Portfolio Final

Living in the Hope of
Divine
ROMANS 8.15-25
Nathon L. Hilron
RELB 335 Acts and Epistles
Spring Semester 2016
Prof. Ruben Munoz-Larrondo
24 April 2016
Hilton 2
Table of Contents
Appropriating Romans 8.15-25 .................................................................................................. 3
Introduction .................................................................................................................................................... 4
An Original Translation ................................................................................................................................ 5
Inductive Reasoning Approach ...................................................... ¡Error! Marcador no definido.
First Interpretation ...................................................................................................................................... 14
Second Interpretation.................................................................................................................................. 14
Diagramming .......................................................................................................................... 18
Analysis.......................................................................................................................................................... 23
Narratology Chart .................................................................................................................... 25
Analysis.......................................................................................................................................................... 28
Words Studies .......................................................................................................................... 30
Works Cited .................................................................................................................................................. 44
Social Categories ................................................................................................................. 4546
Analysis.......................................................................................................................................................... 56
Work Cited .................................................................................................................................................... 58
Ellen G. White on Romans 8 ................................................................................................... 60
Works Cited .................................................................................................................................................. 65
Conclusion ............................................................................................................................... 66
Bibliography .................................................................................................................................................. 67
Hilton 3
Appropriating
the Message of Romans 8
0.
Hilton 4
I. Introduction
Among some of the most studied and reassuring passages of the Scriptures, Romans 8
stands out as one of the most appreciated texts of Christianity. However, in my personal experience,
I have observed that these verses are not always approached with a critical eye in order to discern
Paul’s practical and deeply theological understanding of divine love, suffering, and God’s
sovereignty. It seems as if everyone added false colors to biblical painting of Romans 8. Could it be
that what we see and believe today is less than what Paul, and ultimately God, is trying to tell us in
this passage? In what ways would a fair understanding of this text affect the life of the
contemporary believer? How does the modern reader reconstruct the meaning of Paul’s letter to the
Romans? Is there any chance to discover its true colors?
As a steadfast pioneer of the Christian faith, the apostle Paul that writes to the Romans has
already experienced the sufferings that accompanies the life of the faithful believer. Seeing that his
brothers in Rome need encouragement and reassurance, in the eight chapter of this letter, he
vigorously invites them to live in light their divine hope. Thus, he writes, “having the first-fruit of
the Spirit, we also groan within ourselves waiting eagerly [for] the sonship, the redemption of our
body.” (8.23; HLT). Though they suffer in pain, they, too, have received the promise of sonship and
the divine first-fruits of the children of God. Understanding Paul’s message to the Romans will
challenge and expand the way we, and thus the contemporary Christian church, deal with human
suffering in the face of God’s love. To be called children of God in the inclusion of a community
shaped by the Holy Spirit, does not mean to carry a pompous title. Rather, it implies that God’s
church lives in chromatic expectation of the divine hope that belongs to all called children of God.
Hilton 5
An Original Translation
Greek Version Literal Translation Hilton-Leopold Translation
Οὐ γὰρ ἐλάβετε πνεῦμα NOT-FOR-YOU RECEIVED-SPIRIT-OF For you did not receive a
δουλείας πάλιν εἰς φόβον, SLAVERY-AGAIN-INTO-FEAR, BUT- spirit of slavery again into
15 ἀλλ᾽ ἐλάβετε πνεῦμα YOU RECEIVED-SPIRIT-OF SONSHIP, fear; but you received a Spirit
υἱοθεσίας, ἐν ᾧ κράζομεν, IN-WHICH-WE CRY OUT, FATHER, of sonship, in which we cry
Ἀββᾶ, ὁ πατήρ. THE FATHER. out, “Papa, Father.”
Αὐτὸ τὸ πνεῦμα HIMSELF-THE SPIRIT-BEARS WITNESS- The Spirit himself bears

16 συμμαρτυρεῖ τῷ πνεύματι TO THE SPIRIT-OF OURS-BECAUSE-WE witness with our Spirit since
ἡμῶν, ὅτι ἐσμὲν τέκνα θεοῦ· ARE-CHILDREN-OF GOD. we are children of God.
And if children, also heirs of

εἰ δὲ τέκνα, καὶ κληρονόμοι· IF-AND-CHILDREN, ALSO-HEIRS-
God indeed, and fellow heirs
κληρονόμοι μὲν θεοῦ, INDEED-OF GOD, FELLOW HEIRS-
of the Anointed One. If
17 συγκληρονόμοι δὲ χριστοῦ· AND-OF CHRIST. IF PERHAPS-WE
SUFFER WITH-IN ORDER THAT-ALSO-
perhaps we suffer together, in
εἴπερ συμπάσχομεν, ἵνα καὶ
συνδοξασθῶμεν. WE MAY BE GLORIFIED TOGETHER. order that we may be glorified
together also.
I RECKON-THEN-THAT-NOT- Then, I reckon that the

Λογίζομαι γὰρ ὅτι οὐκ ἄξια
COMPARABLE-SUFFERINGS-OF- sufferings of the present time
τὰ παθήματα τοῦ νῦν καιροῦ
18 CURRENT-(OF) SEASON (APPOINTED [are] not comparable to the
πρὸς τὴν μέλλουσαν δόξαν
TIME)-WITH-THE ONE COMING- coming glory to be revealed in
ἀποκαλυφθῆναι εἰς ἡμᾶς. GLORY-TO BE REVEALED- IN-US. us.
Ἡ γὰρ ἀποκαραδοκία τῆς For the earnest expectation of

