more. Common life proceeds on common rules. God has just as much bound together seed-time and harvest, means and result, in the life of men as in the life of nature. And it is in, not out of, this chain of connected action, that we may look for the leading of Gods Spirit in man, just as it is in this same chain that we expect His working in nature.1 [Note: H. Alford.]

How can a privilege which is open to all lead any man to think that he is better than his neighbour? Men do not give themselves airs because the sun shines on their heads, and the scent of the sea and the forest mixes itself with the blood, and flowers blow about their pathway, and the blue quivers with lark-songs. They never grow arrogant through that which they possess in common with their fellows, even should many in the crowd be unmusical and inartistic and indifferent to the exhilarations of nature. And those who realize that this privilege rests upon grace, and is enjoyed through faith alone, cannot possibly be under any special temptation to become proud.2 [Note: T. G. Selby.]

Do not proudly elevate your head through the charms of your voice,

For reeds and silken cords are also endowed with speech.

Attach not so much dignity and excellence to your sight,

For the sparrow can discern at a distance of twenty parasangs.

Boast not so loudly of your powers of hearing,

For the hare is sensible of sound at ten leagues distance.

Oh, weak man! speak not so much of your perception of smell,

For a mouse can smell at a bow-shot distance.3 [Note: Mirkhond, in Fields Little Book of Eastern Wisdom, 25.]

3. As the sons of God are characterized by the leading of the Spirit, so at the same time the leading of the Spirit produces certain broad results in them, so that in the sons of God we discern (1) life in God, (2) union with God, (3) likeness to God.

(1) Life in God. To be a son is to be a partaker of the immortal life of God. Paul speaks of the immortal God. To be a son is to participate in His eternal life. The Spirit that leads is in him whom He leads a well of water springing up into everlasting life. Sonship holds in it a growing conviction, a consciousness of life eternal. In the course of years it becomes a main factor of thought, faith, and feeling; indeed, it becomes a fixed, unfluctuating part of consciousness. It never suggests a doubt, a question, but settles down immovably among the certainties: an intuition of Gods indwelling Spirit. Thus it comes to pass, as Channing finely argues, that our strongest proofs of immortality are not the analogies of nature, not the reasonings and deductions of intellect, but the possession of Divine purity, truth, and love. These give vitality to hope, and to faith the full force of a realization. He who has hold of, and grows up into, these, is not left to the doubtful determinings of the logical understanding; he has a surer token, he has got the eternal life itself. He knows. He has Christ in him, the hope of glory. He is an heir of God, a Joint heir with Jesus Christ. To be led by the Spirit, is to enter and grow in the life of God, and so become a being after Gods own kind. For as many as are led by the Spirit of God, they are sons of God.

(2) Union with God. God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. That reveals the secret of true communion and intercourse with God. That shows the root of it. It is more than an emotion or a feeling, more than a happy mood; it is a life principle, deep, pure, strong and eternal; and happy feelings, pleasures of emotion, are but one form in which it may declare itself. It is really a community of life which identifies the human soul with God in His mind, will, and character.

(3) Likeness to God. This is the final result of the leading of the Spirit of God. The man is broken off from fleshly and devilish affinities, and enters into moral affinity with God. He and God are like-minded. The similitude is not of form, but of character. The likeness is inward, spiritual. It is a disposition revealing itself in tastes and tempers and deeds. We sometimes say of a lad, He is his fathers son; he is his father over again. We mean, generally, more than appearance. We point to a likeness more essential. We mean he is of his fathers spirithas his habits and tendencies. In this moral or intellectual sense a lad very often is not his fathers son; he is sometimes his mothers. In association with this fact we at once call to mind other words of the Lord Jesus; they are theseBut I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust.

There is a law of unconscious assimilation. We become like those with whom we go. Without being conscious of it, we take on the characteristics of those with whom we live. I remember one time my brother returned home for a visit after a prolonged absence. As we were walking down the street together he said to me, You have been going with Denning a good deala mutual friend of ours. Surprised, I said, How do you know I have? He said, You walk just like him. What my brother had said was strictly true, though he did not know it. Our friend had a very decided way of walking. As a matter of fact, we had been walking home from the Young Mens Christian Association three or four nights every week. And unconsciously I had grown to imitate his way of walking.1 [Note: S. D. Gordon, Quiet Talks on Service, 20.]

II

The Leading of the Spirit is Controlling and Continuous

i. It is controlling

1. One is not led, in the sense of our text, when he is merely directed in the way he should go, guided, as we may say, by one who points out the path and leads only by going before in it; or when he is merely upheld while he himself finds or directs himself to the goal. The Greek language possesses words which precisely express these ideas, but the Apostle passes over these and selects a term which expresses determining control over our actions.

Our Lord promised His disciples that when the Spirit of Truth should come, He should guide them into all the truth. Here a term is employed which does not express controlling leading, but what we may perhaps call suggestive leading. It is used frequently in the Greek Old Testament of Gods guidance of His people, and once, at least, of the Holy Spirit: Teach us to do thy will, for thou art my God; let thy good Spirit guide us in the land of uprightness. But the term which Paul employs in our text is a much stronger one than this. It is not the proper word to use of a guide who goes before and shows the way, or even of a commanding general who leads an army. It has stamped upon it rather the conception of the exertion of a power of control over the actions of its subject, which the strength of the led one is insufficient to withstand. This is the proper word to use, for example, when speaking of leading animals, as when our Lord sent His disciples to find the ass and her colt and commanded them to loose them and lead them to him (Mat 21:2); or as when Isaiah declares in the Scripture which was being read by the Eunuch of Ethiopia whom Philip was sent to meet in the desert, He was led as a sheep to the slaughter. It is applied to the conveying of sick folkas men who are not in a condition to control their own movements; as, for example, when the good Samaritan set the wounded traveller on his own beast and led him to an inn and took care of him (Luk 10:34); or when Christ commanded the blind man of Jericho to be led unto him (Luk 18:40). It is most commonly used of the enforced movements of prisoners; as when we are told that they led Jesus to Caiaphas to the palace (Joh 18:28); or when we are told that they seized Stephen and led him into the council (Act 6:12); or that Paul was provided with letters to Damascus unto the synagogues, that if he found any that were of the Way, he might lead them bound to Jerusalem (Act 9:2). In a word, though the term may, of course, sometimes be used when the idea of force retires somewhat into the background, and is commonly so used when it is transferred from external compulsion to internal influenceas, for example, when we are told that Barnabas took Paul and led him to the apostles (Act 9:27), and that Andrew led Simon unto Jesus (Joh 1:42)yet the proper meaning of the word includes the idea of control, and the implication of prevailing determination of action never wholly leaves it.1 [Note: B. B. Warfield.]

