{"id":29079,"date":"2022-09-24T13:06:42","date_gmt":"2022-09-24T18:06:42","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-46\/"},"modified":"2022-09-24T13:06:42","modified_gmt":"2022-09-24T18:06:42","slug":"exegetical-and-hermeneutical-commentary-of-galatians-46","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-46\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Galatians 4:6"},"content":{"rendered":"

And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. <\/i><\/b><\/h3>\n

6<\/strong>. In proof of this, as in ch. Gal 3:2<\/span>, St Paul appeals to their own experience. Man by nature does not regard God, much less does he pray to Him, as a father. If the Galatians have “the earnest of the Spirit” (2Co 1:22<\/span>; 2Co 5:5<\/span>) in their hearts, it is a pledge of their inheritance (Eph 1:14<\/span>), a proof that they are sons of God. Comp. Rom 8:15-16<\/span> (where the identity of the words employed is very striking in the original) “For ye did not receive a spirit of bondage again unto fear, but ye received a spirit of adoption, whereby we cry, Abba, Father. The Spirit Himself beareth witness with our spirit that we are children of God.”<\/p>\n

sent forth<\/em> ] the same verb which is used in Gal 4:4<\/em><\/span>. The Father sends forth from Himself the Son and the Spirit.<\/p>\n

the Spirit of his Son<\/em> ] ‘A title more strictly adapted to this occasion than any other that could have been employed. We are sons of God, because we have received the same Spirit as His only Son’. Calvin. He is the Spirit of Christ because given to Christ (Joh 3:34<\/span>), sent by Christ (Joh 15:26<\/span>) witnessing to Christ ( Ib<\/em>.).<\/p>\n

crying<\/em> ] A word denoting intense earnestness of supplication. Here it is the Holy Ghost who makes intercession in the believer’s heart (comp. Rom 8:26<\/span>); in Romans ( loc. cit<\/em>.) the believer himself cries, Abba, Father. There is no contradiction in this, any more than in our Lord’s promise, Mat 10:20<\/span>.<\/p>\n

Abba, Father<\/em> ] The first word is Aramaic, and means ‘Father.’ In two other passages the same combination is found. From its use in one of these (Rom 8:15<\/span>) which is parallel to the verse before us, nothing can be inferred as to its origin. But from the other (Mar 14:36<\/span>), we learn that our Blessed Lord in His agony in Gethsemane used this form of invocation. Why<\/em> He used it, we cannot say. Certainly the second word was not added by Him (or by the Evangelist) as explanatory of the first. In the repetition of the word, which expressed at once His faith and His filial submission, we have an utterance which baffles our finite exegesis. The anguish of that spotless soul, in the near prospect of the Cross and bowing beneath the load of a world’s sin, found vent in words, the most fitting, yet (as language ever must be) inadequate fully to convey the deepest feelings of the heart. But we observe, 1st, that it was in deep suffering<\/em> that these words were spoken. Suffering is a mark of Sonship. Comp. Heb 5:7-8<\/span> ‘Who in the days of His flesh, having offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death though He was a Son, yet learned He obedience by the things which He suffered,’ with Heb 12:7<\/span> ‘If ye endure chastening, God dealeth with you as with sons: for what son is there whom his father chasteneth not?’ And, 2ndly, the use of a Jewish and a Gentile word in that mysterious and awful cry reminds and assures us that in Him and by His Passion we both<\/em>, Jews and Gentiles, have access as children unto the Father.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

And because ye are sons – <\/B>As a consequence of your being adopted into the family of God, and being regarded as his sons. It follows as a part of his purpose of adoption that his children shall have the spirit of the Lord Jesus.<\/P>

The Spirit of his Son – <\/B>The spirit of the Lord Jesus; the spirit which animated him, or which he evinced. The idea is, that as the Lord Jesus was enabled to approach God with the language of endearment and love, so they would be. He, being the true and exalted Son of God, had the spirit appropriate to such a relation; they being adopted, and made like him, have the same spirit. The spirit here referred to does not mean, as I suppose: the Holy Spirit as such; nor the miraculous endowments of the Holy Spirit, but the spirit which made them like the Lord Jesus; the spirit by which they were enabled to approach God as his children, and use the reverent, and tender, and affectionate language of a child addressing a father. It is that language used by Christians when they have evidence of adoption; the expression of the warm, and elevated, and glowing emotions which they have when they can approach God as their God, and address him as their Father.<\/P>

Crying – <\/B>That is, the spirit thus cries, <\/SPAN><\/span> Pneuma – <\/SPAN><\/span> krazon). Compare the notes, Rom 8:26-27<\/span>. In Rom 8:15<\/span> it is, wherewith we cry.<\/P>

Abba, Father – <\/B>See the note at Rom 8:15<\/span>. It is said in the Babylonian Gemara, a Jewish work, that it was not permitted slaves to use the title of Abba in addressing the master of the family to which they belonged. If so, then the language which Christians are here represented as using is the language of freemen, and denotes that they are not under the servitude of sin.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Gal 4:6<\/span><\/p>\n

And because ye are sons, God hath sent forth the Spirit of His Son into your hearts.<\/em><\/p>\n<\/p>\n

The spirit and the cry of adoption<\/strong><\/p>\n


I. <\/strong>The dignity of believers. Adoption gives us the rights of children; regeneration gives us the nature of children: we are partakers of both of these, for we are sons.<\/p>\n

1. <\/strong>This sonship is a gift of grace received by faith.<\/p>\n

(1)<\/strong> Faith brings us justification.<\/p>\n

(2)<\/strong> Faith sets <\/strong>us free from the bondage of the law.<\/p>\n

(3)<\/strong> Faith is the mark of sonship in all who have it.<\/p>\n

2. <\/strong>Adoption comes to us by redemption.<\/p>\n

3. <\/strong>We now enjoy the privilege of sonship. Not only sons, but full-grown sons.<\/p>\n


II. <\/strong>The consequent indwelling of the Holy Ghost in believers.<\/p>\n

1. <\/strong>Here is a Divine act of the Father.<\/p>\n

2. <\/strong>He comes as the Spirit of Jesus.<\/p>\n

3. <\/strong>He takes up His residence in the believers heart. Coming into the central fortress and universal citadel of our nature, He takes possession of the whole.<\/p>\n

4. <\/strong>This wonderful blessing is fraught with marvellous results. Sonship sealed by the indwelling Spirit brings us peace and joy; it leads to nearness to God and fellowship with Him; it excites trust, love, and vehement desire; and creates in us reverence, obedience, and actual likeness to God.<\/p>\n


III. <\/strong>The filial cry.<\/p>\n

1. <\/strong>It is the Spirit of God that cries.<\/p>\n

2. <\/strong>It is literally the cry of the Son.<\/p>\n

3. <\/strong>This cry in our hearts is exceedingly near and familiar. A cry is a sound which we are not anxious that every passer-by should hear; yet what child minds his father hearing him cry?<\/p>\n

4. <\/strong>How earnest a thing is a cry.<\/p>\n

5. <\/strong>The most of this crying is kept within the heart, and does not come out at the lips. At all times and in all places we can lift up our hearts and cry to God. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

The gain of adoption<\/strong><\/p>\n

By adoption God gives us<\/p>\n

(1)<\/strong> a new nature (2Pe 1:3<\/span>);<\/p>\n

(2)<\/strong> a new name (Rev 3:12<\/span>);<\/p>\n

(3)<\/strong> a new inheritance (Rom 8:17<\/span>);<\/p>\n

(4)<\/strong> new relations (Rom 8:15-16<\/span>);<\/p>\n

(5)<\/strong> a new hope (1Pe 1:3<\/span>). (John Bate.<\/em>)<\/p>\n<\/p>\n

What is implied in adoption<\/strong><\/p>\n

1. <\/strong>Derivation of nature from God (Joh 1:13<\/span>; Jam 1:18<\/span>; 1Jn 5:18<\/span>).<\/p>\n

2. <\/strong>Being born again in the image of God, bearing His likeness (Rom 8:29; 2Co 3:18<\/span>; Col 3:10<\/span>; 2Pe 1:4<\/span>).<\/p>\n

3. <\/strong>Bearing His name (1Jn 3:1<\/span>; Rev 2:17<\/span>; Rev 3:12<\/span>).<\/p>\n

4. <\/strong>Being the objects of His peculiar love (Joh 17:23<\/span>; Rom 5:5-8<\/span>; Tit 3:4<\/span>; 1Jn 4:7-11<\/span>).<\/p>\n

5. <\/strong>The indwelling of the Spirit of His Son; who gives an obedient spirit (1Pe 1:14<\/span>; 2Jn 1:6<\/span>), a spirit free from sense of guilt, legal bondage, fear of death (Rom 8:15<\/span>; Rom 8:21; 2Co 3:17<\/span>; Gal 5:1<\/span>; Heb 2:15<\/span>; 1Jn 5:14<\/span>), a spirit elevated with a holy boldness and royal dignity (Heb 10:19<\/span>; Heb 10:22<\/span>; 1Pe 2:9<\/span>; 1Pe 4:14<\/span>).<\/p>\n

6. <\/strong>Present protection, consolations, and abundant provisions (Psa 125:2<\/span>; Isa 66:13<\/span>; Luk 12:27-32<\/span>; Joh 14:18<\/span>; 1Co 3:21-23<\/span>; 2Co 1:4<\/span>).<\/p>\n

7. <\/strong>Present fatherly chastisements for our good, including both temporal and spiritual afflictions (Psa 51:11-12<\/span>; Heb 12:5-11<\/span>).<\/p>\n

8. <\/strong>The certain inheritance of the riches of our Fathers glory, as heirs of God, and joint heirs with Christ (Rom 8:17<\/span>; Jam 2:5<\/span>; 1Pe 1:4<\/span>; 1Pe 3:7<\/span>), including the exaltation of our bodies to fellowship with Him (Rom 8:28<\/span>; Php 3:21<\/span>). (A. A. Hodge.<\/em>)<\/p>\n<\/p>\n

Divine adoption contrasted with human<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>Men generally adopt when they have no children of their own. But God had a Son, His dear Son, His well-beloved Son. He also had angels.<\/p>\n

2. <\/strong>Men generally adopt such as they think deserving; God adopts criminals, traitors, enemies.<\/p>\n

3. <\/strong>Men adopt living children; God, those who are by nature spiritually dead.<\/p>\n

4. <\/strong>Man generally adopts one only: God, many. (G. S. Bowes.<\/em>)<\/p>\n<\/p>\n

Privileges of adoption<\/strong><\/p>\n

By adoption–<\/p>\n

1. <\/strong>God the Father is made our Father.<\/p>\n

2. <\/strong>The incarnate God.Man is made our elder Brother, and we are made<\/p>\n

(1)<\/strong> like Him;<\/p>\n

(2)<\/strong> intimately associated with Him in community of life, standing, relations, privileges;<\/p>\n

(3)<\/strong> joint-heirs with Him of His glory.<\/p>\n

3. <\/strong>The Holy Ghost is our indweller, teacher, guide, advocate, comforter, sanctifier.<\/p>\n

4. <\/strong>All believers, being subjects of the same adoption, are brethren (Eph 3:6<\/span>; 1Jn 3:14<\/span>; 1Jn 5:1<\/span>).<\/em> (A. A. Hodge.<\/em>)<\/p>\n<\/p>\n

Heathen and Christian conceptions of God<\/strong><\/p>\n

A Jew entered a Persian temple, and saw there the sacred fire. He said to the priest, How! do you worship fire? Not the fire; it is to us an emblem of the sun and of his animating light, said the priest. Then asked the Jew, Do you adore the sun as a deity? Do you know that he also is a creature of the Almighty? The priest explained that the sun was to them only an emblem of the invisible light which preserves all things. The Israelite continued, Does your nation distinguish the image from the original? They call the sun their god, and kneel before the earthly flame. You dazzle the eye of the body, but darken that of the mind; in presenting to them the terrestrial light you take from them the celestial. The Persian asked, How do you name the Supreme Being? We call Him Jehovah Adonai; that is, the Lord who was, and is, and shall be. Your word is great and glorious; but it is terrible, said the Persian. A Christian approaching, said, We call Him Abba, Father. Then the Gentile and the Jew regarded each other with surprise, and said, Your word is the nearest and the highest; but who gives you courage to call the Eternal thus? The Father Himself, replied the Christian; and with that he proceeded to expound to them the plan of redemption. Then they believed, and lifted up their eyes to heaven, saying, Father, dear Father; and, joining hands, called each other brethren. (Krummacher.<\/em>)<\/p>\n<\/p>\n


I. <\/strong>The spirit sent.<\/p>\n

1. <\/strong>There are Three Persons in the Godhead who are often mentioned together as here (Mat 3:16-17<\/span>; Mat 28:19<\/span>; 2Co 13:14<\/span>; 1Jn 5:7<\/span>).<\/p>\n

2. <\/strong>The Spirit is the third Person because He proceeds from the Father and the Son (Joh 14:26<\/span>; Joh 15:26<\/span>; Joh 16:15<\/span>, and here).<\/p>\n


II. <\/strong>Who sent him?<\/p>\n

1. <\/strong>God sent His Son (Gal 4:4<\/span>).<\/p>\n

2. <\/strong>By the mediation of His Son. He sent the Spirit too (Joh 16:6-7<\/span>; Luk 24:49<\/span>; Act 1:4<\/span>; Act 2:1<\/span>).<\/p>\n


