Romans 8:16

Rom_8:16

The Spirit itself beareth witness with our spirit.

The witness of the Spirit with our spirits

I. The respective offices of the two witnesses.

1. The Spirit itself beareth witness.

(1) The subject of the testimony is not that we have been awakened, that we have repented, that a number of moral changes have taken place in us, so that we may conclude that we are the children of God. Its direct and simple object is to assure us that we are the children of God.

(2) Of this the Spirit is the only competent witness. To this fact of our reconciliation to God, considered as a fact, our own spirits neither do nor can bear testimony. That the act of pardon takes place upon our believing in Christ; but this act of mercy is one which takes place in the mind of God. The things of God knoweth no man, but the Spirit of God. For the Spirit searcheth all things, even the deep things of God. He, therefore, alone can be cognizant of the fact of forgiveness and adoption, to whom that fact is made known by the testimony of the Spirit.

(3) How this testimony is borne may be difficult to describe, but it is that by which doubt is put away and the fact ascertained. For why else is a witness called in but to clear up some doubt? For what purpose do we bring forward witnesses but to come to the knowledge of some truth? Now, whatever be the method, the fact is communicated, and known, because communicated.

2. The witness of our own spirits. Why this? Certain it is that the Holy Spirit speaks with a voice by which the faithful soul cannot be deceived, yet there may be impressions not from Him, and which we may mistake for His sacred testimony. Against such delusion you must be carefully guarded. Nor are the means by which it may be detected difficult. Where the Spirit of God dwells He dwells as the author of regeneration. Of this change our own spirits must be conscious. If we love God and our neighbour, if we are spiritually minded, as having the fruits of the Spirit, then have we the witness of our own spirits to the fact that we have received the Spirit of God.

II. The errors connected with this doctrine into which men have sometimes fallen.

1. That there can be no certainty of our being now in a state of salvation. Well, if this blessing be not attainable, the state of good men under the New Testament dispensation is far inferior to the state of good men under the Old. Enoch before his translation had this testimony, that he pleased God. Now, what was there peculiar in the case of Enoch? See the filial confidence that Abraham had in God from the time that his faith was counted to him for righteousness. When David prays, Restore unto me the joy of Thy salvation, did he not recollect that joy in the salvation of God which he had previously experienced? We may say, also, that this notion is contrary to all the words of Christ and His apostles. When our Lord says, Come unto Me, and I will give you rest, can such words be reconciled with the idea of our being in a state of uncertainty? Remember that that uncertainty implies this, I am uncertain whether God be my friend or my enemy. Now, if this be the only state into which religion brings us, with what truth can Christ be said to have given rest to the soul?

2. That there is a great danger of fanaticism in this, and that, therefore, it will be much more safe to proceed in the way of argument and inference. But upon this theory what are we to do with the text? There are certain fruits of the Spirit, it is said, by the existence of which in ourselves we are to infer that we are the children of God. What are these fruits? If you examine them you will find that several are such as must necessarily imply a previous persuasion of our being in the favour of God, communicated by God Himself (Gal_5:22-23). Love to God directly implies the knowledge of His love to us. So, too, as to peace. Can we have this before we know whether we are at peace with God? The fruits of the Spirit flow from the witness of the Spirit.

3. That this is the privilege only of some eminent Christians. But there is no authority for this in the Word of God. This blessing is as common a blessing as pardon; it is put on the same ground, and is offered in the same general manner.

4. That this is an assurance of final salvation. I find no authority for this in the book of God. We are called to live in the comfortable assurance of the Divine favour, and to rejoice in the hope of the glory of God; but this conveys to us no certain assurance of final salvation.

Conclusion:

1. This doctrine may well lead those of you to consider your own condition who feel that you are under the Divine displeasure, that you are living carelessly, and neglecting the great salvation.

2. The subject applies itself to those whose conscience is burdened by the sense of guilt and sin. When once you get the faith that waits and pleads and prays it will not be long before God will hear your earnest prayer, and say unto you, I am thy salvation.

3. Let those who have received the Spirit of adoption recollect both their privileges and their duties. Walk worthy of the vocation wherewith you are called, and of the blessings you profess to enjoy. (R. Watson.)

The witness of the Spirit

In the text itself there are two general parts considerable. First, the witnesses mentioned. Secondly, the thing itself, which they bear witness unto. The witnesses mentioned they are two. First, our own spirit. We begin with the former of these parts, viz., the witnesses themselves here mentioned, which are here expressed to be of two sorts. Our own spirit, and the Spirit of God with it. Each of these do bear witness to the truth of adoption in those who are true believers. First, our own spirit; that is, the spirit of the children of God considered by itself. This is one witness to them of their condition in grace, and of their relation to God as their Father. Our own spirit is not to be taken in a corrupt sense for our carnal spirit. This is sometimes too much our own, and so denominated, but such as is no competent judge or witness of such a business as this we now speak of. Nor, secondly, is it to be taken in a common sense, for our mere natural spirit, our soul in its physical consideration, for there is a witness (as we acknowledge) even in that of civil and natural actions. But it is to be taken in a more refined and spiritual sense. Our spirit, so far forth as sanctified and renewed by grace, sprinkled with the blood of Jesus Christ, and having His image stamped upon it, making up the regenerate part in us. This is our spirit in the sense of this scripture. Look, as this is the difference betwixt a man and other creatures, that he is able to reflect upon his actions, which another cannot; so this is the difference betwixt a Christian and other men, that he can reflect upon his own grace, which others are not able to do. The spirit of a regenerate person is a witness to him of his adoption. This is suitable and agreeable to other places of Scripture besides (2Co_1:12; 1Jn_3:21). He that believeth on the Son of God hath the witness in himself (1Jn_5:10). My conscience bearing me witness in the Holy Ghost, etc. (Rom_9:1). For the better opening of this point unto us we must know that a mans own spirit does witness to him his adoption, or state in grace, according to a threefold reflection. First, upon his primitive conversion, and the manner and carriage of that. Secondly, upon his habitual disposition, and the frame and temper of that. Thirdly, upon his general conversation, and the ordering and regulating of that. By reflecting upon each of these, in the right and due observation of them, does a mans own private spirit and conscience witness to him that he is a child of God. The second is the Spirit of God, and more expressly the Spirit of adoption, which we find to be mentioned in the close of the preceding verse of this chapter. The Spirit itself, or the self-same Spirit. This bears witness of our adoption and state in grace. And it may be conceived to do so two manner of ways. We begin in order with the first of these testimonies, which is that which is distinct and immediate, wherein the Spirit of God does without the intercurrence or mediation of any discourse on our part, or argument on His, signify His love and goodwill to such persons as are partakers of it. This is the testimony which we are now to speak of. First, to speak of the nature of it; what or what manner of thing it is. Now for this it is nothing else but a gracious hint or intimation given to the soul by God, assuring our hearts and consciences of His favour and love towards us, and of our atonement and reconciliation with Him through the blood of His Son. Be of good cheer, thy sins are forgiven thee, I am thy salvation, thou art Mine, and the like. It is not a violent ecstasy or rapture of soul beyond itself, as illuminatists and enthusiasts, and such kind of people as those are, are sometimes deluded withal, but a sober and judicious and composed frame of spirit, which lies not at all in the fancy, as the subject of it, but in the heart. To speak distinctly of it we may look upon it under a threefold property, or qualification. First, this manner of testimony of the Spirit is secret and inexpressible, a hidden mystery, and such as is easier felt than described; as a man that tastes honey sweet cannot make another to conceive the sweetness of it, therefore it is called the hidden manna (Rev_2:17). It is called unspeakable joy (1Pe_1:8; 2Co_12:4). Secondly, it is certain and infallible. This it is like the witness of a prince, which puts all presently out of controversy. Thirdly, this witness of the Spirit, it is moreover inconstant and various, Rara hora brevis mora (Bernard.)

. And is not always or at all times alike vouchsafed to those that receive it, and are partakers of it. Now the second thing here considerable of us is the discovery of it, whereby it may be known. This inquiry is very necessary for us in regard of the manifold mistakes and deceits which are in this particular. First, from the antecedents. In Eph_1:13 it is said, After that ye believed, ye were sealed. Sealing comes after believing, that so it may not be a seal to a blank. The Spirits witness of our salvation is consequent to His work of our conversion. And there are two reasons for it. First, because this witness of the Spirit is an act of special favour, therefore it is such as belongs only to those who are friends, and in a state of actual reconcilement unto Him. Secondly, because the judgment, and so also the witness of God, is according to truth. Never is a Spirit of consolation where it is not first a spirit of renovation. Secondly, we may take notice of it in its concomitants, and those things which do usually attend it. At first a reverend esteem of the ordinances. And then it is also accompanied with humility and meekness of spirit, and a holy care and fear of offending. And again, there is a holy boldness and confidence at the throne of grace which does accompany this testimony of the Spirit. Seeing we have such hope, we use great freedom of speech (2Co_3:12). Thirdly, for its consequences and effects. They are also various. Joy in the Holy Ghost; contempt of the world; comfortable thoughts even of death itself. From these and the like discoveries may we discern the testimony of the Spirit to be such as it is. But moreover, to make all clear, we must further know this much, that the Spirit of God bears witness to itself in its witnessing to us. As it is infallible in regard of the matter of its testimony, so it is convincing in regard of the evidence and manner of its proceeding. And it shows itself to be far different from all delusions and mistakes whatsoever. And it is a sufficient witness to itself, though there were no other besides; as the sun which discovers other things is also seen by the same light itself whereby it discovers them. The second is the conjunctive, or concurrent testimony. As the Spirit witnesses to us, so it witnesseth with us. And with us, not only by the way of concomitancy, but by way of assistance. His testimony has an influence upon ours; that is, He helps us to witness to ourselves. We are not sufficient of ourselves to think anything to this purpose of ourselves, but our sufficiency is of God (2Co_3:5). This is different from the former testimony of the Spirit of God in two regards. First, that in that He has no concurrence with us, neither are we, by way of activity, but merely passively any parties at all in it, but in this we are. Secondly, that in that He proceeds by way of simple assertion, but in this by way of argument and reason, clearing both the premises of the practical syllogism to us, and enabling us to infer the conclusion. Here we need His concurrence with us to help us out of those difficulties which are upon us. And this is that which through His grace and goodness we do receive from Him, as is here signified, while it is said that He bears witness with our spirits that we are the children of God. The second is the matter of this witness, or the thing itself witnessed unto. And that we have in those words, that we are the children of God. That there is such a thing as an assurance of our state in grace, and so of future salvation, here in this life. This it may be cleared upon these arguments which make for it, as first, from the description of faith itself in the highest notion and degree of it, which the Scripture does set forth to us, under terms of certainty and assurance, calling it the full assurance of faith (Heb_10:22); the full assurance of hope (Heb_6:11). Speaking of Abraham, it is said that he was fully persuaded (Rom_4:21). Secondly, from the exhortations which are given to Christians to this purpose. For trial and self-examination. Examine yourselves, prove yourselves, know ye not your own selves, etc. (2Co_13:5; 2Pe_1:10; Heb_6:11). Lastly, this may be confirmed unto us from the manifest absurdity and inconvenience which does follow from the contrary doctrine. (Thomas Horton, D.D.)

The witness of the Spirit

I. The high privilege of Gods people. There is a sense in which all are His children, for we are all His offspring. But all are not related to God as His children in the sense of the text. Certain Jews pretended that they were the children of God. Jesus said unto them, If God were your Father, ye would love Me; but they loved Him not. Consequently He spoke still more plainly to them, Ye are of your father the devil, etc. The same applies exactly to men in the present day. But let us observe what this high privilege denotes.

1. Distinguished honour. The Lord puts His name upon them. If this be our privilege we need envy none. The name of the ungodly, whatever rank they hold, shall be blotted out.

2. Peculiar affection. There is no feeling so congenial to the heart of a father as affection for his children,

3. Constant care.

4. The most liberal kindness, If ye, being evil, know how to give good gifts, etc.

II. The way by which this privilege is ascertained and enjoyed. Two witnesses come forward--

1. The testimony of conscience--our spirit. Have you, or have you not, a persuasion in your own breast that you are a child of God? If our heart condemn us, that is, if the verdict of conscience be clearly against us, God is greater than our heart, and knoweth all things. But if our heart condemn us not, if its verdict be impartially in our favour, then have we confidence towards God.

2. But, secondly, here is the testimony of the Spirit of God, and this is more particularly to be regarded; but when both agree then the case is beyond all reasonable doubt. Many a man, sinfully partial to himself, hath the witness of his own spirit that he is a Christian, while the Spirit of God witnesses no such thing. Let us, therefore, consider this witness.

This is given in two ways.

1. In the Scriptures. The Word of God describes the children of God, the mind compares itself with this, and so far as an agreement really exists an inference friendly to ourselves is fairly drawn.

2. But there is the Spirits witness by supernatural influence, or direct impressions on the mind. If Satan, that evil spirit which now worketh in the children of disobedience, has a pernicious and destructive influence, much more the Holy Spirit of God for saving purposes. The Spirits witness may be distinguished--

(1) By what precedes it. In vain does any one pretend to it unless he be first experimentally acquainted with--

(a) True repentance.

(b) Unfeigned faith.

(c) Sincere devotedness to God.

(2) By what attends it. A high estimation of Gods Word.

(3) By what follows it.

(a) Deep humility.

(b) Holy jealousy of self.

(c) Close walking with God.

(d) Holiness. (T. Kidd.)

The witness of the Spirit

I. The testimony. There must be a fact before there can be evidence. To be a child of God is a privilege marked--

1. By its greatness. It is a great privilege that commences in adoption, that is effectuated by regeneration, sustained by Divine nourishment, confirmed by Divine instruction, manifested by Divine resemblance, and witnessed by the Divine Spirit. Now, God has said, If any man provide not for those of his own household, he hath denied the faith and is worse than an infidel. We conclude that God, in proclaiming His own Fatherhood, will not be wanting towards the members of His own family.

(1) He has a home for them (Joh_14:2). Wherefore He is not ashamed to be called their God, for He hath provided for them a city.

(2) He will provide for their pilgrimage and journey home.

(3) He will afford them the special tokens of His love. I will not leave you orphans.

2. By its distinguishing privilege. To be the children of God by adoption and grace is not a common privilege.

3. By its operative power. He that hath this hope in Him purifieth himself, even as He is pure. The child of God longs to be like God.

4. By its evangelical influence. Ye have received not the spirit of bondage.

II. The witnesses. In the mouth of two or three witnesses shall every word he established (Joh_8:18).

1. Our own spirit. Not that it has always done so, nor that our actual safety is always in proportion to the assurance of safety. We may be safer than our fears will permit us to think. But there are times when our own spirit delivers no faint or hesitating testimony. Should I thus love God if He were not more to me than He is to others? Should I thus run to Him in my sorrows, feel this delight in prayer, love His house, His day, His Word, His ministers--choose His people?

2. But our hearts are deceitful. We need a second witness to confirm the testimony of our own. The Spirit is a fellow-witness. How does the Spirit bear witness?