Every spark of light in the soul is kindled by the Holy Spirit. Every movement of the divine life in a man is His. Every heavenward desire, every yearning of the love of Christ, every keen spiritual judgment cutting through the fallacies and self-seeking evasions of the world, is from Him and by Him. I cannot stir a step in my spiritual life without Him. I cannot turn my eye of faith to Christ an instant without Him. Every sweet consolation poured out on my soul is His. Every testimony to a mans place in Gods family is from His gentle voice, whispering in the waste places of his heart, bearing witness with his spirit that he is one of the sons of God. Every flower that blooms in man He has tended and cherished: every fruit of holiness, He set it, and watched it, and guarded it from blight and frost, and gave it its consistence and its bloom: the blade, and the ear, and the full corn in the ear, in nature and in grace, alike are His: His, according to His own laws and procedure, but no less His throughout, and His entirely.2 [Note: H. Alford.]

2. It is to be observed, however, on the other hand, that although Paul uses a term here which emphasizes the controlling influence of the Spirit of God over the activities of Gods children, he does not represent the action of the Spirit as a substitute for their activities. If one is not led, in the sense of our text, when one is merely guided, it is equally true that one is not led when one is carried. The animal that is led by the attendant, the blind man that is led to Christ, the prisoner that is led to jaileach is indeed under the control of his leader, who alone determines the goal and the pathway; but each also proceeds on that pathway and to that goal by virtue of his own powers of locomotion. There was a word lying at the Apostles hand by which he could have expressed the idea that Gods children are borne by the Spirits power to their appointed goal of holiness, apart from any activities of their own, had he elected to do so. It is employed by Peter when he would inform us how God gave His message of old to His prophets. For no prophecy, he tells us, ever came by the will of man: but men spoke from God, being borne by the Holy Ghost.

There is a difference between the Spirits action in dealing with the prophet of God in imparting through him Gods message to men and the action of the same Spirit in dealing with the children of God in bringing them into their proper holiness of life. The prophet is borne of the Spirit; the child of God is led. The prophets attitude in receiving a revelation from God is passive, purely receptive; he has no part in it, adds nothing to it, is only the organ through which the Spirit delivers it to men; he is taken up by the Spirit, as it were, and borne along by Him by virtue of the power that resides in the Spirit, which is natural to Him, and which, in its exercise, supersedes the natural activities of the man. Such is the import of the term used by Peter to express it. On the other hand, the son of God is not purely passive in the hands of the sanctifying Spirit; he is not borne, but ledthat is, his own efforts enter into the progress made under the controlling direction of the Spirit; he supplies, in fact, the force exerted in attaining the progress, while yet the controlling Spirit supplies the entire directing impulse.1 [Note: B. B. Warfield.]

Led. That word is the key to Gods method of grace. The Spirit comes and gives facility in action. He does not supersede or compel it. He comes to the human soul to sustain it in right conditions and habits. He dwells thereas a generator of forces, not as a tyrant to overbear it in the way of power.2 [Note: W. Hubbard.]

That God leads us, and does not drive, is the answer to many of the questions that have been put to me. Why are there sin and evil in the world? What was the necessity for the Incarnation? Why the astounding miracle of the Atonement? What is the good of the Church? The answer to every one of these questions is that God leads and does not drive. I remember so well in the old East End days, when the young men of the boating club connected with the Oxford House came to ask about their rowing on Sunday morning, and I explained to them that I could not remain their president if their club races were held on Sunday morning; that it was impossible for me to commit myself to the principle that Sunday morning was the time for a boat-race, but that I had no right, as president or head of Oxford House, to dictate to them as individuals what they should do, for I lived down there to try and lead them to better ways of spending Sunday morning; and the deputation, with that perfect frankness and trust which they always gave me, looked up and said: We quite understand, Mr. Ingram: you have come down here to lead us, and not to drive us.3 [Note: Bishop A. F. W. Ingram.]

ii. It is continuous

1. The spiritual leading of which Paul speaks is not something sporadic, given only on occasion of some special need of supernatural direction, but something continuous, affecting all the operations of a Christian mans activities throughout every moment of his life. It has but one end in view, the saving from sin, the leading into holiness; but it affects every single activity of every kindphysical, intellectual, and spiritualbending it towards that end. Since it is nothing other than the power of God unto salvation, it must needs abide with the sinner, work constantly upon him, enter into all his acts, condition all his doings, and lead him thus steadily onward towards the one great goal.

He leads us on

By paths we did not know,

Upward He leads us, though our steps be slow;

Though oft we faint and falter on the way,

Though storms and darkness oft obscure the day,

Yet, when the clouds are gone,

We know He leads us on.

He leads us on

Through all the unquiet years;

Past all our dreamland hopes, and doubts, and fears

He guides our steps. Through all the tangled maze

Of losses, sorrows, and oerclouded days

We know His will is done;

And still He leads us on.

And He, at last,

After the weary strife,

After the restless fever we call life,

After the dreariness, the aching pain,

The wayward struggles, which have proved in vain,

After our toils are past

Will give us rest at last.1 [Note: Jane Borthwick.]

2. It is impossible, in tracing the Spirits work, to keep separate the various conventionally named parts of a mans inward being in which that work is carried on. Man is one in himself, though manifold in powers and in phases of that one being. Great fault and great confusion have been occasioned in these things, by regarding mens spirits as if they were compounded of various detached portions, and regions fenced off from one another. We speak of the judgment, the memory, the affections, the imagination, as if they were distinct members of the soul, as the hand and foot and head are of the body. We are in some measure obliged so to speak, from the very imperfection of our thought and language. But we must never forget, that it is one and the same spiritone and the same man, that judges and remembers and loves and fears and imagines.

(1) The first step of the Spirits ordinary work of guidance takes place in that part of mans spiritual being which we know as his understanding. It is a guidance of information. It is expressed by our Lord in these words: He shall take of mine, and shall show it unto you. It is revelation of facts regarding Christ and His work. Let us trace it and observe its laws. It is carried on in appointed association with ordinary means and sources of knowledge. The Spirit of God does not reveal Christ and the things of Christ to a heathen who never has heard of Christ. How can they believe in him of whom they have not heard? is the Apostles question, even in his own day of miraculous agency. God is pleased then that this part of His work should be subserved and conditioned by the making known to men of the facts of the Gospel. On this His appointment, the duty of preaching, the duty of dispersing the Scriptures, the duty of teaching and informing the young, are founded.

Whenever the Spirit is followed, the soul sees. The mark aimed at has been espied. All is not taken fully in at the first, nor ever, but there is sight and a seeing. Could you stand on the highest peak of the highest mountain, you could not see all the world; on the other hand, looking out of your cottage window, you see enough to call you forth to research and labour. It is not a blind going. The way of your steps is discovered. True, the Spirit will often have to lead you as one who is blind, taking you gently by the hand, holding you up, and guarding you; but you follow because you have learned to know and hearken to His voice, and because you have found safety, strength, and wisdom in heeding Him, and are sure of the end.1 [Note: W. Hubbard.]

Step softly, under snow or rain,

To find the place where men can pray;

The way is all so very plain,

That we may lose the way.

Oh, we have learnt to peer and pore

On tortured puzzles from our youth.

We know all labyrinthine lore,

We are the three Wise Men of yore,

And we know all things but the truth.

Go humbly it has hailed and snowed

With voices low and lanterns lit,

So very simple is the road,

That we may stray from it.

The world grows terrible and white,

And blinding white the breaking day,

We walk bewildered in the light,

For something is too large for sight,

And something much too plain to say.