III. <\/strong>why?, Because ye are sons.<\/p>\n

1. <\/strong>All believers are Gods sons (Joh 1:12<\/span>).<\/p>\n

2. <\/strong>There fore, because they believe, and so are His Sons, God gives them His Spirit.<\/p>\n


IV. <\/strong>Whither? Into your hearts.<\/p>\n

1. <\/strong>Because the heart is the fountain of life (Pro 4:23<\/span>).<\/p>\n

2. <\/strong>The seat of true grace.<\/p>\n


V. <\/strong>What to do?<\/p>\n

1. <\/strong>To be a pledge of Christs presence (Joh 14:16-18<\/span>; Mat 28:20<\/span>).<\/p>\n

2. <\/strong>To teach us all things needful (Joh 14:26<\/span>).<\/p>\n

3. <\/strong>To guide us into all truth.<\/p>\n

4. <\/strong>To comfort us (Joh 15:26<\/span>; Joh 16:7<\/span>).<\/p>\n

5. <\/strong>To seal our redemption (Eph 1:13-14<\/span>; Eph 4:30<\/span>).<\/p>\n

6. <\/strong>To uphold us under all afflictions (Psa 51:12<\/span>).<\/p>\n

7. <\/strong>To witness our adoption (Rom 8:15-16<\/span>).<\/p>\n


VI. <\/strong>Uses.<\/p>\n

1. <\/strong>Examine yourselves whether you have this Spirit.<\/p>\n

(1)<\/strong> He is a convincing Spirit (Joh 16:9-11<\/span>)<\/p>\n

(a)<\/strong> of sin in ourselves,<\/p>\n

(b)<\/strong> of righteousness in Christ,<\/p>\n

(c)<\/strong> of Christs power and judgment to come.<\/p>\n

(2)<\/strong> A renewing Spirit (Tit 3:5<\/span>; Joh 3:3-5<\/span>).<\/p>\n

(3)<\/strong> A quickening Spirit (Rom 8:2<\/span>; Joh 6:63<\/span>)<\/p>\n

(4)<\/strong> A leading Spirit (Rom 8:1<\/span>; Rom 8:14<\/span>).<\/p>\n

(5)<\/strong> A praying Spirit (Rom 8:15<\/span>; Rom 8:26<\/span>).<\/p>\n

2. <\/strong>Use all the means to get the Spirit in your hearts.<\/p>\n


VII. <\/strong>Motives. Consider–<\/p>\n

1. <\/strong>Till then you are not Christs (Rom 8:9<\/span>).<\/p>\n

2. <\/strong>Can do no good thing (Joh 15:5<\/span>; Rom 8:26<\/span>).<\/p>\n

3. <\/strong>Are exposed to all sin.<\/p>\n

4. <\/strong>In continual danger of hell.<\/p>\n

5. <\/strong>Can have no true comfort.<\/p>\n


VIII. <\/strong>Means.<\/p>\n

1. <\/strong>Pray to God for it (Luk 11:13<\/span>).<\/p>\n

2. <\/strong>Frequent all public ordinances (Act 2:1<\/span>). (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

The work of the Spirit<\/strong><\/p>\n


I. <\/strong>The worker. The Holy Spirit is called the Spirit of the Son because–<\/p>\n

1. <\/strong>Of His eternal procession from the Son.<\/p>\n

2. <\/strong>He was given to the Son as Head of the Church for the unction, consecration, and sanctification of His human nature.<\/p>\n

3. <\/strong>He is communicated through the Son to all believers.<\/p>\n

(1)<\/strong> Authoritatively, by virtue of the covenant of redemption (Act 2:33<\/span>; Act 5:32<\/span>).<\/p>\n

(2)<\/strong> Formally, in that all the graces of the Spirit are derived by us from Him (Col 1:19<\/span>; Col 2:19<\/span>; Col 3:1-4<\/span>; Eph 4:16<\/span>).<\/p>\n


II. <\/strong>The work. He enables Gods adopted children to behave themselves suitably to their state and condition.<\/p>\n

1. <\/strong>Not as strangers, foreigners, or even servants, but<\/p>\n

2. <\/strong>as children and heirs by becoming in them the Spirit of power, love, and sobriety (2Ti 1:7<\/span>).<\/p>\n


III. <\/strong>The effects of the working.<\/p>\n

1. <\/strong>Freedom of access to the Father is secured.<\/p>\n

2. <\/strong>He becomes to us the Spirit of grace and of supplications,<\/p>\n

(1)<\/strong> by exerting graces and gracious affections in our souls in the duty of prayer: especially those of faith, love, and delight;<\/p>\n

(2)<\/strong> by enabling us to exercise those graces and express those affections in vocal prayer. (J. Owen,<\/em> D. D.<\/em>)<\/p>\n<\/p>\n

Abba Father<\/strong><\/p>\n


I. <\/strong>The first, a Hebrew word, and the second, a Greek, signifies the union of Jews and Gentiles in our Church. In Christ the corner-stone both are joined by becoming sons: circumcision from one place, wherefore Abba–uncircumcision from another, wherefore Father is named, the concord of walls being the glory of the corner-stone.<\/p>\n


II. <\/strong>The word Abba is retained because it is full of affection; but Father is added not only to expound the same, but the better to express the eager moving, the earnest and vehement desires and singular affections of believers in their crying unto God. (Brooks.<\/em>)<\/p>\n<\/p>\n

You are to look unto your experience, and try and find out whether there<\/em> there be not working with your soul, working through it, working beneath it, distinct from it, but not distinguishable from it by anything but its consequences and fruitfulness–a deeper voice than yours–a still, small voice. No whirlwind, nor fire, nor earthquake, but the voice of God speaking in secret, taking the voice and tones of your own heart and your own consciousness, and saying to you: Thou art My child, inasmuch as, operated by My grace, and Mine inspiration alone, there rises tremlingly, but truly, in thine own soul the cry Abba, Father. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n

It involves that the Father and the child shall have kindred life–the Father bestowing, and the child possessing, a life which is derived; and because derived, kindred; and because kindred, unfolding itself in likeness to the Father that gave it. And it requires that between the Fathers heart and the childs heart there shall pass in blessed interchange and quick correspondence, answering love, flashing backwards and forwards, like the lightning that touches the earth, and rises from it again. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n

The character and privileges of the children of God<\/strong><\/p>\n


I. <\/strong>The distinguishing characteristics of the children of God. Believing Christians enter into a higher condition. The servant becomes a son. Everything which would obstruct the view of a God of love is done away in Christ.<\/p>\n

1. <\/strong>A spirit of filial confidence, as opposed to servile fear.<\/p>\n

2. <\/strong>A spirit of holy love, as opposed to the bondage of sin.<\/p>\n

3. <\/strong>A spirit of ready obedience, as opposed to the gloomy spirit of servitude. As love is the most powerful and self-devoted passion of our nature, it explains the character as well as the principle of Christian obedience. It is self-denying; for we no longer live to ourselves, but to Him who died for us and rose again (2Co 5:15<\/span>). It is soul-absorbing; for it is not so much we that now live, as Christ that liveth in us (Gal 2:20<\/span>). It is devoted, for our will is swallowed up in His, and the cry of the heart is, Lord, what wouldst Thou have me to do? Hence the bold assertion of St. Paul, For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Rom 8:3-4<\/span>).<\/p>\n


II. <\/strong>We now proceed to consider some of the <\/strong>distinguishing privileges of the children of God. It will be at once acknowledged that the characteristics which we have mentioned are also exalted privileges. To have a satisfactory sense of sin being pardoned; to walk in the light of Gods countenance, with a secret assurance of His love and favour; to be freed from the degrading bondage of Sin, and the servile fear of a holy law; to possess the moral power of holy obedience, and to have this heavenly principle pervading the soul; these are distinguishing gifts of Divine mercy. Whilst the spirit of a son has its characteristic endowments, the condition of a child has its peculiar prerogatives. The one is the family genius, the other the family privileges.<\/p>\n

1. <\/strong>The child of God has a part in the Fathers love and care.<\/p>\n

2. <\/strong>The child of God has a filial resemblance to his heavenly Father. In the households of earth there is what is termed a family likeness. Some distinguishing trait of feature often marks the countenances of all the offspring. However varied may be the form and hue of their faces, there is some identity of expression which makes them like their parent, and like to one another. So it is with the family of God, Being born from above, they possess the characteristics of a heavenly nature. They differ in the proportion and intensity of their spiritual graces, but they are all marked with the lineaments of virtue. One is more eminent for faith, another for zeal, another for wisdom; some excel in patience, or meekness, or fervid hope, or gentle love; but all have the fundamentals of these holy principles. They all bear the marks of a noble lineage. You might see in each of their hearts the peculiar traits of royalty. You might readily perceive that each inherits his Fathers holiness. He is the child of a King, a prince of God (1Pe 2:9<\/span>; Rev 1:6<\/span>).<\/p>\n

3. <\/strong>Children of God have the privileges of family communion and fellowship. It is not now granted to man to hold conversational intercourse with angelic or sainted members of the heavenly family. He must be satisfied with knowing that they have some communion with his spirit. This is often alleged in the Scriptures, And who can tell what benefits we receive from holy thoughts, counsels, and promptings, whispered to the soul by hovering spirits of an ethereal nature? But we are privileged with the communion of saints. We may associate with the wise and good, the saints that are in the earth, and the excellent (Psa 16:3<\/span>). Above all, the Christian has access to the throne of grace, and holds communion with the Father, through the Son, by the Holy Spirit.<\/p>\n

4. <\/strong>Children of God have a share in the family provisions. There is a common stock of mercies, of which all the children have a right to partake. A certain property in blessings belongs to the household of faith. Exceeding great and precious promises have been provided by their heavenly Father. There is a fulness in Christ out of which His Church are permitted to receive. Every one is exhorted to take largely of these Divine gifts. Unlike property of an earthly nature, these riches never diminish by using. There could, therefore, be no reason for withholding them from any seeking soul. All are at liberty to ask and receive, that their joy may be full.<\/p>\n

5. <\/strong>Children have a title to the future inheritance. If a son, then an heir of God through Christ; or, as the apostle writes in another place, If children then heirs, etc. Heirs of God–it is a strange expression! What does it mean? (R. M. Macbraire,<\/em> M. A.<\/em>)<\/p>\n<\/p>\n

Adoption<\/strong><\/p>\n


I. <\/strong>In what does adoption consist? It is the translation of a person out of one family into another. The act of grace by which God takes the children of the wicked one out of the world, and makes them the sons and daughters of His spiritual family.<\/p>\n

1. <\/strong>Points of similarity between natural and spiritual adoption.<\/p>\n

(1)<\/strong> In adoption we cease to have our former name, and are designated after the name of God, who adopted us; then sinners, now saints; then enemies, now reconciled; then aliens and rebels, now brought nigh and the friends of God.<\/p>\n

(2)<\/strong> In adoption we change our abode. Once in the world, in the kingdom of darkness, in a far country; now in the Church, in the kingdom of Gods dear Son, in the household of faith, and family of heaven.<\/p>\n

(3)<\/strong> We change our costume. Conform to the family dress.<\/p>\n

2. <\/strong>Points of difference between natural and spiritual adoption.<\/p>\n

(1)<\/strong> Natural adoption was to supply a family defect. Because there was no son. God had hosts of sons–the angels, etc.<\/p>\n

(2)<\/strong> Natural adoption was only of sons. God makes no distinction as to sex, race, etc.<\/p>\n

(3)<\/strong> In natural adoption there was only a change of condition; the child never became really the son of the adopter. But God makes His children partakers of His own nature, and imprints on them His own image.<\/p>\n

(4)<\/strong> In natural adoption only one was adopted; but God adopts multitudes.<\/p>\n

(5)<\/strong> In natural adoption only temporal advantages were derived; but in spiritual, the blessings are eternal.<\/p>\n


II. <\/strong>The signs of adoption.<\/p>\n

1. <\/strong>Internal (see Gal 4:6<\/span>; Rom 8:14-16<\/span>). The Spirit will produce within us<\/p>\n

(1)<\/strong> peace of mind,<\/p>\n

(2)<\/strong> comfort of heart,<\/p>\n

(3)<\/strong> spiritual joy.<\/p>\n

2. <\/strong>External.<\/p>\n

(1)<\/strong> Language. Conversation such as becometh the gospel of Christ.<\/p>\n

(2)<\/strong> Profession. We shall appear as the sons of the family of God; have the family badge, be enrolled in the family book, be found in the family circle, and sit at the family table.<\/p>\n

(3)<\/strong> Obedience. Gods family has its laws, its specific rules for the government of itself, and for the direction of its conduct towards those who are without,<\/p>\n


III. <\/strong>Its privileges.<\/p>\n

1. <\/strong>Deliverance from all the miseries of our pristine state. Poverty, rags, misery, ruin.<\/p>\n

2. <\/strong>Investiture into all the benefits of Christs family on earth.<\/p>\n

3. <\/strong>A title to the celestial inheritance which Christ has bought and prepared for all who lave Him.<\/p>\n

Application:<\/p>\n

1. <\/strong>Learn the essential importance of this blessing. What would pardon and regeneration be without it? Let us seek the good of Gods family. We are in it to labour as well as enjoy.<\/p>\n