THE-FOR-EARNEST EXPECTATION-OF
κτίσεως τὴν ἀποκάλυψιν
19 CREATION-THE REVELATION-OF THE Creation eagerly awaits the
τῶν υἱῶν τοῦ θεοῦ
SONS-OF GOD- EAGERLY AWAITS. revelation of the Sons of God.
ἀπεκδέχεται.
THE-FOR-VANITY-THE CREATION-
Τῇ γὰρ ματαιότητι ἡ κτίσις Then, for vanity creation was
WAS SUBJECTED, NOT VOLUNTARILY,
ὑπετάγη, οὐχ ἑκοῦσα, ἀλλὰ subjected, not voluntarily, but
20 BUT ACCORDING TO- THE ONE
διὰ τὸν ὑποτάξαντα, ἐπ᾽
HAVING PUT IN SUBJECTION, ON THE
according to the one who
ἐλπίδι· BASIS OF-HOPE. subjected [it] on hope.
Hilton 6
ὅτι καὶ αὐτὴ ἡ κτίσις SINCE-EVEN-ITSELF-THE CREATION- Namely, since creation itself
ἐλευθερωθήσεται ἀπὸ τῆς WILL BE SET FREE-FROM-OF THE will be set free from the
21 δουλείας τῆς φθορᾶς εἰς τὴν SLAVERY-OF CORRUPTION-INTO THE slavery of corruption into the
ἐλευθερίαν τῆς δόξης τῶν LIBERTY-OF GLORY-OF THE liberty of the glory of the
τέκνων τοῦ θεοῦ. CHILDREN-OF GOD. children of God.
WE KNOW-FOR-SINCE-ALL-THE Because we know that the

Οἴδαμεν γὰρ ὅτι πᾶσα ἡ
CREATION-GROANS TOGETHER- entire creation groans
22 κτίσις συστενάζει καὶ
AND-SUFFERS AGONY TOGETHER-AS together and suffers agony
συνωδίνει ἄχρι τοῦ νῦν. FAR AS-OF-NOW. altogether until now.
Οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ NOT-ONLY -MOREOVER, BUT-EVEN- Moreover, not only [that], but
τὴν ἀπαρχὴν τοῦ πνεύματος OURSELVES -THE FIRST PORTION-OF
having the first-fruit of the
ἔχοντες, καὶ ἡμεῖς αὐτοὶ ἐν THE SPIRIT- HAVING, ALSO- WE-
Spirit, we also groan within
23 ἑαυτοῖς στενάζομεν, OURSELVES-IN-OF OURSELVES-WE
GROAN- THE SONSHIP-WAITING
ourselves waiting eagerly [for]
υἱοθεσίαν ἀπεκδεχόμενοι,
τὴν ἀπολύτρωσιν τοῦ EAGERLY, THE REDEMPTION-OF the sonship, the redemption
σώματος ἡμῶν. BODY-OF OURS. of our body.
For we were saved in [this]

FOR-THE HOPE-WE WERE SAVED.
Τῇ γὰρ ἐλπίδι ἐσώθημεν· hope. And a hope what has
THE HOPE-AND-HAVING BEEN SEEN.
ἐλπὶς δὲ βλεπομένη οὐκ been seen is not hope. For
24 -NOT-IS-HOPE. WHICH-FOR-SEES-
ἔστιν ἐλπίς· ὃ γὰρ βλέπει τις,
SOMEONE, WHAT-NAMELY-HE
what someone sees [this
τί καὶ ἐλπίζει; HOPES? hope], what does he hope
[for]?
Εἰ δὲ ὃ οὐ βλέπομεν IF-BUT-WHICH-NOT-WE SEE-WE But if we hope in that which

25 ἐλπίζομεν, δι᾽ ὑπομονῆς HOPE, THROUGH-PERSEVERANCE-WE we do not see, we wait eagerly
ἀπεκδεχόμεθα. WAIT EAGERLY. through perseverance.
Hilton 7
Inductive Reasoning
Questioning the Text
Hilton 8
Romans 8: 15 – For you did not receive a spirit of slavery again into fear; but you received a Spirit of sonship, in
which we cry out, “Papa, Father.”
1. What is the relationship between the writer and the original readers?
2. If they hadn’t received this spirit of slavery, could they still be able to receive the Spirit of
sonship?
3. To whom is the author of the passage addressing these words? Who are the “you” in the
passage?
4. From whom had they first received this spirit of slavery?
5. Why did the author not receive the spirit of slavery as the audience, but does cry with them
“Papa, Father”?
6. Why does the author include himself in the group of the ones who “cry out”?
7. How was slavery in the context of the author and his original readers?
8. What did it mean to be adopted in the social context of the writer?
9. Why does the spirit of sonship make them cry out?
10. Why do they cry out in two languages?
11. Why the spirit of slavery does not cause them to cry out as the spirit of sonship?
Romans 8:16 – The Spirit himself bears witness with our Spirit since we are children of God.
1. What kind of Spirit is this? Is it the same spirit of adoption, slavery or is it a different spirit?
2. What is the difference between “The Spirit” and our spirit? Why is it important to address
them as different entities?
3. What were the responsibilities and rights of children during the author’s social context?
4. Without this testimony could they have ever realized that they were children of God?
5. In what manners does the Spirit bear witness to them?
6. Why does the Spirit have to bear witness to the spirit of the audience and the author?
7. What did it mean to “bear witness” in the audience’s social context?