(1) By direct communication. But lest this should be thought to encourage a dreamy fanaticism--

(2) By the doctrines and promises of the written Word. The voice of the Spirit within agrees with the voice without--to the law and the testimony.

(3) By His effectual work as the Comforter and Sanctifier of the people of God, tempers, fruit.

III. To whom do these witnesses testify?

1. To ourselves for comfort. We are hard to satisfy. He thoroughly pleads our cause and argues it to us.

2. To the Church for communion.

3. To the world for usefulness. (P. Strutt.)

The witness of the Spirit

The sin of the world is a false confidence--that a man is a Christian when he is not. The fault of the Church is a false diffidence--whether a man be a Christian when he is. The two are perhaps more akin than they look. Their opposites, at all events--the true confidence, which is faith in Christ; and the true diffidence, which is distrust of self--are identical. But there often is the combination of a real confidence and a false diffidence. Now this text is one that has often tortured the mind of Christians. Instead of looking to other sources to ascertain whether they are Christians or not, and then thinking thus, That text asserts that all Christians have this witness, therefore certainly I have it in some shape or other; they say, I do not feel anything that corresponds with my idea of the witness of Gods Spirit, and therefore I doubt whether I am a Christian at all. Note--

I. Our cry father is the witness that we are sons. The Spirit itself beareth witness with our spirit. It is not that my spirit bears witness that I am a child of God, and that the Spirit of God comes in with a separate evidence to say Amen; but that there is one testimony which has a conjoint origin; from the Spirit of God as true source, and from my own soul as recipient and co-operant in that testimony.

1. So far, then, as the form of the evidence goes, you are not to look for it in anything parted off from your own experience, but you are to try and find out whether there be a still small voice, no whirlwind, etc., but the voice of God taking the voice and tones of your own heart and saying to you, Thou art My child, inasmuch as through Me there rises, tremblingly but truly, in thine own soul the cry, Abba, Father.

2. Then with regard to the substance of it, The Spirit itself, by means of our cry, Abba, Father, beareth witness with our spirit that we are the children of God. The substance of the conviction is not primarily directed to our relation or feelings to God, but to Gods feelings and relation to us. The two things seem to be the same, but they are not. Instead of being left painfully to search amongst the dust and rubbish of our own hearts, we are taught to sweep away all that crumbled, rotten surface, and to go down to the living rock that lies beneath it. There is all the difference in the world between searching for evidence of my sonship and seeking to get the conviction of Gods fatherhood. The one is an endless, profitless, self-tormenting task; the other is the light and glorious liberty of the children of God.

II. That cry is not simply ours, but it is the voice of Gods Spirit.

1. Our own convictions are ours because they are Gods. Our own spirits possess them, but our own spirits did not originate them. This passage with Gal_4:6 puts this truth very forcibly. In the one text the cry is regarded as the voice of the believing heart; and in the other the same cry is regarded as the voice of Gods Spirit. And these two things are both true; the one would want its foundation if it were not for the other; the cry of the Spirit is nothing for me unless it be appropriated by me. And the whole doctrine of my text is built on this one thought--without the Spirit of God in your heart you never can recognise God as your Father. There is no ascent of the human desires above their source.

2. But if this principle be true it does not apply only to this one single attitude of the believing soul, it comprehends the whole of a Christians life. The Spirit itself beareth witness with our spirit in every perception of Gods Word, in every revelation of His counsel, in every aspiration after Him, in every holy resolution, in every thrill and throb of love and desire. Each of these is mine, inasmuch as in my heart it is experienced and transacted; but it is Gods, and therefore only has it come to be mine! And if it be objected that this opens a wide door to delusion, here is an outward guarantee. As many as are led by the Spirit of God they are the sons of God. The test of the inward conviction is the outward life, and they that have the witness of the Spirit within them have the light of their life lit by the Spirit of God, whereby they may read the handwriting on the heart, and be sure that it is Gods and not their own!

III. This Divine witness in our spirits is subject to the ordinary influences which affect our spirits.

1. The notion often prevails that this Divine witness must needs be perfect, never flickering, never darkening. The passage before us gives us the opposite notion. The Divine Spirit, when it enters into the narrow room of the human spirit, condescends to submit itself to the ordinary laws and conditions which befall our own human nature. Christ came into the world Divine, but the humanity He wore modified the manifestation of the Divinity that dwelt in it. And not otherwise is the operation of Gods Holy Spirit when it comes to dwell in a human heart. There, too, working through man, it is found in fashion as a man. The witness of the Spirit, if it were yonder in heaven, would shine like a perpetual star; here in the heart on earth it burns like a flame, not always bright, wanting to be trimmed, and needing to be guarded from rude blasts. Else what does an apostle mean when he says, Quench not the Spirit, Grieve not the Spirit?

2. And the practical conclusion that comes from all this is just the simple advice, Do not wonder if that evidence vary in its clearness and force. Do not think that it cannot be genuine because it is changeful. There are heavenly lights too that wax and wane; they are lights, they are in the heavens though they change. You have no reason to be discouraged because you find that the witness of the Spirit changes. Watch it, and guard it, lest it do. Live in the contemplation of the person and the fact that it calls forth, that it may not, You will never brighten your evidences by polishing at them. To polish the mirror ever so assiduously does not secure the image of the sun on its surface. The only way to do that is to carry the poor bit of glass out into the sunshine. It will shine then, never fear. (A. Maclaren, D.D.)

The witness of the Spirit

It is the high and distinguishing privilege of true Christians that they are the children of God; but there is a wide difference between possessing a privilege and knowing that we possess it. A man may have in law a clear title to an estate without feeling sure in his own mind that he has such a title. He may possess a real interest in some very beneficial concern, and yet may be ignorant of his claim, or perhaps have considerable doubts as to the justice of his pretensions. The text discloses the way by which the true Christian may attain to a strong and lively hope of his adoption--namely, through the testimony of the Spirit. What, then, is this witness of the Spirit?

I. It is a privilege which the Spirit of God freely bestows; which He confers or withholds as He sees fit. Some may wait many years before they are favoured with it, and may afterwards lose it. Nor is the Spirit less free as to the degree of the testimony. To one He bears a weaker, to another a stronger witness.

II. It is a secret inward operation of the Holy Ghost with our spirit. Consequently it can be known only to the person to whom it is given. By his fruits others know him.

III. It perfectly agrees with the written Word of God; for the Spirit cannot contradict Himself--e.g., should a person pretend to have it whose life exhibited none of those marks with which Scripture distinguishes the children of God, it would be plain that he was mistaken in his pretensions. For could the Spirit witness to him a falsehood?

IV. It has nothing to do with sudden and violent impulses, new revelations, sensible impressions, etc. Let us not deny or overlook the real operations of the Spirit of God; but let us not blaspheme Him, nor bring them into contempt, by ascribing to His agency effects which are proofs of nothing but of error, weakness, or imposture.

V. Wherever the Spirit bears witness to the adoption of sons, there he has been first received as the Spirit of adoption (verse 15). (E. Cooper.)

The witness of the Spirit

Christ taught the doctrine of regeneration by the Holy Spirit, and St. Paul taught the complemental doctrine of a direct personal witness of the same Spirit to the soul that had become renewed. The act of regeneration is succeeded by the act of confirmation; which is the Divine method in nature. Not only did God create the heavens and the earth, but He followed each act of creation with the assurance that it was very good. It is quite true that the works of nature are continually vindicating their own goodness, and it is not less true that spiritual sonship is its own witness in the presence of all men; yet the soul which has passed through the agonies of penitence and reconstruction needs just that word of tender assurance and comfort which is expressed in the doctrine of the witness of the Spirit.

I. This witness brings with it comfort. In all the great experiences of life we need a voice other than our own to complete the degree of satisfaction which begins in our own consciousness. In common affairs we may be strong enough without external encouragement; but when life is sharpened into a crisis we need something more than is possible to our unaided powers. There are times when we need to hear our own convictions pronounced by the voice of another. Let that second witness be greater than ourselves, and his testimony will bring with it proportionate comfort; let him be the wisest of men, and still the consolation is increased: let that witness be not a man, but God Himself, and at once we are filled with peace and joy unspeakable.

II. Still, the very Divineness of this comfort clothes the witness with the severity of inexorable discipline. Sonship has responsibilities as well as enjoyments. Know ye not that ye are the temples of the Holy Ghost? Will any man make the temple of the Lord a temple of idols? We are to walk in the Spirit; to mind the things of the Spirit; and to bring forth the fruits of the Spirit. Otherwise there can be no comfort! If there is sweetness in the mouth, it is the taste of stolen honey. The comfort is not a spiritual luxury. The apostolic doctrine is that the promises of God should move the heart towards more and more purity (2Co_7:1). Gods purpose as to character is growth. Let the sacred germ lie dormant in the heart, and the witness of the Spirit will decline in vividness and emphasis, and the germ itself will perish (Heb_6:4-6). Once interrupt the communion of the soul with the Father, and the soul may never be able to resume the fellowship: then (the apostle would say) Pray without ceasing, if you would enjoy the permanent witness of the Spirit. Thus the argument arising out of Divine comfort in the human soul points stead-lastly towards discipline (verses 5, 13).

III. Yet with all the comfort is there not an aspiration hardly distinguishable from discontent, and with all the discipline is there not a hope which makes it easy? The explanation is found in the fact that the present enjoyment of the Spirit is but an earnest of the coming fulness (verse 23). The Church by mistaking the earnest for the fulness, runs the risk of stating incomplete truths as final revelations. The earnest of the Spirit constitutes a lien upon the future service of the receiver; if the service be unperformed, the earnest will be withdrawn; whereas, if the service be lovingly rendered with the whole might of the heart, the measure of the gift will be filled up even to the sanctification of the whole body, soul, and spirit. What is delaying the outpouring of the fulness of the Spirit? There is, indeed, a still sterner inquiry, Is not the presence of the Holy Ghost in the Church less distinct to-day than in the apostolic age? Can modern piety enrich its history with such a passage as Act_2:1-4; Act_4:31? Is the Church baptized with the Holy Ghost and with fire? Is it honourable to suggest that such manifestations were confined to the early Church? It was after those manifestations that the Apostle Paul described the measure of the Spirit already given as an earnest, and if only an earnest where is the fulness which there is not room enough to receive? We may be said to receive more and more of the sun as noontide approaches, and to receive a double portion of the spirit of every author whose writings we study with admiring affection. Now, why has not a Church eighteen hundred years old a fuller realisation of the witness of the Holy Ghost than had the Church of the first century? Has the Church accomplished all the purpose of God, and passed for ever the zenith of her light and beauty? How, then, are men to know that they enjoy the witness of the Spirit? Partly by the anxiety with which they put the question, and partly, too, by the occasional comforts which suffuse the soul with inexplicable gladness, but mainly by the daily sacrifice of loving service, and by enrapturing expectation. (J. Parker, D.D.)

The witness of the Spirit

How much there is in this chapter as to the work of the Holy Spirit. He helps against sin (verse 2). He leads and guides (verse 14), He aids in prayer (verse 26). And (text) gives believers a happy sense of their acceptance. Not, indeed, by voice from heaven, nor by angelic messenger (Dan_9:23), rather by revealing the Saviours love and glory (Joh_15:26), and by bringing peace-giving words to remembrance (Joh_14:26-27). Let us now consider the great happiness of possessing this witness.

I. It comforts in trial. How comforting to remember that these are a Fathers dealings! (Heb_12:7; Joh_18:11).

II. It encourages to prayer. Let it fill the mind, and then we know we are welcome. What a difference does this make!

III. It restrains in temptation. If we have a happy consciousness of our adoption, we shall fear to offend. We shall fear to bring a cloud over our joy.

IV. It stirs up to active service. Joy makes one active.

V. It supports in the prospect of death. Under such circumstances the valley becomes illuminated. Death is then going to a Father--going to a proper home. (J. Lancaster, M.A.)

The witness of the Spirit

I. The witnesses. The text suggests that we are entering upon a calm judicial process, in which the verdict can be obtained only by the testimony of two witnesses of tried competency and proved faithfulness.

1. The importance of having the Holy Spirit as the chief witness will appear from the nature of the facts to be witnessed to--namely, that we are the children of God, etc. For on the authority of no mere man could I receive this testimony. Wise he might be, and holy; but the subject is beyond his province. Neither could I take the testimony of an angel. Note the requirements essential to the competency of our witness. The counsels of Gods will, the goings forth of His love and peace, must be naked and open to the witness with whom we have to do. He must know when the act of grace went forth, when the wandering spirit turned, and when the heart surrendered. These are things which must be known to the Holy Spirit, because of Him and through Him are all these effects wrought. Are the eyes opened? It is His to enlighten. Is the conscience awakened? It is His to reprove. Does the will yield? It is His to subdue. Is the heart at peace? It is His to seal.

2. The second witness is the spirit of the man himself--the responsive testimony of our own hearts echoing the silent utterances of the Holy Ghost, and giving us confidence toward God. This view of course supposes the witness of our own spirits to be of a derived and reflected kind. It is a witness to a witness--the interpreter of that testimony which is borne by the Spirit of God. Of themselves our own spirits can testify nothing.

II. In what language does the Spirit speak, and in what signs does the heart make answer? The joint witness is to be looked for in the inward peace arising from the discovery of certain tendencies and dispositions answerable to the state of sonship. And it is properly called a joint witness, because the same Spirit who forms these tendencies in us, also manifests their existence to us. We can only know that we are children when the Spirit reveals the existence of those moral dispositions which prompt us to act and feel as children, and these we find only in the written Word. But this still makes the Spirit of God the chief witness, because until He shines upon the Word it is a sealed book to us. But when He opens our understanding we find that the entrance of Gods Word giveth light. And it is just the agreement between these two--the Scripture calling and the heart answering; the Spirit insisting on certain feelings, and our own spirits testifying that we have such feelings--that constitutes our double witness. To the law and to the testimony; if they speak not according to My Word, it is because there is no life in them. But to what purpose does our text come in at the close of several of the most distinguishing marks of true grace which Scripture contains, if it be not to set the heart upon the inquiry whether, by the Secret illumination of the Spirit, these marks be discoverable in ourselves? Now it is manifest that if these marks be found in us we have the witness of the Word to our adoption; and what is the witness of the Word but the witness of the Spirit, who both indited the Word and gave us understanding to comprehend the truth? Conclusion: The text describes a real blessing, It is no visionary good. Do not let any difficulties connected either with its manifestation or its source affect your possession of it as a great spiritual reality. It is a witness, and a witness to a great fact. The hearts peace, the souls comfort, lifes prospects, deaths fears, all hinge and turn upon the clearness of this twofold testimony. It brings with it heavens credentials; it is stamped with heavens seal; it leaves behind it heavens peace; it is the witness of the Spirit of God. (D. Moore, M.A.)