2. <\/strong>Invite strangers to become the sons and heirs of God. (J. Burns,<\/em> D. D.<\/em>)<\/p>\n<\/p>\n

Sons by adoption<\/strong><\/p>\n

Great indeed is the rank and privilege of a son of God. The son of Adam, that is taken to be the Son of God, is taken out of the company of the rebels against God, into the company of those that adore and bless His name with thanksgiving, and perform His service with diligence, in His glorious presence. But he always remembers whence he has been taken; that if as a son of Adam he was taken from the comparatively vile dust of the earth, as a son of God he has been taken into a spiritual nature out of the comparatively much viler fleshly nature. He remembers that he is not a real son, but an adopted. Now a real son is always a son to his father, happen what will. And having been born and bred in his house, he knows all that is required of him, and does naturally all the duties of a member of the family. But very different is the condition of an adopted son; he has been born and bred in another family, and therefore under different rules; and hence, however respectable his family may be, he cannot accommodate himself so freely and fully as he could wish, nor sufficiently know the mind of a father, whom he has not known from childhood. Much more then if he be taken out of a family whose habits are quite contrary, and disreputably contrary, to the habits of that into which he has been adopted, he must be in continual fear and perplexity. All is quite strange to him, and let him be ever so willing to accommodate himself to his new situation, still he is in continual doubt as to what he should do, and what he should not do, and is continually, notwithstanding all his watchfulness, letting out the secrets of the corrupt habits of his old family. But on the very account of this natural infirmity, God hath put him under an instructor, to give him the proper knowledge, to form his habits, to influence his will, and by such a thorough change, to qualify him for the duties of the new station to which he has been admitted. And this instructor is the Holy Spirit, called also, from this His very office amongst us, the spirit of adoption, as in Rom 8:14-15<\/span>. (R. W. Evans,<\/em> M. A.<\/em>)<\/p>\n<\/p>\n

Comfort of assurance<\/strong><\/p>\n

Death, like the proud Philistine, comes marching out in his hideous shape, daring the whole host of Israel to match him with an equal combatant. The atheist dares not die for fear non esse,<\/em>–that he shall not be at all; the profane dares not die, for fear male esse–<\/em>to be damned; the doubtful conscience dares not die, because he knows not whether he shall be, or be damned, or not be at all. Only the resolved Christian dares die, because he is assured of his election; he knows he shall be happy; and so lifts up pleasant eyes to heaven, the infallible place of his eternal rest. He dares encounter with his last enemy, trample on him with the foot of disdain, and triumphantly sing over him, O death! where is thy sting? O gravel where is thy victory? He conquers in being conquered; and all because God hath said to his soul, I am thy salvation. (T. Adams.<\/em>)<\/p>\n<\/p>\n

Assurance of adoption<\/strong><\/p>\n

In 1768 Mr. Wesley visited Glasgow, where the greatest part of the members had found peace with God. Three years before Thomas Taylor had been sent there, and had for his first congregation two bakers boys and two old women. He kept off preaching, and his hearers increased also to two hundred, but for want of means he never kept so many fast days in his life. He hired a room, formed a society, and paid a precentor fourpence for each service to lead off the psalms, but the money falling short, he had to dismiss both the psalms and the precentor; but he left a society of seventy members. One of these was old Janet, of whom John Pawson records this anecdote. Meeting the minister of the kirk she had long attended, she was thus accosted: Oh, Janet, where have ye been, woman? I have no seen ye at the kirk for long. She replied, I go among the Methodists. Why, what gude get ye there, woman? Glory to God! said Janet; I do get gude; for God, for Christs sake, has forgiven me a my sins. Ah, Janet, be not highminded, but fear; the deil is a cunning adversary. I dinna care a button for the deil, said Janet; Ive gotten him under my feet. I ken the deil can do muckle deal, but there is ant thing he canna do. What is that, Janet? He canna shed abroad the love of God in my heart; an I am sure Ive got it there! Weel, weel, said the minister, If ye have got that there, hold it fast, Janet, and never let it go. Benefit<\/em> of<\/em> assurance<\/em>:–Latimer writes to Ridley, When I live in a settled and steadfast assurance about the state of my soul, methinks I am as bold as a lion; I can laugh at all trouble; no affliction daunts me; but, when I am eclipsed in my comforts, I am of so fearful a spirit, that I could run into a very mouse-hole.<\/p>\n

Sonship of the believer<\/strong><\/p>\n


I. <\/strong>The true position of the Christian. Sons. Many fail to see it. They admit believers, Christians, disciples, soldiers, servants. True. Each has a truth. Just as Jesus, Christ, Master, Lord; but Emanuel reveals a new connection. So with the <\/strong>believer. Son. Christ took our nature, and we receive His in degree (2Pe 1:4<\/span>). This is often urged in Scripture. Rom 7:1-25<\/span>. plainly describes law of nature and law of grace. Why urge this?<\/p>\n

1. <\/strong>Because of privileges, of which we shall speak soon.<\/p>\n

2. <\/strong>Because it is a necessity of life. Many fail in efforts. They try to be good, and fail. Because they begin wrongly. Must be so. Ostrich cannot soar as eagle. Nature is fitted to habits. So in grace. God requires great things. A new life begins. How? Not by laws or precepts–it is a new gift. Adoption transfers from Satans family to Gods, and then a new nature is given.<\/p>\n


II. <\/strong>The power by whom this adoption is wrought. By Gods Spirit. In every aspect–redemption, sanctification, preservation, fruitfulness–the believer is a Divine work. Often forgotten. We are surrounded by human instruments, and the agent is not seen. Insufficient. Only the statue, not the <\/strong>man. Form without life. Both solemn and assuring.<\/p>\n


III. <\/strong>The necessary results of this indwelling. Whereby, etc. Immediate connection between life and action. The means may lie dormant, but the grace never. What results?<\/p>\n

1. <\/strong>God is known. In daily life such knowledge must be imparted. Very true of spiritual things. This knowledge surpasses that imparted by Scripture or human teachers. Examples: 1Sa 3:7; 2Co 4:6<\/span>; Gal 3:16-17<\/span>. Samuel and Paul both taught by man, and yet they were spiritually ignorant. So, however much we may study, prize, increasingly value the Bible, each must go beyond it.<\/p>\n

2. <\/strong>Confidence is enjoyed. Point of argument lies in son and slave. The difference, the unwavering confidence of son. So boldness in prayer, conflict, work, is believers privilege. The Father never deserts His child.<\/p>\n

3. <\/strong>Consistent life. A great name should never be disgraced. What so noble as this? where else is such honour entrusted? Be imitators of God. (H. T. Cavell.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 6<\/span>. And because ye are sons<\/B><\/I>] By faith in Christ Jesus, being redeemed both from the bondage<\/I> and curse<\/I> of the law; GOD-the Father<\/I>, called generally the first<\/I> person of the glorious TRINITY, hath sent forth the SPIRIT-the Holy Ghost<\/I>, the second<\/I> person of that Trinity<\/I>, of his SON-Jesus Christ<\/I>, the third<\/I> person of the Trinity-crying, Abba, Father<\/I>! from the fullest and most satisfactory evidence that God, the Father, Son, and Spirit, had become their portion. For the explanation of the phrase, and why the Greek<\/I> and Syriac<\/I> terms are joined together here, See Clarke on <\/span>Mr 14:36<\/span><\/span>; and “<\/I>Ro 8:15<\/I><\/span>“<\/I>.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Lest the Jews should claim the adoption as peculiar to them, the apostle tells them that these Gentiles were also sons; and in confirmation of that, he saith, that God had sent <\/P>

the Spirit of his Son<\/B> into their hearts: not that the Holy Spirit is not the Spirit of the Father, as well as of Christ; but he calleth him the Spirit of Christ, because he had made adoption the end and fruit of redemption; and redemption is every where made the work of the Son. The apostle saith, Rom 9:4<\/span>, that the adoption belongeth to the Israelites: the Jews were the first people whom God dignified with the name of his sons, <\/I>his first-born, <\/I>Exo 4:22<\/I><\/span>; and so many of them as believed also received the Spirit, Eze 36:27<\/span>; but the full effusion of the Spirit was reserved to gospel times, and until the time that Christ ascended, Joh 7:39<\/span>; 16:7<\/span>. After which the Spirit was poured out in the days of Pentecost, Act 2:1-47<\/span>, whose effects were evident, not only in power to work miracles, and speak with divers tongues, (which were not common to all believers), but also in a variety of spiritual gifts and habits, amongst which this was one, teaching them to cry, <\/P>

Abba, Father.<\/B> <\/P>

Crying, <\/B>( it is expounded, Rom 8:15<\/span>, whereby we cry, <\/I>that is, through whose influence and working in us we cry), Abba, Father, <\/I>that is, Father, Father: which not only signifieth the Spirits influence upon believers words in prayer, first conceived in the heart, then uttered by the lips; but chiefly those habits of grace, by which we pray acceptably; faith and holy boldness, by which we call God Father; zeal and fervency, by which we are importunate with God, and say, Father, Father. Which were now not the privileges of Jews only, but of these Galatians also, who were by nature Gentiles, and strangers to God; and a certain evidence of their concern in the redemption of Christ, and that they also might expect salvation from him. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

6. because ye are sons<\/B>Thegift of the Spirit of prayer is the consequence of our adoption. TheGentile Galatians might think, as the Jews were under the law beforetheir adoption, that so they, too, must first be under the law. Paul,by anticipation, meets this objection by saying, YEARE sons, therefore ye need not be as children (Ga4:1<\/span>) under the tutorship of the law, as being already in the freestate of “sons” of God by faith in Christ (Ga3:26<\/span>), no longer in your nonage (as “children,” Ga4:1<\/span>). The Spirit of God’s only Begotten Son in your hearts, sentfrom, and leading you to cry to, the Father, attests your sonship byadoption: for the Spirit is the “earnest of your inheritance”(Rom 8:15<\/span>; Rom 8:16<\/span>;Eph 1:13<\/span>). “It is because yeare sons that God sent forth” (the Greek<\/I> requires thistranslation, not “hath<\/I> sent forth”) into OUR(so the oldest manuscripts read for “your,” in EnglishVersion<\/I>) hearts the Spirit of His son, crying, “Abba,Father” (Joh 1:12<\/span>). As inGa 4:5<\/span> he changed from “them,”the third person, to “we,” the first person, so here hechanges from “ye,” the second person, to “our,”the first person: this he does to identify their case as Gentiles,with his own and that of his believing fellow countrymen, as Jews. Inanother point of view, though not the immediate one intended by thecontext, this verse expresses, “Because ye are<\/I> sons(already in God’s electing purpose of love), God sent forth theSpirit of His Son into your hearts,” c.: God thus, by sendingHis Spirit in due time, actually conferring that sonship which Healready regarded as a present reality (“are”) because ofHis purpose, even before it was actually fulfilled. So Heb2:13<\/span>, where “the children” are spoken of as existing inHis purpose, before their actual existence. <\/P>

the Spirit of his Son<\/B>Byfaith ye are one with the Son, so that what is His is yours HisSonship ensures your sonship; His Spirit ensures for you a share inthe same. “If any man have not the Spirit of Christ, he is noneof His” (Ro 8:9<\/span>). Moreover,as the Spirit of God proceeds from God the Father, so the Spirit ofthe Son proceeds from the Son: so that the Holy Ghost, as the Creedsays, “proceedeth from the Father and the Son.” The Fatherwas not begotten:<\/I> the Son is begotten<\/I> of the Father;the Holy Ghost proceeding<\/I> from the Father and the Son. <\/P>

crying<\/B>Here the SPIRITis regarded as the agent<\/I> in praying, and the believer as Hisorgan.<\/I> In Ro 8:15<\/span>, “TheSpirit of adoption” is said to be that whereby WEcry, “Abba, Father”; but in Ro8:26<\/span>, “The SPIRIT ITSELFmaketh intercession for us with groanings which cannot be uttered.”The believers’ prayer is His prayer: hence arises its acceptabilitywith God. <\/P>

Abba, Father<\/B>The Hebrew<\/I>says, “Abba<\/I>” (a Hebrew<\/I> term), the Greek,<\/I>“Father” (“Pater,<\/I>” a Greek<\/I> term inthe original), both united together in one Sonship and one cry offaith, “Abba, Father.” So “Even so (‘Nai,<\/I>‘Greek<\/I>) Amen (Hebrew<\/I>),” both meaning the same (Re1:7<\/span>). Christ’s own former cry is the believers’ cry, “Abba,Father” (Mr 14:36<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

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

God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father<\/strong>. The Syriac and Arabic versions read, “our Father”; all the three divine persons here appear, as having a concern in this business, as before observed; here are God and his Son, and the Spirit of his Son, said to be sent; by whom is designed not any work of his upon the heart, nor any of his gifts and graces; but he himself in person, even the same Spirit of God that moved upon the face of the waters at the creation of the world, and moved holy men of God to write the Scriptures; who formed and filled the human nature of Christ, and descended on him as a dove; and by whom Christ and his apostles wrought their miracles; and who is called the Spirit of his Son; as he is frequently by the Jews g,<\/p>\n