Hilton 9
8. What did it mean to the audience to be called children of God?
9. Is it the first time that this audience listens to this message?
Romans 8:17 - And if children, also heirs of God indeed, and fellow heirs of the Anointed One. If perhaps we
suffer together, in order that we may be glorified together also.
1. What were the rights and responsibilities of an heir in the author’s social context?
2. What does it mean to be heirs of God? What are the limitations and boundaries of what they
have inherited, if there are any?
3. What kind of inheritance rights had children in the author’s social context?
4. What does it mean to be fellow heirs with the Anointed One? Why was it important for the
author to include Christ as their fellow heir?
5. Why is it important to be heirs of God with Christ, and not just heirs of God?
6. Why is suffering important in order to be glorified?
7. What does it mean to be glorified? What kind of glory is this?
8. Why is it important for them to be glorified together? What are the implications of being a
community or being together while they are been glorified?
9. Why is it important for them to suffer together? What are the implications of being a group
or a community as they suffer?
Romans 8:18 - Then, I reckon that the sufferings of the present time [are] not comparable to the coming glory to be
revealed in us.
1. Why does the author feel a need to compare the suffering of the current season with the
future glory? Was his audience concerned about it?
2. What kind of sufferings is he audience going through?
3. Which is the current season he is talking about?
4. Is this message only applicable to a specific certain period of time?
5. How great will this glory be?

Hilton 10
6. Is this glory going to be revealed in everyone? Or just on certain people, such as the author
and his audience?
7. In what manner will this glory be revealed in them? Will they be completely aware when it
happens?
8. When will this glory be revealed in them?
9. Since when has his audience been going through the sufferings he talks about?
Romans 8:19 - For the earnest expectation of Creation eagerly awaits the revelation of the Sons of God.
1. Why is the expectation of Creation “earnest”? What does it imply?
2. Why does Creation await eagerly for the revelation of the Sons of God?
3. What kind of revelation is this? Is it metaphorical, physical, or anything alike?
4. Does this revelation have some sort of connection to biblical theophany?
5. In what way will the “Sons of God” be revealed?
6. Why haven’t the Sons of God been revealed already?
7. What does it imply that the author used the words eagerly and earnestly together? What is he
trying to say?
Romans 8:20 - Then, for vanity creation was subjected, not voluntarily, but according to the one who subjected [it]
on hope.
1. Why was creation subjected in “vanity”? What does the word vanity imply and means to the
author?
2. What difference would it make if creation had been subjected voluntarily?
3. What does it mean that it was not subjected voluntarily? Does this mean that someone did
subjected it by force or obligation?
4. If someone “subjected” creation, wouldn’t this be something like the previously addressed
“spirit of slavery” since it was not voluntarily?

Hilton 11
5. Who is the “one who subjected” creation?
6. Does this creation has the “spirit of adoption” as the audience? Or is it a spirit of slavery?
7. Why the one who subjected creation does have authority to do so? Where does his
authority come from?
8. Why would someone subject creation in hope? For what purpose was this done?
9. What kind of subjection was this?
10. Was creation the only one subjected?
Romans 8:21 - Namely, since creation itself will be set free from the slavery of corruption into the liberty of the glory of the
children of God.
1. Why does the author use war vocabulary (set free, slavery, liberty, glory)?
2. Is the author trying to describe a heroic action through the vocabulary he uses?
3. If the author does describe some heroic action, who is the hero of the story?
4. Why does Creation can be freed only “in the liberty of the children of God”?
5. What is the difference between creation’s state of slavery and its future state of freedom?
6. What kind of corruption is this?
7. How has this corruption affected creation over time?
8. Since when has creation being enslaved to corruption?
9. In chronological time, when will creation be delivered from this state of corruption?
Romans 8:22 – Because we know that the entire creation groans together and suffers agony altogether until now.
1. What does the word “all” creation include?
2. Why does creation groans together?
3. What kind of groans are this?
4. Are the groans addressed in this passage literal groans?
5. What kind of agony is this? Is it emotional, physical, spiritual or of some other kind?
6. How the audience did came to know that creation groans?