The Child that was ere worlds begun

( We need but walk a little way

We need but see a latch undone ),

The Child that played with moon and sun

Is playing with a little hay.

The house from which the heavens are fed,

The old strange house that is our own,

Where tricks of words are never said,

And Mercy is as plain as bread,

And Honour is as hard as stone.

Go humbly; humble are the skies,

And low and large and fierce the Star,

So very near the Manger lies,

That we may travel far.

Hark! Laughter like a lion wakes

To roar to the resounding plain,

And the whole heaven shouts and shakes,

For God Himself is born again;

And we are little children walking

Through the snow and rain.1 [Note: G. K. Chesterton.]

(2) From the understanding the guidance of the Spirit goes to the will. The same Spirit which revealed to the eye of the mind the facts of Christs work in their vital significance now turns that eye inward on its own region of life and responsibility. In our Lords description of the Spirits convicting work in the world, namely, the convincing of sin, the action on the conscience is placed first (knowledge of the facts of redemption being presupposed), because the very bringing home of these facts to the inner being is necessarily the conviction of sin.

It is by our will that we are to be proved and judged. In the midst of all this growing, overwhelming light, the will may remain stubborn and rebellious. Faults in childhood growing into the sins of boyhood, hardening into the entanglements and obstinacy of manhood, establish a deliberate resistance in the will against the light of the Spirit. We often see the most promising forms of character slowly fading off. For a time there is a kind of negative declension. No marked and active faults appear; but nothing is advancing towards holiness and the mind of Christ. They seem for awhile to stand still, as we see in an arrows flight a momentary pause before it begins to descend. So they never go beyond a certain point; then for awhile they hang in suspensethen slowly fall. Then some one sin appears, long nourished in secret, now at last revealed; some one parasite, which has clung about them, and slowly confirmed its grasp around the whole strength and stature of their character. And this one sin gives the fatal wound to their spiritual life.1 [Note: H. E. Manning.]

Seventeen beautiful Easter lilies were planted in a garden, and in due time sixteen of them sprung up with all their beauty; but the one which had been planted near the hedgerow never seemed to make any progress whatever; it was carefully tended, watched, and watered day by day, and yet it never grew. At last the gardener dug it up, and then he found out the cause. In the hedge had been planted a clematis, and it had thrust its silken roots through the earth, wanting something to take hold of, and, feeling the lily bulb, had twined around it, until by degrees it had strangled it; and the lily which grew above the earth was never more than a poor, puny thing.2 [Note: A. C. Price.]

(3) Lastly, comes the quickening of the affections. All men are ruled by either love or fear: there is no intermediate state. Perfect love casteth out fear, and a ruling fear casteth out love. They may be mingled for awhile; but one or the other must bear rule and sway at last. And this is a sure criterion. 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. He would have from us the service of sons, loving, glad, and grateful, without stint or measure; not saying, How much must I do? but How much may I, how much can I do? How much time, substance, Service, or thought can I give to Him?

Love is the key of life and death,

Of hidden heavenly mystery:

Of all Christ is, of all He saith,

Love is the key.

As three times to His Saint He saith,

He saith to me, He saith to thee,

Breathing His Grace-conferring Breath:

Lovest thou Me?

Ah, Lord, I have such feeble faith,

Such feeble hope to comfort me:

But love it is, is strong as death,

And I love Thee.1 [Note: Christina G. Rossetti.]

III

The Leading of the Spirit is Deliverance from Sin, but not Escape from Sorrow

1. The end in view in the spiritual leading of which Paul speaks is not to enable us to escape the difficulties, dangers, trials, or sufferings of this life, but specifically to enable us to conquer sin. Let us not forget, indeed, the reality of providential guidance, or imagine that Gods greatness makes Him careless of the least concerns of His children. But let us much more not forget that the great evil under which we are suffering is sin, and that the great promise which has been given us is that we shall not be left to wander, self-directed, in the paths of sin into which our feet have strayed, but that the Spirit of holiness shall dwell within us, breaking our bondage and leading us into that other pathway of good works, which God has afore prepared that we should walk in them.

Our proper road may run up rugged steeps, and down sharp and dangerous descents. Our education may of necessity demand burdens, toil, and sorrow. Our vocation may be as that of a soldier. Be it so, enough that He leads. In following Him, strife there will be; but in the striving we shall have joy, for He will be with us. His leading is not hardship, though hardship may meet us in the following. But hardships thicken with the yearshardships which we cannot cope with, if we follow not. The soldier follows with high courage the captain in whom he confides. The patriot rushes to the war for liberty and home. He will have privations and wounds. But he would be ashamed to stay behind. He could not if he would. He goes, thinking neither of work nor of pay. To save his country is for him reward and glory. So the soul that follows the Spirit may have to endure the hardship of war; but there is the enthusiasm of the conflict, and presently the joy of sacred victory. To be spiritually minded is life and peace.

In pastures green? Not always; sometimes He

Who knoweth best, in kindness leadeth me

By weary ways, where heavy shadows be.

And by still waters? No, not always so;

Oft-times the heavy tempests round me blow,

And oer my soul the waves and billows go.

But when the storm is loudest, and I cry

Aloud for help, the Master standeth by

And whispers to my soul, Lo, it is I.

Above the tempest wild I hear Him say,

Beyond this darkness lies the perfect day,

In every path of thine I lead the way.

So, whether on the hill-tops high and fair

I dwell, or in the sunless valleys where

The shadows liewhat matter? He is there.1 [Note: Henry H. Barry.]

2. Yet the good man may, by virtue of his very goodness, be saved from many of the sufferings of this life and from many of the failures of this life. How many of the evils and trials of life are rooted in specific sins, we can never know. How often even failure in business may be traced directly to lack of business integrity rather than to pressure of circumstances or business incompetency, is mercifully hidden from us.

3. And the leading of the Spirit establishes that intimacy, confidence, and affection which are so necessary to right training. We cannot love God if He is only an instigator of providential pain and scourging in our lives. We must have the compensating kiss of a felt forgiveness upon our cheeks and the tender whisper of assurance in our souls.

Mencius, the Chinese sage, who is honoured second only to Confucius himself, says: The ancients exchanged children with each other, for the purpose of training them in letters and deportment. They were afraid lest the punishments necessary in the course of education should injure the sacred bond of affection between parent and child. No very great harm was assumed to be done if the lad looked upon the neighbour who taught him his hornbook as a natural enemy. We smile and think the danger hypothetical, and the Chinese care for the filial sentiment over-fastidious. But if no word of love ever crossed a fathers lips, and parents tried to make themselves into sphinxes of imperturbable reserve, the danger might be very real indeed.1 [Note: T. G. Selby.]

