Led by the Spirit
As Paul is a “debtor” or “under obligation” to preach the gospel (1:14-15), “we are debtors,” in view of all the Lord has done, to live a certain way, not “according to the flesh” that produces death but “in spirit” [πνεύματι] that procures life (cf. 5:15–8:13). The latter involves persistently (present tense) being “led” [ἄγονται] “by the Spirit of God” [πνεύματι θεοῦ]. Gal. 5:16-18 is a close parallel, where the question is whether the “Spirit” is doing the leading or the “spirit” is being led. Here, however, is the more explicit reference to “the Spirit of God.” Considering the internal battle described in chap. 7, the appetites of the flesh do not miraculously disappear, and being “led by the Spirit of God” is not a mere passive experience but requires actively walking according to the S/spirit [πνεῦμα] with intentionality and resolve (vv. 4-10; cf. 2:6-13; 6:4-22; 7:6, 25; 13:13). We are therefore led by the Spirit of God as we are willfully compliant and faithfully following the Spirit-inspired teachings of God (1:16-17; 6:16-18).
Sons of God
All this is necessary to be considered “sons of God” (cf. v. 19). Even though Paul was fully capable of speaking generically with reference to “children [τέκνα] of God” (vv. 16, 17, 21; 9:8), or even more specifically “sons and daughters” (2 Cor. 6:18), his employment of the masculine “sons” [υἱοί] must be deliberate, relevant to the inheritance metaphor (vv. 15-17).1 In the patriarchal Mediterranean world of antiquity, daughters were generally regarded as inferior to sons and denied basic rights and privileges, particularly the family inheritance. Only a son could be heir.2 Yet this firmly entrenched societal norm is challenged in Christ. With gender differences and gender roles understood, both males and females can now be “sons of God,” not in a biological-gender sense but in attaining equal access to divine privileges and the promised inheritance. All who might be marginalized or repressed by the world’s standards are welcomed into God’s family where no one is considered inferior to anyone else (cf. 12:4-5).3
Spirit of Adoption
Having been set free from our former master of sin (5:17–8:2), the “spirit [πνεῦμα] of slavery,” characterized by “fear,” has been replaced by the “spirit” [πνεῦμα] “of adoption as sons.” The imagery of “adoption” is used in the NT only by the apostle Paul.4 The literal practice of adoption was fairly common throughout the Greco-Roman world, though not among the Jews, involving “the common ancient practice of important patrons adopting people – even adult colleagues – and giving them full inheritance …”5 This is especially relevant to our relationship with God’s Son (vv. 3-4), enabling us to transition from lowly “slaves” to “sons” and “fellow heirs with” him (cf. Gal. 4:1-7).
The “spirit of adoption as sons” is the impetus from which “we cry, ‘Abba! Father!’” Comparable to “the spirit of Christ” and “Christ in you” (vv. 9-10), in Gal. 4:6 we read of “the spirit of [God’s] Son” within “our hearts” from which the prayerful cry emanates. While the “cry” [κράζω] might be understood in the sense of a “scream” or “shriek,” and elsewhere in the NT it signifies a loud or earnest cry (9:27; cf. Matt. 9:27; Acts 14:14), it is commonly employed in the LXX of prayer addressed to God, and when used in this sense, it is “a cry of some intensity” and “rather fervent than loud.”6 The spirit of sonship is not merely an occasion of surging emotions, or charismatic empowering, or inspired utterance, or ecstatic experience, but is patterned on Christ and conforms to his sonship.7
This is not “the passionate, violent operation of the Spirit”8 or some other independent force that calls out to God on our behalf. If the “spirit of slavery” is “such a spirit as is possessed by a slave, not by the son of the house” (BAGD 833), it follows that the “spirit of adoption as sons” is such a spirit as is possessed by the son of the house. Making an address to “Abba! Father!” is the prayer language of God’s Son (Mark 14:36), unique to Jesus in all extant Jewish literature. He regularly referred to God as “my Father,”9 and he taught his disciples to address God as “Father” (Matt. 6:9; Luke 11:2).
The term “Abba” is a Greek transliteration of the Aramaic word for “Father,” which is also the meaning of the Greek πατήρ. It was used in Aramaic-speaking homes, both by younger and older children, as an affectionate address.10 However, it “was not a childish expression comparable with ‘Daddy’: it was more a solemn, responsible, adult address to a Father.”11 An intimate relationship with the heavenly Father is implied by “the meaning of the term and the fact that such a cry comes from the heart ... Here is the ultimate evidence that we are God’s children, in that we address God with the same term of intimate relationship that Jesus himself used. We are not slaves, but children.”12
The Spirit’s Testimony
“The Spirit” [τὸ πνεῦμα] “himself” [αὐτό - emphatic!]13 “bears witness with” [συνμαρτυρεῖ] “our spirit” [πνεύματι ἡμῶν] “that we are children of God.” Here a clear distinction is made between “our spirit” and “the Spirit” [of God] dwelling within us (cf. vv. 9a, 11),14 albeit not disconnected from the “spirit of Christ” (vv. 9b-10a). God’s indwelling Spirit does not bear witness to our spirit but “with” [συν-], in the compound verb meaning “to testify or bear witness together with another, add testimony.”15 In addition to our own spirit, which confirms whether or not we are living in accordance with the Lord’s revealed will, the Holy Spirit “himself” searches our hearts and bears testimony to God. We might deceive ourselves but not him.