Hilton 12
7. Again, what is the importance of being together while creation suffers and groans? Why the
author continues using verbs that address a communal experience within creation, the
audience, and so on?
8. Why the author has not used previously the word “all” until now even though he has
previously addressed creation?
9. What is the nature of the suffering of creation and what are its relations to the previously
addressed suffering experience by the audience?
10. Has the nature of the suffering of creation been changing until now?
Romans 8:23 – Moreover, not only [that], but having the first-fruit of the Spirit, we also groan within ourselves waiting
eagerly [for] the sonship, the redemption of our body.
1. What is the first portion of the Spirit?
2. Does the Spirit has more than one portion, the portion they had received?
3. Is his redemption of the bodies done through the Spirit?
4. What is the role of God and Jesus in the redemption of the bodies since only the Spirit is
mentioned?
5. Is the author speaking about the spirit of adoption, the spirit of slavery, our spirit or the
Spirit of God?
6. In what manner do they groan?
7. If the groaning was used earlier for sufferings, why would do the readers groan for the
adoption which appears to be contrasted with slavery?
8. How the redemption of the body will take place?
9. In what way will their bodies be redeemed?
10. Has anyone outside of the people addressed and the author received that redemption of the
body?
Hilton 13
Romans 8:24 – For we were saved in [this] hope. And a hope what has been seen is not hope. For what someone sees [this
hope], what does he hope [for]?
1. About what hope is the author talking about?
2. What have they been saved from since they still wait for the redemption of their bodies?
3. Who saved them?
4. Is the person who saved them in agreement or opposition to the one who subjected creation
earlier?
5. Where they aware when they were saved in this hope?
6. When were they saved?
7. Was the author saved at the same time the readers were saved?
8. Why is it needed from them to hope while they do not see?
9. What is the complete nature of his hope and in what manner were they saved in it?
10. Is the hope of the readers connected to the hope and eager expectation of creation? If so, on
what basis?
Romans 8:25 – But if we hope in that which we do not see, we wait eagerly through perseverance.
1. What does the author hope together with his audience? What is it an important detail to be
included?
2. What is the author hoping for this as well?
3. Is the author’s audience the only who waits in this hope?
4. Is their hope connected to their previous sufferings?
5. For how long will they have to keep this hope?
6. What is the role of the Spirit in maintaining their hope?
7. Since how long have they been waiting in this hope?
8. Why is perseverance needed and relevant for the people addressed in the passage?
Hilton 14
9. What are the effects of perseverance in their hope?
a. Analytical First Interpretation
Upon first reading of Romans 8.15-25, I understood the author summoned believers to
consider the Spirit of God as He bore witness within themselves of being children of God. This act
through which the Spirit testifies makes believers “joint-heirs” with Christ as they wait altogether
with creation for the liberation, redemption, and revelation of their future glory. However, it is very
interesting to note that the passage follows some sort of order in Paul’s argument. Paul comes to
explain to his readers that they have been saved through a certain hope, and that not only them as
human beings had been affected by this world’s corruption. In the following verses, he also states
that creation has been bounded to corruption. Even as believers suffer and groan within themselves,
Creation has been groaning for a long time waiting for the revelation of the “Sons of God.”
Interestingly enough, in this passage of the Scriptures, the apostle uses a word in two
different languages in order to describe the cry and groaning of the people. Could it be that he used
these words to address a multicultural audience, or was it mainly because he was trying to make a
rhetorical point? On a cursory reading of the text, nothing seems to suggest that the apostle had any
specific purpose for writing these words in two different languages.
Moreover, as I first read this text, I was able to realize that Paul addresses different events
throughout the text. Nonetheless, he does not expand on the specific meaning or the implication of
terms like “the revelation,” “corruption,” “sufferings,” “future glory.” Even so, he seems to write as
if the audience had previous knowledge of these events.
b. Analytical Second Interpretation
After a careful analysis of the Greek text, I came to the realization that this passage of
Romans presents a careful delineated theological argument emphasized on sonship and the role of
the Spirit in becoming children of God. Besides, it was very interesting to note the selection of verbs
Hilton 15
that the author used in the original Greek passage. Most of the verbs he uses seem to emphasize
some sort of community. Throughout the verses of the passage, the apostle Paul follows the process
by which we receive the spirit of “adoption” and many of its implications in the life of the believers
and in creation. This process of being adopted is described by stressing some sense of community or
togetherness in the groans, sufferings, creation, inheritance, and even in the time all believers are
glorified together (i.e. συγκληρονόμοι, συμπάσχομεν, συνδοξασθῶμεν, συμμαρτυρεῖ) which I was able
to see after translating the passage from the Greek.
Moreover, through the many questions that arouse along the inductive reasoning approach I
applied to every verse of the text, I came to understand that there were many pieces of the verse that
needed a careful further exploration on the meaning and connotations of the words (adoption,
slavery, etc.). However, this process brought to my attention the use of passive and active verbs
through which Paul describes the hope of the addressees, their sufferings, crying out to God, and
the process of adoption given through the Spirit. Though I did not see it at first glance, I realized
that God and Jesus Christ are included as active implied characters throughout Paul’s defense and
explanation. Something that made me understand the wholesome process through which he
explained to the believers the present and future work of God through their afflictions, hope and
future glory.
Furthermore, the apostle advances through the use of military language in order to present a
clear point. It was beautiful to realize that their introduction to the family of God had been made
through their rescue from slavery and bondage as they became sons that waited in perseverance for the
glorious revelation of their true selves and the redemption of their bodies. Even though they appeared as
losers to the world for their continuous sufferings, they were winners for they had the word of the
Spirit which declared continually their future glory to them as they enjoyed the first fruits of the
Spirit.
Hilton 18
Diagramming
Sentence Clause Analysis
II.
Hilton 19
IDEA I – You Received the Spirit of Sonship
15 οὐ γὰρ ἐλάβετε [-A1]