The witness of the Spirit

I. The general attainableness of the Spirit. The sense of adoption, so far from being heavens far-off prize held out to the highest saints, is a near, present good which babes in Christ may grasp, which is offered to the prodigal first returning from his wanderings and to the publican first humbled for his sins. This fact will appear in the exhortations to this assurance (Heb_6:11; Heb_10:22; 2Pe_1:10). To these add the passages holding out to the believer the promise of peace (Isa_26:3; Isa_32:17; Rom_5:1). Such a peace, it is manifest, could never be ours while doubt and misgiving hung over the great business and design of our existence. Peace in duty, in suffering, in our spiritual approaches, in the contemplation of the great future, not only is set forth in Scripture as attainable, but is commonly made to give forth an utterance as plain as a testimony addressed to the ear.

II. Must it be attained? Let us ask, What is necessary to salvation? Faith, of course. But faith in what? In something done for us, or in something done in us? In the sufficiency of Christs work, or in the sufficiency of our conscious interest in that work? The faith which justifies is an act of trust, exerted objectively upon the mediation of Christ, and justification is the instantaneous effect ensuing upon this act. But it may be long before we are made conscious of our new condition, or its resulting peace, e.g., a ship is labouring, and ill-piloted, on a dangerous coast. A spectator knows that if she once make a certain point, her danger is over. She does make this point, and is safe; but the crew do not know she is safe, and therefore they continue to be afraid where no fear is. Her deliverance takes place before the comfort of deliverance. And just so it will often be in our spiritual deliverance. It is not that a man has not faith, but he has not the comfort of faith. Faith, justification, peace, is the declared order of the Divine procedure. Between faith and justification there is no appreciable interval; but between justification and peace there may be a long and trying interval. And, further, to make our salvation depend upon any form of inward testimony, is to make the trust of the believer turn in part upon something within, rather than turning absolutely upon the finished work of Christ. And the difference to our spiritual safety, whether we exercise faith in Christ immediately, or mediately on some inward feeling which unites us to Christ, is as great as would be the difference to a drowning man whether he laid hold on a rock, or merely on a loose weed which was growing to the rock. We may have the faith of reliance when we cannot get the faith of assurance; and when through the weakness of the flesh we cannot lay hold on the witness that is within us, we may yet be saved by laying firm hold on the hope that is set before us.

III. How is it to be attained?

1. This witness is an impression of inward peace, the fruit of a certain comparison which the mind has been enabled by the Spirit to make between the statements of revelation and its own moral experience. But this done, the chief practical directions for gaining an inward assurance are that we cultivate a believing contemplation of gospel truth, and institute a frequent and close examination into the state of our own hearts.

2. And then there must be much of self-examination followed up by the repairing of all conscious deficiencies, and the renouncing of all discovered faults. (D. Moore, M.A.)

The witness of the Spirit

I. To whom is this witness given?

1. True religion is not a set of creeds, defined and believed just as a man may believe in the North Pole or the law of gravitation. The sphere of religion is not in the mans head, but in the heart. Nor is it a matter of forms of worship--singing hymns or saying prayers or hearing sermons. These things may be gone through, and all the time the real man may be unmoved and asleep. It is precisely here that a great many people make a mistake. They are not satisfied with their religious life. That which they have is unreal, outside. So they either set to work to examine their creed, or else they change it. Or else they think the form of worship is at fault. And at last they are ready to give up all in despair.

2. The only religion that can satisfy is the work of the Spirit of God in our spirits. By all means see that your creed stands square with the Word of God, and seek the forms of worship that help you to get nearest to God. But be sure of this, that creeds however true, and forms of worship however solemn and impressive, can never give you the religious life. We must be born of the Spirit. The manner of this new creation may differ in a thousand ways. With some it may be gentle and gradual as the dawn of day; with others it may be as a day when the noise of battle rolled.

3. Although this life is begotten of the Spirit of God, yet is He to be willingly received and submitted to (verse 14). Now to such there is given the witness of the Spirit.

II. What this witness is.

1. There is much significance in the emphatic assurance with which St. Paul speaks. He bids us take it for granted that if we are the children of God this witness of the Spirit is ours. Children do not know what the estate is worth, but they do know that it is theirs, and whatever there is in it belongs to them. Think of a child saying, I am going to see what I am heir to, and spending all its time in prying into everything with a microscope to make sure that it is there. Since the realm of the religious life is in the spirit, do not let us be always analysing and defining and perplexing ourselves about all sorts of mysteries. There are some people who always begin to tell me their symptoms, and ask me what I think of them and what they ought to do. Well, forget that you have any constitution. Give up the luxury of a liver. Work hard at some outdoor work so that you have not time to think about yourself; and then when you get very hungry, eat; and when you have got very tired, sleep. There are spiritual dyspeptics, too, who are always talking about their symptoms, and who think they have not got any religion at all unless they are finding something to worry themselves and other people about. Come, let us be bold to say, Well, whatever the witness of the Spirit is, if Jesus Christ is mine, this too is mine. And yet, on the other hand, let us honour the Giver of the estate by seeking to make the most of it; finding out how rich and blest we are. Now there are some who think of the witness of the Spirit as a kind of revelation from heaven, or a thrill of rapture--something which lifts us up above other people and singles us out as the favourites of God. If anything could make a man a Pharisee it is surely that. It is the very root of that Pharisaism which the Lord denounced. The witness of the Spirit is not to our spirits that we are the children. It is with our spirits that God is our Father. He is to take of the things of Christ and manifest them unto us. There is in Jesus Christ a sight of our sin that humbles and shames us, yet there is a sight of love that overwhelms us. The Spirit puts us in possession of that love as our own; and in loving tenderness the Father bends over us so pitiful, so careful for us that all the heart cries, Abba, Father. A blessed consciousness is thus wrought within us, which has no room for pride, but only for self-forgetfulness, wonder, gratitude, and glad obedience.

III. This witness is no less Divine because it moves on the ordinary and natural lines of spiritual influence. There are men and women who help to create within us a new experience. Their influence is at once distinct yet indistinguishable. We cannot mark exactly the influence, how it came and how it wrought. Now it is in this quiet and natural way for the most part that the witness of the Spirit is given. The idea is of a blending of spiritual influence. The Gulf Stream may be taken as a parable of this. For some eight months of the year our seas ought to be frozen over so that no ship could approach our shores. Our islands should be a rough rude tract of country where only the hardiest forms of life could survive--a land of forest where wild furry beasts should roam, and where the deep snows should make agriculture almost impossible. What mystery is this which delivers us? Away in the distant southern world, in the fierce heat of the tropics starts the Gulf Stream. It gathers the warmth of the sun and sends it for thousands of miles across the seas to lave our shores. And thus the arctic winter is driven from us; and our ports are open all the year round; over us stretch the kindlier skies; about us blow the gentler winds; our fields are covered with grass, the valleys are thick with corn, But where is this Gulf Stream which does such wonders? Can you see it? No, we cannot see it, but it is there. The parable is a many-sided illustration of the truth. Of nature, of ourselves, we do dwell in a land of winter--frozen and well-nigh dead; without the energy to put forth any life of God. But lo, we know not how, but by the Holy Spirit of God there is breathed about us and within us the love of God, softening, transforming, bringing to us a new heaven and a new earth. And now do grow and flourish blessed things which before we knew not. The fruit of the Spirit is love, joy, peace, etc. (Mark Guy Pearse.)

The witness of the Spirit

I. There are many terms which describe our nature and condition when we are not the children of God. The children of the world, children of the night, children of iniquity, children of the devil, children of wrath.

II. Contrasted with all this there is the text children of God, they whose nature is derived from the parentage of heaven, whose character is formed by that nature, whose actions and prospects spring from that nature.

1. And this state is clearly set before us not as a thing that comes by nature, or by accident, or unawares. It is not that we are all the creatures of God; the pebbles are that. Nor is it that we are merely objects of the Divine benevolence; God is good to the worst man living. Nor merely that we are the offspring of God--those whose origin was from Him and who will always bear in them some characteristics of that origin, such as immortality, conscience, etc. The fallen angels have all that. I know, said the Lord in speaking of the Jews, that ye are the seed of Abraham, but then in the same breath He denied it. They were the offspring of Abraham, but they ceased to be his children, or they would have shown forth his nature. But God was able of those stones to raise up children unto Abraham; God was able to take those fallen Jews and restore them to the place that they had lost in the family of faith. And so with any unconverted man, any teacher who is teaching a pardon and a peace that he has never experienced; God is able out of the very stones to raise up children to God.

2. And this was the glory of our Saviours mission among men that to them that received Him He gave power to become the sons of God: and to be constituted the children of God always implies the double idea of adoption and regeneration, the restoration of the soul to the favour of God, the restoration of the name to its place in the family roll.

III. This grace, how shall we tell it, or who can tell it?

1. Eye hath not seen, etc. Then should they remain unknown? It is very certain that the eye cannot see when God forgives the soul. You may hearken as you will, but you will never hear it. And as to the heart imagining it, it passes in another world. Am I to say, then, if I cannot see it or hear it, etc., I cannot believe it? The apostle meets you at once. He says, The things of a man knoweth no man, save the spirit of man that is in him. A son was wandering disinherited in America. The father says to an uncle, Will you be my executor? Yes, on condition that you restore the name of your eldest son. He is dead, says the father. He is not dead, says the uncle. Put in his name and I will be your executor. The father puts in his name, and actually the boy is restored to his rights and titles of inheritance. He knows nothing about it. That mind of his fathers is as much an invisible world to him as is Gods to us. The only question is, Had his father any power of putting what was in his mind into the mind of his boy? No; because he did not know where his boy was, and the boy never got his inheritance, for the father again altered his will, thinking the boy was dead, and dead he was not. There is the simple ease supposed in 1Co_2:11. Just as the spirit of the father knew the acts of the father, although the Son did not, so doth the Spirit of God know the acts of God. But then the difference was this, that mans spirit did not search all things; it could not tell where his son was. But the Spirit searcheth all things, not only the deep things of God, but the deep things of your heart and your ways. Eye hath not seen, etc., but God doth reveal them unto us by His Spirit.

2. A witness is simply one who has witnessed a transaction, and who bears witness of that transaction to another who did not witness it. How doth the Spirit bear witness? I do not know, any more than I know how the father held up his hand to write the name of his son. I do not know how that is done. I know that you and I can do it. I do not know how it was that one day when in my house they were anxiously inquiring whether a certain ship from America was nearing the shore, a telegram came, and we knew the ship was there a couple of hours before the telegram came from the ship itself. Those that were on the ship had no means of communicating it; but the people on shore had seen, and they could send the news of what they had seen right into the minds of people here in London, and produced within those minds all the change and all the impression that was wanted to be produced by that piece of intelligence. So it is the mission and office of the Holy Ghost, as the revealer of Christ and of the Father, to uncover the pardoning countenance of God, and to make that countenance shine upon His forgiven child. Conclusion: If you need the Holy Spirit to bear witness with you that you are the children of God, the world needs a witness, and that witness you can give only in your actions, in your conduct. The world will not believe your word, and it ought not to believe your word if that word is not supported by your conduct and your character. But if your conduct and character bear upon them the Divine stamp, then your word will not be an empty sound. When you have made that impression upon the hearts of men, you have gone far towards testifying that there is such a thing as being a child of God. To the Church you can testify your sonship in Christ by the one proof of your love to the brethren. No other proof will avail. And if the Spirit is really bearing witness with your spirit that you are the child of God you will love Him, and loving Him you will take delight in pleasing Him; and you will love all that are begotten of Him; you will love His cause, His kingdom, His glory, and the witness of the Spirit filling your soul with light from above will illuminate your whole conduct, and that conduct shall be that of a child of the light. (W. Arthur, M.A.)

The witness of the Spirit

I. The thing testified To--that we are the children of God. There is the same difference between τέκνον, and ὑιὸς as there is between child and son; the former applies to either sex, and is more tender, We are born of God, i.e., we are produced by Him. This does not refer to us as creatures, nor as rational creatures, but as regenerated; so that we are partakers of the Divine nature.

1. It expresses the relation in which we stand to God as the objects of His love and as loving Him. This filial spirit on our part includes--

(1) Confidence in His love to us.

(2) Reverence.

(3) Zeal for His glory.

(4) Devotion to His service.

2. It indicates the privileges arising from this relation. We are heirs of God, partakers of all the blessings which He has provided for His children.

II. The nature of the testimony. It is not involved in our filial feelings, but is--

1. Direct or immediate. The Spirit assures us just as He produces the assurance of the truth.

2. Mysterious, but not more so than the operations of the Spirit, nor indeed than the action of mind on matter or of one created spirit on other created spirits.

3. Self-evidencing, i.e., it reveals itself as the testimony of God. Just as the voice of God in the heavens, in conscience, in the law, in the gospel, reveals itself in His Word; so when the Spirit speaks to the soul it is known to be the Spirit.

4. Infallible, and produces assurance. This is not inconsistent with doubt and anxiety, because--

(1) This witnessing is intermittent, more or less.

(2) This voice of God may vary from the slightest, almost inaudible whisper, to the most clear and articulate enunciation.

5. Sanctifying. That is its nature. It produces that effect, just as fire burns, or light dispels darkness. It is never given where it is not true. And where it is true, where the soul is regenerated, then to banish doubt and fear and anxiety is to infuse new life and vigour. It is to give peace and call out graces. (C. Hodge, D.D.)

The witness of the Spirit

How many, not understanding what they spoke, have wrested this scripture to their great loss! How many have mistaken the voice of their own imagination for this witness, and presumed that they were the children of God while they were doing the works of the devil! These are the enthusiasts. Who, then, can be surprised if many reasonable men seeing the dreadful effects of this delusion should regard this witness as exclusively an extraordinary gift of the apostolic age? But we may steer a middle course, and keep a safe distance from enthusiasm without denying the privilege of Gods children.

I. The witness of the Spirit with our spirit.

1. The witness of our spirit.

(1) The foundation of this is laid in those scriptures which describe the marks of the children of God. Every man applying these marks to himself may know whether he is a child of God. If he know--

(a) As many as are led by the Spirit of God into all holy tempers and actions, they are the sons of God.

(b) I am thus led by the Spirit of God; he will easily conclude therefore I am a son of God, Agreeable to this are all those plain declarations of St, John in his First Epistle (1Jn_2:3; 1Jn_2:5; 1Jn_2:29; 1Jn_3:14; 1Jn_3:19; 1Jn_4:13; 1Jn_3:24).

(3) But how does it appear that we have these marks? I would reply, How does it appear to you that you are alive, and in ease, not in pain? Are you not immediately conscious of it? By the same consciousness you will know if your soul is alive to God; if you are saved from the pain of proud wrath and have the ease of a meek and quiet spirit.

2. The testimony of Gods Spirit is an inward impression on the soul whereby the Spirit of God directly witnesses with my spirit that I am a child of God; that Jesus Christ hath loved me and given Himself for me; and that all my sins are blotted out, and I, even I, am reconciled to God.

