Commentary on the Epistle to the Romans John Calvin
John Calvin who without any reason assume the title; and the faithful are thus encouraged with unhesitating confidence to expect salvation. The import of the whole is this — "all those are the sons of God who are led 252 by God's Spirit; all the sons of God are heirs of eternal life: then all who are led by God's Spirit ought to feel assured of eternal life. But the middle term or assumption is omitted, for it was indubitable.
But it is right to observe, that the working of the Spirit is various: for there is that which is universal, by which all creatures are sustained and preserved; there is that also which is peculiar to men, and varying in its character: but what he means here is sanctification, with which the Lord favors none but his own elect, and by which he separates them for sons to himself.
Romans 8:15-18
Romans 8:15-18
15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
15. Et enim non accepistis spiritum servitutis iterum in terrorem: sed accepistis Spiritum adoptionis, per quem clamamus, Abba, Pater.
16. The Spirit itself beareth witness with our spirit, that we are the children of God:
16. Ipse enim Spiritus simul testificatur spiritui nostro quod sumus filii Dei: 17. And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
17. Si vero filii, etiam hæredes; hæredes quidem Dei, cohæredes autem Christi: siquidem compatimur, ut et una glorificemur.
18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
18. Existimo certe non esse pares afflictiones hujus temporis ad futuram gloriam quæ revelabitur erga nos.
15. the spirit of bondage, which we receive from the law; and the other, the spirit of adoption, which proceeds from the gospel. The first, he says, was given formerly to produce fear; the other is given now to afford assurance. By such a comparison of contrary things the certainty of our salvation, which he intended to confirm, is, as you see, made more evident. 253 The same comparison is used
252{Αγονται} — are led or conducted: "A metaphor taken from the blind or those in darkness, who know not how to proceed without a conductor. So we have need to be led by the Spirit in the way of truth, for we are blind and see no light. Or it is a metaphor taken from infants, who can hardly walk without a guide; for the regenerated are like little children lately born. Thus we are reminded of our misery and weakness; and we ought not to ascribe to ourselves either knowledge or strength apart from the Spirit of God." — Pareus
253By the Spirit, {πνεῦμα}, (without the article,) some, as Augustine, Beza, and others, understand the Holy Spirit, and so Calvin, for the most part, seems to do. Then "the Spirit of bondage" means the Spirit the effect of whose administration was bondage; and "the Spirit of adoption" must signify the Spirit, the bestower of adoption. But we may take spirit here, in both instances, as it is often taken, in the sense of disposition or feeling; according to the expression, "the spirit of meekness" — {πνεύματι} {πρᾴοτητος}, 1 Corinthians 4:21, and "the spirit of fear" — {πνεῦμα} {δειλίας} 2 Timothy 1:7. The word for adoption, {υἱοθεσία}, may be rendered sonship, or affiliation, or filiation, as Luther sometimes renders it: and as the Spirit of meekness