For ye have not received the spirit of bondage again
to
fear
By "the spirit of bondage" is meant, not the Spirit of God: for
this is just the reverse of his character, who is a "free
Spirit", or (hbydn xwr) ,
"a Spirit of liberty"; and is contrary to his work and office,
which is to show a soul its state of bondage by nature, and to
deliver out of it; and though fear may arise from the convictions
of sin, yet this he removes by discoveries of love; moreover, his
work is to make application of grace and righteousness to
sensible sinners, and to administer comfort to distressed minds,
and make them meet for glory; and it is also contrary to the
character of the persons in whom he dwells, who are the sons of
God; besides, the Spirit of God, as a spirit of adoption, is in
the text itself manifestly opposed to this spirit: but by it is
intended a man's own spirit whilst in a state of unregeneracy,
and particularly whilst under a work of the law; and it refers to
that "pharisaical" spirit which prevailed among the Jews. Men in
a state of nature are under a spirit of bondage to the lusts of
the flesh; by these they are captivated and enslaved, and the
consequence of it is a fearful apprehension, when convicted, of
death, judgment, and wrath to come. They are in slavery to the
god of this world, who leads them captive, and by injecting into
them fears of death, are subject to bondage. The Jews in
particular were in bondage to the law, ceremonial and moral; to
the ceremonial law, as circumcision, observation of days, and
multitudes of sacrifices. This law was an handwriting of
ordinances against them; it obliged them to keep the whole moral
law; the sacrifices of it could not take away sin; the breach of
it, being punishable with death, must unavoidably induce a
"spirit of bondage unto fear": they were in bondage to the moral
law, which naturally genders to it, as it demands perfect
obedience, but gives no strength to perform; as it shows a man
his sin and misery, but not his remedy, as it accuses charges
with sin, and curses and condemns for moreover, a spirit of
bondage is brought upon persons through it, when they seek for
justification and salvation by the works of it, for such obey it
with mercenary views, not from love, but fear; and their comforts
rise and fall according to their obedience: now these believers,
though they had formerly been under such a spirit of bondage,
were now delivered from it; nor should they return to it again:
but ye have received the spirit of adoption,
by which is designed not a spirit of charity, or love, or
inherent grace: adoption is not owing to inherent grace, or is
any part of it: regeneration and adoption differ; adoption makes
men the children of God, regeneration makes them appear to be so
by giving them the nature of children; adoption is not a work of
grace in us, but an act of grace without us, having its complete
being in the mind of God; it is antecedent to a work of grace,
inherent grace is a consequence of it, though no man knows, or
has the comfort of his adoption, until he believes: rather a
filial child like spirit, such a spirit as becomes the children
of God is here meant; a spirit of freedom with God, of reverence
of him, and of love of him, and of obedience to him; springing
from filial affection and without mercenary views; a meek,
harmless, and inoffensive spirit. Though it seems best of all to
understand by it the Holy Spirit of God, who is distinguished
from the spirit of believers, ( Romans 8:16 ) , and is
called "the Spirit of his Son" in a parallel place, ( Galatians
4:6 ) , and stands opposed here to a spirit of bondage, and
may be so called because as a spirit of grace he flows from
adoption; and is the discoverer, applier, witness, and ratifier
of the blessing of adoption; and is the pledge, earnest, or seal
of the future adoption or eternal inheritance: now the Spirit is
received as such from the Father and the Son into the hearts of
believers, by the means of the Gospel, in order to make known
their adoption to them, which is an instance of grace, and ought
to be acknowledged; for
we cry Abba, Father:
by the help of the spirit of adoption; we, the saints under the
Gospel dispensation, in opposition to the legal one, under which
they had not that freedom; "cry" which denotes an internal
vehemency and affection of soul, and an outward calling upon God,
as a Father, with confidence; "Abba, Father, Father" is the
explanation of the word "Abba", and which is added for
explanation sake, and to express the vehemency of the affection,
and the freedom and liberty which belongs to children: the words
in the original are, the one a Syriac word in use with the Jews,
the other a Greek one, and denotes that there is but one Father
of Jews and Gentiles. The word "Abba" signifies "my Father", and
is expressive of interest and of faith in it; and read backwards
is the same as forwards, God is the Father of his people in
adversity as well as prosperity; it is the word used by Christ
himself in prayer, and which he directs his people to; to say no
more, it is a word which the Jews did not allow servants, only
freemen to make use of, and to be called by;
``it is a tradition; (say they F2,) that servants and handmaids, they do not use to call (tynwlp amyaw ynwlp aba) , "father such-a-one, or mother such-a-one";''in allusion to which the apostle suggests, that only freemen, such as have the spirit of adoption, and not servants or bondsmen, can make use of this word "Abba", or call God their Father.