(1) That this testimony must needs be antecedent to the other appears from the fact that we must be holy of heart and life before we are conscious that we are so. But we must love God before we can be holy, and we cannot love Him till we know He loves us, which we cannot know till Gods love is shed abroad in the heart by the Holy Ghost.

(2) Not that the operation of the Holy Spirit is to be excluded even from the testimony of our own. He not only works in us every manner of good, but also shines upon His own work and clearly shows what He has wrought. Accordingly one great end of our receiving the Spirit is that we may know the things which are freely given us of God.

(3) If it be inquired how the Spirit bears witness, such knowledge is too wonderful for us. The wind bloweth where it listeth! But the fact we know, viz., that the Spirit of God does give the believer such a testimony of His adoption, that while it is present to the soul, he can no more doubt the reality of his sonship than he can doubt of the shining of the sun while he stands in the full blaze of his beams.

II. How this joint testimony may be distinguished from--

1. The presumption of the natural mind. The Scriptures abound with marks whereby we may distinguish the one from the other; and whoever carefully attends to them will not put darkness for light.

(1) Repentance precedes this witness (Act_2:38; Act_3:19), but the natural mind is a stranger to this. The being born again--that mighty change from darkness to light, death to life, etc. (Eph_2:1; Eph_2:5-6), must also precede; but what knoweth he of this? It is a language he does not understand. He has always been a Christian, and knows no time when he had need of such a change.

(2) Humble joy in God accompanies it, and meekness, patience, gentleness, etc. But do these fruits attend the supposed testimony in the presumptuous man? The more confident he is of the favour of God the more does he exalt himself. It is also accompanied with the love which rejoices to obey (1Jn_5:3; Joh_14:21). But this is not the character of the presumptuous pretender to the love of God. But how may one who has the real witness distinguish it from presumption? How do you distinguish day from night? or the light of a glimmering taper from that of the noonday sun? In like manner there is an essential difference between spiritual light and darkness, and between the light wherewith the Sun of Righteousness shines upon our heart, and the glimmering light which arises from sparks of our own kindling. To require a more minute and philosophical account is to make a demand which can never be answered, or else the natural man would be able to discern the things of the Spirit of God.

2. The delusions of the devil. By the same fruits. That proud spirit cannot humble thee before God, or melt thy heart into filial love, or enable thee to put on meekness, etc. As surely, then, as holiness is of God and sin of the devil, so surely the witness thou hast in thyself is not of Satan but of God. (John Wesley, M.A.)

The witness of the Spirit

There are here--

I. Two persons.

1. The Spirit.

(1) He is God, and if so, equal to the Father and the Son. This is proved inasmuch as--

(a) The essential name of God is given Him (Isa_6:9; cf. Act_28:25).

(b) The Divine attributes--eternity (Gen_1:2); omnipresence (Psa_139:7); omniscience (1Co_2:10).

(c) The works of God--creation (Job_33:4); miracles (Isa_63:14); the calling and sending of the prophets (Isa_48:16) and of Christ Himself (Luk_4:18); prophecy (Act_1:16); illumination (Joh_16:14); justification (1Co_6:11); conviction of sin (Joh_16:8); comfort (Act_9:31); resurrection (Rom_8:11); the earnest and seal of our evidence (Eph_1:13); spiritual refreshment (Joh_4:14); zeal (Mat_3:11); prayer (Zec_12:10; Rom_8:26); gladness (Heb_1:9); spiritual gifts (1Co_12:4). He is God, because the essential name of God is His; therefore let us call upon His name, because the attributes of God are His; therefore let us attribute to Him all might, majesty, dominion, etc., because the works of God are His; therefore let us co-operate with Him: then shall we be of the same spirit with Him.

(2) He is a distinct person in the Godhead. He is not the highest and powerfullest working of God in man not the breathing of God into the soul of man; these are only His gifts and not Himself. It is not the power of the King that signs His pardon, but His person.

(3) He proceeds from the Father and the Son (verse 9; Gal_4:6). As to the manner of this, when we are able to tell how the Spirit proceeds which beats in our pulse, we shall be able to explain that.

2. Our spirit. The word is applied either to the soul itself, or to its superior faculties in the regenerate. In Heb_4:12 the soul is that which animates the body, and enables the senses to see and hear; the spirit is that which enables the soul to see God and hear His gospel (cf. 1Th_5:25)

. The soul is the seat of affections, the spirit is rectified reason or the conscience (Rom_9:1).

II. Their office--to testify.

1. The testification of the Holy Ghost Himself. A witness ever testifies of some matter of fact. The Spirit here witnesses that we are the children of God. Now, if a witness prove that I am a tenant to such land or lord of it, I do not become so by this witness, but his testimony proves I was so before. I have, therefore, a former right to be the child of God--i.e., the election of God in Christ Jesus. The Holy Ghost produces the decree of this election. And upon such evidence shall I give sentence against myself? I should not doubt the testimony of an angel, and when God testifies to me it is a rebellious sin to doubt. But though there be a former evidence for my being a child of God, a decree in heaven, yet it is not enough that there is such a record; it must be produced; and by that, though it do not become my election then, it makes my election appear.

2. But even that Spirit will not be heard alone. He will fulfil His own law in the mouth of two witnesses. Sometimes our spirit bears testimony without the Spirit. The natural conscience has much to say about sin, and God and our relation to Him (Act_17:28). And the Holy Spirit testifies when ours does not. How often He presents to us the power of God in the mouth of the preacher, and we bear witness to one another of the preachers wit and eloquence, and no more! How often He bears witness that such an action is odious to God, and our spirit bears witness that it is acceptable to men! How often He bears witness for Gods judgments, and our spirit deposes for mercy by presumption, or He testifies for mercy and ours for judgment in desperation! But when the Spirit and our spirit agree; when He speaks comfortably to my soul and my soul hath apprehended comfort; when He deposes for the decree of my election, and I depose for the seals and marks of that decree, these two witnesses--

3. Induce a third witness--the world itself to testify what is the testimony of the text.

III. The testimony--that we are the children of God.

1. The Holy Ghost could not express more danger to a man than when He calls him the child of this world (Luk_16:18); nor a worse disposition than when He calls him the child of diffidence and distrust in God (Eph_5:6); nor a worse pursuer of that ill disposition than when He calls him the child of the devil (Act_13:10); nor a worse possessing of the devil than when He calls him the child of perdition (Joh_17:1-26.); nor a worse execution of all this than when He calls him a child of hell (Mat_23:15).

2. So it is also a high exaltation when the Spirit draws our pedigree from any good thing, as when He calls us the children of light (Joh_12:36); the children of the bridechamber (Mat_9:15); but the highest of all is the children of God. This is an universal primogeniture, and makes every true believer heir of the joys, the glory, the eternity of heaven. (J. Donne, D.D.)

The witness of the Spirit

Sometimes the soul, because it hath somewhat remaining in it of the principle that it had in its old condition, is put to question whether it be a child of God or not; and thereupon, as in a thing of greatest importance, puts in its claim, with all the evidence it hath to make good its title. The Spirit comes and bears witness in this case. It is an allusion to judicial proceedings in point of titles. The judge being set, the person concerned lays his claim, produces his evidences and pleads them, his adversaries endeavouring all that in them lies to disannul his plea. In the midst of the trial a person of known and proved integrity comes into the court, and gives testimony fully and directly on behalf of the claimer, which stops the mouth of all his adversaries, and fills the man with joy and satisfaction. So is it in this case. The soul, by the power of its own conscience, is brought before the law of God; there a man puts in his plea that he is a child of God, and for this end produceth all his evidences, everything whereby faith gives him an interest in God. Satan, in the meantime, opposeth with all his might; many flaws are found in the evidences; the truth of them all is questioned, and the soul hangs in suspense as to the issue. In the midst of the contest the Comforter comes, and overpowers the heart with a comfortable persuasion, and bears down all objections, that his plea is good, and that he is a child of God. When our spirits are pleading their right and title, He comes in and bears witness on our side, at the same time enabling us to put forth acts of filial obedience, crying, Abba Father. (J. Owen, D.D.)

The witness of the Spirit abiding

Believers have a double testimony, one without, and one within; and this witness within us will go with us, which way soever we go: it will accompany us through all straits and difficulties. The external testimony may be taken from us, our Bibles, our teachers, our friends; or they may imprison us where we cannot enjoy them: but they cannot take from us the Spirit of Christ. This witness within is a permanent, settled, habituate, standing witness. (Ambrose.)

The witness of the Spirit instantaneous

The witness of the Spirit, from its nature as a witness, must be instantaneous. A witness deposes to a particular fact; and there must be a particular instant of time when his testimony is given. The mathematician slowly, by the use of single cyphers and symbols, works out his problems in order to find a result concerning which he is altogether in doubt; the chemist slowly and cautiously conducts experiments to find out the nature of substances concerning which he is totally ignorant; but a witness enters a court to depose to a fact of which he has already a full knowledge, and whose testimony the court is now waiting to hear. He who believes in Jesus Christ is in a scriptural condition to receive the witness of the Spirit that he is a child of God; and the case neither requires nor admits that the witness should be gradually imparted. When a parent has forgiven his child he does not gradually reveal that fact to him, but gives immediate proof in his countenance and actions, if not in words, that he again loves him. (S. Hulme.)

The two witnesses

I. The witness of the Spirit of God.

1. Direct.

2. Divine.

3. Manner unknown.

4. Distinct from and anterior to the witness of our own spirit.

5. Attested by Scripture.

6. Confirmed by reason.

7. If no such witness, no assurance, all induction.

II. The witness of our own spirit.

1. Inward consciousness.

2. Holy tempers.

3. Obedience.

4. Peace and confidence.

5. Flowing from repentance and faith. (J. Lyth, D.D.)

The two witnesses

The witness of the Holy Ghost is the work of faith, the witness of our spirits the sense of faith wrought. This is better felt by experience than expressed by words, known altogether and only to them which have it. For me to speak of this to them which have it not, were as if I should speak a strange language. The witness is that we are the children of God. Not that we shall be, or may be, but are. And what though my very name be not written in the Scripture, thou Thomas, thou John? It is not convenient. What a huge volume should the Bible be if every saints name were there written! It is not necessary, because all particulars are included in their generals; as he that saith, All my children are here, means every one in particular, though he name them not; so God, that saith all believers shall be saved, means every one as though they were named. And yet the Scripture doth speak in particular (Rom_10:9). When the law saith, Thou shall not kill, steal, etc., every one is to take it as spoken to himself, as if he were named. Why should not such particulars in the gospel be also so taken? True, say the Papists, if you believe you shall be saved; but where does the Scripture say that you do believe? Ridiculous! The act of faith is not set down in the Scriptures, but the object. The faith which I believe is in the Bible. The faith whereby I believe is in my heart, and is not believed (for that were absurd), but known by feeling. We do not believe that we believe, but we feel it (2Ti_1:12). If man should witness, or an angel, there might be doubt; but when there is such a witness as is the Spirit we ought not to doubt. If a man of a weak brain were on the top of some high tower, and should look down, it would make him wonderfully afraid; but when he considers the battlements that keep him from falling his fear abates. So fares it with the regenerate when we look on our sins, and so down and down to hell. Alas! whose heart quails not? But when we consider the brazen wall of the love, truth, and promise of God in Christ, we may be assured without fear. Look upon thy defects, but forget not the truth and power of God. Pretend not the testimony of the Holy Ghost without thine own spirit: nor contrarily, for they go together. Faith, repentance, etc., are the testimony of Gods Spirit; if from these thy spirit witnesseth, then it is current. But if thou beest a drunkard, a Sabbath-breaker, unclean, etc., and sayest the Spirit witnesseth thy salvation, it is not Gods Spirit, but a lying spirit, for such works are of the devil. Gods Spirit indeed witnesseth; but the witness is that they which do such things shall be damned. (Elnathan Parr, B.D.)

The Spirit testifying to the believers adoption

Having affirmed the Divine relationship of the believer, the apostle now proceeds to adduce the Divine evidence of a truth so great.

I. It is not strange that the fact of his adoption should meet with much misgiving in the Christians mind. The very stupendousness of the relationship staggers our belief. To be fully assured of our Divine adoption demands other than the testimony either of our own feelings or the opinion of men. Our feelings may mislead, the opinion of others may deceive. There exists a strong combination of evil tending to shake the Christians confidence in the belief of his sonship.

1. Satan is ever on the watch to insinuate the doubt. He tried the experiment with our Lord (Mat_4:6).

2. The world, too, presumes to call it in question (1 John

3. I). Ignorant of the Divine original, how can it recognise the Divine lineaments in the faint and imperfect copy?

3. But the strongest doubts are those gendered in the believers own mind. There crowd upon it thoughts of his own sinfulness, and unworthiness of so distinguished a blessing. And when to this are added the varied dispensations of his heavenly Father, often wearing a rough garb, it is no marvel that, staggered by a discipline so severe, the fact of Gods love should sometimes be a matter of painful doubt.

II. But God has graciously and amply provided for this part of Christian experience in the withess of the Spirit.

1. The perfect competence of the Spirit is assumed. Who can reasonably question it?

(1) Is verity essential to a witness? He is the Spirit of truth.

(2) Is it essential that he should know the fact whereof he affirms? Who so competent to authenticate the work of the Spirit in the heart as the Spirit Himself?

2. As to the truth thus witnessed, we are not to suppose that the testimony is intended to make the fact itself more sure; nor for the benefit of our fellowcreatures, still less for the satisfaction of God Himself, but for the assurance and comfort of our own hearts.

3. But the question arises, What is the mode of His testimony? Not by visions and voices; not by heats and fancies; nor by any direct inspiration, or new revelation of truth. By--

(1) Begetting in us the Divine nature.

(2) Producing in us spiritual fruits.

(3) Breathing in our souls a desire for holiness, the Spirit conducts us to the rational conclusion that we are born of God. (O. Winslow, D.D.)

The believers testimony

The value of any testimony is determined by the character of the person who gives it. To be spoken of for our knowledge by a fool is of idle account; whilst a word from the wise, how good is it! To be spoken of for our valour by a coward is a vain matter; whilst the commendation of the hero is of great moment. Now in this way the greatest and best of all testimonies are those to the soul of the believer by the Spirit of God.

I. The author of the believers testimony--the Spirit! The Spirit beareth witness with our spirit.

1. Secretly in the sense which He conveys of our personal interest in the great scheme of Christs atonement, by the gift of faith.

2. Openly before the eyes of the world, that the world may take knowledge of His work.

II. The substance of the testimony--that we are the children of God. In what way does this testimony discover itself? There will be a filial--

1. Love to Gods person through Christ.

2. A trust and dependence upon His supplies.

3. Lowliness.

4. Fear.

5. Confidence in His wisdom.

6. Resignation to His will.

7. Obedience.

8. Likeness.

9. Delight in His presence.

III. The deduction from this testimony--if children, then heirs; heirs of God, and joint heirs with Christ.

1. Not one in a family, but all heirs--not heirs who may lose their inheritance by premature death, or be defrauded of it, or have it wasted away by the delays and chicaneries of law, but an heirdom where the possession is certain as universal, and full as certain.