, “the Spirit of the King Messiah”; and sometimes h , “the Spirit of his word”, the essential word of God; because he proceeds from him as from the Father, and because he dwells in him, in an eminent manner, as Mediator, and is sent by virtue of his mediation and intercession; and he is the rather mentioned under this character, because adoption proceeds upon the natural sonship of Christ, and is what is the peculiar office of the Spirit to testify. When he is said to be “sent”, it does not suppose any local motion or change of place in him, who is a spirit infinite, immense, and omnipresent; nor any inferiority to the Father that sends him, or to the Son whose Spirit he is; for he is one God with the Father and Son, and with the Father is the sender of Christ,<\/p>\n

Isa 48:16<\/span>, but it regards his peculiar office in this affair of adoption, by agreement of all the three persons; the Father predestinated to it, the Son redeems, that it might be received, and the Spirit is sent to discover, apply, and bear witness to it; which is a wondrous instance of the grace of God. The place where he is sent is “into” the “heart”: where he is as a principle of spiritual life, and which he furnishes and supplies with all grace; where he dwells as in his temple, and is the evidence of God’s dwelling there, and also of interest in Christ; is there as a pledge and an earnest of future glory; and the whole is a surprising instance of condescending grace. The work he does there is various, and consists of divers parts; as convincing of sin, and righteousness, working faith, and acting the part of a comforter; but what is here referred to, is the discharge of his office as a spirit of adoption, “crying Abba, Father”. The word Abba is an Hebrew, or rather a Syriac or Chaldee word, signifying “father”; and which is added for explanation sake; and its repetition may denote the vehemency of filial affection, the strength of faith and confidence as to interest in the relation; and being expressed both in Hebrew and Greek, may show that God is the Father both of Jews and Gentiles, and that there is but one Father of all; and if it might not be thought too curious an observation, it may be remarked that the word “Abba”, read backwards or forwards, is the same pronunciation, and may teach us that God is the Father of his people in adversity as well as in prosperity. The act of “crying”, though it is here ascribed to the Spirit, yet is not properly his, but the believers; and is attributed to him because he excites, encourages, and assists them as a spirit of adoption to call God their Father; and may be understood both of the secret internal crying of the soul, or exercise of faith on God as its Father, and of an open outward invocation of him as such, with much confidence, freedom, and boldness.<\/p>\n

g Bereshit Rabba, fol. 2. 4. & 6. 3. Vajikra Rabba, fol. 156. 4.<\/p>\n

[See comments on Ro 8:9]<\/span>. h Targum in 2 Chron. ii. 6.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Because ye are sons <\/B> ( <\/SPAN><\/span>). This is the reason for sending forth the Son (4:4<\/span> and here). We were “sons” in God’s elective purpose and love. H<\/SPAN><\/span> is causal (1Cor 12:15<\/span>; Rom 9:7<\/span>).<\/P>

The Spirit of his Son <\/B> ( <\/SPAN><\/span>). The Holy Spirit, called the Spirit of Christ (Ro 8:9f.<\/span>), the Spirit of Jesus Christ (Php 1:19<\/span>). The Holy Spirit proceeds from the Father and from the Son (Joh 15:26<\/span>).<\/P>

Crying, Abba, Father <\/B> ( <\/SPAN><\/span>). The participle agrees with <\/SPAN><\/span> neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe’s The Raven<\/I>), any inarticulate cry like “the unuttered groanings” of Ro 8:26<\/span> which God understands. This cry comes from the Spirit of Christ in our hearts. <\/SPAN><\/span> is the Aramaic word for father with the article and <\/SPAN><\/span> translates it. The articular form occurs in the vocative as in Joh 20:28<\/span>. It is possible that the repetition here and in Ro 8:15<\/span> may be “a sort of affectionate fondness for the very term that Jesus himself used” (Burton) in the Garden of Gethsemane (Mr 14:36<\/span>). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul’s case. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Because ye are sons [] <\/SPAN><\/span>. For oti in this sense at the beginning of a clause see Rom 9:7<\/span>; 1Co 12:15<\/span>; Joh 14:19<\/span>; Joh 20:29<\/span>. The emphasis is on sons. The spirit would not be given is ye were not sons. Others take oti as demonstrative, as a proof that ye are sons; but examples of such usage are wanting. It is not a proof of the fact of sonship that the apostle is giving, but a consequence of it. Comp. Rom 8:16<\/span>, where the witness of the Spirit attests the sonship. <\/P>

The Spirit of his Son. The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life – principle of believers. See 1Co 14:45<\/span>, and comp. Rom 8:9 – 11<\/span>. The Holy Spirit is called the Spirit of Christ, Rom 8:9<\/span>, 10<\/span>, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Phi 1:19<\/span>. In Joh 3:34<\/span> Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mr 1:10<\/span>; Joh 1:32<\/span>) : he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit’s testimony (Joh 14:26<\/span>; Joh 16:7<\/span>, 9<\/span>, 10<\/span>, 15<\/span>). The Paraclete is given in answer to Christ ‘s prayer (Joh 14:16<\/span>). Christ identifies his own coming and presence with those of the Spirit (Joh 14:17<\/span>, 18<\/span>). Paul identifies him personally with the Spirit (2Co 3:17<\/span>). <\/P>

Our hearts. Note the interchange of persons : we might receive, ye are sons, our hearts. Comp. Rom 7:4<\/span>. <\/P>

Crying [] <\/SPAN><\/span>. A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog : 285, 287, of two men in a quarrel, trying to bawl each other down : Frogs, 258, of the croaking of frogs. This original sense appears in N. T. usage, as Mt 14:26<\/span>; Mt 14:23<\/span>; Mt 27:50<\/span>; Mr 5:5<\/span>, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles legwn, legontev saying, or didaskwn teaching. See Mt 8:29<\/span>; Mt 14:22<\/span>; Mr 3:11<\/span>; Joh 7:28<\/span>, etc. In Mr 10:47<\/span> the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mr 10:48<\/span>; Mr 11:9<\/span>; Mr 14:13<\/span>, 14<\/span>; Luk 18:39<\/span>; Act 7:60<\/span>; Act 19:34<\/span>; Rom 8:15<\/span>. It falls into more dignified association in LXX, where it is often used of prayer or appeal to God, as Jud 3<\/span>:9, 15<\/span>; Jud 4<\/span>:3; Jud 6<\/span>:7; Psa 21:2<\/span>, 5<\/span>; Psa 27:1<\/span>, Psa 54:16<\/span>; and in N. T., where it is applied to solemn, prophetic utterance, as Rom 9:27<\/span>; Joh 1:15<\/span>, and is used of Jesus himself, as Joh 7:28<\/span>, 37<\/span>; Joh 12:44<\/span>, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Rom 8:15<\/span> the statement is inverted. The believer cries under the power of the Spirit. <\/P>

Abba, Father. Comp. Mr 14:36<\/span>; Rom 8:15<\/span>. O pathr the Father, is not added in order to explain the Aramaic Abba for Greek readers. Rather the whole phrase Abba oJ pathr had passed into the early Christian prayers, the Aramaic title by which Christ addressed his Father (Mr 14:36<\/span>) being very early united with the Greek synonym. Such combinations of Hebrew and Greek addresses having the same meaning were employed in rabbinical writings. Comp. also Rev 9:11<\/span>; Rev 12:9<\/span>.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

THE WITNESS OF THE SPIRIT V. 6,7<\/p>\n

<\/strong><\/p>\n

1) “And because ye are sons”<\/strong> (hoti de este huioi) “And because ye are (exist as) sons,” as heirs, Rom 8:15-17<\/span>; Rom 8:23<\/span>.<\/p>\n

2) “God hath sent forth the spirit of his Son,”<\/strong> (eksapesteilen ho theos to pneuma tou huiou autou) “God sent forth the spirit of his Son,” the Holy Spirit, into the heart of believers, Eph 1:13-14<\/span>; Eph 4:30<\/span>; Rom 8:9<\/span>.<\/p>\n

3) “Into your hearts, crying Abba Father,”<\/strong> (eis tas kardias hemon, krazon abba ho pater) “Into our hearts crying: Abba Father;” Rom 8:15<\/span> The Aramaic term abba” is an affectionate term for Father. The Spirit of God enables His children to call upon Him with affectionate love, care, and obedient trust, Pro 3:3-5<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

6. And because ye are sons. The adoption which he had mentioned, is proved to belong to the Galatians by the following argument. This adoption must have preceded the testimony of adoption given by the Holy Spirit; but the effect is the sign of the cause. In venturing, he says, to call God your Father, you have the advice and direction of the Spirit of Christ; therefore it is certain that you are the sons of God. This agrees with what is elsewhere taught by him, that the Spirit is the earnest and pledge of our adoption, and gives to us a well-founded belief that God regards us with a father’s love. <\/p>\n

“<\/p>\n

Who hath also sealed us, and given the earnest of the Spirit in our hearts.” (2Co 1:22<\/span>.) <\/p>\n

“<\/p>\n

Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit.” (2Co 5:5<\/span>.) <\/p>\n

But it will be objected, do not wicked men, too, carry their rashness so far as to proclaim that God is their Father? Do they not frequently, with greater confidence than others, utter their false boasts? I reply, Paul’s language does not relate to idle boasting, or to the proud opinion of himself which any man may entertain, but to the testimony of a pious conscience which accompanies the new birth. This argument can have no weight but in the case of believers, for ungodly men have no experience of this certainty; as our Lord himself declares. <\/p>\n

“<\/p>\n

The Spirit of truth,” says he, “whom the world cannot receive, because it seeth him not, neither knoweth him.” (Joh 14:17<\/span>.) <\/p>\n

This is implied in Paul’s words, God hath sent forth the Spirit of his Son into your hearts. It is not what the persons themselves, in the foolish judgment of the flesh, may venture to believe, but what God declares in their hearts by his Spirit. The Spirit of his Son is a title more strictly adapted to the present occasion than any other that could have been employed. We are the sons of God, because we have received the same Spirit as his only Son. <\/p>\n

Let it be observed, that Paul ascribes this universally to all Christians; for where this pledge of the Divine love towards us is wanting, there is assuredly no faith. Hence it is evident what sort of Christianity belongs to Popery, since any man who says, that he has the Spirit of God, is charged by them with impious presumption. Neither the Spirit of God, nor certainty, belongs to their notion of faith. This single tenet held by them is a remarkable proof that, in all the schools of the Papists, the devil, the father of unbelief, reigns. I acknowledge, indeed, that the scholastic divines, when they enjoin upon the consciences of men the agitation of perpetual doubt, are in perfect agreement with what the natural feelings of mankind would dictate. It is the more necessary to fix in our minds this doctrine of Paul, that no man is a Christian who has not learned, by the teaching of the Holy Spirit, to call God his Father. <\/p>\n

Crying. This participle, I think, is used in order to express greater boldness. Hesitation does not allow us to speak freely, but keeps the mouth nearly shut, while the half-broken words can hardly escape from a stammering tongue. “Crying,” on the other hand, expresses firmness and unwavering confidence. <\/p>\n

“<\/p>\n

For we have not received again the spirit of bondage to fear, but of freedom to full confidence.” (Rom 8:15<\/span>.) <\/p>\n

Abba, Father. The meaning of these words, I have no doubt, is, that calling upon God is common to all languages. It is a fact which bears directly on the present subject, that the name Father is given to God both by the Hebrews and by the Greeks; as had been predicted by Isaiah, <\/p>\n

“<\/p>\n

Every tongue shall make confession to my name.” (Isa 45:23<\/span>.) <\/p>\n

The whole of this subject is handled by the apostle at greater length in his Epistle to the Romans. I judge it unnecessary to repeat here observations which I have already made in the exposition of that Epistle, and which the reader may consult. Since, therefore, Gentiles are reckoned among the sons of God, it is evident that adoption comes not by the merit of the law, but by the grace of faith. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

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

This verse should be read in connection with Rom. 8:15-16<\/span>, to which it forms a close parallel.<\/p>\n

Because.<\/strong>It is, perhaps, on the whole, best to retain this translation. The conjunction may, however, possibly mean <\/em>in proof that.<\/p>\n

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

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

6<\/strong>. <\/strong> Ye are sons<\/strong> As the minor does not cease to be a son upon attaining his majority. <\/p>\n

The Spirit of his Son<\/strong> Not merely in the rationalistic interpretation ”the temper of a true Christian” but the divine Spirit indwelling. So Bishop Pearson: “Here the Son is distinguished from the Father, as sent by him; and the Spirit of the Son is distinguished from the Father, as sent by the Father after he had sent the Son. And this our Saviour hath taught us several times. Joh 14:26<\/span>; Joh 15:26<\/span>. Hence we conclude that the Holy Ghost, although he be truly and properly God, is neither God the Father nor God the Son.” So also Mr. Locke: “He could not be called the Spirit of the Son any otherwise than as proceeding from the Son; so that it is evident he proceeds from the Father and the Son.” <\/p>\n

Into your hearts<\/strong> See note on Rom 8:26<\/span>. <\/p>\n

Crying<\/strong> It is the very Spirit <\/strong> itself which in our hearts <\/strong> utters the cry. <\/em> Not only is there a groaning, (Rom 8:26<\/span>,) as for a deliverance, but there is a cry, <\/em> as ascending from our hearts to the Father <\/strong> on high. <\/p>\n

