"For as many as are led by the Spirit of God these are sons of God." (Rom. 8:14.) Being "led by the Spirit" is not a matter of following mysterious impulses; or perhaps, like the "Oxford Group", letting your mind go blank and putting down on paper whatever thought may involuntarily come--a practice not only foolish, but distinctly dangerous. The Holy Spirit deals with us as with intelligent beings, and does not violate, but rather strengthens our understanding and power of moral choice. To be led of the Spirit means (as shown in 8:4, 5, 13; also in Gal. 5:16-23) to obey the righteous will and prompting of the Spirit, and thereby counteracting (putting to death) the inclinations of the flesh. This sort of control (as contrasted with outward law) marks our standing as being that of God's sons; and they who so live and walk are thereby shown to be sons of God. For it is not a spirit of servile fear and bondage (such as existed under the law) that we have received, but a Spirit of adoption, which enables us, from the heart, to cry, "Abba Father." (Rom. 8:15.)

      The witness of the Spirit spoken of in v. 16 is not as that mentioned in Heb. 10:15--namely the testimony of the Scriptures, in which the Spirit speaks to us (which is always true and fundamental); but as the context indicates, a joint consensus of the indwelling Spirit of God with our own human spirit. Compare the somewhat similar thought of a man's conscience witnessing with him. (Rom. 2:15; 9:1.) This is seen in the joint cry, "Abba, Father" of v. 15 (comp. Gal. 4:6); as also in the new affections--the love (cp. I John 3:14), the joy (I Thess. 1:6), the peace; and all the "fruit" of the Spirit (Gal. 5:22) which is a matter of both inward consciousness and outward proof and manifestation.

      Now if we are "children" we are also heirs--heirs of God, joint-heirs with Jesus Christ (who inherits all things, Heb. 1:2) "if so be that we suffer with him that we may be also glorified together with him." God's faithful children must suffer for Christ; but as they share in His sufferings they shall also share with Him in His glory.

      Here follows a short digression, dealing with this subject of suffering and glory (vs. 18-25). At v. 26 Paul resumes the teaching concerning the Spirit's work in the heart of the Christian.

      The suffering of this present time (he says) is not worthy to be compared with the glory that shall be revealed to us-ward. The man who declares this suffered himself perhaps more than any other servant of Christ ever did. (See I Cor. 4; II Cor. 6 and 11.) But the most a child of God may suffer here is too insignificant to be compared with the glory that is in store for him in the day when the sons of God (who are now veiled, as it were, I John 3:1, 2) shall be "revealed." For that event the whole creation waits in earnest expectation. He explains that the whole creation is temporarily by the will of God, in a state of bondage and degradation, "subject to vanity," but that was done in hope of a glorious deliverance. For when man fell, all [38] nature fell with him; and when the sons of God are revealed in glory (Col. 3:4) then all creation shall share in the liberty of the glory of the children of God. The whole creation groans and travails in pain until yet; and even we (who, already, have received the Spirit as the firstfruit of the final bliss)--even we ourselves groan within ourselves, waiting for our adoption, namely, the redemption of our body--which takes place at Christ's second coming. (I Cor. 15:52.) By "adoption" here is meant entrance into the full and final privileges of our sonship. For (the apostle goes on to say) our salvation (our full final salvation) is still a matter of hope; but that which is hoped for is not yet seen nor realized ("it does not yet appear what we shall be." I John 3:2). "But if we hope for that which we see not, then do we with patience wait for it." And we cannot be patient unless we have a sure hope to sustain us. (Cp. Job 6:11.)

      The concluding section (vs. 26-39) resumes with the working of the indwelling Spirit (where he had left off above, at vs. 16, 17.) As the Spirit bears witness with our spirit, so also ("in like manner") he helps our infirmity. The special infirmity referred to is our inability to pray as we ought. So the Spirit Himself makes intercession for us with groanings which cannot be uttered. Yet God hears and knows them and answers the Spirit's intercession, as, in our hearts, He pleads for us according to the will of God.