One of George Eliots most skilful books deals with the fortunes of a young man who for many years had been left in entire ignorance of his parentage. When a mere infant, Daniel Deronda was placed by his Jewish mother, afterwards known as the Princess Halm-Eberstein, in the care of Sir Hugo Mallinger, with the instruction that he should be allowed to know nothing whatever of his Jewish birth and blood. At times he thought this English gentleman, who had inspired within him not a little affection, must surely be his own father. He scanned the family portraits to see if he could solve the riddle, but no reflex of these features appeared in his own. When he went to Eton, one of the boys talked about home and parents to Daniel, and seemed to expect a like expansiveness in return. To speak of these things was like falling flakes of fire to the imagination. One day, when Sir Hugo asked him if he would like to be a great singer, he gave up the cherished thought that this indulgent but mysterious guardian could be his father; for no English gentleman, he reasoned, would think of allowing his own boy to follow the career of a professional singer. Now this atmosphere of secrecy in which he had been brought up was cruel, and might have been attended with grave disaster to his disposition and character, for the lad scarcely knew upon whom to bestow his pent-up affection. The delineation is not intended as a study in the growth of character, but to show probably that not a few of the sentiments of Jewish life and religion are in the blood, however little a young Jew may be told about his own ancestry and family connexions. When, after the lapse of years, Deronda had an interview with his mother, we are told that it seemed as if he were in the presence of a mysterious Fate, rather than the longed-for mother, and he did not hesitate to say, I have always been rebelling against the secrecy that looked like shame.1 [Note: T. G. Selby.]

I do not ask, O Lord, that life may be

A pleasant road;

I do not ask that Thou wouldst take from me

Aught of its load;

I do not ask that flowers should always spring

Beneath my feet;

I know too well the poison and the sting

Of things too sweet.

For one thing only, Lord, dear Lord, I plead;

Lead me aright

Though strength should falter, and though heart should bleed

Through peace to light.

I do not ask, O Lord, that Thou shouldst shed

Full radiance here;

Give but a ray of peace, that I may tread

Without a fear.

I do not ask my cross to understand,

My way to see

Better in darkness just to feel Thy hand,

And follow Thee.

Joy is like restless day; but peace divine

Like quiet night;

Lead me, O Lordtill perfect day shall shine,

Through peace to light.2 [Note: Adelaide Anne Procter.]

IV

A Great Consolation

What a strong consolation for us is found in this gracious assurancepoor, weak children of men as we are! To our frightened ears the text may come at first with the solemnity of a warning: As many as are led by the Spirit of God, these, and these only, are sons of God. Is there not a declaration here that we are not Gods children unless we are led by Gods Spirit? Knowing ourselves, and contemplating the course of our lives and the character of our ambitions, dare we claim to be led by the Spirit of God? Is this lifethis life that I am living in the fleshis this the product of the Spirits leading? Shall not despair close in upon me as I pass the dreadful judgment on myself that I am not led by Gods Spirit, and that I am, therefore, not one of His sons? Let us hasten to remind ourselves, then, that such is not the purport nor the purpose of the text. It stands here not in order to drive us to despair because we see we have sin within us, but to kindle within us a great fire of hope and confidence because we perceive we have the Holy Spirit within us. Paul does not forget the sin within us. Who has painted it and its baleful power with more vigorous touch? But neither would he have us forget that we have the Holy Spirit within us, and what that blessed fact, above all blessed facts, means. He would not have us reason that because sin is in us we cannot be Gods children, but in happy contradiction to this, that because the Holy Spirit is in us we cannot but be Gods children. Sin is great and powerful; it is too great and too powerful for us; but the Holy Spirit is greater and more powerful than even sin. The discovery of sin in us might bring us to despair did not Paul discern the Holy Spirit in uswho is greater than sinto quicken our hope.

In this assurance we shall no longer beat our disheartened way through life in dumb despondency, and find expression for our passionate but hopeless longings only in the wail of the dreary poet of pessimism

But if from boundless spaces no answering voice shall start,

Except the barren echo of our ever yearning heart

Farewell, then, empty deserts, where beat our aimless wings,

Farewell, then, dream sublime of uncompassable things.

We are not, indeed, relieved from the necessity for healthful effort, but we can no longer speak of vain hopes. The way may be hard, but we can no longer talk of the unfruitful road which bruises our naked feet. Strenuous endeavour may be required of us, but we can no longer feel that we are beating aimless wings, and can expect no further response from the infinite expanse than a sterile echo of our own eternal longings. No, nothe language of despair falls at once from off our souls. Henceforth our accents will be borrowed rather from a nobler poet of faith, and the blessing of Asher will seem to be spoken to us also

Thy shoes shall be iron and brass;

And as thy days, so shall thy strength be.

There is none like unto God, O Jeshurun,

Who rideth upon the heaven for thy help,

And in his excellency on the skies.

The eternal God is thy dwelling-place,

And underneath are the everlasting arms.

The Leading of the Spirit

Literature

Alford (H.), Quebec Chapel Sermons, iii. 309.

Atkin (J. W.), The Paraklete, 42.

Baillie (D.), The Love of God, 49.

Butcher (C. H.), The Sound of a Voice that is Still, 141.

Gibbons (J. C.), Discourses and Sermons, 363.

Grimley (H. N.), Tremadoc Sermons, 183.

Hare (A. W.), Sermons to a Country Congregation, i. 77.

Harper (F.), A Year with Christ, 126.

Hodge (C.), Princeton Sermons, 81.

Huntington (F. D.), Christ and the Christian Year, i. 384.

Hutchings (W. H.), Sermon-Sketches, i. 150.

Ingram (A. F. W.), A Mission of the Spirit, 72.

Johnstone (V. L.), Sonship, 71.

Manning (H. E.), Sermons, iv. 27.

Mortimer (A. G.), Studies in Holy Scripture, 135.

Price (A. C.), Fifty Sermons, x. 393.

Rees (J. S.), Sermons from a Little Known Pulpit, 67.

Selby (T. G.), The Holy Spirit and Christian Privilege, 125.

Smellie (A.), In the Secret Place, 46.

Spurgeon (C. H.), Metropolitan Tabernacle Pulpit, xxi. (1875), No. 1220.

Tholuck (A.), Hours of Christian Devotion, 260.

Warfield (B. B.), The Power of God unto Salvation, 151.

Christian World Pulpit, x. 65 (Hubbard), xliv. 72 (Sinclair).

Churchmans Pulpit, (Whit-Sunday) ix. 105 (Grimley); (Eighth Sunday after Trinity) xi. 31 (Edmunds).

Fuente: The Great Texts of the Bible

led: Rom 8:5, Rom 8:9, Psa 143:10, Pro 8:20, Isa 48:16, Isa 48:17, Gal 4:6, Gal 5:16, Gal 5:18, Gal 5:22-25, Eph 5:9

they are: Rom 8:17, 2Co 6:18, Gal 3:26, Eph 1:5, 1Jo 3:1, Rev 21:7

Reciprocal: Psa 25:5 – Lead Eze 36:27 – I will Hos 1:10 – Ye are the sons Mat 4:1 – was Mat 23:9 – for Joh 1:12 – to them Joh 14:17 – but Joh 20:17 – your Father Rom 5:5 – because 2Co 1:22 – the earnest 2Co 13:14 – the communion Heb 2:10 – many 1Jo 3:2 – now are we the

Fuente: The Treasury of Scripture Knowledge

FAITH IN THE HOLY GHOST

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

Rom 8:14

The miracles of nature prepare for the miracles of grace. The miracle of the human spirit prepares for the miracle (or is the beginning of the miracle) of the Spirit of God in man. No wonder that the Church which has learnt this truth from the Spirit Himself, and teaches it to her children, lifts her voice high in praise. But let us see how it speaks to our lives.