Suffering with Christ
We are “heirs of God and fellow heirs with Christ” (cf. 4:9-16),16 conditioned upon whether “Christ is in you” and “provided we suffer with him …” Paul earlier portrayed our union with Christ as having been “united with him in a death like his …. our old self was crucified with him …. Now if we have died with Christ …” (6:5-8). As penitent believers we have symbolically reenacted his death, burial, and resurrection in baptism (6:3-4). However, this is just the beginning of a lifelong and difficult journey with him, as we “put to death the deeds of the body,” which is challenging enough, but also “we suffer with” him (present active indicative), currently and continually (cf. 5:3; 8:35; 12:12). The Christian life has never been promised as an easy life.17
Glorified with Christ
Despite the fact that as sinners we fall short of God’s “glory” [δόξα] (3:23), we look beyond “the sufferings of this present time” as we anticipate the incomparable “glory” in being “glorified with him” (cf. v. 30; 2:7, 10; 5:2).18 This continues the thought of v. 11 concerning our future resurrection life and reaffirms the assurance already given: “we rejoice in hope of the glory of God” (5:1); “we shall certainly be united with him in a resurrection like his …. we believe that we will also live with him” (6:5-6). To be continued …
--Kevin L. Moore
Endnotes:
1 Also Gal. 3:26; 4:6. See K. L. Moore, “How are all Christians ‘Sons’ of God?” Moore Perspective (6 April 2020), <Link>.
2 Matt. 21:38; Mark 12:7; Luke 20:14; Gal. 4:1-2.
3 Cf. 1 Cor. 12:12-27; Gal. 3:26-29; Col. 3:9-11.
4 Rom. 8:15, 23; 9:4; Gal. 4:5; Eph. 1:5.
5 G. L. Borchert Galatians 303.
6 R. N. Longenecker, Galatians 174; J. D. G. Dunn, Theology of Galatians 61 n.52; BAGD 448.
7 J. D. G. Dunn, Theology of Galatians 62; cf. Gal. 4:6-7, 19. Particularly on the misguided inference of ecstatic utterance, see G. D. Fee, God’s Empowering Presence 409-10.
8 This is the description of H. N. Ridderbos, Epistle to Galatia 157.
9 17 times in Matthew, 4 times in Luke, and 34 times in John.
10 See J. Jeremias, Prayers of Jesus 11-65. Paul’s use of this Aramaic expression in a letter to Greek-speaking churches “is a powerful testimony that the idea of God’s fatherhood goes back to Jesus’ teachings, since Jesus spoke Aramaic” (G. L. Borchert, Galatians 304).
11 J. Barr, “Abba Isn’t Daddy,” JTS 39.1 (April 1988): 46; see also C. E. B. Cranfield, Romans 1:399-402; J. D. G. Dunn, “Prayer” in Dictionary of Jesus and the Gospels 618-19; G. D. Fee, God’s Empowering Presence 410-12.
12 G. D. Fee, God’s Empowering Presence 412.
13 The pronoun αὐτό is neuter rather than masculine because it modifies the neuter noun πνεῦμα, which contextually is distinct from “our spirit” [πνεύματι ἡμῶν] and thus an apparent allusion to “the Spirit of God” (v. 9).
14 After we have heard and believed the word of truth and have entered Christ, we are “sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of his glory” (Eph. 1:13-14). We can only be “in” Christ if we have been baptized “into” him (Rom. 6:3; Gal. 2:27), and then we are said to be “sealed” with the Spirit, who is our “guarantee” or “pledge.” A “seal” signifies proof or authenticity of ownership (Rom. 4:11; 5:5; cf. 1 Kings 21:8; Esth. 8:8). Because we have this seal, the Lord “knows those who are his,” with the accompanying expectation of spiritual purity (2 Tim. 2:19). We are to glorify God in our bodies because we now belong to him and have his Spirit abiding in us (1 Cor. 6:18-20). To live in sin is to “grieve the Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph. 4:30).
15 H. K. Moulton, The Analytical Greek Lexicon Revised 382.
16 Cf. also Gal. 3:5–4:7; Tit. 3:7; Heb. 1:2; 6:13-20; Jas. 2:5.
17 Matt. 5:10-12; John 15:19; 16:33; Acts 14:22; Col. 1:24; 1 Thess. 2:14-15; 3:4; 2 Tim. 3:12; Heb. 10:32-36; 1 Pet. 4:13; Rev. 1:9; 2:10, 13; et al.
18 1 Cor. 2:7; 15:43; 2 Cor. 3:18; 4:17; Eph. 1:18; Col. 1:27; 3:4; 1 Thess. 2:12; 2 Thess. 2:14; 2 Tim. 2:10; Heb. 2:10; 1 Pet. 1:7; 5:1, 4, 10; cf. John 17:22.
Related Posts: Baptism: Death, Burial, Resurrection (Rom 6:1-4), Deliverance from Sin & Death (Rom 8:1-11), Creation Waits & Groans with Us (Rom 8:19-25)
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