2. The heir of God! To the heir of a king what glorious expectancies are there!--of a throne, a crown, a treasury, a nation! But how poor are these to the objects before the heir of God! The heir of God!--of all things temporal, spiritual, and eternal, of all which God can devise and bestow for our good.

IV. The condition of those who receive the testimony. It is a suffering condition--if so be that we suffer with Him. The disciple is not above his Lord, nor the servant his master.

V. The exaltation of those who are affected by the testimony--that we may also be glorified together. (T. J. Judkin.)

The evidence of Christian sonship

I. Its nature.

1. Paul draws a distinction between Gods Spirit and our spirit; it is not our spiritual life that bears this testimony, but the Spirit of God. There are those who conceive that a feeling suddenly rises in the Christian, which is a conviction of his election, and that this is the witness of the Holy Spirit. Hence men have waited for it with anxiety. Of course a sudden emotion may come, but to rely on any emotion is to rely upon our own spirit bearing witness with itself. Man is not saved by feeling that he is saved. Nor has he the witness of sonship by feeling that he is a son of God; but by the Spirit of God apprehending and quickening his soul.

2. The apostle is speaking of continued evidence. If men imagine that certain ecstatic spiritual emotions are proofs of the witness of sonship, the witness is fitful and transient; for the inner life is as full of changes as an April day, and if a man founds his assurance on this, he will to-day believe in his sonship, and to-morrow utterly doubt it. Paul, in the former part of this chapter, has spoken of being freed from condemnation; of being spiritually minded; of being led by the Spirit; all these are continued facts of Christian life, therefore the witness of the Spirit is equally continued.

3. The ground on which Paul bases the evidence of sonship is that of a Divine Spirit, greater than the emotions of our souls, consciously acting upon us. But how do we know this? When we feel conscious not so much of possessing a life, as of a life possessing us.

(1) This distinction holds through all the higher forms of human life. The man who proclaims the truth he holds is never the highest kind of preacher; he who speaks because the truth possesses him leaves an impress on the ages. The true artist is not the man who depicts his own ideas, but he who is tilled by a mighty inspiration which compels him to paint the forms of beauty which he sees glowing around him.

(2) Passing to the moral life, we find the same distinction. He who does right because he may give pleasure, and fears to do wrong because it is painful, is never, in the highest sense, a moral man at all; but he only is such who does right because filled with a life grander than his own.

(3) So in spiritual life. When we are led by a Spirit of life greater than our own, we know that the Divine Spirit is acting upon us. That is a witness of sonship founded on the rock of Gods eternal truthfulness.

4. The manner in which this evidence rises in the soul. Observe how the text is woven into the chapter. Paul speaks of the action of Gods Spirit as--

(1) Deliverance from the carnal (verse 13). Here, then, is the witness--when the old affections are being uprooted and a deep desire is created after perfect purity.

(2) The spirit of prayer (verse 26).

(3) The spirit of aspiration (verse 23). The feeling that here there is no rest--the whole life becoming one prayer for more light, greater power, deeper love; not, mark, the cry for happiness, but the cry--Nearer, my God, to Thee.

II. Its necessity.

1. To enable us to enter into perfect communion with God. Till we can feel His power possessing us--till we can see His smile behind every sorrow, we shall fear Him.

2. To realise our spiritual inheritance. You know the feeling of sadness which comes when gazing at night into immensity--the thought that this short life will soon be over, and we shall be swept away and forgotten. Then how grandly comes the witness to our sonship, saying, Thou cast down? Look up into immensity, it is all thine, fear not, thou art a child of the Infinite.

3. In order to comprehend the glory of suffering. Mark the connection in Pauls words between the sufferings of this life and the glory to be revealed hereafter, as if he had said, As the suffering is great, so also shall be the glory. None but the man who has the witness of the Spirit is able to look through the sorrow to the blessedness hereafter.

III. Its attainment. In order to acquire this witness, carry into action every spiritual power you possess--translate every emotion into life. Remember you have to work together with God. Take care that you grieve not the Holy Spirit. Feel that every point gained in spiritual life is a point to be maintained. Take care that when you are brought nearer to God by suffering, you do not allow yourself to fall back; if you do, the light of the Spirit will fade. If then ye live in the Spirit, walk in the Spirit. (E. L. Hull, B.A.)

The sons of God

I. A special privilege. We are the children of God.

1. This is an act of pure grace. No man has any right to be a son of God. If we are born into His family it is a miracle of mercy.

2. This is a great dignity. The archangels are the most favoured of Gods servants, but not His children. Speak of pedigrees, thou, poor Christian, hast more than heraldry could ever give thee, or all the pomp of ancestry could ever bestow.

II. A special proof--The Spirit itself beareth witness, etc. Notice that there are two witnesses. It is as if a poor man were called into court to prove his right to some piece of land which was disputed. He standeth up and beareth his own faithful testimony; but some great one of the land confirms his witness.

1. Our spirit bears witness--

(1) When it feels a filial love to God; when we can boldly say, Abba, Father. If I were not a child, God would never have given to me that affection which dares to call Him Father.

(2) By trust. In the darkest hour we have been able to say, The time is in my Fathers hands; I cannot murmur; I feel it is but right that I should suffer, otherwise my Father would never have made me suffer. Though Thou slay me, yet will I trust in Thee.

(3)And are there not times when your hearts feel that they would be emptied and void unless God were in them? You feel you must have your Father, or else the gifts of His providence are nothing to you. That is, your spirit beareth witness that you are the child of God.

2. The Holy Ghost graciously condescendeth to say Amen to the testimony of our conscience. And whereas our experience sometimes leads our spirit to conclude that we are born of God, there are times when the eternal Spirit descends and fills our heart, and then we have the two witnesses bearing witness with each other that we are the children of God. Perhaps you ask me how is this.

(1) The Holy Spirit has written this Book, which contains an account of what a Christian should be, and of the feelings he must have. I have certain experiences and feelings; turning to the Word, I find similar experiences and feelings recorded; and so I prove that I am right, and the Spirit bears witness with my spirit that I am born of God.

(2) But, again, everything that is good in a Christian is the work of the Holy Ghost. When at any time, then, the Holy Spirit comforts you, instructs you, opens to you a mystery, inspires you with an unwonted affection, an unusual faith in Christ, these are the works of the Spirit. Now, inasmuch as the Spirit works in you, He doth by that very working give His own infallible testimony to the fact that you are a child of God. If you had not been a child, He would have left you in your natural state.

(3) But I must go further. There is a supernatural way in which, apart from means, the Spirit of God communicates with the spirit of man. He assures and consoles directly, by coming into immediate contact with the heart.

III. A noble dignity.

1. Heirs of God with Christ.

(1) It does not always follow in human reasoning if children, then heirs, because in our families but one is the heir. All Gods children are heirs, however numerous the family, and he that shall be born of God last shall be as much His heir as he who was born first.

(2) And see what it is that we are heirs of; not of Gods gifts and Gods works, but of God Himself. It was said of Cyrus that when he sat down at meat, if there were aught that pleased his appetite, he would order it to be given to his friends with this message, King Cyrus found that this food pleased his palate, and he thought his friend should feed upon that which he enjoyed himself. This was thought to be a singular instance of his kindness to his courtiers. But our God doth not send merely bread from His table; He gives Himself--Himself to us. Talk we of His omnipotence?--His Almightiness is ours. Speak we of His omniscience?--all His wisdom is engaged in our behalf. Do we say that He is love?--that love belongs to us.

2. Joint heirs with Christ. That is, whatever Christ possesses, as Heir of all things, belongs to us. He gives us His raiment, and His righteousness becomes our beauty. He gave to us His Person; we eat His flesh and drink His blood. He gives us His inmost heart, His crown, His throne. All things are yours, etc. We must never quarrel with this Divine arrangement. Oh, say you, we never shall. Stay; for when all that is Christs belongs to you, do ye forget that Christ once had a cross, and that belongs to you? If so be that we suffer with Him that we also may be glorified together.

IV. The special conduct naturally expected from the children of God. In the golden age of Rome, if a man were tempted to dishonesty, he would stand upright, look the tempter in the face, and say to him, I am a Roman. It ought to be a ten times more than sufficient answer to every temptation for a man to be able to say, I am a son of God; shall such a man as I yield to sin? I have been astonished, in looking through old Roman history, at the wonderful prodigies of integrity and valour which were produced by patriotism or love of fame. And it is a shameful thing that ever idolatry should be able to breed better men than some who profess Christianity. (C. H. Spurgeon.)

Varieties of Christian character

This witness of the Spirit varies--

I. In the same individual.

1. There have been moments, says some weary soul, when I have had that witness--in some time of great spiritual struggle, when through my very weakness there came a strength which made me conquer even myself, and also in moments of great spiritual exaltation; but there has come a reaction after the victory, a depression after the joy, and the evidence which seemed so strong has worn gradually away. If that had been the witness of Gods strong unchanging Spirit, surely it could not have been so?

2. Yes, it could be, and is so; for Gods Spirit bears witness with our spirit. It is just as, in natural things, the sun in heaven bears witness with our human sight to the existence of physical objects; and its shining is constant and unchanging, but the evidence of it varies with the conditions of our vision. It cannot but be so when there is so intimate a connection between our body and spirit, and the one acts on, and is reacted on, by the other. We know how a depressed or nervous physical condition will tinge our feelings, will make us take a widely different view of things from that which we had taken before. Who is there who has not experienced the difference of a bright spring morning and a dull November day? Our spiritual nature has its noontide, when we work in the light and rejoice in the brightness of Gods love; and it will have its night, when we can only see the light, as it were, coming from some passionless moon, or from the cold steel stars in some far-off heaven.

3. Those moments of dulness and of coldness in our religious life are times of peril. There is a danger of despair, and the remedy is a more perfect trust in God. There is danger of turning to spiritual stimulants. Never try by physical means, or so-called religious exercises, to galvanise yourself into feeling what you know you do not feel. The true remedy is to strengthen and improve generally your spiritual nature, instead of nervously looking for artificial tests of its vitality. More earnest communing with God; more thoughts of Him and His great love, and less of ourselves and of our feelings; more study of the deep meaning of His Word; more seeking to do His will; more use of the means of grace will be helps to us in such moments. The keen appetite and the clear vision will return with the increasing health of the spiritual man in us, and again and again those glad moments will be ours, when we feel the Spirit bearing witness with our spirit that we are the sons of God.

II. In different individuals.

1. The witness of the Spirit must vary, as do our individual natures. The boat in the harbour is none less safe because it has not come across the storm-swept sea, but only down some inland river with no grand convulsions, but still with strange, commonplace, yet fascinating dangers of its own. It is a perilous and a very wrong thing to set up some one, sole, exclusive, monotonous standard of spiritual evidence and of spiritual life. There is no rigid rule of uniformity in Gods treatment of souls.

2. The risen Lord came under great variety of circumstances, and with every differing kind of evidence of His presence, to each and all of His disciples. First, He came to the loving hearts of women, whose words seemed only idle tales to the apostles themselves; and then with logical demonstration to the cold reasoning intellect of St. Thomas; now to individual disciples walking on the common highway, and who only saw Him when He broke and blessed the bread, and it revealed to them why their hearts had so burned within them on the way; and then to the assembled Church with words of benediction and of peace. And thus still He and His Holy Spirits witness come--now to some tender soul who cannot reason, but can only love, with simply an angels message, which not only the world, but the Church, may for a moment think but an idle tale; and again to some consummate, lordly intellect, which is at last convinced by touching the nail-print and the riven side. Now He comes to solitary individuals on the dusty highway of life, who know not whence sprang every earnest pulsation of their burning hearts, till some day, perhaps in the breaking of the Eucharistic bread, they see at last that it must have been He that was with them; and, again, He is present to the assembled Church when in some hour of danger it has shut the door, and then found that He is with them in the midst.

3. Do not think that you are not near to Christ, that He does not love you, because you have not had some one elses experience, because you are not like some saint whose biography you admire. There has been a terrible tendency to magnify, in every age, some one sole idea of Christian usefulness and beauty. At one time it has been solely the ascetic, and again solely the active life. At one time it has been the purely contemplative, and again the exclusively intellectual. This has done much to rob many a sweet life of its hopefulness; to create in others an almost unconscious hypocrisy. Surely the Masters life is a protest against it: Jesus loved Martha, and her sister, and Lazarus--all utterly different and unlike natures. We are too ready to unduly exalt Mary at the expense of her sister and her brother. Many a Lazarus and many a Martha are full of sorrow and even despair because they are not like Mary. (T. T. Shore, M.A.)

Christian assurance

is--

I. The basis of the Christian life. Inasmuch as--

1. By it we have the first testimony of our filial relation to God.

2. It notifies to us all the benefits of the New Testament.

3. By it all that is involved in Christianity is made living and real to us.

II. The sustaining power of the Christian life.

1. As the inward spiritual testimony is our encouragement against defection.

2. As it is an effective solace in the hour of trial.

3. As it is the communion of that Spirit who is the strength of righteousness.

4. As it renders us non-susceptible in the hour of temptation.

III. The pledge of the future blessedness of the Christian life.

1. The fact of such a relation subsisting between God and the soul gives the highest warrant of eternal life. If children, then heirs, etc.

2. The character of this assurance as the work of the Divine Spirit is a testimony to its possible perpetuity.

3. In this assurance is involved the idea of a pledge--the earnest of the Spirit (verse 11).

Learn:

1. To cherish this assurance, especially by cultivating an obedient sensibility to the Holy Spirits suggestions.

2. To guard against anything that would grieve or quench the Holy Spirit. (Homiletic Quarterly.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Romans

THE WITNESS OF THE SPIRIT

Rom 8:16.

The sin of the world is a false confidence, a careless, complacent taking for granted that a man is a Christian when he is not. The fault, and sorrow, and weakness of the Church is a false diffidence, an anxious fear whether a man be a Christian when he is. There are none so far away from false confidence as those who tremble lest they be cherishing it. There are none so inextricably caught in its toils as those who are all unconscious of its existence and of their danger. The two things, the false confidence and the false diffidence, are perhaps more akin to one another than they look at first sight. Their opposites, at all events-the true confidence, which is faith in Christ; and the true diffidence, which is utter distrust of myself-are identical. But there may sometimes be, and there often is, the combination of a real confidence and a false diffidence, the presence of faith, and the doubt whether it be present. Many Christians go through life with this as the prevailing temper of their minds-a doubt sometimes arising almost to agony, and sometimes dying down into passive patient acceptance of the condition as inevitable-a doubt whether, after all, they be not, as they say, ‘deceiving themselves’; and in the perverse ingenuity with which that state of mind is constantly marked, they manage to distil for themselves a bitter vinegar of self-accusation out of grand words in the Bible, that were meant to afford them but the wine of gladness and of consolation.

