Paul wrote to the church at Rome, "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" (Rom. 8:15). The fact that faithful Christians "cry, Abba, Father" gives tremendous insight to the relationship they have with God. Let us examine the relationship conveyed by the ability to say "Abba, Father."

Based Upon Receiving the Holy Spirit

Receiving the Spirit through obedience to God's word makes this "Abba, Father" relationship possible (Rom. 8:1-14). Paul tells us about this Holy Spirit. First, consider who the Spirit is not. Paul says that we "have not received the spirit of bondage again to fear." In both parts of the verse, "have received" points to an action completed in the past, which must refer to their baptism (cf. Acts 19:2-3, "received...believed...baptized"). The Spirit that Christians receive is not "a spirit of slavery leading to fear again" (NAS). The bondage of sin is what leads to fear (Heb. 2:14-15), but since the Holy Spirit, through "the law of the Spirit of life in Christ Jesus," sets us free from sin (Rom. 8:1-4 cf. Rom. 6:6; 16-17; 7:25), being converted is not a reversion to the state from which we have been freed. Christians are under bondage (Rom. 6:18), but it is to "righteousness," not to the fear associated with being lost in sin.

Second, consider who the Spirit is. Paul says, "but ye have received the Spirit of adoption." The word "but" is translated from a word that gives a strong contrast-in contrast to "the spirit of bondage" we have received the "Spirit of adoption." Spiritual adoption in the New Testament is always viewed in connection with the work of Christ (Gal. 4:5-6; Eph. 1:5).

Here, it will be of value to consider adoption in the first century Roman Empire, since this is likely how Paul would have known the term "adoption." According to William Barclay, there were two steps in the Roman adoption process.1 The first step was carried out by a "symbolic sale" in which copper and balances were used. The father would "sell" his son and "buy" him back twice. The third time the son was sold, the father did not buy him back, thus breaking the power of the father. This showed that the father's giving up the child was deliberate and premeditated. The second step involved the adopting father's going to a Roman magistrate and presenting the legal case for the transference of the child into the adopting father's own power. The following consequences resulted from this adoption: (1) the one adopted lost "all rights in his old family and gained all the rights of a legitimate son in his new family;" (2) The one adopted "became heir to his new father's estate"-even if other sons were born after his adoption, it did not effect his rights; and (3) the "old life of the adopted person" was legally wiped out (debts cancelled, etc.)-"he was regarded as a new person entering into a new life with which the past had nothing to do." He was absolutely the son of his new father.

Although the Christian's adoption will not be ultimately complete until the Second Coming of Christ (cf. Rom. 8:19-23), note the following changes that are involved now: (1) a change in family from a son of Satan to a son of God; (2) a change of inheritance from eternal damnation to eternal life; and (3) a change of status from the fear of a ruthless master to the care and protection of a loving father (cf. Ps. 103:13). Even within the context of Romans 8, this "Spirit of adoption" is evidenced by the moral walk of the Christian (8:13), the reception of the Spirit which results in His "witness" with our own spirit (8:16), and the joint-suffering and subsequent glorification of the Christian with Christ (8:17).

"Abba, Father" — Sign of Family Intimacy

"Abba" is the transliteration of an Aramaic word that means "father." Every time this word occurs in the New Testament, it is accompanied with the Greek word for "Father" (Mk. 14:36; Rom. 8:15; Gal. 4:6). Why is this the case? Likely, the term "Abba" by itself would seem disrespectful. "Abba" was used as an intimate address like "Daddy," or "Papa."2 The word is "from the babbling of a little child...and is the familiar term used in the home."3 It must be remembered that the Jews of the first century avoided pronouncing God's name when possible, and even when they did, they accompanied it with a blessing, for fear of profaning His name. Jesus, however, in a "remarkable break with tradition," dared to simply address God as "Father" in His prayers (Mt. 26:39; Jn. 17:1).4 The one time Jesus used "Abba, Father," it was a very emotional and stressful time under the looming shadow of the cross. Jesus prayed, "Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt" (Mk. 14:36). Paul's use of "Abba, Father" in Romans 8:15 is in a similar context. "Cry" in "whereby we cry, Abba, Father" reflects strong emotion, and it is likewise in a context of suffering (cf. Rom. 8:17-18). "Abba" would be the normal way a child in that culture would address his or her father in times of great distress. The comfort that this brings to us today is that the very same intimate relationship that Jesus had with the Father moments before the cross, expressed by His address, "Abba, Father," belongs to every faithful child of God!

To the Galatians, Paul wrote, "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ" (Gal. 4:6-7). Sonship carries with it the most intimate relationship with God. Because all faithful Christians are "sons" (children) in good standing, all will be heirs of every blessing that can possibly come from God through Jesus Christ, who in this sense is also our fellow brother and heir!

Although "Abba" as an address to God may have seemed inappropriate in the first century, it did (and does) show the new family relationship that Christians have entered. The Spirit's indwelling makes possible this relationship. The Spirit only indwells the faithful Christian (Rom. 8:5-9). Are we faithful Christians? God wants all of us to have the intimate relationship with Him expressed by "Abba, Father."

End Notes

1William Barclay, The Letter to the Romans, rev. ed. (Philadelphia, PA: Westminster Press, 1975) 106.

2James R. Edwards, Romans, New International Biblical Commentary, vol. 6, W. Ward Gasque, ed. (Peabody, MA: Hendrickson, 1992) 208.

3Leon Morris, The Epistle to the Romans (Grand Rapids: Eerdmans, 1988) 315.

4Edwards 208.