12 So then, brethren, we are debtors, not to the flesh, to live after the flesh: 13 for if ye live after the flesh, ye must die; but if by the Spirit ye put to death the deeds of the body, ye shall live. [So then, brethren, because of the relation which we sustain to Christ, and because of the opposite effects of living fleshly and spiritual lives, we, though free from the law, are under no obligation to be lawless, and to live after the flesh: for if ye so live ye must pay the penalty of such a course by dying; but if, by the exercise of your will, and the aid of the Holy Spirit, ye put an end to the sinful practices of your fleshly nature, ye shall live. The testimony of Christian experience is that the aid of the Holy Spirit, though real and effectual, is not so obtrusive as to enable the one aided to take sensible notice of it. To all appearance and sensation the victory over flesh is entirely the Christian's own, and he recognizes the aid of the Spirit, not because his burdens are sensibly lightened, but because of the fact that in his efforts to do right he now succeeds where lately he failed. The success, moreover, though habitual, is not invariable, for invariable victory over temptation breeds self-consciousness and self-righteousness, and other sins perhaps more dangerous than the ordinary lusts of the flesh.] 14 For as many as [360] are led by the Spirit of God, these are the sons of God. [To mortify the flesh is to be led of the Spirit, and to be led of the Spirit is to be a son of God; for, though all in the church claim this sonship, the claim is only demonstrated to be genuine in the case of those who are led of the Spirit. The Spirit leads both externally and internally. Externally, the Spirit supplies the gospel truth as set forth in the New Testament, and the rules and precepts therein found are for the instruction and guidance of God's children. Internally, the Spirit aids by ministering strength and comfort to the disciple in his effort to conform to the revealed truth and will of God.] 15 For ye received not the spirit of bondage again unto fear; but ye received the spirit of adoption, whereby we cry, Abba, Father. [That ye are the sons of God is apparent, as I say, because of the Spirit which leads and animates you, and which changes your own spirit. For, in your unsaved, unregenerate state you had a spirit of bondage, leading you to fear God, and his wrath; but when ye were baptized, and became regenerate, ye received a different spirit; viz.: the spirit of adoption or sonship, which dispels fear, and causes you, with confident gladness, to approach and address God as your Abba (which is, being interpreted, Father).] 16 The Spirit himself beareth witness with our spirit, that we are children of God: 17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified with him. [In interpreting this passage we should remember that Paul is speaking to those already converted. Hence, in these and in the preceding verses, he is not telling them how to become children of God, but how to continue such. Now, it is true that the Spirit lays down the terms by which we may become Christians, and if we obey these terms, then both the Holy Spirit and our own spirits testify that we are sons of God. But since Paul is not addressing converts, such an interpretation would be wide of his thought, which is this: If the Holy Spirit indeed leads us in a conflict with sin and a steady effort towards righteousness, and if we submit to be thus led, then [361] the Holy Spirit unites with our spirit to testify that we are God's children. The testimony is, of course, self-directed. i. e., the testimony is for the purpose of assuring and confirming our own faith. If we are led, we know it, and so our own spirit testifies to us. If we are led, in the godly, spiritual path, it can be none other than the Holy Spirit who leads; and so, in the very act of leading, the Spirit testifies to us. And, lastly, if we are led, and if we follow, this union of our spirit and God's Spirit in joint action proves us children of God; for our co-operation with God in this paternal government of his shows us accepted of him as his children. But we can not be children in this one respect of government without being children also in the other respect of heirship. We are, therefore, God's heirs, joint-heirs with his only begotten Son, provided that we are truly led of the Spirit as he was, which we may readily test, for the Spirit led him through suffering to glory, and should lead us by the same pathway, if we are to enjoy somewhat of the same glory.] 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. 19 For the earnest expectation of the creation waiteth for the revealing of the sons of God. [Though the life in the spirit may involve us in sufferings, yet we are encouraged to bear them; for the sufferings are merely for the present time, and are insignificant when compared with the glory toward which they lead, which shall be revealed in us, and upon us, at the time of our resurrection. And this glory must indeed be as large as we imagine, for even creation itself waits in eager expectancy for this coming day, when the redeemed in Christ shall be revealed and manifested before all to be indeed the children of God. There is much argument as to what Paul means by "creation." From the context, we take it that he means the earth and all the life upon it except humanity.] 20 For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope 21 that the creation itself also shall be delivered from the bondage of corruption into the liberty [362] of the glory of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. [And creation thus waits; for at and by reason of the fall of man, it became subject to frailty; i. e., it also fell from its original design and purpose, and became abortive, diminutive, imperfect, and subject to premature decay. And this it did not do of its own accord, but because the will of God ordered that it should be thus altered (Gen. 3:17, 18); not leaving it, however, without hope that it also should so far share in the redemption of the sons of God as not only to be delivered from the bondage of being corruptible, to which God subjected it, but also to be transferred to the liberty which results from or accompanies the revelation or glorification of the sons of God. And this hopeful waiting is evident, for we Christians know that God designs to make all things new (2 Pet. 3:13; Rev. 21:1, 5), and also that the whole creation so shares man's deterioration and degradation that with him it groans, and has, as it were, the pains of childbirth, even to this hour. The figure of childbirth is appropriate, since nature wishes to reproduce herself in a new, fresh and better form, corresponding to that which she had before the fall of man.] 23 And not only so, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body. [And not only do we recognize this vast, unuttered longing of nature, but we find similar groanings even within ourselves, though occupying a much more privileged and advantageous position than nature, having, in the firstfruits of the Spirit, an earnest or inspiring foretaste of the good things to come, and yet, despite our advantage, so exceedingly desirable is the glory yet to be revealed, that even we ourselves groan within ourselves because of those parts wherein we are nearest akin to the material creation, waiting for the time to come when we shall be openly revealed as the adopted children of God, by those changes which culminate in that transformation brought about by the resurrection--when our mortal, corruptible, weak, dishonored, natural body shall [363] be transfigured into the immortal, incorruptible, powerful, glorified, spiritual body, thus accomplishing the redemption of the body.] 24 For in hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth? 25 But if we hope for that which we see not, then do we with patience wait for it. [We groan, I say, waiting for this future blessing. For when we were converted and saved from the world, we were not so saved that all salvation includes was bestowed upon us; but we were saved unto a salvation which even yet exists largely in hope. If it were otherwise, we would now see the things which we still hope for. But when hope is attained it ceases to be hope, for hope applies only to the unattained, not to the attained. But if our full salvation is not yet seen or attained, then should we patiently wait for its attainment, which will be accomplished when we are at last revealed as God's children.]

[TCGR 360-364]