Abba, Father<\/strong> Both the popular Hebrew and the Greek form of the name are given in undoubted symbol; we think that both Jew and Gentile are united in this blessed co-sonship with the Son. In the heart of either alike the indwelling Spirit sendeth up the filial cry. Yet this mode of double wording arose from the fact that Hebrews largely spoke two languages, and Greeks would, in approximate Christianity, often become Hebraized. Schoettgen is quoted by Lightfoot as giving a specimen of the title my lord, <\/em> addressed in both Hebrew and Greek by a Jewish woman to a judge. Compare Mar 14:36<\/span>, and Rom 8:15<\/span>.<\/p>\n

The word abba, <\/em> signifying father in Hebrew, is the original of the ecclesiastical terms abbot, abbe, <\/em> and abbey, <\/em> in modern European languages.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘And because you are sons, God has sent forth the Spirit of his Son into our hearts, crying “Abba, Father”, so that you are no longer a bondservant but a son, and if a son then an heir through God.”<\/p>\n

Having adopted us as sons God has ‘sent forth the Spirit of His Son’ into our hearts. We receive the Spirit of sonship. Previously He sent forth His Son to redeem us, now He sends forth His Spirit to institute and guarantee our sonship. And we note that it was God Who sent them forth causing us to look to the Father, and say ‘abba, Father’. Thus the whole of the Trinity is involved in our salvation.<\/p>\n

The result of the Spirit’s work, as we are born of God, and sealed by the Holy Spirit, is that our hearts are filled with certainty (although there may be occasional doubts with some) and we gladly and wholeheartedly cry “Abba, Father”. ‘Abba’ is the Aramaic word meaning father which is used fondly by a son to address his father. It is a close and intimate term, and Paul perhaps felt that it was the only term in his experience which could quite express what he wanted to say. But while being intimate, in those days it also had to be said with deference by a full grown son, even to an earthly father.<\/p>\n

(It must be an occasion of gratitude to us that we can so address Him, but never an occasion for over-familiarity. For He is the high and lofty One, Who inhabits eternity, Whose Name is holy).<\/p>\n

Or perhaps Paul had in mind, and knew that his readers knew it too, that this was how Jesus Christ Himself had addressed His Father when in the deepest distress (Mar 14:36<\/span>). Thus he may be saying, ‘When the Spirit of His Son enters your heart He will pray through you with the same intimacy as Jesus had.’<\/p>\n

And because we have received the Spirit of His Son, through Whom Christ indwells our hearts (Gal 2:20<\/span>), our lives will reveal the fruit of our sonship (Gal 5:22<\/span>), for we will not respond to the flesh, which was under the Law, but to our new life in the Spirit. We will see following the flesh as for babies. As true sons of God we will want only to follow the Spirit.<\/p>\n

Paul spoke similarly to the Romans when he said, ‘For you did not receive the spirit of bondage, again to fear, but you received the Spirit of adoption whereby we cry “Abba, Father” (Rom 8:15<\/span>). Here too there is freedom from the bondage of the Law, a bondage which produced fear because the Law was broken and could only condemn. And there is also the freedom of adoption as sons of the Father, all fear having been removed because we have been redeemed from the curse of the Law. And he adds, ‘The Spirit Himself bears witness with our spirit that we are children of God” (Rom 8:16<\/span>). So those who are His have the witness within, the witness of the Spirit, and thus are aware that they are ‘heirs of God, and joint-heirs with Christ’, ready to endure with Him, inheriting first the suffering that comes from being those who obey God, and finally the glorification that follows (Rom 8:17<\/span>).<\/p>\n

‘You are each no longer a bondservant but a son.’ The appeal is now in the singular, speaking to each individual. Gal 4:1<\/span> had said that the heir did not differ from a bondservant. He was treated like a bondservant even if he was the heir. Thus now Paul declares we are no longer in that state because we are sons. We have grown up and been declared adult. Therefore we should behave as sons. We should no longer allow ourselves to be in bondage to anything which is claimed to be ‘necessary for salvation’. Rather should we allow Christ to live out His life through us, following His example in all things.<\/p>\n

‘And if a son then an heir through God.’ And if we are in Him we are not only a son but an heir, an heir of the promises made to Abraham, an heir of all God’s promises for the future, a co-heir with Jesus Christ of the glory that is to come. And as always with an heir the benefit is not earned but is a gift of free grace.<\/p>\n

‘Through God.’ So then he cautions them to remember that this is not because of their self-worth or deserving, it is ‘through God’. They owe it all to Him and are therefore totally indebted to Him.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Gal 4:6<\/span><\/em><\/strong>. <\/strong>God hath sent forth the Spirit, <\/em><\/strong>&c.<\/strong> St. Paul uses the same argument of proving their sonship from having the Spirit, Rom 8:16<\/span>. And he that will read 2Co 4:17 to 2Co 5:6<\/span> and Eph 1:11-14<\/span> will find, that the Spirit is looked upon as the seal and assurance of the inheritance of life to those who have received the adoption of sons, as St. Paul speaks here, Gal 4:5<\/span>. The force of the argument seems to lie in this, that as he who has the spirit of a man <\/em>in him, has an evidence that he is the son of man; <\/em>so he that hath the Spirit of God <\/em>has thereby an assurance that he is the Son of God. <\/em>It was not allowed to slaves among the Jews to use the title of abba, father, <\/em>in addressing the master of the family to which they belonged, or the correspondent title of imma, mother, <\/em>when speaking to the mistress of it. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Gal 4:6<\/span> . A confirmation of the reality of this reception of sonship from the experience of the readers;<\/em> for the , which, after the foregoing more general statement, now comes in with its individual<\/em> application (comp. Gal 3:26<\/span> ), does not refer to the Galatians as Gentile Christians<\/em> only (Hofmann), any more than in Gal 3:26-29<\/span> .<\/p>\n

] is taken by most expositors, following the Vulgate, as quoniam<\/em> (Luther, Castalio, Beza, Calvin, Grotius, Bengel, Semler, Morus, Rosenmller, Paulus, Olshausen, Baumgarten-Crusius, de Wette, Baur, Hilgenfeld, Ewald, and others). And this interpretation (on , because<\/em> , at the beginning of the sentence, comp. 1Co 12:15<\/span> ; Joh 20:29<\/span> ; Joh 15:19<\/span> ) is the most simple, natural, and correct; the emphasis is laid on , which is therefore placed at the end: but because ye are sons<\/em> , God has sent forth the Spirit of His Son, etc. He would not have done this, if ye had not (through the ) been ; thus the reception of the Spirit is the experimental and practical divine testimony to the sonship. If not sons of God<\/em> , ye would not be the recipients of the Spirit<\/em> of His Son. The Spirit is the seal of the sonship, into which they had entered through faith the divine attesting and confirming it; comp. Rom 8:16<\/span> . See also Weiss, bibl. Theol<\/em> . p. 340. Others (Theophylact, Ambrose, Pelagius, Koppe, Flatt, Rckert, Schott) take as that<\/em> , and treat it as an abbreviated mode of saying: “But that ye are sons, is certain by this, that<\/em> God has sent forth,” etc. (comp. Gal 3:11<\/span> ). This is unnecessarily harsh, and without any similar instance in the N.T.; modes of expression like those in Winer, p. 575 f. [E. T. 774], and Dissen, ad Dem. de Cor<\/em> . p. 205, are different. Wieseler takes it as equivalent to , (see on Mar 16:14<\/span> ; Joh 2:18<\/span> ; Joh 9:17<\/span> ; Joh 11:51<\/span> ; Joh 16:19<\/span> ; 1Co 1:26 ; 2Co 1:18<\/span> ; 2Co 11:10<\/span> ): “ as concerns the reality<\/em> ( is to have the emphasis) of your state as sons<\/em> .” But this would unnecessarily introduce into the vivid and direct character of these short sentences an element of dialectic reflection, which also appears in Matthias’ view. Hofmann handles this passage with extreme violence, asserting that is an elliptical protasis, the completion of which is to be derived from the apodosis of the preceding period, from . in Gal 4:4<\/span> onward, that is apodosis, and that the following . . . . is the further result connected with it. In Hofmann’s view, Paul reminds his (Gentile) readers that they are for this reason<\/em> sons, because<\/em> God has done that act . . . (Gal 4:4<\/span> ), and because He has done it in the way and with the design stated in Gal 4:4<\/span> f. This interpretation is at variance with linguistic usage<\/em> , because the supposed elliptical use of does not anywhere occur, and the analogies in the use of , etc., which Hofmann adduces some of them, however, only self-invented (as those from the epistles of the apostle, 2Co 2:2<\/span> ; 2Co 7:12<\/span> ) are heterogeneous. And how abruptly . . . . would stand! But, as regards the thought<\/em> also, the interpretation is unsuitable; for they are sons, etc., not<\/em> because God has sent<\/em> Christ, but because they have become believers<\/em> in Him that was sent (Gal 3:26<\/span> ; Joh 1:12<\/span> ); it is not that fact itself, but their faith in it, which is the cause of their sonship and of their reception of the Spirit; comp. Gal 3:14<\/span> . To refer the sending of the Spirit to the event of Pentecost<\/em> (as Hofmann does), by which God caused His Spirit to initiate “ a presence of a new kind<\/em> ” in the world, is entirely foreign to the connection; comp., on the contrary, Gal 3:2<\/span> , Gal 5:14<\/span> .<\/p>\n

. . .] for it is , 1Co 2:12<\/span> . Observe the symmetry with . . . . in Gal 4:4<\/span> . The phrase conveys, in point of form, the solemn expression of the objective<\/em> (Gal 4:4<\/span> ) and subjective<\/em> (Gal 4:5<\/span> ) certainty of salvation, but, in a dogmatic point of view, the like personal relation of the Spirit, whom God has sent forth from Himself as He sent forth Christ.<\/p>\n

] So<\/em> Paul designates the Holy Spirit, because he represents the reception of the Spirit as the proof of sonship;<\/em> for the Spirit of the Son cannot be given to any, who are of a different nature and are not also . Comp. Rom 8:9<\/span> . But the Holy Spirit is the Spirit of Christ<\/em> , inasmuch as He is the divine principle of Christ’s self-communication, by whose dwelling and ruling in the heart Christ Himself (comp. on 2Co 3:17<\/span> ) dwells and rules livingly, really, and efficaciously (Gal 2:20<\/span> ) in the children of God. See on Rom 8:9<\/span> ; Rom 8:14<\/span> . Comp. the Johannean discourses as to the self-revelation and the coming of Christ in the Paraclete.<\/p>\n

] The change of persons arose involuntarily from the apostle’s own lively, experimental consciousness of this blessedness. Comp. Rom 7:4<\/span> .<\/p>\n

] The strong word expresses the matter as it was: with crying<\/em> the deep fervour excited by the Spirit broke forth into appeal to the Father. Comp. Rom 8:15<\/span> ; also Psa 22:3<\/span> ; Psa 28:1<\/span> ; Psa 30:8<\/span> ; Bar 3:1 ; Bar 4:20 . The Spirit Himself<\/em> is here represented as crying (it is different in Rom. l.c<\/em> .), because the Spirit is so completely the active author of the Abba-invocation, that the man who invokes appears only as the organ of the Spirit. Comp. the analogy of the opposite case the crying of the unclean spirits (Mar 1:26<\/span> ; Mar 9:26<\/span> ).<\/p>\n

] The usual view taken by modern expositors, [182] following Erasmus and Beza, in this passage, as in Rom 8:15<\/span> and in Mar 14:36<\/span> , is, that is appended as an explanation<\/em> of the Aramaic Abba<\/em> for Greek readers (so Koppe, Flatt, Winer, Rckert, Usteri, Schott); along with which stress is laid on the “ childlike sound<\/em> ” of the expression, so foreign to the Greek readers (Hofmann). But see, against this view, on Rom 8:15<\/span> . No; , the address of Christ the Son of God to His Father, which had been heard times without number by the apostles and the first believers, had become so established and sacred in Christian prayer that it had assumed the nature of a proper name<\/em> , so that the deep and lively emotion of the consciousness of sonship could now superadd the appellative ; and the use of the two in conjunction<\/em> had gradually become so habitual (Bengel appropriately remarks, “haec tessera<\/em> filiorum in Novo Testamento”), that in Mar 14:36<\/span> , by an hysteron proteron<\/em> , they are placed even in the mouth of Christ. In opposition to this view, which is adopted by Hilgenfeld and Matthias, it has been objected by Fritzsche, ad Rom<\/em> . II. p. 140, that expresses exactly the same as the Aramaic , and that, if had assumed the nature of a proper name<\/em> , this name would very often have occurred in the N.T. and afterwards instead of ; and people would not have said constantly , but also . But these objections would only avail to confute our view, if it were maintained that had become in general<\/em> a proper name of God (as was in the O.T. and the other names of God), so that it would have been used at every kind<\/em> of mention of God. The word is, however, to be regarded merely as a name used in prayer<\/em> : only he who prayed<\/em> addressed God by this name; and just because he was aware<\/em> that this name was an original appellative and expressed the paternal character of God, he added the purely appellative corresponding term <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , and in doing so satisfied the fervour<\/em> of his feeling of sonship. This remark applies also to Wieseler’s objection, that could only<\/em> have continued to be used as an appellative. It might become a name just as well as, for instance, Adonai<\/em> , but with the consciousness still remaining of its appellative origin and import. Moreover, that the address in prayer took its rise among the Greek Jewish-Christians<\/em> , and first became habitual among them<\/em> , is clear of itself on account of the Hebrew Abba<\/em> . It is to be remarked also, that, according to the Rabbins, analogous emotional combinations of a Hebrew and a Greek address, which mean quite the same thing, were in use. See Erub<\/em> . f. 53. Galatians 2 : ( mi domine, mi<\/em> <\/em><\/strong> ). Comp. Schemoth rabb<\/em> . f. 140. Galatians 2 : . See Schoettgen, Hor<\/em> . p. 252. Fritzsche’s view is, that the <\/em><\/strong> of prayer, which had through Christ’s use of it become sacred and habitual, was so frequently explained<\/em> on the part of the teachers of the Gentile Christians, as of Paul, by the addition of , that it had become a habit<\/em> with these teachers to say, <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> . But this would be a mechanical explanation which, at least in the case of Paul, is priori<\/em> not probable, and can least of all be assumed in a case<\/em> where the fervid emotion of prayer [183] is exhibited. Paul would have very improperly<\/em> allowed himself to be ruled by the custom. Wieseler contents himself with the strengthening of the idea<\/em> by two synonymous expressions, but this still fails to explain why , (comp. Soph. O. C<\/em> . 1101), or (comp. , Psa 8:2<\/span> ), is not said, just as , , and the like.<\/p>\n