I. There is no power like this for conquering what is base and mean and fleshy in us.The flesh lusteth against the Spirit, and the Spirit against the flesh. The spirit of man, helped by the Spirit of God, gains the victory in that conflict. Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? No other words can speak as those do for soberness and purity. Ye are not your own. The love of God could not claim you more effectually than by putting the Life of His own Spirit into you. Faith in such love towards us makes the true faith in ourself, which is not pride but reverence, and which gives strong mastery over those temptations which, under the plea of nature, invite us to be as the beasts. Cleanse the thoughts of our hearts by the inspiration of Thy Holy Spirit.

II. But besides standing firm and treading down the evil, we have to move and walk.We ought to go forward, and we need guidance. The light to guide us must be that of conscience. The spirit of man is the Candle of the Lord! But the Spirit of the Lord gives to the wavering light that is in us strength and steadiness. That He should be our guide is Christs promise. Look more and more confidently for guidance, through your own heart and conscience, from God Himself, whose Spirit is in you. This is the secret of that real wisdom which belongs to men who are taught of God, and of that true growth of character and life which comes to those who are humble enough and ready enough to listen for Gods voice, and to give Him opportunity to lift them from grace to grace. In matters of conduct this is our wisdom: in matters of faith it is this only which can create in us real belief. It takes Divine teaching to believe in God. No man can say that Jesus is Lord but by the Holy Spirit.

III. So we think of the Spirit as the Light and Guide and Strength of each heart that receives Him.But one presence in many hearts or lives must needs draw those hearts and lives nearer to each other. It is only by being in tune with God that we can be in harmony with one another. The things that make quarrels are the lusts that war in our members, and are of earth. The faiths that keep men apart, even when they professedly agree, are the faiths which are formal and mechanical; the faiths which draw together men who even deeply differ are the faiths which are living and spiritual.

Bishop E. S. Talbot.

(SECOND OUTLINE)

THE CHRISTIAN BIRTHRIGHT

The baptized and confirmed too frequently cannot stand the Apostles test: As many as are led by the Spirit of God they are the sons of God. Too frequently those in whom this consciousness ought to dwell are wholly unconscious of their birthright. Their spirit does not witness to them that they are sons of God. They know nothing of the confirming voice of the Holy Spirit teaching them to cry, Abba Father.

My object is either to awaken or to restore this consciousness as the case may be.

I. A joint witness.I appeal to the facts of your own consciousness. There is the register if you choose to test it, which must speak to you more convincingly than any argument, more forcibly than any emotional appeal.

(a) I would appeal to your dissatisfaction in your better moments with yourself.

(b) I appeal to the startling and yet most true fact that you are never quite alone.

II. What does the Christ of Revelation add to these facts of our consciousness?

(a) He reveals the true Man. It is the note which you will find in all that is recorded of Him. Depart from me, for I am a sinful man, O Lord.

(b) Christ adds the interpretation of that Presence which His Cross has revealed. He Who is so near to you when you are most alone, is God, and God is your Father.

Bishop E. A. Knox.

Illustration

Your Baptism, your Confirmation, your Communion are not idle ceremonies. They are historical assurances that your faith is not vain, and means whereby God is pleased, if you use them rightly, to quicken your consciousness of His nearness and love, and to pour out upon you riches, and still richer measures of His adopting Spirit.

(THIRD OUTLINE)

THE LEADING OF THE HOLY SPIRIT

How does the Holy Spirit lead?

I. He leads by stirring up a desire for better things.It may be only a fluttering desire at first, but it is the beginning of an effort to be a better man or a better woman.

II. The Holy Spirit leads us on by the example and by the influence of those whom we love and trust on earth.There is many a sister pleading with her brother, and she is a minister and vehicle of the Holy Ghost to him. There is many an older man who is trying unselfishly to warn a boy about the bad ways into which he is falling; through him the Holy Spirit is speaking. There is many a mother who is sending up earnest prayers, perhaps in some far country village, for the boy who has come to the town to work.

III. The Holy Spirit leads us by making holiness attractive, by showing the difference between the life of Jesus Christ and the life of the selfish, ungenerous man of the world; by pointing out how much more beautiful it is to be like Christ at home, like Christ in the city, like Christ among our friends, than the selfish, lustful, passionate man who is not led by the Spirit at all. Are you beginning to see that? Is it beginning to dawn upon you that this beautiful life of Jesus Christ, lived out in the city, lived out in the home, is the most winning thing in the world, and that you would like to be like that; you would like to be unselfish, generous, and chivalrous to the weak as Christ was? That is the Holy Spirit, Who is drawing you on by talking of Christ and showing Him to you and making you feel you would like, however far off to-day, to be more like Jesus Christ. Do let Him lead you on!

IV. He leads us on in our prayers.So many lately are disheartened about their prayers and their meditations; they think they are cold and dry; they used to like religion and be fervent and warm in their prayers, but they feel fervent and warm no more. What are they to do? Give up? No; let the Holy Spirit lead them in prayer, and what a blessed promise it is! The Holy Spirit will pray in us, not for us, with groanings that cannot be uttered. He will enable us to pray according to the Will of God.

V. He leads us in our lives.We may be led by the Spirit all our lives. Am I to work here in this place? Am I to go to that shop? Am I to stay or not to stay at that factory? Am I to take this or that line in life? The Holy Spirit is waiting all the time to show us whether or not; to lead us; to guide us, if we will, into the right course. The loving Spirit will lead us forth into the land of righteousness wherever we are.

Bishop A. F. Winnington-Ingram.

Illustrations

(1) Here is an old-world story of a village which had in it a clump of thick trees, and in the midst of this clump of trees there dwelt a dove. It was the custom of the village, when they went out to fight, or when some young man was starting on his career, or some little child was in trouble, having perhaps broken the pitcher in bringing it from the well, they would all go to the clump of trees and listen to the voice of the dove. And all was happy and well in that village for years. But at last a bad phase came over the village. It took to drink; evil-speaking, quarrels, and clamouring filled the little place. The voice of the dove became fainter and fainter, and at last a little child came running out from the clump of trees crying, and said the dove had gone. And then great misfortune came upon that village; they were defeated in their local fights; worse and worse the little place became. Sadly they went and consulted an old hermit who lived hard by, and asked him what they were to do; and he said, There is only one thing to do. Lay aside all this by which you have degraded your village life and driven your dove away. Perchance if you fast and pray that dove will come back into the middle of your village. They took his advice, and one spring morning a child ran out brightly from the grove and said the dove had come back. The dove had not gone, it turned out, but had only been silent among the trees. If you are feeling a sort of gentle flutter, the soft voice of some one speaking in your heart, it is the Holy Dove of God. It is the Holy Dove Who is trying to win you back from your selfishness to better things. It is the first leading of the Spirit. For Gods sake do not silence the Spirit of God again!