      Here comes in the oft-quoted and oft-misapplied statement of Rom. 8:28--"And we know that to them that love God all things work together for good, even to them that are called according to his purpose." It is to them that love God, to them that are called according to His purpose that all things work together for good. Things adverse and painful as well as things pleasant and favorable combine for their good and blessing. What the purpose is, according to which they have been called, is shown in verses 29 and 30--that they might at last bear the image and likeness of the Son of God. To this end they are called, justified, and finally glorified. (See vs. 17, 18.)

      There follow five triumphant questions:

1. "If God be for us, who is against us?"
2. "He that spared not his own Son, but delivered him up for us all--how shall he not also with him freely give us all things?"
3. "Who shall lay anything to the charge of God's elect?"
4. "It is God that justifieth, who is he that condemneth?"
5. "Who shall separate us from the love of Christ?"

      Since therefore God is for us (v. 31) as shown in God's mighty purpose which works for our salvation, vs. 28-30; and in the fact that He spared not His own Son but delivered Him up for us all (the Gift that includes and guarantees every other), and in the fact that it is He that justifies us (therefore no one can condemn) and that Christ Himself, at God's right hand, makes intercession for us,--it follows that no power of earth or hell, nothing in this world nor aught in the world to come, nor any circumstances or changes, nor any created thing whatsoever, shall be able to separate us from the love of God which is in Christ Jesus our Lord--a statement given, not to lull us to sleep in vain confidence and fleshly security, but for our blessed assurance, so that with good courage we may go on and face the [39] conflict, and with purpose of heart "keep ourselves in the love of God." (Jude 21.)

      At the end of this important section we should look back over chapters 6, 7, and 8. With what question does chapter 6 begin? What, therefore, do you conclude that this chapter treats on? Right--it deals with the question of Christian living: whether a child of God should continue in sin--why not--how to avoid it. Note three reasons: the first in 6:2; the second is 6:11; the third is 6:16-18.--Consider 6:15-23 and all chapts. 7 and 8 as explanatory of the statement in 6:14. This sets forth the Christian's relationship to the Law. Just as in Rom. 3 he shows that the Law cannot justify the sinner, so in chapt. 7 he shows that the Law cannot sanctify the Christian (using the term "sanctify" in its practical significance, namely, the living of a holy life.) The law cannot create such a life, nor enable a man to live it. In fact a man cannot live it until he is dead to the law (Gal. 2:19), and thus no longer under law but under grace. (Rom. 6:14.) The futile effort to live well-pleasingly to God according to requirement and in one's own strength is portrayed in Rom. 7. Deliverance is sighted in 7:25, and is set forth in Rom. 8 as being due to the Spirit of life in Christ Jesus whose power sets us free from the power of indwelling sin. (See 7:20-23.) Up to Rom. 8 the Holy Spirit's work (with reference to the Christian) is mentioned but once (5:5). But in this chapter the Spirit's presence and power is seen as the secret of the true and holy life in Christ and the earnest of our final salvation and inheritance.

      The next section, chapters 9-11, has to do with the great question of God's dealings with Israel; (a) that their present rejection is not a breach of God's faithful promise (ch. 9); (b) that the blame of this rejection lies with themselves (ch. 10); and (c) that God is not yet through with them (ch. 11). On this will we begin in our next.

      What is it to be led by the Spirit of God? What is meant by "the Spirit himself beareth witness with our spirit"? If we are children--then, what more goes with that? How does the present suffering even at its worst compare with the future glory? For what does all creation wait? Why? (v. 22.) When does our "adoption" take place? What part does hope play in salvation? What more does the Spirit do for us? (v. 26.) What three "groans" are spoken of in verses 22-26? What are the five triumphant questions in verses 31-35? Have you memorized v. 32? What follows from the fact that God is for us? And from the fact that He justifies us? What is said concerning the love of God which is in Christ Jesus our Lord? On what do these three chapters (Rom. 6, 7, 8) treat? (Read again the review given above). [40]

[LOR2 38-40]