On the nominative with the article, as in apposition to the vocative, see Krger, 45. 2. 7.<\/p>\n

[182] See the usual view of the ancient<\/em> expositors, following Augustine, in Luther: “Abba pater cur geminarit, cum grammatica ratio non appareat, placet vulgata ratio mysterii, quod idem Spiritus fidei sit Judaeorum et gentium, duorum populorum unius Dei.” Comp. Calvin and Bengel.<\/p>\n

[183] And let it be noticed, that in all<\/em> the three passages where occurs (Rom 8:15<\/span> ; Gal 4:6<\/span> ; Mar 14:36<\/span> ), the most fervid<\/em> tone of prayer prevails.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

DISCOURSE: 2071
THE SPIRIT OF ADOPTION<\/strong><\/p>\n

Gal 4:6<\/span>. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father<\/em>.<\/p>\n

IF we were to judge by the exterior of mens lives, we should be ready to think that Christianity had done but little hitherto for the world: for it must be confessed, that, of those who profess our holy religion, the greater part differ very little from heathens. But then it must be recollected, that there is much wrought by the Gospel, which, though to a certain, degree visible in its effects, is seen clearly only by God himself. There is in every one, who receives the Gospel aright, a change, both in his state<\/em> before God and in the secret habit of his mind<\/em>. From an enemy to God, he is made a friend and a son; and from serving God by constraint, as a slave, he comes to him with a spirit of adoption, as a beloved child. Now, the acts<\/em> of this person may be, in many respects, what they were before; so that one who looks only on the outward appearance, shall see no great difference between him and others: but God, who has made all this difference, discerns it; and appreciates the obedience that is paid to him, not according to the mere act, but according to the motive or principle from which it flows. Now, taking this view of Christianity, we must say, that it has been, and yet is, productive of incalculable good: for still, as well as in the apostolic age, God begets sons to himself by means of it; and when they are made sons, he pours forth the Spirit of his Son into their hearts, crying, Abba, Father.<\/p>\n

In illustration of these words, I will shew,<\/p>\n

I.<\/p>\n

The relation which every true Christian bears to God<\/p>\n

Every Christian, from a rebel and an enemy, becomes a son.
In this we have the advantage of those under the law
[The Jews, though Gods peculiar people, were not his sons, but his servants: or, if we call them his sons, (for doubtless he was a Father unto them,) still they were only as minors, who differed very little from servants. They were under severe and burthensome restraints: they had but a small portion of their inheritance in actual enjoyment; and they performed their duties altogether in a servile spirit [Note: ver. 13.]. But under the Gospel we are regarded as adult<\/em> sons, who are freed from those restraints, and enjoy a spirit of liberty in the whole of our life and conversation. This is not only affirmed in our text, but taken, as it were, for granted, and assumed as the ground of those further blessings which are bestowed upon us.]<\/p>\n

And to this we are introduced by our Lord Jesus Christ
[He has redeemed us from that bondage in which we were once held. Though, as Gentiles, we have never been bound by the ceremonial law, we have, of necessity, been subject to the moral law, which is equally binding on every child of man: and under that we have been exposed to the most tremendous curses for our violations of it. But the Lord Jesus Christ, by his obedience unto death, has both fulfilled its demands, and suffered its penalties, for us; and has thus freed us from it as a covenant<\/em>, and has brought us into a better covenant, the covenant of grace. Hence it is that we receive a Spirit of adoption: for, in this better covenant, God grants all the blessings of salvation to us freely, whether we be Jews or Gentiles; and, as soon as ever we believe in Christ, admits us into his own family, as his beloved children [Note: This the Apostle carefully marks, by using the Hebrew word for Father, as well as the Greek; shewing thereby, that whether we be Jews or Greeks, we are placed on the same footing by the Gospel.]. Thus<\/em> are we brought to God in the relation of sons, and have all the benefits of children conferred upon us.]<\/p>\n

But that which we are chiefly to notice, concerning the Christian, is,<\/p>\n

II.<\/p>\n

The privileges, which, by virtue of this relation, he enjoys<\/p>\n

The Spirit of Christ is sent forth into his heart
[The Holy Spirit is here, as in many other passages of Scripture, called, the Spirit of Christ [Note: Rom 8:9<\/span>. 1Pe 1:11<\/span>.]. Not that we are to conceive of the Godhead as consisting of persons of unequal majesty and glory; for the Father, Son, and Holy Ghost, are in glory equal, and in majesty co-eternal. But each person in the ever-blessed Trinity sustains a distinct office in the economy of redemption; the Father sending the Son to work redemption for us; and the Son sending the Holy Spirit to apply that redemption to us. It is in their official character alone that this subordination consists; and, agreeably to this distinction, we must go to the Father, through the Son, and by the Spirit; and expect blessings from the Father in the very channel by which we gain access to him [Note: Eph 2:18<\/span>.]. Now, if we go to God in this way, he will send his Holy Spirit into our hearts as a Spirit of adoption; giving us thereby,]<\/p>\n

1.<\/p>\n

Liberty of access to him<\/p>\n

[The Jews dared not to draw nigh to God within the limits that were assigned them, whether on Mount Sinai, or in the temple. But, at the death of our blessed Lord, the vail of the temple was rent in twain, to intimate to us, that now there was opened for us a new and living way into the holiest of all, even for every child of man [Note: Heb 10:19-22<\/span>.]; and that the nearer we came to Gods mercy-seat, the more certainly we should find acceptance with him.]<\/p>\n

2.<\/p>\n

Boldness to spread our wants before him<\/p>\n

[To the Jews there were many things which, however they might desire them, they dared not ask. Korah and his company were consumed for affecting the priesthood, and presuming to offer incense to the Lord. But to our requests no limit whatever is assigned, provided they be in accordance with Gods will, and have a tendency to advance his glory. With these obvious and necessary distinctions, we may ask what we will, and it shall be done unto us: however wide we open our mouths, God will fill them. If we are straitened at all, it is in our own bowels; we are not straitened in God: for he is both able and willing to do for us exceeding abundantly above all that we can either ask or think.]<\/p>\n

3.<\/p>\n

Confidence in his care<\/p>\n

[A servant may hope for<\/em> kind attentions from his master in a day of necessity, though still to a very limited extent; but a son is assured, that whatever relief his father can afford him shall be readily bestowed. His necessities may be great, and his troubles of long continuance; but he has no fear that the tender sympathy of his father shall fail. Now this is what a Spirit of adoption gives to every true Christian. He knows in whom he has believed; and that he is both able and willing to keep that which he has committed to him. He knows not, indeed, how<\/em> God shall interpose for him, or when:<\/em> but he is persuaded that God will never leave him nor forsake him; but will make all things work together for his ultimate good, and cause his light and momentary afflictions to work out for him a far more exceeding and eternal weight of glory. Hence, without doubting of a happy issue to his afflictions, he casts his care on God, who careth for him.]<\/p>\n

4.<\/p>\n

An assured expectation of his inheritance<\/p>\n

[Of this a servant can have no hope. But a son knows that he has a title to his fathers inheritance; and that his father has assigned it to him in his will. But stronger far is the Christians assurance of his title to heaven, and of his ultimate possession of it. God has promised to<\/em> him, not grace only, but glory also; and has begotten him to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for him, who is also kept by the power of God for it. And who shall rob him of this inheritance? Who shall separate him from his Fathers love? He can look on the innumerable hosts of men and devils, and boldly defy them all [Note: Rom 8:34-39<\/span>.]. The Spirit of adoption, which enables him to cry, Abba, Father, assures him of the victory, and is to him a pledge and earnest of his future glory.]<\/p>\n

Observe
1.<\/p>\n

How little is the true nature of Christianity understood amongst us!<\/p>\n

[Men conceive of Christianity as a system of restraints;<\/em> or, at best, as a system of doctrines and duties<\/em>. But, though it partakes of all these things, it is in reality a system of privileges:<\/em> it takes men from the dunghill, to set them among princes; and translates them from the kingdom of darkness, into the kingdom of Gods dear Son. Contemplate Christianity in this view; as taking strangers and foreigners; and not only bringing them into the household of God, but making them sons and daughters of the Lord Almighty. Well might St. John express his wonder, saying, Behold, what manner of love is tills wherewith the Father hath loved us, that we should be called the sons of God! Truly, this is the light in which we should view the Gospel; and this is the end for which we should receive its gracious declarations.]<\/p>\n

2.<\/p>\n

What enemies to themselves are the unbelieving world!<\/p>\n

[It is to bring you to this very blessedness that we preach unto you the Gospel of Christ. For this we set forth all the wonders of redeeming love. For this we invite you to come to Christ, and believe in him. It is not to make you melancholy, as foolish people imagine; but to make you blessed in the enjoyment of your God and in the possession of his glory. Why then will you put these things far from you? Why will you pour contempt upon them, as if they did not deserve the attention of any considerate man? Be assured, that, in rejecting the salvation offered you in the Gospel, you are your own enemies: you rob yourselves of happiness, of which not all the universe could deprive you; and plunge yourselves into misery, which all the universe would be unable to entail upon you. Tell me, is it so light a matter to he sons of God, that you will despise it; and to have a sweet sense of this sealed by the Holy Spirit upon your soul, that you will reject it? Ah! who can make you amends for the loss of these privileges; or console your minds, when they are irrecoverably placed beyond your reach? Be wise, I pray you; and seek these blessings, ere they are for ever hid from your eyes.]<\/p>\n

3.<\/p>\n

How earnestly should we hold fast the blessings thus accorded to us!<\/p>\n

[Great as these blessings were, the Galatian Christians were soon prevailed on to abandon the possession of them, and to go back again to the bondage in which they had formerly been held. And the same disposition remains in us. We all have a measure of servility in our minds; and are ready to bind on ourselves burthens from which Christ has made us free. Legal hopes, legal fears, legal endeavours, are quite in consonance with our depraved hearts. But do not dishonour our blessed Lord by indulging such propensities as these: strive rather to get rid of them, and stand fast in the liberty wherewith Christ has made you free. Then will you find the service of your God to be perfect freedom; and the enjoyment of him, on earth, a foretaste of that complete fruition of him that awaits you.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 6. Crying, Abba, Father<\/strong> ] God hath no stillborn children. Paul was no sooner converted, but behold he prayed, Act 9:11<\/span> . The spirit of grace is a spirit of supplication, Zec 12:10<\/span> . And when God sends this spirit of prayer into our hearts, it is a sure sign that he means to answer our desires; like as when we bid our children say, I pray you, father, give me this, we do it not, but when we mean to give them that which we teach them to ask. The gemination, “Abba, Father,” noteth fiducial, filial, vehement affection; and it is made the first word we can speak when we are made sons, to cry “Abba, Father.” <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