Now this great text which I have ventured to take-not with the idea that I can exalt it or say anything worthy of it, but simply in the hope of clearing away some misapprehensions-is one that has often and often tortured the mind of Christians. They say of themselves, ‘I know nothing of any such evidence: I am not conscious of any Spirit bearing witness with my spirit.’ Instead of looking to other sources to answer the question whether they are Christians or not-and then, having answered it, thinking thus, ‘That text asserts that all Christians have this witness, therefore certainly I have it in some shape or other,’ they say to themselves, ‘I do not feel anything that corresponds with my idea of what such a grand, supernatural voice as the witness of God’s Spirit in my spirit must needs be; and therefore I doubt whether I am a Christian at all.’ I should be thankful if the attempt I make now to set before you what seems to me to be the true teaching of the passage, should be, with God’s help, the means of lifting some little part of the burden from some hearts that are right, and that only long to know that they are, in order to be at rest.

‘The Spirit itself beareth witness with our spirit, that we are the children of God.’ The general course of thought which I wish to leave with you may be summed up thus: Our cry ‘Father’ is the witness that we are sons. That cry is not simply ours, but it is the voice of God’s Spirit. The divine Witness in our spirits is subject to the ordinary influences which affect our spirits.

Let us take these three thoughts, and dwell on them for a little while.

I. Our cry ‘Father’ is the witness that we are sons.

Mark the terms of the passage: ‘The Spirit itself beareth witness with our spirit-.’ It is not so much a revelation made to my spirit, considered as the recipient of the testimony, as a revelation made in or with my spirit considered as co-operating in the testimony. It is not that my spirit says one thing, bears witness that I am a child of God; and that the Spirit of God comes in by a distinguishable process, with a separate evidence, to say Amen to my persuasion; but it is that there is one testimony which has a conjoint origin-the origin from the Spirit of God as true source, and the origin from my own soul as recipient and co-operant in that testimony. From the teaching of this passage, or from any of the language which Scripture uses with regard to the inner witness, it is not to be inferred that there will rise up in a Christian’s heart, from some origin consciously beyond the sphere of his own nature, a voice with which he has nothing to do; which at once, by its own character, by something peculiar and distinguishable about it, by something strange in its nature, or out of the ordinary course of human thinking, shall certify itself to be not his voice at all, but God’s voice. That is not the direction in which you are to look for the witness of God’s Spirit. It is evidence borne, indeed, by the Spirit of God; but it is evidence borne not only to our spirit, but through it, with it. The testimony is one, the testimony of a man’s own emotion, and own conviction, and own desire, the cry, Abba, Father! So far, then, as the form of the evidence goes, you are not to look for it in anything ecstatic, arbitrary, parted off from your own experience by a broad line of demarcation; but you are to look into the experience which at first sight you would claim most exclusively for your own, and to try and find out whether there 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 its 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, tremblingly but truly, in thine own soul the cry, Abba, Father.’

So much, then, for the form of this evidence-my own conviction. Then with regard to the substance of it: conviction of what? The text itself does not tell us what is the evidence which the Spirit bears, and by reason of which we have a right to conclude that we are the children of God. The previous verse tells us. I have partially anticipated what I have to say on that point, but it will bear a little further expansion. ‘Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry Abba, Father.’ ‘The Spirit itself,’ by this means of our cry, Abba, Father, ‘beareth witness with our spirit, that we are the children of God.’ The substance, then, of the conviction which is lodged in the human spirit by the testimony of the Spirit of God is not primarily directed to our relation or feelings to God, but to a far grander thing than that-to God’s feelings and relation to us. Now I want you to think for one moment, before I pass on, how entirely different the whole aspect of this witness of the Spirit of which Christian men speak so much, and sometimes with so little understanding, becomes according as you regard it mistakenly as being the direct testimony to you that you are a child of God, or rightly as being the direct testimony to you that God is your Father. The two things seem to be the same, but they are not. In the one case, the false case, the mistaken interpretation, we are left to this, that a man has no deeper certainty of his condition, no better foundation for his hope, than what is to be drawn from the presence or absence of certain emotions within his own heart. In the other case, we are admitted into this ‘wide place,’ that all which is our own is second and not first, and that the true basis of all our confidence lies not in the thought of what we are and feel to God, but in the thought of what God is and feels to us. And instead, therefore, of being left to labour for ourselves, painfully to search amongst the dust and rubbish of our own hearts, we are taught to sweep away all that crumbled, rotten surface, and to go down to the living rock that lies beneath it; we are taught to say, in the words of the book of Isaiah, ‘Doubtless Thou art our Father-we are all an unclean thing; our iniquities, like the wind, have carried us away’; there is nothing stable in us; our own resolutions, they are swept away like the chaff of the summer threshing-floor, by the first gust of temptation; but what of that?-’in those is continuance, and we shall be saved!’ Ah, brethren! expand this thought of the conviction that God is my Father, as being the basis of all my confidence that I am His child, into its widest and grandest form, and it leads us up to the blessed old conviction, I am nothing, my holiness is nothing, my resolutions are nothing, my faith is nothing, my energies are nothing; I stand stripped, and barren, and naked of everything, and I fling myself out of myself into the merciful arms of my Father in heaven! There is all the difference in the world between searching for evidence of my sonship, and seeking to get the conviction of God’s Fatherhood. The one is an endless, profitless, self-tormenting task; the other is the light and liberty, the glorious liberty, of the children of God.

And so the substance of the Spirit’s evidence is the direct conviction based on the revelation of God’s infinite love and fatherhood in Christ the Son, that God is my Father; from which direct conviction I come to the conclusion, the inference, the second thought, Then I may trust that I am His son. But why? Because of anything in me? No: because of Him. The very emblem of fatherhood and sonship might teach us that that depends upon the Father’s will and the Father’s heart. The Spirit’s testimony has for form my own conviction: and for substance my humble cry, ‘Oh Thou, my Father in heaven!’ Brethren, is not that a far truer and nobler kind of thing to preach than saying, Look into your own heart for strange, extraordinary, distinguishable signs which shall mark you out as God’s child-and which are proved to be His Spirit’s, because they are separated from the ordinary human consciousness? Is it not far more blessed for us, and more honouring to Him who works the sign, when we say, that it is to be found in no out-of-rule, miraculous evidence, but in the natural {which is in reality supernatural} working of His Spirit in the heart which is its recipient, breeding there the conviction that God is my Father? And oh, if I am speaking to any to whom that text, with all its light and glory, has seemed to lift them up into an atmosphere too rare and a height too lofty for their heavy wings and unused feet, if I am speaking to any Christian man to whom this word has been like the cherubim and flaming sword, bright and beautiful, but threatening and repellent when it speaks of a Spirit that bears witness with our spirit-I ask you simply to take the passage for yourself, and carefully and patiently to examine it, and see if it be not true what I have been saying, that your trembling conviction-sister and akin as it is to your deepest distrust and sharpest sense of sin and unworthiness-that your trembling conviction of a love mightier than your own, everlasting and all-faithful, is indeed the selectest sign that God can give you that you are His child. Oh, brethren and sisters! be confident; for it is not false confidence: be confident if up from the depths of that dark well of your own sinful heart there rises sometimes, through all the bitter waters, unpolluted and separate, a sweet conviction, forcing itself upward, that God hath love in His heart, and that God is my Father. Be confident; ‘the Spirit itself beareth witness with your spirit.’

II. And now, secondly, That cry is not simply ours, but it is the voice of God’s Spirit.

Our own convictions are ours because they are God’s. Our own souls possess these emotions of love and tender desire going out to God-our own spirits possess them; but our own spirits did not originate them. They are ours by property; they are His by source. The spirit of a Christian man has no good thought in it, no true thought, no perception of the grace of God’s Gospel, no holy desire, no pure resolution, which is not stamped with the sign of a higher origin, and is not the witness of God’s Spirit in his spirit. The passage before us tells us that the sense of Fatherhood which is in the Christian’s heart, and becomes his cry, comes from God’s Spirit. This passage, and that in the Epistle to the Galatians which is almost parallel, put this truth very forcibly, when taken in connection. ‘Ye have received,’ says the text before us, ‘the Spirit of adoption, whereby we cry, Abba, Father.’ The variation in the Epistle to the Galatians is this: ‘Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying {the Spirit crying}, Abba, Father.’ So in the one text, the cry is regarded as the voice of the believing heart; and in the other the same cry is regarded as the voice of God’s Spirit. And these two things are both true; the one would want its foundation if it were not for the other; the cry of the Spirit is nothing for me unless it be appropriated by me. I do not need to plunge here into metaphysical speculation of any sort, but simply to dwell upon the plain practical teaching of the Bible-a teaching verified, I believe, by every Christian’s experience, if he will search into it-that everything in him which makes the Christian life, is not his, but is God’s by origin, and his only by gift and inspiration. And the whole doctrine of my text is built on this one thought-without the Spirit of God in your heart, you never can recognise God as your Father. That in us which runs, with love, and childlike faith, and reverence, to the place ‘where His honour dwelleth,’ that in us which says ‘Father,’ is kindred with God, and is not the simple, unhelped, unsanctified human nature. There is no ascent of human desires above their source. And wherever in a heart there springs up heavenward a thought, a wish, a prayer, a trembling confidence, it is because that came down first from heaven, and rises to seek its level again. All that is divine in man comes from God. All that tends towards God in man is God’s voice in the human heart; and were it not for the possession and operation, the sanctifying and quickening, of a living divine Spirit granted to us, our souls would for ever cleave to the dust and dwell upon earth, nor ever rise to God and live in the light of His presence. Every Christian, then, may be sure of this, that howsoever feeble may be the thought and conviction in his heart of God’s Fatherhood, he did not work it, he received it only, cherished it, thought of it, watched over it, was careful not to quench it; but in origin it was God’s, and it is now and ever the voice of the Divine Spirit in the child’s heart.

But, my friends, if this principle be true, it does not apply only to this one single attitude of the believing soul when it cries, Abba, Father; it must be widened out to comprehend the whole of a Christian’s life, outward and inward, which is not sinful and darkened with actual transgression. To all the rest of his being, to everything in heart and life which is right and pure, the same truth applies. ‘The Spirit itself beareth witness with our spirit’ in every perception of God’s word which is granted, in every revelation of His counsel which dawns upon our darkness, in every aspiration after Him which lifts us above the smoke and dust of this dim spot, in every holy resolution, in every thrill and throb of love and desire. Each of these is mine-inasmuch as in my heart it is experienced and transacted; it is mine, inasmuch as I am not a mere dead piece of matter, the passive recipient of a magical and supernatural grace; but it is God’s; and therefore, and therefore only, has it come to be mine!

And if it be objected, that this opens a wide door to all manner of delusion, and that there is no more dangerous thing than for a man to confound his own thoughts with the operations of God’s Spirit, let me just give you {following the context before us} the one guarantee and test which the Apostle lays down. He says, ‘There is a witness from God in your spirits.’ You may say, That witness, if it come in the form of these convictions in my own heart, I may mistake and falsely read. Well, then, here is an outward guarantee. ‘As many as are led by the Spirit of God, they are the sons of God’; and so, on the regions both of heart and of life the consecrating thought,-God’s work, and God’s Spirit’s work-is stamped. The heart with its love, the head with its understanding, the conscience with its quick response to the law of duty, the will with its resolutions,-these are all, as sanctified by Him, the witness of His Spirit; and the life with its strenuous obedience, with its struggles against sin and temptation, with its patient persistence in the quiet path of ordinary duty, as well as with the times when it rises into heroic stature of resignation or allegiance, the martyrdom of death and the martyrdom of life, this too is all {in so far as it is pure and right} the work of that same Spirit. The test of the inward conviction is the outward life; and they that have the witness of the Spirit within them have the light of their life lit by the Spirit of God, whereby they may read the handwriting on the heart, and be sure that it is God’s and not their own.

III. And now, lastly, this divine Witness in our spirits is subject to the ordinary influences which affect our spirits.

The notion often prevails that if there be in the heart this divine witness of God’s Spirit, it must needs be perfect, clearly indicating its origin by an exemption from all that besets ordinary human feelings, that it must be a strong, uniform, never flickering, never darkening, and perpetual light, a kind of vestal fire burning always on the altar of the heart! The passage before us, and all others that speak about the matter, give us the directly opposite notion. The Divine Spirit, when it enters into the narrow room of the human spirit, condescends to submit itself, not wholly, but to such an extent as practically for our present purpose is wholly to submit itself to the ordinary laws and conditions and contingencies which befall and regulate our own human nature. Christ came into the world divine: He was ‘found in fashion as a man,’ in form a servant; the humanity that He wore limited {if you like}, regulated, modified, the manifestation of the divinity that dwelt in it. And not otherwise is the operation of God’s Holy Spirit when it comes to dwell in a human heart. There too, working through man, it ‘is found in fashion as a man’; and though the origin of the conviction be of God, and though the voice in my heart be not only my voice, but God’s voice there, it will obey those same laws which make human thoughts and emotions vary, and fluctuate, flicker and flame up again, burn bright and burn low, according to a thousand circumstances. The witness of the Spirit, if it were yonder in heaven, would shine like a perpetual star; the witness of the Spirit, here in the heart on earth, burns like a flickering flame, never to be extinguished, but still not always bright, wanting to be trimmed, and needing to be guarded from rude blasts. Else, brother, what does an Apostle mean when he says to you and me, ‘Quench not the Spirit’ ? what does he mean when he says to us, ‘Grieve not the Spirit’ ? What does the whole teaching which enjoins on us, ‘Let your loins be girded about, and your lights burning,’ and ‘What I say to you, I say to all, Watch!’ mean, unless it means this, that God-given as {God be thanked!} that conviction of Fatherhood is, it is not given in such a way as that, irrespective of our carefulness, irrespective of our watching, it shall burn on-the same and unchangeable? The Spirit’s witness comes from God, therefore it is veracious, divine, omnipotent; but the Spirit’s witness from God is in man, therefore it may be wrongly read, it may be checked, it may for a time be kept down, and prevented from showing itself to be what it is.

And the practical conclusion that comes from all this, is just the simple advice to you all: Do not wonder, in the first place, if that evidence of which we speak, vary and change in its clearness and force in your own hearts. ‘The flesh lusteth against the spirit, and the spirit against the flesh.’ Do not think that it cannot be genuine, because it is changeful. There is a sun in the heavens, but there are heavenly lights too that wax and wane; they are lights, they are in the heavens though they change. You have no reason, Christian man, to be discouraged, cast down, still less despondent, because you find that the witness of the Spirit changes and varies in your heart. Do not despond because it does; watch it, and guard it, lest it do; live in the contemplation of the Person and the fact that calls it forth, that it may not. You will never ‘brighten your evidences’ by polishing at them. To polish the mirror ever so assiduously does not secure the image of the sun on its surface. The only way to do that is to carry the poor bit of glass out into the sunshine. It will shine then, never fear. It is weary work to labour at self-improvement with the hope of drawing from our own characters evidences that we are the sons of God. To have the heart filled with the light of Christ’s love to us is the only way to have the whole being full of light. If you would have clear and irrefragable, for a perpetual joy, a glory and a defence, the unwavering confidence, ‘I am Thy child,’ go to God’s throne, and lie down at the foot of it, and let the first thought be, ‘My Father in heaven,’ and that will brighten, that will stablish, that will make omnipotent in your life the witness of the Spirit that you are the child of God.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Rom 8:16. Τῷ) Our spirit testifies: the Spirit of God Himself testifies along with our spirit. [Our spirit is human, 1Co 2:11; and therefore its testimony is in itself not infallible, Mal 2:16.—V. g.] Blessed are they, who distinctly perceive this testimony.—αὐτὸ τὸ has reference to Rom 8:14.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_8:16. More precise information respecting the preceding ἐν ᾧ κράζ. Ἀββᾶ ὁ π.