πνεῦμα δουλείας
πάλιν εἰς φόβον, [-a.i]
ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας [A2]
ἐν ᾧ κράζομεν· [a.ii]
Αββα ὁ πατήρ·
16 αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ [A3]
τῷ πνεύματι ἡμῶν
ὅτι ἐσμὲν τέκνα θεοῦ. [a.iii]
17 εἰ δὲ τέκνα, [B1]
καὶ κληρονόμοι· [b.i]
κληρονόμοι μὲν θεοῦ, [B2]
συγκληρονόμοι δὲ Χριστοῦ, [b.ii]
εἴπερ συμπάσχομεν [b.ii.i]
ἵνα καὶ συνδοξασθῶμεν. [b.ii.2]
Hilton 20
IDEA II – Sufferings and the Eager Expectation of Creation
18 Λογίζομαι γὰρ ὅτι [C1]

οὐκ ἄξια τὰ παθήματα
τοῦ νῦν καιροῦ [c.i]
πρὸς τὴν μέλλουσαν δόξαν [C2]
ἀποκαλυφθῆναι εἰς ἡμᾶς. [c.ii]
19 ἡ γὰρ ἀποκαραδοκία
τῆς κτίσεως [D.1]
τὴν ἀποκάλυψιν [d.i]
τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται·
20 τῇ γὰρ ματαιότητι [E.1]
ἡ κτίσις ὑπετάγη,
οὐχ ἑκοῦσα [E.2]
ἀλλὰ διὰ τὸν ὑποτάξαντα,
ἐφ’ ἑλπίδι [e.ii]
21 ὅτι καὶ αὐτὴ ἡ κτίσις [F.1]
ἐλευθερωθήσεται
ἀπὸ τῆς δουλείας
Hilton 21
τῆς φθορᾶς εἰς τὴν ἐλευθερίαν [f.i]

τῆς δόξης
τῶν τέκνων τοῦ θεοῦ.
22 οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις [G1]
συστενάζει καὶ συνωδίνει [g.i]
ἄχρι τοῦ νῦν·
IDEA III – Reaffirmation of Idea 1
23 οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν [G1]

τοῦ πνεύματος [g.i]
ἔχοντες ἡμεῖς
καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν,
υἱοθεσίαν ἀπεκδεχόμενοι [g.ii]
τὴν ἀπολύτρωσιν
τοῦ σώματος ἡμῶν.
24 τῇ γὰρ ἐλπίδι ἐσώθημεν· [F1]
ἐλπὶς δὲ βλεπομένη
οὐκ ἔστιν ἐλπίς, [f.i]
Hilton 22
ὃ γὰρ βλέπει τίς ἐλπίζει;

25 εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, [f.ii]
δι’ ὑπομονῆς ἀπεκδεχόμεθα.
COLOR ORGANIZATION AND KEYS
a. Dark Red Verbs in the Second Person Plural (You)

b. Pink Ideas and Verbs related to Slavery
c. Orange Words related to the Spirit of Sonship
d. Yellow Ideas and Words related to the glory or revelation
e. Green Ideas and Words related to Creation
f. Light Blue Words expressing Community (e.g. “We” or “together”)
g. Blue: Words related to Suffering
h. Grey Verbs in the First Person Singular (I)
i. Highlights Direct mention of the Godhead
j. Bold Addressing Key Words or Concepts
Hilton 23
a. Analysis and Conclusions