(2) I remember so well (says the Bishop of London) talking to a clergyman years ago about a very difficult parish for which I wanted a man. There was nothing whatever to attract him about it. He was a well-to-do man, and could go anywhere he liked. Here was a parish which he knew nothing about. The credit of the Church was ship-wrecked in it in ways I need not describe, and after my talk I thought he would not go. I went into St. Pauls Cathedral for the Sunday afternoon sermon, and forgot for the moment all about my friend with whom I had been speaking, and preachedif I remember righta sermon on this very text, Led by the Spirit. I got a letter in the evening: Dear Bishop, I am led by the Spirit to go. That was all. How I did thank God that night on my knees that the Holy Spirit had spoken to him. He did go. He did five years magnificent work. Having gone from the right motive he was helped by the right power. He built up again the credit of that Church; he gathered round him a large band of workers; he converted the chief opponent of the Church in that district to be what he is now, an enthusiastic and powerful churchworker. He certainly was led by the Spirit to go.

(FOURTH OUTLINE)

BY WHOM ARE WE LED?

The Apostle takes our mind back to the Lords Baptism and Temptation. On His Baptism He was declared The Son of God. He was then tempted. Mark the connection.

I. There is a theory that God, before Creation, revealed to angels His purpose to enter Creation. Lucifer hoped that he might be the Instrument of the Incarnation. Disappointed, he rebelled and was cast out. When, therefore, the first man was born, Satan tempted him and succeeded. When our Lord was born, Satan again watched his chance. At our Lords Baptism Satan heard the voice: This is My beloved Son. He, therefore, at once tempted the Lord andfailed.

II. Every Christian life has this history. At baptism the infant is declared to be a child of God. Satan, standing by, says, I will see. The child is led into the wilderness of the world, and is tempted. It is a psychological fact that mans will must be guided.

III. We are led either by the Spirit of God or by the spirit of evil.Which is it? Upon the answer depends our sonship.

Rev. A. G. Mortimer.

Illustration

Lead me, Almighty Father, Spirit, Son;

Whither Thou wilt, I follow, no delay;

My will is Thine, and even had I none,

Grudging obedience, still I will obey;

Faint-hearted, fearful, doubtful if I be;

Gladly or sadly I will follow Thee.

Into the land of righteousness I go,

The footsteps thither Thine and not my own.

Jesus, Thyself the way, alone I know,

Thy will be mine, for other have I none.

Unprofitable servant though I be,

Gladly or sadly let me follow Thee.

(FIFTH OUTLINE)

THE PRESENCE OF THE HOLY SPIRIT

The power of the Gospel itself is the same now as in the apostolic age, but our hearts seem harder and our ears more dull of hearing. We listen to the same unchanging message of Gods love to fallen man, of Christs Redemption, of the means of grace, of faith, of Christian duty, but these things sound to many as idle tales. They cease to stir the ground of mens hearts.

I. Only the true Christian can dare to apply to himself that blessed language in which St. Paul and John describe the strength of the believer, the privileges of the regenerate, the comforts of the justified, the liberty of the redeemed, the assurance of the elect. For as many as are led by the Spirit of God, they are the sons of God. Can a man be led by the Spirit of God, who is a drunkard, a profane swearer; who desecrates the Lords Day; who is envious, only hasting to get rich, proud, imperious, selfish, or impatient; who turns his back on Gods ordinances; who, as the prophet says, has snuffed at the Table of the Lord; and who, in no part of his conduct, keeps the fear of God, as an abiding restraint, before his eyes?

II. The Holy Spirit will not abide in a defiled or a neglected temple.He will go and seek another home, if He be not welcomed in ours. He will only abide in a holy place, with him that is of a contrite and humble spirit; to revive the spirit of the humble, and to revive the heart of the contrite ones. He cannot put up with proud looks and a high stomach, with men who say, We are they that ought to speak; who is lord over us? It must be a pure and upright heart, a heart weaned from the world, with affections set on things above.

III. The Presence of that Holy Spirit is revealed by His fruits: Love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance. Against these there is no law; indeed, they render all law superfluous. Their animating motive is not fear, but lovethe love of Him Who first loved us; an obedience issuing from the pure devotion of the heart towards a kind Benefactor, a Divine Being, Who can be touched with the feeling of our infirmities. These fruits must be manifested in each one of us: We have received the Spirit of adoption, been made the sons of God, chosen out of the world, that we should show forth the praises of Him Who hath called us out of darkness into His marvellous light.

If you have not found Him a very present help in trouble, it is because you have sought after other comforters. If He bears not His witness with our spirit that we are the children of God, it is because worldliness and disobedience have made us strangers to the feeling, as well as forfeited the title of sons.

Bishop Fraser.

(SIXTH OUTLINE)

A PROVISION AND A TEST

I want to bring before you what is, perhaps, the most difficult subject which we oft-times have to deal with in our practical Christian lifenamely, the guiding of Gods Holy Spirit. There is no extravagance which fanatical men will not perpetrate and yet make excuses for themselves by saying that they have been led by the Spirit to do it. And therefore we are not surprised sober-minded Christians feel great difficulty in dealing with the subject. But is it at all probable that our God should have left us without some infallible guide in the midst of this trackless wilderness? He Who guided the children of Israel by the pillar of cloud and fire is not likely to leave His own children when they are constantly praying Him, Lead us, Heavenly Father, lead us. The Guide, Who has been provided for us by God, is the Holy Ghost.

Now, in our text, you will see not only a provision, but a test. As many as are led by the Spirit of God, they are the sons of of God. How will He guide them?

I. He will guide them downhill.He will lead them downhill because He will lead them into a deeper humility, a humility with regard to themselves. He will convict of sin. It is His first work.

II. He will lead uphill to the hill of Calvary.The Holy Spirit will lead the man to think very much of Jesus Christ. He shall glorify Me. That doctrine which belittles Christ, that doctrine which would rob Christ of His glory, cannot be of the Holy Spirit.

III. He will lead the man alongside the river bank, beside the still waters, He will lead him there in the paths of peace, He will lead him into satisfaction, into joy. Having led him down into humility, and up there to look, with the eye of penitence and faith, on the Crucified, now peace will join herself to the man.

IV. He will lead him along the Kings highway, He will lead him in the paths of righteousness for His Names sake, to do that which is right in the sight of God, for the glory of Christs Name.

V. The Holy Spirit will lead him both with regard to his faith and to his practice.He will lead him with regard to his faith. He will guide you into all truth. And the Holy Spirit will guide the man into apprehension of the Divine truth. His sheep hear His voice, and they know His voice, and they follow Him.

VI. It is the Holy Spirit Who fits us for service.The first question which is asked of the ordained is this, Dost thou believe that thou art inwardly called by God the Holy Ghost to this office of ministry? Now the whole of ones ministerial life depends upon the truthfulness of the answer to that question. The bishop may ordain, but it is only the Holy Spirit which can make a true minister of Gods Holy Word.

So you will find that this leading of the Holy Spirit is a grand reality.

Rev. Canon E. A. Stuart.

(SEVENTH OUTLINE)

WHOM THE HOLY SPIRIT WILL GUIDE

Note some tempers of the mind which it is necessary to cultivate in order to have an interest in the promised guidance of the Spirit of God.