6<\/strong> .] Meyer interprets this verse with Chrys.: , ; , . , , . And so Thdrt., Thl., Ambr., Pel., Koppe, Flatt, Rckert, Schtt., and Ellicott. [Jowett combines both interpretations: but this can hardly be.] If so, we must assume a very unusual ellipsis after , one hardly justified by such precedents as Rom 11:18<\/span> , , . , . . ., Rom 11:15<\/span> , and supply, ‘God hath given you this proof, that.’ Meyer urges in defence of his view the emphatic position of , on which see below. I prefer the ordinary rendering because it suits best (1) the simplicity of construction, the causal thus beginning a sentence followed by an apodosis, as in ref., whereas we have no example of the demonstrative followed by the ellipsis here supposed: cf. ch. Gal 3:11<\/span> , where follows: (2) the context; it is not in corroboration<\/em> of the fact that we are sons, but as a consequence<\/em> of that fact, that the Apostle states what follows: to shew the completeness of the state of sonship. In Rom 8:16<\/span> , the order of these is inverted, and the witness of the Spirit proves<\/em> our sonship: but that does not affect the present passage, which must stand on its own ground. (3) The aorist is against Meyer’s view it would be in that case . It is now used of the time of the gift of the Spirit. Render then: Because moreover ye are sons<\/strong> (the stress on is hardly to be urged: would certainly give a very strong emphasis on the noun<\/em> : all we can say of , where so insignificant a word as a verb substantive is concerned, is that there is now no such strong stress on , but that the whole fact<\/em> , of the state of sonship having been brought in, and actually existing, is alleged) God sent forth<\/strong> (not, ‘ hath sent forth<\/em> ’ see above) the Spirit of His Son<\/strong> (you being now fellows with that Son in the communion of the Spirit, won for you as a consequence of His atonement: called, Rom 8:15<\/span> , , and ib. Rom 8:9<\/span> , , where participation in Him is said to be the necessary condition of belonging to Christ at all) into our hearts<\/strong> (as he changed from the third person to the first in the foregoing verse, so now from the second: both times from the fervour of his heart, wavering between logical accuracy and generous largeness of sympathy), crying<\/strong> (in Rom 8:15<\/span> , it is . Here the Spirit being the main subject, is regarded as the agent, and the believer merely as His organ) Abba Father<\/strong> . is not a mere Greek explanation of , but an address by His name of relation, of Him to whom the term was used more as a token of affection than as conveying its real meaning of ‘my father:’ see notes on Mar 14:36<\/span> , Rom 8:15<\/span> . Aug. gives a fanciful reason for the repetition: “Eleganter autem intelligitur non frustra duarum linguarum verba posuisse idem significantia propter universum populum, qui de Judis et de Gentilibus in unitatem fidei vocatus est: ut Hebrum verbum ad Judos, Grcum ad gentes, utriusque tamen verbi eadem significatio ad ejusdem fidei spiritusque unitatem pertineat.” And so Luther, Calvin, and Bengel.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Gal 4:6<\/span> . Sonship involves relations of mutual confidence and love between the Father who bestows His choicest gifts, and the Son who responds with His whole heart.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

sons. App-108. By begetting from above. Compare Jam 1:18. <\/p>\n

hath. Omit, <\/p>\n

Spirit. App-101. <\/p>\n

into. Greek. eis. App-104. <\/p>\n

your. The texts read “our”. <\/p>\n

Abba. See App-94.:1. <\/p>\n

Father. App-98. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

6.] Meyer interprets this verse with Chrys.: , ; , . , , . And so Thdrt., Thl., Ambr., Pel., Koppe, Flatt, Rckert, Schtt., and Ellicott. [Jowett combines both interpretations: but this can hardly be.] If so, we must assume a very unusual ellipsis after ,-one hardly justified by such precedents as Rom 11:18,- , . , …, Rom 11:15, and supply, God hath given you this proof, that. Meyer urges in defence of his view the emphatic position of , on which see below. I prefer the ordinary rendering because it suits best (1) the simplicity of construction,-the causal thus beginning a sentence followed by an apodosis, as in ref.,-whereas we have no example of the demonstrative followed by the ellipsis here supposed: cf. ch. Gal 3:11, where follows:-(2) the context;-it is not in corroboration of the fact that we are sons, but as a consequence of that fact, that the Apostle states what follows: to shew the completeness of the state of sonship. In Rom 8:16, the order of these is inverted, and the witness of the Spirit proves our sonship: but that does not affect the present passage, which must stand on its own ground. (3) The aorist is against Meyers view-it would be in that case . It is now used of the time of the gift of the Spirit. Render then: Because moreover ye are sons (the stress on is hardly to be urged: would certainly give a very strong emphasis on the noun: all we can say of , where so insignificant a word as a verb substantive is concerned, is that there is now no such strong stress on , but that the whole fact, of the state of sonship having been brought in, and actually existing, is alleged) God sent forth (not, hath sent forth-see above) the Spirit of His Son (you being now fellows with that Son in the communion of the Spirit, won for you as a consequence of His atonement: called, Rom 8:15, , and ib. Rom 8:9, , where participation in Him is said to be the necessary condition of belonging to Christ at all) into our hearts (as he changed from the third person to the first in the foregoing verse, so now from the second: both times from the fervour of his heart, wavering between logical accuracy and generous largeness of sympathy), crying (in Rom 8:15, it is . Here the Spirit being the main subject, is regarded as the agent, and the believer merely as His organ) Abba Father. is not a mere Greek explanation of , but an address by His name of relation, of Him to whom the term was used more as a token of affection than as conveying its real meaning of my father: see notes on Mar 14:36, Rom 8:15. Aug. gives a fanciful reason for the repetition: Eleganter autem intelligitur non frustra duarum linguarum verba posuisse idem significantia propter universum populum, qui de Judis et de Gentilibus in unitatem fidei vocatus est: ut Hebrum verbum ad Judos, Grcum ad gentes, utriusque tamen verbi eadem significatio ad ejusdem fidei spiritusque unitatem pertineat. And so Luther, Calvin, and Bengel.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Gal 4:6. , because) The indwelling of the Holy Spirit is the consequence of the condition of sons [their status as sons], the latter does not follow the former.-) you are; even you of the Gentiles.- sons) who are of age, living with the Father on terms of free-born liberty.- , Abba Father) The Hebrew noun is here delightfully used; comp, Mar 14:36; and the union of the Hebrew and Greek idiom is consonant with the one mixed cry [in prayer] of the Hebrews and Greeks [made one in Christ]. The Hebrew says, Abba, the Greek says, Father, both, Abba, Father; comp. Rev 1:8.[35] So peace, peace, is redoubled, in like manner, for the Jews and Greeks, Isa 57:19. Individuals also no less [than the whole Church] redouble their call upon the name of the Father. This is a pledge of sonship in the New Testament; comp. Mat 6:9, note.<\/p>\n

[35] I am Alpha and Omega (Greek), the Beginning and Ending (expressed in Hebrew, and ). The Greek and Hebrew are often so conjoined. Or rather it is vers. 7 to which Beng. refers, (Greek), (Hebrew).-ED.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Gal 4:6<\/p>\n

Gal 4:6<\/p>\n

And because ye are sons, God sent forth the Spirit of his Son into our hearts,-This has no reference to the time or the manner of receiving the Spirit of God. It is a contrast between the law of Moses and the law of Christ. Under the law of Moses they were servants; under the law of Christ they are sons. Because they are sons, not servants, God sent the spirit of a son into their hearts. Taken in connection with corresponding passages, this scripture settles the point that the spirit of a son is put into the heart by writing the law in his heart. The promise was: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people. (Jer 31:33). When Christ came the new covenant was made, the law was written in their hearts; they were no longer servants with a spirit of fear, but sons with a spirit of love. Writing the law in their hearts and sending the spirit of a son are the same thing, because the word is the seed of the kingdom, in which the Spirit, which gives life, dwells. The scriptures show that the Spirit of God dwells in the word of God. (Luk 8:11; Joh 6:63; Rom 8:9-11; 1Co 4:15; 2Co 3:16; Jas 1:18; 1Pe 1:22-23). I do not know a single scripture, taken in its connection, that does not teach the same thing. All scripture, with the facts and analogies of nature, teaches that the spirit of him who begets passes to him that is begotten in the act of begetting. It passes in the seed that begets. This law was stamped upon creation-vegetable, animal, and spiritual. Every tree, every animal, every being was created, yielding fruit after his kind. It is a contradiction of the law of God in nature and in grace to say that the spirit of the father is imparted to the child after birth. The person who believes is just as much begotten by the Father, the child of God, before it is baptized as it is afterwards. The difference is: one is a born child, the other an unborn child. Unless the unborn child is brought by the birth into a state suited for developing life, it will perish. The spirit is imparted in the begetting, the spirit enters with the seed. The word of God is the seed of the kingdom. The Spirit enters the heart with the word of God; it grows with the growth of the word of God in the heart and life of man. If a man ever becomes a truly spiritual man, it must be by taking the word of God fully into his heart and bringing his life into harmony with Gods laws.<\/p>\n

crying, Abba, Father.-The Spirit was given unto them by which they could regard and call on God as Father. They felt not as servants, but as children. [Abba, the Chaldean or Aramaic word for father, was a word used by Jesus. (Mar 14:36). No one had hitherto approached God as Jesus did. His utterance of this word, expressing the attitude of his life of prayer and breathing the whole attitude of his life, profoundly affected his disciples. So that word became a watchword of the early church, being the proper name of the God and Father of our Lord Jesus Christ. Gentile believers used it conscious that in doing so they were joined in spirit to the Lord who said: I ascend unto my Father and your Father, and my God and your God. (Joh 20:17). Greek-speaking Christians supplemented it by their own equivalent as we by the English Father. This precious word is carried down the ages and around the whole world in the mother tongue of Jesus, a memorial of the hour when through him men learned to call God Father.]<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

God: Luk 11:13, Joh 7:39, Joh 14:16, Rom 5:5, Rom 8:15-17, 2Co 1:22, Eph 1:13, Eph 4:30 <\/p>\n

the Spirit: Joh 3:34, Joh 15:26, Joh 16:7, Rom 5:5, Rom 8:9, Rom 8:15, 1Co 15:45, Phi 1:19, 1Pe 1:11, Rev 19:10 <\/p>\n

crying: Isa 44:3-5, Jer 3:4, Jer 3:19, Mat 6:6-9, Luk 11:2, Rom 8:26, Rom 8:27, Eph 2:18, Eph 6:18, Heb 4:14-16, Jud 1:20 <\/p>\n

Reciprocal: Deu 32:6 – thy father Psa 51:12 – free Hos 1:10 – Ye are the sons Mat 3:14 – I have Mat 6:9 – Our Mar 14:36 – Abba Luk 15:22 – a ring Joh 1:12 – to them Joh 4:23 – in spirit Joh 14:17 – shall Joh 15:15 – I call Joh 20:17 – your Father Rom 8:14 – led 2Co 3:17 – where Gal 3:14 – might Gal 3:26 – General Gal 4:7 – thou Gal 5:18 – if Eph 1:5 – unto Eph 1:14 – the earnest Phi 2:1 – if any fellowship Heb 10:19 – Having 1Jo 3:1 – that 1Jo 3:2 – now are we the 1Jo 3:24 – we 1Jo 5:10 – hath the 1Jo 5:13 – ye may know<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Gal 4:6. . It is difficult to say whether be demonstrative or causal-whether it mean that-as a proof that, or because-quoniam in the Vulgate and Claromontane Latin. The question then is, Is the sending forth of the Spirit of His Son regarded by the apostle as the proof or as the result of sonship? The conjunction will bear either meaning; the causal meaning is the simpler syntax, but the demonstrative meaning is more in unison with the argument. To render because ye are sons seems to interfere with the formal conclusion of the following verse–wherefore thou art no more a servant, but a son. He would be taking for granted their sonship before he had proved it as his conclusion-there would be an assumed result, and then a formal conclusion. But with the other rendering, that, or in proof that ye are sons, the apostle is only adding another argument-forging a last link in the demonstration. Christ was born a man, and born under the law, to redeem such as were under the law, that we from being servants might be adopted as sons; and that this is your position is proved by your possession of His Spirit. <\/p>\n

Critics are divided. The causal meaning is held by Luther, Bengel, Olshausen, De Wette, Hilgenfeld, Alford, Windischmann, Lightfoot, Trana, Bisping, and Meyer in his third edition, having maintained the other view in his first and second editions. The demonstrative meaning is held by the Greek fathers, who found no difficulty in the construction, by Ambrosiaster, Koppe, Flatt, Borger, Rckert, Schott, Jatho, Brown, Ellicott, and Wieseler who renders somewhat differently by quod attinet ad id, quod- ,-. <\/p>\n

In adopting the demonstrative meaning we admit a breviloquence, which, however, can be well defended. Winer, 66, 1; Demosthenes, contra Pantaen. p. 110, vol. ii. Opera, ed. Schaefer. In confirmation of the same view the speaks, for it has the emphasis and not , and the verb is that of actual present state. In such a case, too, one would expect , which, however, is a correction, probably for this reason, of the better supported . <\/p>\n

And that ye are sons. The introduces the statement, not, however, as opposed to what precedes, but as something yet different-a step in advance. The words found in D, F, and in the Latin fathers (Augustine, however, excepted), are an unwarranted exegetical supplement. <\/p>\n

-God sent forth the Spirit of His Son into our hearts. The authorities for the of the Received Text are D3, E, K, L, Chrysostom, Theodoret, Augustine, the Vulgate, Coptic, and Syriac; while has in its favour A, B, C, D1, F, , with many of the fathers, such as Basil, Tertullian, Jerome, and Hilary. The reading might have been a conformation to the previous . But the change of person is as in Rom 7:4. The appeal is to them directly in the previous ; but the apostle at once and now includes himself with them, when he adds a clause descriptive of spiritual experience. The is the Holy Spirit, in no sense spirit meaning disposition or temper-sensus christianus-or a filial nature (Gwynne); , and similarly . The mission is first of the Son and then of the Spirit on the part of the Father, implying by the parallel language the personality of the Spirit. And He is the Spirit of His Son, who dwelt in Him, as He has secured His gracious influences, and as it is His things which the Spirit shows, one of His special functions being to deepen in all the sons their resemblance to the elder brother-the Son of God. Rom 8:9. In the fulness of the time God sent forth His Son, and no doubt in the fulness of the time, too, God sent His Spirit into their hearts-the time fore-appointed for their ingathering and conversion-in that crisis of their history which Himself had set apart, Gal 3:2. The aorist does not represent the fulness of the Spirit’s outflow upon them, but the fact that the Spirit was sent into their hearts when they believed and were adopted. The Spirit of His Son is a token of its adoption to every child, for it is the bond of union with Him who is the first-born among many brethren. That Spirit is sent into the heart, the central seat or organ of the inner life and power, which the Spirit of God’s Son inhabits, and out of which He cries through us, Abba, Father. The seems to have suggested the correlative appellation . There is thus triune operation-Father, Son, and Spirit-in providing, securing, and enjoying this adoption. And that Spirit in their hearts is represented as- <\/p>\n