Based on the sentence structure of Romans 8, in this passage stand out three main arguments by which the apostle Paul attempts to reassure his readers on the gift on Sonship and
the hope of redemption.
First, the author sets the stage for his discussion on the glory of the children of God by explaining believers that they have received a “Spirit of Sonship” that connect them to the
God through the testimony of the Holy Spirit. In this particular section of the Epistle to the Romans, the Apostle Paul explains to his readers that they have received the Spirit of Sonship
by which they cry, “Abba, Father.” Nonetheless, as it is observed in the diagram above, the phrase “Spirit of Sonship” preludes his discussion on the works of the Spirit (testify, groan,
etc.) and His relationship with the believers. By addressing that they have received a Spirit of Sonship, the apostle Paul let his readers understand that the only reason why they are called
“children of God,” is because of the Spirit they have received. With this understanding in mind, throughout the diagram I highlighted all the words related to the Spirit of Sonship through
yellow and orange fonts. Since the following verse is subordinate to Paul statement on the Spirit of Sonship, readers can easily appreciate that the same Spirit they have received is the same
Spirit that testifies along with their Spirit that they are children of God calling their spiritual father. It should be noted, however, that even though the Spirit starts saying that they receive
the Spirit of Sonship, he goes on saying that they all (he and the believers) cry out within themselves. Though the main purpose of these verses is to help believers understand that they
have receive this Spirit of Sons, the apostle Paul emphasizes a sense of community which includes him and creation in the future hope of experience. Furthermore, it is interesting to note
that all the way through this section (v. 15-17), the author introduces some sort of communal experience that includes himself, all believers, and Jesus Christ, in communion as they receive
the glorious inheritance of the children of God. Paul develop his statements by a series of dependent clauses that expand on the implications of being children of God. He says in verses
16-17, "and if children, then heirs; and heirs indeed of God, and join-heirs with the Messiah if we suffer together with him." Nonetheless, it ought to be noted that all the implications of
what the Spirit of Sonship causes in the life of the believers oscillates around the Godhead: The Spirit testifies so they all can cry "Father" having the hope of inheriting with Jesus Christ.
Hilton 24
Second, the apostle goes on to describe the eager expectation of all creation. Even though the text starts declaring that believers do not possess a "spirit of slavery", in verse 21 the
reversal is presented. Creation, which was subjected in hope, is found in slavery bonded to corruption. Furthermore, the passage explains in detail the relation between creation and the
children of God. Creation is presented as part of the community that is suffers in the present season but that shall be delivered was the entire glory of the children of God is revealed (v.
18, 19). Moreover, throughout the entire passage, it can be appreciated that every mention of hope is presented in direct relation with the glory of the children of God. Since believers have
the first-fruits of the Holy Spirit and groan within themselves through the Spirit of adoption, creation, too, has the hope of final restoration when it shall be delivered from corruption as
believers are delivered from their sufferings.
In the third argument of this passage, Paul restates his earlier point, now putting the entire community in expectation of the same hope. Through rhetorical questions, he affirms
once more that believers were saved in the hope of divine adoption. Translating "τῇ γὰρ ἐλπίδι ἐσώθημεν" as a dative of sphere would indicate that believers were save in the hope of one
day being redeemed by God from all corruption and suffering. Thus, the apostle Paul concludes affirming that the reason why believers suffer is not because God has them in bondage, but
because they still wait with eager expectation the revelation of the glory that will restore their bodies.
Hilton 25
Narratology Chart
An Exegetical Analysis
III.
Hilton 26
Special
Vs Characters Theme Verbs POV Stylistics Places Events Social Categories
Words
πνεῦμα δουλείας δουλείας Sonship

πνεῦμα Reception ἐλάβετε φόβον Author: Acquainted with the -I.A.1≠I.A.2 Reception of the Household
15 Crying-Out readers and their experience. = a.ii
______
υἱοθεσίας κράζομεν υἱοθεσίας Spirit of Sonship. Slavery
ὁ πατήρ. Ἀββᾶ Crying Out
τὸ πνεῦμα
Author: Knows what the
ἡμῶν συμμαρτυρεῖ πνεῦμα The Spirit bears
16 Witness Spirit is doing. Has a <I.A.3= a.iii ______ Bearing Witness
τέκνα ἐσμὲν συμμαρτυρεῖ
relationship with the readers. witness.
θεοῦ
Author: Is acquainted with
τέκνα
Inheritance συμπάσχομεν Christ, the audience, and ~I.B.1=
17 θεοῦ
Glorification
συγκληρονόμοι
their future glory. Has a b.ii~b.ii.i~b.ii.i
______ Suffering together. Inheritance
συνδοξασθῶμεν
χριστοῦ
strong sense of community.
Author: Has certain

παθήματα Λογίζομαι καιροῦ The author War
18 Suffering authority. Oriented towards I.C, II.C ______
ἡμᾶς ἀποκαλυφθῆναι δόξαν
the future. reckons. (Glorification)
τῆς κτίσεως
Expectation ἀποκαραδοκία Creation: Is aware that there Creation awaits the Nature
19 τῶν υἱῶν τοῦ ἀπεκδέχεται ≈II.D.1(d.i) ______
Revelation ἀποκάλυψιν are children of God. revelation. Waiting eagerly
θεοῦ
Author: Acquainted with
ματαιότητι
creation and with the one
ὑπετάγη ἡ κτίσις The subjection of
20 ἡ κτίσις Subjection who subjected it. Has a ≈II.E.≤ III.E ______ War (Subjection)
ὑποτάξαντα ἑκοῦσα
positive outlook of the one Creation.
ἐλπίδι who subjected it.
δουλείας
ἡ κτίσις
ἐλευθερίαν Author: Acquainted with the War
21 τέκνων Deliverance ἐλευθερωθήσεται
future of creation.
≤II.F<f.i ______ Creation is set free.
φθορᾶς (Setting free)
τοῦ θεοῦ
δόξης
Hilton 27
Οἴδαμεν πᾶσα Readers: Are aware of what Creation groans