I. There is spiritual humility, self-distrust, the fear, in any matter, of going anywhere without our Guide. God loves the timidity which will trust in nothing, believe in nothing but Himself; which leads us to suspect our motives, that they may be wrong; our steadfastness, that it may falter; our views of duty, that they may be biased; our faith, that in the hour of temptation it may fail (see Exo 33:14-15). Let us, then, realise constantly this habit of self-distrust. We are safe only while we fear.

II. There is the spirit of self-subjection; a will disciplined to instant obedience; the power of postponing all choices to the faintest indication of the Mind of God. Perhaps we are under a strong impression that we ought to do a particular thing. We do not like it; but conscience, or Scripture, or an unknown voice has whispered audibly that such is the Will of God. If, then, we yield to hesitation; if, before deciding, there be a conference with flesh and blood; a debating about expedience, and possible consequences, we are not led by the Spirit of God; but if these intimations of the Divine Will are followed by a simple unquestioning obedience, we are so led (see illustrations of those opposite tempers in 2 King Rom 5:12; Joh 9:7). A willing and obedient mind, that is the way to have the Spirit of God.

III. There is the necessity of habitual prayer for His guidance. A watchful outlook upon Divine signs, prayer for a right interpretation of them, are ever precautions against a wrong step. Wherefore in all things be it ours to seek and pray for the guidance of the Holy Spirit. As we journey through the wilderness of life, let us look out that we may behold our Divine Guide always ahead of us, His pillar of cloud directing our course by day, and His pillar of fire enlightening us in the darkest night.

Prebendary D. Moore.

Fuente: Church Pulpit Commentary

:14

Rom 8:14. The Spirit of God operates through the Gospel (Joh 14:16-17). Being willing to be led by that instruction shows one to have been begotten of God.

Fuente: Combined Bible Commentary

Rom 8:14.

For as many as, etc. This introduces the reason why we shall live, indicating again that the mortifying (Rom 8:13) is the work of the Holy Spirit.

Led by the Spirit of God; continuously and specially moved by the Spirit, in their whole life. The passive form expresses its complete dominion, without at the same time denying the voluntary being led on the part of the human will (Lange).

These are sons of God. These, and none other. In the Epistle to the Galatians there is a similar line of argument, but with more of a polemical purpose; yet even here there is an implied contrast with the Jewish notion that by birth they were entitled to this sonship.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. A glorious privilege proclaimed, the being the Sons of God.

2. A description of the persons to whom that privilege doth belong, they are such as are led by the spirit of God.

Learn, 1. That the Holy Spirit of God doth perform the office of a guide and leader to all the children of God, he gives life and motion to them, by infusing gracious habits, (Eze 36:26). by exiting the soul to act suitably thereunto, and by assisting it in acting; he gives directions and guidance to them, he directs their actions, by enlightening their understandings, by guiding their inclinations, by influencing and inclining their wills; and where he guides, he governs. A general that leads an army, orders its motions and marches; as Christ was, so the Holy Spirit is, a leader and commander to the people.

Learn, 2. That such as are thus led by the Spirit of God, may know and conclude themselves to be the sons of God, because holiness is a certain evidence of adoption. Such as are led by God’s Spirit, are undoubtedly God’s children; and such as are not his children, refuse to be led by his Spirit, but live under the uncontrolled activity of their own.

Fuente: Expository Notes with Practical Observations on the New Testament

Rom 8:14-16. For as many as are led, guided and governed, by the Spirit of God As a Spirit of truth and grace, of wisdom and holiness; they are the sons of God That is, they stand related to God, not merely as subjects to their king, or servants to their master, but as children to their father; they are unspeakably near and dear to God, being spiritually begotten of him, and partaking of his nature. See on Joh 1:12. For ye Who are real Christians; have not Since you believed on Christ with a living faith; received the spirit of bondage A servile disposition, produced by the Spirit of God convincing you that you are in a state of guilt and wrath; again Such as you had formerly, before your conversion; to fear Condemnation and wrath from God, which you knew you had merited, and therefore to fear him with a servile fear, and death with a fear producing torment. But ye have received the Spirit of adoption An assurance of your reconciliation with and filial relation to God, through the influence of the Spirit of Christ, Gal 4:6; producing in you such confidence toward God in approaching him, as dutiful children feel toward a loving father. Whereby By which Spirit; we All and every believer; cry The word, , denotes a vehement speaking, with desire, confidence, constancy; Abba, Father The latter word explains the former. By using both the Syro-Chaldaic and Greek words, the apostle seems to point out the joint cry both of the Jewish and Gentile believers; who, in consequence of that assurance of Gods favour, and adoption into his family, with which their minds were filled, since they had received the gospel, felt that disposition of reverence for, confidence in, and grateful love to God, which is here properly termed the Spirit of adoption: that is, the spirit of children. We may observe here, that both the spirit of bondage to fear, or servile spirit, and the Spirit of adoption, or filial spirit, as above explained, are produced by one and the same Spirit of God, manifesting itself in various operations, according to the various circumstances of the persons; first causing them to see and feel themselves to be in bondage to the guilt and power of sin, to the world, to Satan, and obnoxious to the wrath of God; and then assuring them of their deliverance therefrom, and of their reception into the favour and family of God, as his sons and daughters. The Spirit itself , the self-same Spirit, whereby we cry. Abba, Father; beareth witness Greek, ; witnesseth together with our spirit Or our enlightened and renewed conscience, by his internal and gracious operation, giving us to know and feel with assurance, gratitude, and joy, that we are the children of God By special adoption and regeneration. For it is by his influence, and his alone, that we can know the things that are freely given to us of God, namely, what they are, their nature and excellence, and that they are ours, 1Co 2:12. And hence this Spirit is said to be the seal of our sonship, and the earnest of our inheritance in our hearts, 2Co 1:22; Eph 1:13-14; Eph 4:30. Happy they who enjoy this testimony clear and constant! Some, by the testimony spoken of in this verse, understand the extraordinary or miraculous gifts of the Spirit. These undoubtedly were a divine testimony to the mission of Christ, and the truth of the gospel; but certainly (according to our Lords own declaration, that many, whom he never acknowledged to be his, would say to him in the day of judgment, that they had prophesied and cast out devils in his name, &c.) they are not a satisfactory proof of the truth of any ones grace, the reality of his conversion, or of his being a child of God. Accordingly this apostle testifies, 1Co 13:2, If a man have the gift of prophecy, and understand all mysteries, and have such miracle-working faith, as to be able to remove mountains, that, with respect to real religion, he is nothing, if he have not love, namely, to God and man.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 14, 15. For all they who are led by the Spirit of God, they are the sons of God. For ye have not received a spirit of bondage to fall back into fear; but ye have received a Spirit of adoption, whereby we cry: Abba, Father! , literally: as many as there are of them who are led…they are…The for refers to the promise: ye shall live. It is impossible for one who is a Son of God, the source of life, not to live. Now he who gives himself to be guided by the Spirit of God, is certainly a son of God. The thought expressed in this verse may be understood in two ways. Does Paul mean that living according to the Spirit is the proof that one possesses the rank of a child of God? In that case this would follow from the grace of justification; and the gift of the Spirit would be a subsequent gift coming to seal this glorious acquired position. In favor of this view there might be quoted Gal 4:6 : Because ye are sons, God hath sent forth the Spirit of His Son into your hearts. But it must not be forgotten that Paul is not here speaking of the gift of the Spirit, but of the believer’s surrender to His influences. The reference therefore is to a more advanced stage of the Christian life. The other possible meaning is this: Ye have a right to the title of sons as soon as ye let yourselves be led by the Spirit. And this meaning evidently suits the context better. Though one become a son by justification, he does not possess the filial state, he does not really enjoy adoption until he has become loyally submissive to the operation of the Spirit. The meaning is therefore this: If ye let yourselves be led by the Spirit, ye are ipso facto sons of God.