αὐτὸ τὸ πνεῦμα κ.τ.λ.] Not He, the Spirit (Hofmann, inappropriately comparing Rom_8:21 and 1Th_3:11); but, since αὐτός in the casus rectus always means ipse, the context supplying the more special reference of the sense: ipse spiritus, that is, Himself, on His own part, the (received) Spirit testifies with our spirit; He unites His own testimony that we are children of God with the same testimony borne by our spirit, which (1Co_2:11) is the seat of our self-consciousness.

In συμμαρτ. the συν and its reference to τ. πν. ἡμ. are not to be neglected, any more than in Rom_2:15, Rom_9:1, as the Vulgate, Luther, Grotius, and Fathers, also Koppe, Rückert, Reiche, Köllner, de Wette, and others have done. Paul distinguishes from the subjective self-consciousness: I am the child of God, the therewith accordant testimony of the objective Holy Spirit: thou art the child of God! The latter is the yea to the former; and thus it comes that we cry the Abba ἐν τῷ πνεύματι. Our older theologians (see especially Calovius) have rightly used our passage as a proof of the certitudo gratiae in opposition to the Catholic Church with its mere conjectura moralis. Comp. Eph_1:13; Eph_4:30; 1Jn_3:24; 1Jn_4:13. At the same time, it is also a clear dictum probans against all pantheistic confusion of the divine and the human spirit and consciousness, and no less against the assertion that Paul ascribes to man not a human πνεῦμα, but only the divine πνεῦμα become subjective (Baur, Holsten). Against this view, see also Pfleiderer, in Hilgenfelds Zeitschr. 1871, p. 162 f., who nevertheless, at p. 177 f., from our passage and chap. 8 generally, attributes to the apostle the doctrine that in the Christian the real divine πνεῦμα has become the proper human one, and vice versa; comp. on Rom_8:26. Against the Fanatics Melancthon truly observes, that the working of the Spirit in the believer begins praelucente voce evangelii.

τέκνα] The term children, expressive of greater tenderness, called forth by the increasing fervour of the discourse. Comp. Rom_8:21. The aspect of the legal relation (of the υἱοθεσία) at the same time recedes into the background. Comp. Php_2:15.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 8:16 . The punctuation in W. and H. margin deserves notice. “In that we cry, Abba, Father, the Spirit itself beareth witness with our spirit,” etc. Our own spirit tells us we are God’s children, but the voice with which it speaks is, as we know, prompted and inspired by the Divine Spirit itself. For similar distinctions Gifford compares Rom 2:15 and Rom 9:1 . τέκνα θεοῦ : τέκνα , not υἱοὶ , is used with strict propriety here, as it is the reality of the filial nature, not the legitimacy of the filial position, which is being proved.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_8:16

The Spirit itself beareth witness with our spirit, that we are the children of God. Not only do our own filial feelings towards God prove that we are his children, but the Holy Spirit itself conveys to our souls the assurance of this delightful fact.

The Spirit itself (αὐτὸ τὸ πνεῦμα, and not τὸ αὐτὸ πνεῦμα, which would mean, the same spirit) is, of course, the Holy Spirit.

1. Because of the obvious distinction between it and our spirit.

2. Because of the use of the word throughout the passage.

3. Because of the analogy to other texts, which cannot be otherwise explained.

Gal_4:6 God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father; Rom_5:5, The love of God is shed abroad in our hearts by the Holy Ghost given unto us, etc.

Beareth witness with our spirit, συμμαρτυρεῖ τῷ πνεύματι ἡμῶν; that is, beareth witness, together with our own filial feelings, to our spirit. Although it is very common for compound verbs to have the same force with the simple ones, yet, in this case, the context requires the force of the preposition to be retained, as two distinct sources of confidence are here mentioned, one in Rom_8:15, the other in this verse. Beareth witness to, means confirms or assures. The Spirit of God produces in our spirit the assurance that we are the children of God. How this is done we cannot fully understand, any more than we can understand the mode in which he produces any other effect in our mind. The tact is clearly asserted here, as well as in other passages. See Rom_5:5, where the conviction that we are the objects of the love of God, is said to be produced by the Holy Ghost which is given unto us. See 2Co_1:22, 2Co_5:5; Eph_1:13; Eph_4:30; and in 1Co_2:4, 1Co_2:5; 1Jo_2:20, 1Jo_2:27, and other passages, the conviction of the truth of the gospel is, in like manner attributed to the Holy Spirit. From this passage it is clear that there is a scriptural foundation for the assurance of salvation. Those who have filial feelings towards God, who love him, and believe that he loves them, and to whom the Spirit witnesses that they are the children of God, cannot doubt that they are indeed his children. And if children, they know they are heirs, as the apostle teaches in the following verse.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The Spirit itself--It should be "Himself" (see on Rom 8:26).

beareth witness with our spirit, that we are the children--"are children"

of God--The testimony of our own spirit is borne in that cry of conscious sonship, "Abba, Father"; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to ours; and thus, "in the mouth of two witnesses" the thing is established. The apostle had before called us "sons of God," referring to our adoption; here the word changes to "children," referring to our new birth. The one expresses the dignity to which we are admitted; the other the new life which we receive. The latter is more suitable here; because a son by adoption might not be heir of the property, whereas a son by birth certainly is, and this is what the apostle is now coming to.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. The Spirit itself beareth witness with our spirit] αυτο το πνευμα, that same Spirit, the Spirit of adoption; that is, the Spirit who witnesses this adoption; which can be no other than the Holy Ghost himself, and certainly cannot mean any disposition or affection of mind which the adopted person may feel; for such a disposition must arise from a knowledge of this adoption, and the knowledge of this adoption cannot be given by any human or earthly means; it must come from God himself: therefore the αυτοτοπνευμα must have reference to that Spirit, by whom alone the knowledge of the adoption is witnessed to the soul of the believer.

With our spirit] In our understanding, the place or recipient of light and information; and the place or faculty to which such information can properly be brought. This is done that we may have the highest possible evidence of the work which God has wrought. As the window is the proper medium to let the light of the sun into our apartments, so the understanding is the proper medium of conveying the Spirit's influence to the soul. We, therefore, have the utmost evidence of the fact of our adoption which we can possibly have; we have the word and Spirit of God; and the word sealed on our spirit by the Spirit of God. And this is not a momentary influx: if we take care to walk with God, and not grieve the Holy Spirit, we shall have an abiding testimony; and while we continue faithful to our adopting Father, the Spirit that witnesses that adoption will continue to witness it; and hereby we shall know that we are of God by the Spirit which he giveth us.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16. The Spirit himself, etc. He does not simply say, that God’s Spirit is a witness to our spirit, but he adopts a compound verb, which might be rendered “contest,” (contestatur,) were it not that contestation (contestatio) has a different meaning in Latin. But Paul means, that the Spirit of God gives us such a testimony, that when he is our guide and teacher, our spirit is made assured of the adoption of God: for our mind of its own self, without the preceding testimony of the Spirit, could not convey to us this assurance. There is also here an explanation of the former verse; for when the Spirit testifies to us, that we are the children of God, he at the same time pours into our hearts such confidence, that we venture to call God our Father. And doubtless, since the confidence of the heart alone opens our mouth, except the Spirit testifies to our heart respecting the paternal love of God, our tongues would be dumb, so that they could utter no prayers. For we must ever hold fast this principle, — that we do not rightly pray to God, unless we are surely persuaded in our hearts, that he is our Father, when we so call him with our lips. To this there is a corresponding part, — that our faith has no true evidence, except we call upon God. It is not then without reason that Paul, bringing us to this test, shows that it then only appears how truly any one believes, when they who have embraced the promise of grace, exercise themselves in prayers.

But there is here a striking refutation of the vain notions of the Sophists respecting moral conjecture, which is nothing else but uncertainty and anxiety of mind; nay, rather vacillation and delusion. There is also an answer given here to their objection, for they ask, “How can a man fully know the will of God?” This certainly is not within the reach of man, but it is the testimony of God’s Spirit; and this subject he treats more at large in the First Epistle to the Corinthians, from which we may derive a fuller explanation of a passage. Let this truth then stand sure, — that no one can be called a son of God, who does not know himself to be such; and this is called knowledge by John, in order to set forth its certainty. (1 John 5:19, 20.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) The Spirit itself beareth witness.—What is the nature of this concurrent testimony? It would seem to be something of this kind. The self-consciousness of the believer assures him of his sonship. The relation in which he feels that he stands to God he knows to be that of a son. But, besides this he is aware of an eternal objective cause for this feeling. That cause is the influence of the Holy Spirit.

This passage makes it clear that the Apostle, in spite of the strongly mystic tone of his language elsewhere, never confuses the human and the divine.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. The Spirit itself, &c.] The “Spirit of Adoption” is here seen, as it were, at His mysterious work, teaching us to “cry Abba, Father.” He “witnesses” with a witness which concurs with a witness borne by our own “spirit,”—our own consciousness of will and affection. On this “secret of the Lord” (Psa_25:14) some light is thrown by ch. Rom_5:5. There the Holy Spirit is said to “shed abroad the love of God in our hearts;” i.e., in ways of His own, to assure the believer of the love of the Father for him. Meantime, the human heart thus visited is humbly but clearly conscious that it loves the Father. Thus the family affection of Divine Grace is owned on both sides. The Divine Spirit evermore meets the Christian’s filial love with fresh assurances of the Paternal Love which is the origin of the whole blessed relationship.—The witness of “our spirit” is so met as to be verified by the witness of the Paraclete.

are] The word is slightly emphatic by position in the Gr.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The Spirit itself beareth witness,.... The thing which the Spirit of God witnesses to is,

that we are the sons of God; which supposes the case in some sense doubtful and uncertain, at least that it is called in question; not by others, though it sometimes is, as by Satan, which need not seem strange, since he called in question the sonship of Christ himself, and by the world who know them not, and by good men, till better informed: but the testimony of the Spirit is not the satisfaction of others, but the saints themselves; who are ready to doubt of it at times, because of the greatness of the favour, and their own sinfulness and unworthiness; especially after backslidings; through the temptations of the devil, and because of their many trials and afflictions. Now this witness of the Spirit is to establish and confirm it; not to make the thing itself surer, for that stands on the sure foundation of predestination, on the unalterable covenant of grace, on union to Christ; redemption by him, the gift of Christ, and continuance of the Spirit; but to assure them of it, and of their interest in it; for the testimony is given "to our spirits"; so the words are read by the Syriac, Arabic, and Ethiopic versions, and by the Vulgate Latin; which reading seems better than

with our spirits; for our own spirits are no witnesses to ourselves: the Father and Son are co-witnesses of the Spirit, but not our own spirits; the spirits of the saints are they which receive the witness of the Spirit of God, to which it is made; not to their ears, for it is not an audible testimony; but to their hearts, it is internal; to their renewed souls, where faith is wrought to receive it; to their understandings, that they may know and be assured of it; to their spirits, which are apt to faint and doubt about it. Now it is "the Spirit itself" that bears this witness, and not others, or by others, but he himself in person; who is a divine witness, whose testimony therefore must be greater than others, and a faithful one, who will never deceive; for he witnesses what he knows, and what is sure and certain: his very being and habitation in the saints are witnesses and proofs of their adoption; his powerful operations and divine landings persuade to a belief of the truth of it; and by shedding abroad the Father's love in the heart, and by the application of Gospel promises, he causes and encourages them to "cry Abba", Father; which is a wonderful instance of his condescension and grace.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 16. Beareth witness] What an honour is this to the saints, that the Holy Ghost should bear witness at the bar of their consciences.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Spirit - The Holy Spirit. That the Holy Spirit here is intended, is evident,

Because this is the natural meaning of the expression; Because it is of the Holy Spirit that the apostle is mainly treating here; Because it would be an unnatural and forced construction to say of the temper of adoption that it bore witness.

Beareth witness - Testifies, gives evidence.

With our spirit - To our minds. This pertains to the adoption; and it means that the Holy Spirit furnishes evidence to our minds that we are adopted into the family of God. This effect is not infrequently attributed to the Holy Spirit, 2Co 1:22; 1Jo 5:10-11; 1Co 2:12. If it be asked how this is done, I answer, it is not by any revelation of new truth; it is not by inspiration; it is not always by assurance; it is not by a mere persuasion that we are elected to eternal life; but it is by producing in us the appropriate effects of his influence. It is his to renew the heart; to sanctify the soul; to produce “love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance,” Gal 5:22-23. If a man has these, he has evidence of the witnessing of the Spirit with his spirit. If not, he has no such evidence. And the way, therefore, to ascertain whether we have this witnessing of the Spirit, is by an honest and prayerful inquiry whether these fruits of the Spirit actually exist in our minds. If they do, the evidence is clear. If not, all vain confidence of good estate; all visions, and raptures, and fancied revelations, will be mere delusions. It may be added, that the effect of these fruits of the Spirit an the mind is to produce a calm and heavenly frame; and in that frame, when attended with the appropriate fruits of the Spirit in a holy life, we may rejoice as an evidence of piety.

That we are the children of God - That we are adopted into his family.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The Spirit of adoption doth not only excite us to call upon God as our Father, but it doth ascertain and assure us (as before) that we are his children. And this it doth not by an outward voice, as God the Father to Jesus Christ; nor by an angel, as to Daniel, and the virgin Mary; but by an inward and secret suggestion, whereby he raiseth our hearts to this persuasion, that God is our Father, and we are his children. This is not the testimony of the graces and operations of the Spirit, but of the Spirit itself. Conceive it thus; A man’s own spirit doth witness to him his adoption, he finds in himself, upon diligent search and examination, the manifest signs and tokens thereof. But this testimony of itself is weak, and Satan hath many ways and wiles to invalidate it; therefore, for more assurance, it is confirmed by another and greater testimony, and that is of the Spirit himself; he witnesses with our spirits, and seals it up unto us; he first works grace in our hearts, and then witnesseth to it. This testimony is not alike in all believers, nor in any one of them at all times; it is better felt than expressed. He witnesseth to our spirit (so some read) by a distinct and immediate testimony, and witnesses with our spirit (so the word properly signifies) by a conjunctive and concurrent testimony.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Spirit itself—In its own immediate person.