Groaning and
22 ἡ κτίσις Groaning συστενάζει κτίσις creation has been going ≈II.G (g.ii) ______ and suffers
through. Suffering together
συνωδίνει νῦν together.
ἀπαρχὴν
πνεύματος ἔχοντες Author: Acquainted with all
Hope πνεύματος We also wait the Redemption
23 ἡμεῖς στενάζομεν parties. He possesses ≤III.G (g.i) ______
Redemption ἀπολύτρωσιν
theological insight. redemption. Body
υἱοθεσίαν ἀπεκδεχόμενοι
σώματος
ἐσώθημεν
Author: Tries to convince Salvation in this
24 τις Hope βλεπομένη ἐλπίς
the audience to be hopeful.
≈III.F≠iii.f ______ Salvation (War)
hope.
ἐλπίζει
βλέπομεν
Author: Exhorts the readers We wait with
25 ______ Waiting ἐλπίζομεν ὑπομονῆς III.E<e.i.i(.ii) ______ ______
to hope as he does. perseverance.
ἀπεκδεχόμεθα
Hilton 28
a. Analysis and Conclusions
It is interesting to note that throughout Romans 8 different important characters are mentioned. Through his entire argument on the “Spirit of Sonship,” Paul mentions different
entities that are involved in the process of testification and glorification such as spirit of slavery, Spirit of sonship, and the Father. These different entities affect personified characters such
as creation, the believer’s spirit, Christ, and the children of God. It is interesting to note, however, that the themes through which all these characters are presented vary from present
common experiences like waiting, suffering, expecting, crying out, or groaning, to metaphysical future events such as glorification, redemption, and divine inheritance. In spite of these
variations, the apostle Paul manages his arguments in such a way that addresses the present situation of his readers through special words that allude to their specific social context. In the
first section of his argument, the apostle uses words like Abba, Father, slavery, and fear, in allusion to the dynamics of the Roman household. Though he does not give much explanation
on the implications of the social context of his readers, he seems to be well acquainted with the present spiritual and sociological experience of his readers. Furthermore, he also deals with
the word of the Holy Spirit in their lives.
Paul, as it is common with NT writers, writes making theological arguments through specific metaphors that apply to his readers. By analyzing the nouns and substantives that the
apostle uses to present his message, the second part of his argument seems to address the present suffering of his readers through warfare imagery. Terms like glory, subjection, slavery,
communal suffering, worthy, inheritance, and inner groaning, appear to be common words that can be used by anyone. Nonetheless, when the apostle Paul references creation in the
context of certain verbs, he seems to switch from household imagery to warfare imagery in order to put a heavy emphasis on the worthiness of their future glory and expectation. They are
not slaves, yet creation was subjected under someone else’s dominion with the hope of a future victory when believers are crowned with the physical glory of divine children. Furthermore,
the apostle also seems to be well acquainted with the experience of creation. In verse 19, he personifies creation as if it was an entity aware of the existence and future glory of the children
of God. Thus, Paul declares, “For the earnest expectation of Creation eagerly awaits the revelation of the Sons of God” (v. 19). It is through these and other linguistic nuances, that that
Paul writes to his readers that even creation waits for their redemption. Thus, he exhorts them to live in the hope of their divine sonship. They all are sons and daughters of their divine
father, who will honor them in due time when the glory is revealed.
Hilton 29
Words Studies
The Language of Paul in Romans 8
IV. .
Hilton 30
1. Ἀββᾶ
“For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption
by whom we cry out, ‘Abba, Father’” (Rom. 8:15).
 Strong’s Concordance G5
❖ Thayer’s Greek Lexicon: Gr. Ἀββᾶ (Abbâ)
o Father.
❖ Other Contextual References
o “And He said, ‘Abba, Father, all things are possible for You. Take this cup away from
Me; nevertheless, not what I will, but what You will’” (Mk. 14:36).
o “And because you are sons, God has sent forth the Spirit of His Son into your hearts,
crying out, ‘Abba, Father!’” (Gal. 4:6).
❖ Biblical Dictionaries
o The word used by infants and babies to address their father. It denotes trust and a deep
level of acquaintance. The use of the term Abba along with father “express the love and
intelligent confidence of the child.”
o In relationship to the Gemara (a rabbinical commentary on the Mishnah), slaves were
forbidden to address the head of the household as Abba for in Greek the term was
almost used as a proper name (Vine).
o An endearing term in Aramaic, a Palestinian dialect, used by small children to address
their fathers. Also used by Jesus customarily in prayer when he addressed God (Unger).
❖ Biblical Commentaries
o The use of the Greek transliteration of the Aramaic word Abba, indicates the inclusion
of both Jews and gentiles into the gospel, the salvation of God, and the ministry of the
Spirit (Harrison and Pfeiffer 1207).