Meyer gives the pronoun , they, an exclusive sense: they only. But we are no longer at the warning; the apostle is now proving the: ye shall live (for). The restrictive intention is therefore foreign to his thought, he is making a strong affirmation.

In the term , are led, there is something like a notion of holy violence; the Spirit drags the man where the flesh would fain not go. The verb may be taken in the passive: are driven, or in the middle: let themselves be driven.

The intentional repetition of the word God establishes a close connection between the two ideas: obeying the Spirit and being sons. A son obeys his father. The term , son, implies community of nature and all the privileges which flow from it; consequently, when God is the father, participation in life.

The apostle gives in what follows two proofs of the reality of this state of sonship: the one, partly subjective, the filial feeling toward God experienced by the believer, Rom 8:15; the other, objective, the testimony of the Divine Spirit proclaiming the divine fatherhood within his heart, Rom 8:16.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

For as many as are led by the Spirit of God, these are the sons of God. [To mortify the flesh is to be led of the Spirit, and to be led of the Spirit is to be a son of God; for, though all in the church claim this sonship, the claim is only demonstrated to be genuine in the case of those who are led of the Spirit. The Spirit leads both externally and internally. Externally, the Spirit supplies the gospel truth as set forth in the New Testament, and the rules and precepts therein found are for the instruction and guidance of God’s children. Internally, the Spirit aids by ministering strength and comfort to the disciple in his effort to conform to the revealed truth and will of God.]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

ENTIRE SANCTIFICATION PECULIARIZED BY THE DIVINE LEADERSHIP AND ATTESTED BY THE CLEAR WITNESS OF THE HOLY SPIRIT

14. For so many as are led by the Spirit of God, the same are the sons of God. The Holy Spirit leads the human spirit by direct and immediate illumination, revelation and inspiration. He leads our intelligent minds by the Word, which He wonderfully lights up to our lucid apprehension, while He leads our bodies by His gracious Providence. Hence, if true to this divine leadership, we will never go astray. However, it is exceedingly pertinent that we heed this leadership in its triple aspect. If you follow the Spirit alone Without due appreciation of Word and Providence, you open the door for an evil spirit, passing himself for the Holy Ghost, to come in, deceive, side-track and ruin you. If you follow the Word alone without a due appreciation of Gods Spirit and Providence, you will run into dead formality and lose your soul. If you follow Providence alone, regardless of the Word and Spirit, you will apostatize into rationalistic infidelity and make your bed in hell. The true policy is to keep your eye on Jesus, whom no evil spirit can counterfeit, because the devils have no incarnation. Though the innumerable demons which throng the atmosphere can assume the form of an angel of light, thus counterfeiting the Holy Ghost and deceiving millions, yet none of them can counterfeit Jesus, from the fact that they have no incarnation. Therefore we are everywhere commanded to follow Jesus, meanwhile recognizing the Holy Ghost as our infallible Guide, not only personally, but through His Word and Providence.

Fuente: William Godbey’s Commentary on the New Testament

Rom 8:14-17. So Christian men stand toward life and death (Rom 8:1-13); how toward God?

Rom 8:14. Justified (Rom 8:3-5) and sanctified (Rom 8:6), they are Sons and Heirs of God, while they are led by Gods Spirit.

Rom 8:15 f. Christs spirit of sonship replaces the old spirit of servitude engendering fear (cf. Rom 2:8 f., also Heb 2:15; Heb 10:28; Heb 10:31, and 1Jn 4:18). Adoption (sonships with a different application in Rom 9:4) is borrowed from Roman and Greek law, denoting affiliation from another family or statusno longer a bondman but a son (Gal 4:5, Eph 1:5). The cry of the adoptedAbba = Father! in the mother-speech of Jesus (Mar 14:36), caught, like Amen, from the lips of Palestinian believerssounds as the voice of Another within as (cf. Rom 8:9; Rom 8:26 f.). The Spirit Himself sustains the testimony of consciousness (cf. Rom 2:15, Rom 9:1) to the effect that we are children of God. The witness of our spirit lies in the knowledge of our spiritual transformation (see Rom 8:1-9, also Rom 5:1-11, and Romans 6).Sons in rank and dignity, children in affinity and endearment (cf. 1Jn 3:1 f.).

Rom 8:17. And consequently heirs, sharing the inheritance of Christ, the Son of Godprovided that we share His sufferings (see Gal 4:5-7, Eph 1:14; also Joh 15:18-21, 1Pe 4:12 f.). Cf. p. 811.

Fuente: Peake’s Commentary on the Bible

8:14 {16} For as many as are led by the Spirit of God, they are the sons of God.

(16) A confirmation of this reason: for they are the children of God who are governed by his Spirit, therefore they will have everlasting life.

Fuente: Geneva Bible Notes

The attestation of the believer’s condition 8:14-17

Act 8:14-17 explain the Spirit’s ministry of confirming the reality of the believer’s position as a son of God to him or her. [Note: On the link between this section and chapter 9 see George C. Gianoulis, "Is Sonship in Romans 8:14-17 a Link with Romans 9?" Bibliotheca Sacra 166:661 (January-March 2009):70-83.] Paul believed that the believer who is aware of his or her secure position will be more effective in mortifying his or her flesh (cf. Rom 6:1-11).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul wrote to the Galatians that the law leads people to Christ (Gal 3:24). The Holy Spirit does this too (Joh 16:8-11). Having come to Christ the Holy Spirit continues to lead us in the moral will of God. The Holy Spirit leads every true child of God (Gal 5:18). He goes before us and expects us to follow Him, as a shepherd does his sheep. However we can choose to follow or not follow Him, to walk according to the Spirit or to walk according to the flesh (Rom 8:13). The Spirit leads us objectively through the Scriptures and subjectively by His internal promptings (Joh 20:31; Rom 8:16; Gal 4:6; 1Jn 3:24; 1Jn 5:13). [Note: See Bernard Ramm, The Witness of the Spirit.] Another view is that to be "led by the Spirit" here, and in Gal 5:18, means that the Spirit determines the direction of one’s life as a whole rather than that He guides us. [Note: E.g., Moo, p. 498.]

"There is deep mystery, no doubt, in the great double fact of [sic] God is working in us to will, and on the other hand, of our choosing His will, moment by moment. We can only affirm that both are taught in Scripture . . ." [Note: Newell, p. 310.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)