, -crying, Abba, Father. Mar 14:36. In Rom 8:15 the aspect of thought is, , ; and in Gal 4:26 of the same chapter it is said of the Spirit, . The Spirit in our hearts cries-no Hebraism meaning making to cry. But the Divine Agent Himself, as the Spirit of adoption, is represented as crying. For the impulse is His, the realized sonship is of Him, the deepened sense of want is of His creation, in the heart whence rises the tender and earnest address, Abba, Father. The nominative is used as the vocative. Mat 11:26; Bernhardy, p. 67; Krger, 45, 2, 6, 7. But why the double appellation, first in Aramaic and then in Greek, as in Mar 14:36, Rom 8:15? The childlike lisp in the word Abba, and its easy labial pronunciation, may account for its origin, but not for its use here (Olshausen); nor can Dr. Gill be listened to in his dream that the word being the same pronounced backwards or forwards, shows that God is the Father of His people in adversity as well as in prosperity. It is a superficial explanation of the formula to allege, with Beza, Schott, Usteri, and Conybeare, that is merely, like the Abaddon-Apollyon of Rev 9:11, explanatory of the Aramaic Abba. For why should such a translation be made by Jesus in the garden, where no human ear heard Him, and by Paul when writing to the Romans of the Spirit of adoption? Nor is it more likely that the double appellation is meant to convey what the elder interpreters find in it-to wit, that it was uttered to point out the spiritual brotherhood of all men in all languages. This opinion, so naturally suggested, cannot certainly apply to the individual address of the Saviour in Mar 14:36. But one may say, in the first place, that endeared repetition characterizes a true child, as it clings to the idea of fatherhood, and loves to dwell upon it. In the second place, the use of the Aramaic term must have arisen in the Jewish portion of the church, with whom it seems to have been a common form of tender address. And then, as believing Jews used another tongue in foreign countries, they appear to have felt the to be cold and distant, so that, as to the Lord in His agony, the vernacular term impressed on the ear and heart of childhood instinctively recurred. is what the apostle wishes to say; but in a mood of extreme tenderness, speaking of God’s children and of their yearning filial prayerfulness and confidence in approaching and naming Him, he prefixes the old familiar term . It was no absolute term at first, like some other names, but ever a relative one. So Jesus, realizing His Sonship with unspeakable intenseness, in that awful prayer names His Father . The double appellation could only arise among a bilingual people, where certain native words were hallowed, and in moments of strong emotion were used along with their foreign equivalent. And soon the phrase became a species of proper name, so that in heathen countries passed into an authorized formula. As this formula commences prayer, so we have a similar concluding one, but in reverse order, , Rev 1:7. Similar expressions are found in the rabbinical books. Schoettgen, vol. i. p. 252. Selden’s explanation is, that the use of the name implies the change of a slave to a freeman; but the apostle is proving a different point-that of sonship or adoption. Works, vol. ii. p. 14. Lightfoot affirms that the form signifies a master as well as a father, but the form denotes only a natural father (Hebrew and Talmudic Exercitations on Mark, Works, vol. xi. p. 438). In Chaldee with a single it is said to mean a natural father, with a double a father in a spiritual sense. The Syriac renders simply Father, our Father. <\/p>\n

The apostle now comes to the conclusion or application to which he has been working in the three preceding verses, connected as they are so closely with the illustration which begins the chapter. <\/p>\n

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians<\/b><\/i><\/h4>\n

Verse 6. Because ye are sons has been perverted by -religious leaders, and made to teach as if it said, “to make you sons,” etc. The sons of God are given possession of the Spirit, to be sure, but it is after they have become sons and not to make them such. However, the possession of this great gift is used in a special sense in this verse, which is evident by the affectionate effect its possession has on the recipients, namely, it causes them to address God as their Father. Hence the term is used to refer to the disposition or attitude toward God that is created in the mind of one who has been adopted into the family of God, through the service of His elder and only begotten Son, Jesus the Christ. Abba, Father. Both words refer to the same relationship, but the first is of Chaldean orgin and the second is from the Greek. By using the two, Paul shows that when a man is adopted into the family of God, regardless of his national ancestry, he is led to look upon God affectionately as his spiritual Father. In other words, in Christ Jesus there is no distincition made as to whether the children of God are Jews or Gentiles, learned or unlearned, male or female, bond or free.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Gal 4:6. God sent forth the Spirit of his Son into our hearts. Comp. Rom 8:9; Rom 8:14-17. The gift of the Spirit seems here to succeed the act of adoption, while in Rom 8:14-16 it is made to precede it. But there is between both an inseparable connection and mutual dependence, and the communication of the Spirit is not confined to a single act, but goes on increasing with the spiritual growth of the children of God.Our is better supported than your. A similar change of person as in the preceding verse, resulting from the vivacity of speech and the sympathy with the reader.<\/p>\n

Crying; praying with strong desire and glowing fervor. Comp. Isa 19:20; Jas 5:4. In Rom 8:15, we read: in whom we cry. Here the Spirit himself appears as praying, and the believer as the organ. The Holy Spirit so deeply sinks into the spirit of believers and so closely identifies himself with them that He prays in them and through them as their advocate. Christ is their advocate at the right hand of God, the Spirit is the other advocate (E. V. comforter), indwelling in their hearts.<\/p>\n

Abba, Father. Abba is the Aramaic word for Father (in Hebrew Aph), so childlike in its very sound, and sanctioned by the beginning of the Lords Prayer, as originally uttered, also by His prayer in Gethsemane, Mar 14:36. Hence Paul retains it here as in Rom 8:15. Father. The emphasizing combination of the familiar Hebrew with the corresponding Greek name was probably a liturgical formula among Hellenistic Jews and Christians. (Meyer regards Abba, here as a proper name, which became the customary address to God in prayer after the example set by our Lord. Augustine and many others see here more than a translation, namely an allusion to the unity of the God of the Jews and of the Gentiles, and the unity of the Spirit, dwelling and praying in both.)<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

As if the apostle had said, “That you are now, under the gospel, become and made the sons of God, appeareth by this, that God hath sent the Spirit of his natural Son into your hearts to authorize and enable you to call upon him, not only as your God, but as your Father: The gospel assuring you, that you are no longer in that servile condition you were in whilst under the law; but God will deal with you now upon gospel terms, and justify you by faith, without the deeds of the law: Now God hath sent forth the Spirit of his Son into your hearts.” <\/p>\n

Observe here, 1. The title given to the Holy Spirit; it is called the Spirit of God’s Son; that is, the Spirit of Christ, because it is the same Spirit which abode upon him that resteth upon us, and because the Spirit is purchased and procured for us by the blood of the Son. Those rivers of living water, by which the effusion of the Spirit is expressed, do flow out of Christ’s pierced side; Christ purchased the spirit for us, before he sent him from heaven to us.<\/p>\n

Observe, 2. The act respecting his person, God hath sent forth. This imports not any change of place, as if he were more distant from the Father when he was thus sent, than he was before; but it notes his commission for some special work in and upon the creature.<\/p>\n

Observe, 3. The objects which have the benefits of this act; God hath sent the Spirit of his Son into your hearts; that is, into the hearts of believers; signifying that the work here intended is an inward work, and a saving work, I will put my Spirit in them; Eze 36:27 not into the brain, to dwell there by common unsanctified gifts, but into the heart, where all the habits of grace are planted, and from whence all the issues of life proceed.<\/p>\n

Observe, 4. The office which the Holy Spirit performs in the believer’s heart: First, it cries; secondly, it cries, Abba, Father: The Spirit cries, by enabling us through his gracious influences and assistances to cry or pray unto God; and it cries, Father, Father: The repetition made, and the word redoubled, denotes the strength and vehemency of the desire, and speaks a passionate and extraordinary concernment of soul, for obtaining the mercy desired, and the blessings prayed for.<\/p>\n

Learn hence, 1. That there are three sacred persons in the blessed Godhead, the Father, Son, and Holy Spirit: all are held forth to us in this single verse, yea, in this single clause of the verse, God hath sent forth the Spirit of his Son.<\/p>\n

Learn, 2. That the Spirit is not a quality or operation, but a person that has a real being and subsistence; else the phrase of being sent could not be properly applied to him.<\/p>\n

Learn, 3. That the Holy Spirit proceeds both from the Father and Son; for he is the Spirit of the Son, and is sent by the Father: There is an order among the divine persons, though no priority of being.<\/p>\n

Learn, 4. That the spirit of adoption is a spirit of supplication; and this spirit of supplication is the great privilege and advantage of believers under the gospel, for it teaches us what to pray for, and the manner how we are to pray; it joineth with our prayers his own effectual intercession; it gives us a right and privilege to come unto God as unto a Father, and gives us also confidence and assurance, as sons, to be accepted with him.<\/p>\n

Learn, 5. That the great privilege of adoption is both discovered and improved by the help of the Spirit of Christ: Our privilege of sonship under the gospel excels by far theirs under the law:<\/p>\n

1. In point of manifestation and clearness.<\/p>\n

2. As to fulness and amplitude of enjoyment.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father.<\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. <\/p>\n

Now, I may step on toes here, but that is life in the theological scene. “Abba, Father” is described by some as an endearing term like “dada” or “daddy, however I see nothing in the words themselves, nor the context to indicate we should address God as “dada” or even “daddy.” <\/p>\n

The term “abba” is the Aramaic word for father and the word “father” is the word “pater” which means father. In the lexicon it is mentioned that both words were used of God in prayer and in worship and used in great reverence, not great familiarity and endearment. I may be wrong, but I think “pater” is one of the terms that the Roman church uses of the Pope, certainly not a term they use like daddy! <\/p>\n

This whole idea of “dada” is part of the bringing down to man, the God of the universe. It is the making of almighty God into Someone we can bond with, Someone we can relate to, and Someone that we can live with – not Someone that is high and lifted up, not Someone that is our Lord and Master, and not Someone that would be comfortable in the comforts of our wishy washy living style that is akin to the world, and not akin to the heavenlies. <\/p>\n

This “dada” thought is akin to the movement that says God wants us to be rich, that says God wants us to be prosperous, and that wants us to never want for anything. If this is so, Paul wasn’t very spiritual because he had to work for a living; he had to walk long miles in the dust of the east. Jonah had to take a fish instead of his Corvette – how ludicrous to say that God wants us all rich! He wants us rich in the heavenlies, yet some pastors are telling us to lay up stores here on earth. (And I might say, most of those same pastors set a perfect example by amassing cars and riches.) <\/p>\n

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n

4:6 {3} And because ye are sons, God hath {f} sent forth the {g} Spirit of his Son into your hearts, crying, Abba, Father.<\/p>\n

(3) He shows that we are free and set at liberty in such a way that in the meantime we must be governed by the Spirit of Christ, who while reigning in our hearts, may teach us the true service of the Father. But this is not to serve, but rather to enjoy true liberty, as it is fitting for sons and heirs.<\/p>\n

(f) By that which follows he gathers that which went before: for if we have his Spirit, we are his sons, and if we are his sons, then we are free.<\/p>\n

(g) The Holy Spirit, who is both of the Father, and of the Son. But there is a special reason why he is called the Spirit of the Son, that is, because the Holy Spirit seals up our adoption in Christ, and gives us a full assurance of it.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

God also sent the Holy Spirit to indwell believers and to motivate us to approach God. The "heart" is the seat of the will (cf. Pro 4:23). Our relationship with God can be intimate rather than formal. We can call Him "Daddy." "Abba" means that in Aramaic (cf. Mar 14:36; Rom 8:15-16).<\/p>\n

"However, we oversentimentalize this word when we refer to it as mere baby talk and translate it into English as ’daddy.’ The word Abba<\/span> appears in certain legal texts of the Mishna as a designation used by grown children in claiming the inheritance of their deceased father. [Note: Footnote 192: See Theological Dictionary of the New Testament, s.v. "abba," by G. Kittel.] <\/span> As a word of address Abba<\/span> is not so much associated with infancy as it is with intimacy. It is a cry of the heart, not a word spoken calmly with personal detachment and reserve, but a word we ’call’ or ’cry out’ (krazo<\/span>). . . .<\/p>\n

 <\/p>\n

". . . it would be presumptuous and daring beyond all propriety to address God as Abba<\/span> had Jesus himself not bidden us to do so." [Note: George, pp. 307, 308.] <\/span><\/p>\n

 <\/p>\n

"Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul’s case." [Note: Robertson, 4:302.] <\/span><\/p>\n

"The presence of the Spirit is thus a witness of their sonship." [Note: Lightfoot, p. 169.] <\/span><\/p>\n

"The purpose of the Son’s mission was to give the rights of sonship; the purpose of the Spirit’s mission, to give the power of using them." [Note: H. B. Swete, The Holy Spirit in the New Testament, p. 204.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 6. In proof of this, as in ch. Gal 3:2, St Paul appeals to their own experience. Man by nature does not regard God, much less does he pray to Him, as a father. If … Continue reading “Exegetical and Hermeneutical Commentary of Galatians 4:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29079","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29079","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29079"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29079\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29079"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29079"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29079"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}