Beareth witness with— Testifies concurrently with. So that there are two witnesses, the divine and the human, testifying to the one fact.

Children—The Spirit testifies solely to this one fact, our being children of God. This special testimony cannot be quoted for other facts than our own sonship. If a tasteful lady desire to know whether her manners are becoming and graceful she observes herself and draws her conclusion, and that is the testimony of her own taste and consciousness. If, additionally, another person of critical taste assure her that they are so, then she has the testimony of another mind witnessing with her own that her deportment is right. So the Christian by self-inspection and introspection may infer that he has the grace of God; but, additionally, the Divine Spirit surely is able to speak with a voiceless assurance to his consciousness that he is God’s child. That is, God’s Spirit may testify with and to man’s spirit to man’s sonship.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The same Spirit beareth witness with our spirit - With the spirit of every true believer, by a testimony distinct from that of his own spirit, or the testimony of a good conscience. Happy they who enjoy this clear and constant.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

children

(Greek - τέκνον, "one born," a child (and so in Rom 8:17; Rom 8:21); not, as in Rom 8:14, "sons" (gr. huios). See Gal 4:1; Gal 4:7 where babyhood and sonhood are contrasted. Also "Adoption"; Rom 8:15; Rom 8:23; Eph 1:5.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. That our adoption into God’s family is evidenced by the testimony of the Spirit, bearing witness to and with our spirits; here are two witnesses produced to testify the truth of a believer’s adoption, namely, God’s Spirit and his own; the Spirit testifies by laying down marks of trial in the holy scriptures, by working such graces in us as are peculiar to God’s children, and by helping us to discover this work in our own souls more clearly and evidently; our own spirits testify by reflecting upon our general conversation: the Spirit testifies our adoption by evidencing to us our sanctification: And all this is done, not by sudden impulses, and immediate inspirations, which is the witnessing of the Spirit that enthusiasts pretend to, but the Spirit witnesses in a way of argumentation. Thus, whoever repents, believes and obeys the gospel, says the scripture, shall be saved.

Observe, 2. That a Christian may in this life, without a diving revelation, attain a well-grounded assurance of his adoption and salvation; for the Spirit of God both bears witness to him, and bears witness with him, as touching the sincerity of his heart and life.

Observe lastly, That there is no safe and secure way to prove our adoption, but by testimonies brought of our sanctification; the privy seal of our adoption must be thus attested under the broad seal of our sanctification; the goodness of our state and condition must be evidenced by the holiness of our lives and conversation.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

16. “The Spirit himself beareth witness with our spirit that we are the children of God.” I hope you will never apply the neuter pronoun to the Holy Ghost, as it almost amounts to blasphemy to speak of the Author of all life in the use of the neuter pronoun as if He had no life at all. The clear and unequivocal witness of the Spirit here mentioned does not apply to the servile period of spiritual infancy, i. e., the regenerated state, but to the filial period of sanctification in which the sonship supersedes and predominates over the servitude in which you were born under the law of the domestic government. Do we not receive the witness of the Holy Spirit to our regeneration? Certainly we do. But it is not the clear, constant, abiding and overwhelming witness mentioned here and in Gal 4:6, shouting incessantly, “Father! Father!” Abba being simply the Hebrew word for father, which is left untranslated in E. V. As Wesley well says, in regeneration we have the witness at times, anon obscured by intervening clouds, and, in time of temptation, frequently entirely absent. Then we sing, —

“Oh, drive these dark clouds from my sky, Thy soul-cheering presence restore Or take me to Thee up on high, Where winter and clouds are no more.”

While the sanctified soul sings, —

“I’ve reached the land of corn and wine, And all its riches freely mine;

There shines undimmed one blissful day, For all my night has passed away.”

John Bunyan describes the sun and moon both shining night and day in Beulah Land. Inbred sin is a dismal old bog, always generating fogs and clouds; which, though frequently for a time driven away by the sun, ever and anon linger in dismal gloom for days and even weeks together. This filthy old morass is taken out by the roots in entire sanctification, its bed thoroughly drained and transformed into fruitful fields, smiling gardens and blooming landscapes, never again to be enveloped in fogs and storms.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

The Spirit himself beareth witness with our spirit, that we are children of God :

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

16. The Spirit himself beareth witness with our spirit, that we are the children of God. The Spirit of God is one witness to the fact. Our spirit is a corroborative witness. How do each bear witness? (1) Witness is usually borne in words, but not always. God's Spirit bears witness in words (see Heb. 10:15). The Holy Spirit shows us how we must become God's children, and how to continue the Christian life. (2) It bears testimony in our lives by its fruits. Do we bear the fruit of the Spirit? (See Gal. 5:22, 23). (3) Does our own spirit testify that we “mind the things of the Spirit?” Does our consciousness recognize its fruits, inward as well as outward? If the testimony of our spirit is that what God's Spirit witnesseth of the sons of God is true of us, then they concur in the testimony that we are the children of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

heirs of God

Paul speaks of the Christian believers as if they will inherit property and wealth from a family member. AT: "we also will one day receive what God has promised us" (See: Metaphor)

we are joint heirs with Christ

Paul speaks of the Christian believers as if they will inherit property and wealth from a family member. God will give to us what he gives to Christ. AT: "we will also receive what God has promised us and Christ together" (See: Metaphor)

that we may also be glorified with him

God will honor Christian believers when he honors Christ. You can translate this in an active form. AT: "that God may glorify us along with him" (See: Active or Passive)

translationWords

Holy Spirit

testimony

spirit

children

heir

suffer

glory

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16. αὐτὸ τὸ πνεῦμα κ.τ.λ. The absence of a conjunction suggests that this is, in some sort, an explanation of the preceding phrases (rather than an analysis of the consciousness, as S. H.). If this be so, then the idea is that the Spirit, which mates man’s spirit a spirit of sonship, by inspiring this cry of man’s spirit joins in testifying to the true relation to GOD.

τέκνα θεοῦ. Cf. Php 2:15; otherwise only in Joh.; cf. esp. 1Jn 3:2. On the other hand Joh. never uses υἱοὶ θεοῦ of men (cf. Mat 5:9; Mat 5:45; Luk 6:35; Luk 20:36; Rev 21:7; Heb 2:10; Heb 12:5 f.; here 14, 19, Rom 9:26 (qu.); Gal 3:26; Gal 4:6-7 only). υἱός rather describes the dignity and privilege of the son, τέκνον the sharing in the life of the father; cf. Westcott, Epp. Joh., pp. 120, 121. So here τέκνα is substituted, as the ground of κληρονομία, because the main thought here is of the life possessed by Christians, not of the privilege.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] Appeal to the consciousness of the Christian to confirm the assertion (assumed for the moment that he is led by God’s Spirit) that he is a son of God. For (confirmantis) ye did not receive (at your becoming Christians) the spirit of bondage (= ‘the Spirit which ye received was not a spirit of bondage.’ πν. is not merely a spirit, a disposition, but evidently refers to the same πν. which afterwards is πν. νἱοθες., and αὐτὸ τὸ πν. The Apostle seems however in this form of expression, both here and elsewhere, see reff., to have combined the objective Πνεῦμα given to us by God with our own subjective πνεῦμα. In the next verse they are separated) [leading back (or,] again [; but the latter word is undesirable, as] it has been imagined here that the πάλιν must refer to a former bestowal of the πνεῦμα δουλείας, and consequently that the reference is to the O. T. dispensation. In this two different sets of Commentators have found difficulties; (1) those, as Chrys.,—who would hold from Joh 7:39, that the Holy Spirit was absolutely not given under the O. T., and (2) those, as Cocceius, who holding Him to have been given, deny that His character was πν. δουλείας. But there seems to me to be no occasion to go back for the reference of πάλιν to the O. T. The state of the natural man is δουλεία: the Holy Spirit given to them, the agent of their birth into, and sustainer of, a new state, was not a πν. δουλείας πάλιν εἰς φ., a spirit merely to retain them in, or take them back into their old state, viz. a state of slavery:—to whom, or whether to different masters, is not here in question, but the state merely—the object of the gift of the Holy Spirit was not to lead them back into this) towards fear (so as to bring about or result in fear, see ch. 6:19. πάλιν can hardly, as De W., be taken with εἰς φόβ.), but ye received the Spirit of (the Spirit whose effect was, see above) adoption (this stricter meaning, and not that of mere sonship, is plainly that intended by the Apostle, both here and in reff. So Fritz., Meyer, Olsh., Harless on Eph 1:5, Tholuck: on the other hand Luther, Winer, Rückert, De Wette, al., see on ver. 23. Of course, the adoption to be a son involves sonship, but not the converse), in whom (compare ἐν πνεύματι ch. 2:29, and ver. 9. Luth. and Tholuck, ‘through, by means of, whom:’ but τὸ πνεῦμα = Him in whom, not merely Him by whom, not being merely an external agent, but an indwelling and pervading power) we cry (the earnest expression of supplicating prayer, see reff. LXX) Abba, Father (I have said, on ref. Mark, that ὁ πατ. does not appear to be a mere explanation of אַבָּא, but to have been joined to it in one phrase, as a form of address: expressing probably, a corresponding ‘my father,’ אָבִי, in the Heb. expression. Luther, to express the familiarity of Abba, renders ‘lieber Vater,’ ‘dear Father’). See on the whole, the strictly parallel place, ref. Gal.

16.] And this confidence is grounded on the testimony of the Spirit itself. So Chrys.: οὐ γὰρ ἀπὸ τῆς φωνῆς ἰσχυρίζομαι μόνον, φησίν, ἀλλὰ καὶ ἀπὸ τῆς αἰτίας ἀφʼ ἧς ἡ φωνὴ τίκτεται.… οὐ γὰρ τοῦ χαρίσματός ἐστιν ἡ φωνὴ μόνον, ἀλλὰ καὶ τοῦ δόντος τὴν δωρεὰν παρακλήτου· αὐτὸς γὰρ ἡμᾶς οὗτος ἐδίδαξε διὰ τοῦ χαρίσματος οὕτω φθέγγεσθαι. Hom. xiv. p. 579. This verse being without copula, is best understood to refer to the same as the preceding, and the assertion to concern the same fact as the last verb, κράζομεν,—as if it were αὐτοῦ τοῦ πν. συμμαρτυροῦντος κ.τ.λ., grounding that fact on an act of the indwelling Spirit Himself. See again Gal 4:6.

The Spirit itself (not ‘idem Spiritus,’ as Erasm. and similarly Luth., Reiche, al.: the αὐτό expresses the independence, and at the same time, as coming from God, the preciousness and importance of the testimony) testifies to our spirit (see ch. 2:15, and note: not ‘una testatur:’ the σύν in composition does not refer to τῷ πν. ἡμ., but to agreement in the fact, as in ‘contestari’ ‘confirmare’) that we are children of God. What is this witness of the Spirit itself? All have agreed, and indeed this verse is decisive for it, that it is something separate from, and higher than, all subjective inferences and conclusions. But on the other hand it does not consist in mere indefinite feeling, but in a certitude of the Spirit’s presence and work continually asserted within us. It is manifested, as Olsh. beautifully says, in His comforting us, His stirring us up to prayer, His reproof of our sins, His drawing us to works of love, to bear testimony before the world, &c. And he adds, with equal truth, “On this direct testimony of the Holy Ghost rests, ultimately, all the regenerate man’s conviction respecting Christ and His work. For belief in Scripture itself (he means, in the highest sense of the term ‘belief,’ = ‘conviction personally applied’) has its foundation in this experience of the divine nature of the (influencing) Principle which it promises, and which, while the believer is studying it, infuses itself into him.”

The same Commentator remarks, that this is one of the most decisive passages against the pantheistic view of the identity of the Spirit of God and the spirit of man. However the one may by renovating power be rendered like the other, there still is a specific difference. The spirit of man may sin (2Co 7:1), the Spirit of God cannot, but can only be grieved (Eph 4:30), or quenched (1Th 5:19), and it is by the infusion of this highest Principle of Holiness, that man becomes one spirit with the Lord Himself (1Co 6:17).

τέκνα θεοῦ] Here, (not νἱοί) because the testimony respects the very ground and central point of sonship, likeness to and desire for God: the testimony of the Spirit shewing us by our yearnings after, our confidence in, our regard to God, that we are verily begotten of Him.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. αὐτὸ τὸ Πνεῦμα: see on ver. 14 above.

συμμαρτυρεῖ: cf. 2:15; 9:2. There the ‘joint-witness’ was the subjective testimony of conscience, confirming the objective testimony of a man’s works or actions; here consciousness is analyzed, and its data are referred partly to the man himself, partly to the Spirit of God moving and prompting him.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Beareth witness with our spirit [συμμαρτυρει τω πνευματι ημων] . This rendering assumes the concurrent testimony of the human spirit with that of the divine Spirit. Others, however, prefer to render to our spirit, urging that the human spirit can give no testimony until acted upon by the Spirit of God.

Children [τεκνα] . See on Joh 1:12.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 16, 17. “The Spirit itself beareth witness to our spirit, that we are children of God. Now if children, then heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified with Him.”

The asyndeton form (the absence of a connecting particle) between Rom 8:15-16 indicates here, as always, profound emotion; it announces the more forcible reaffirmation of the same fact, but presented in a new aspect. The expression αὐτὸ τὸ πνεῦμα does not signify the same Spirit (τὸ αὐτὸ πνεῦμα), but the Spirit Himself, as the immediate organ of God. All who are not strangers to the experience of divine things, know that there is a difference between a state formed in us by the Divine Spirit, and expressing itself in the form of prayer (Rom 8:15), and the language in which God answers us directly by means of the Spirit. This difference comes out in the following passage, when the apostle expressly distinguishes the groaning of the Spirit Himself in those who have received the first-fruits of the Spirit (Rom 8:26), from their own groaning (Rom 8:23). We observe a similar difference in the life of Jesus Himself when it is He who says: my Father (Luk 2:49, et al.), or when it is God who says to Him: Thou art my Son (Luk 3:12). So, in this case the apostle means that we are sons of God, not only because our heart cherishes a filial disposition toward God, and inspires us with the cry of love: my Father; but—and this is still more sublime—because from the heart of God Himself there comes down the answer by the voice of the Holy Spirit: my child. It is not only our arms which are stretched out to take hold of God who gives Himself to us in Christ, but His at the same time which embrace us and draw us to His bosom.

The σύν, with, in the verb συμμαρτυρεῖν, to bear witness with, should evidently preserve its natural meaning: “bears witness conjointly with our spirit,” the feeling of which was expressed in Rom 8:15. But the dative: τῷ πνεύματι ἡμῶν, to our spirit, is not to be regarded as the regimen of σύν, with (“bears witness with our spirit”); it is our spirit which here receives the divine testimony. The term τέκνον, child, differs from υἱός, son, Rom 8:14, in this, that the latter expresses rather the personal dignity and independence, the official character of the representative of a family, while the second has a more inward sense, and indicates rather community of life. In the one what is expressed is the position of honor, in the other the relation of nature.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.