Hilton 31
o The words Abba and father in verse 15, are alternative terms that have the same meaning.
Most likely, Paul’s use of this word reveals that readers were well acquainted with the
prayer of life of Jesus who prayed to God in Aramaic (Barker and Kohlenberger 92).
o Aramaic term of endearment equating the English word “daddy” (ASB).
o Both Jews and Gentiles, together, call the same Father, “albeit in different languages”
(JANT 269).
 Analysis
Interestingly, the word Abba is only found in the New Testament through the Pauline writings
and in direct relationship to the prayer life of Jesus in S. Mark. The term is a Greek transliteration of
an endearing Aramaic form of father, through which believers are supposed to approach God with
“the love and intelligent confidence of a child” (Vine). The fact that Paul uses the vocative form of
father in both Aramaic and Greek alludes to the prayer life of Jesus and the confident boldness with
which every believer addresses God through the Spirit. Furthermore, as it is quoted in The Expositor’s
Bible Commentary, Abba can also be understood as “token of their [the believer’s] discipleship” (93).
The term, consequently, expresses the closeness to the Father made possible through the adoption
in the Spirit. It also implies the inclusion of both Jews and Greeks as partakers of the adoption into
the family of God and their future inheritance. As The Jewish Annotated New Testament puts it,
“together they all call upon the same father, albeit in different languages” (269).
Hilton 32
2. όξα
“For I consider that the sufferings of this present time are not worthy to be compared with
the glory which shall be revealed in us” (Rom. 8.18).
 Strong’s Concordance G1391
❖ Thayer’s Greek Lexicon: Gr. δόξα (dóxa)
o Opinion, judgment, view, estimate.
o Splendor, brightness.
o Magnificence, excellence, preeminence.
❖ Other Intertextual References
o “But rejoice to the extent that you partake of Christ’s sufferings, that when
His glory is revealed, you may also be glad with exceeding joy” (1 Pet. 4.13).
o “The elders who are among you I exhort, I who am a fellow elder and a witness of the
sufferings of Christ, and also a partaker of the glory that will be revealed” (1 Pet. 5.1).
o Addressed as the self-manifested splendor of an individual. To possess good reputation,
and thus be exalted or honored.
o When it is discussed in reference to God (e.g. the glory of God), the word is used in
“ascriptions of praise” and in direct relation to the presence and emanating power of
God in the Shekinah (Vine).
o The divine attributes of a being manifested and put in display through a physical
splendor. This glory is found in the attributes intrinsic in the character of an individual or
being.
Hilton 33
o In the case of God, his glory is make known through the divine virtues that outshine
from Him: wisdom, righteousness, honor, magnificence, etc. In the case of man, the
concept of glory is directly connected with the human soul (Unger).
❖ Biblical Commentaries:
o Probably addressed in expansion of what Paul had already written in 2 Cor. 4:17.
o In the context of Romans, referring to the glory and future radiance revealed “in us” and
“to us” in the life to come, namely, after the second coming (Barker and Kohlenberger
93-94).
 Analysis
In the context of this passage, the word glory can be understood as the honor and splendor that
will be revealed in and to the children of God. It also denotes some sort of excellence of character or
behavior that is rendered to the children of God once their virtues are displayed, which by the
structure of the verse, seems the equated to the time of the redemption of their bodies. Since the
verb “to reveal” is in the passive form, the glory to be revealed in them is the outcome of someone
else’s action (the One who will reveal or make the glory known). “The idea [here],” as Barker and
Kohlenberger comment, “is that the glory will be manifested or made available to us, becoming our
possession” (94). Furthermore, understood through its military and priestly connotations, glory can
also be seen as the final reward, good name or magnificence given to the group of faithful believers
after the “final victory” over corruption and suffering.

Hilton 34
3. τενάζω
“For we know that the whole creation groans and labors with birth pangs together until now. Not
only that, but we also who have the first-fruits of the Spirit, even we ourselves groan within
ourselves, eagerly waiting for the adoption, the redemption of our body” (Rom. 8:22-23).
❖ Strong’s Concordance G4727
❖ Thayer’s Greek Lexicon: Gr. στενάζω. (Stenázō).
o To sigh
o To groan
o To pray sighing
❖ Other Occurrences
o “Now it happened in the process of time that the king of Egypt died. Then the children
of Israel groaned because of the bondage, and they cried out; and their cry came up to
God because of the bondage” (Ex. 2.23).
o “Therefore, when Jesus saw her weeping, and the Jews who came with her weeping,
He groaned in the spirit and was troubled” (John 11.33).
o An “inward, unexpressed feeling of sorrow.”
o To grieve, murmur, sigh, or groan.
o The meaning of the word is often used in the Scriptures in relation to the gr. Diaponeo (to
work out with labor) and Prosochthizo (to be angry with) (Vine).
❖ Biblical Commentaries:
o Suffering or going through deep agony (Harrison and Pfeiffer 1207).

Hilton 35
o In contrast to the pains of childbirth that prelude the transformation of the earth and the
body, the groaning looks back to the frustration of Creation in its subjection “which
nowhere reaches the perfection which is capable.”
o It is portrayed as both a longing and a prophecy (Barker and Kohlenberger 94).
o Probably, the term “Groaning in labor” is used in relation to Isa. 42.14 as a reversal
(JANT 269).
❖ Analysis
Throughout the eight chapter of the Epistle to the Romans, the word groaning (gr. στενάζω) is
used in the context of the inner murmur or sighing of creation. Since the word groaning is directly
used in the context of childbirth and “birth pangs,” it denotes the presence of pain and sorrow as
the cause of the groaning. Nevertheless, the context of the passage also renders groaning as a
hopeful agony that looks forward for something greater: the new birth or redemption of creation
and the believer’s bodies. As The Expositor’s Bible Commentary puts it, “the groaning of the creation
looks back to its subjection to frustration (v. 20), whereas the pangs of childbirth anticipate the age
of renewal” (94). Furthermore, since the Greek form of the verb groan is used with the preposition
“,” the groaning also points to the communal suffering and experience of salvation where both
creation and the faithful believers wait for the final redemption everything that has been subjected to
corruption.
Hilton 36
4. υγκληρονόμος
“And if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that
we may also be glorified together” (Rom. 8:17).
❖ Thayer’s Greek Lexicon: Gr. συγκληρονόμος (synklēronómos)
o Fellow heir.
o Joint heir; joint participant.
o Someone who inherits something assigned to himself with others.
o “That the Gentiles should be fellow heirs, of the same body, and partakers of His
promise in Christ through the gospel” (Eph. 3.6)
o “By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with
Isaac and Jacob, the heirs with him of the same promise” (Heb. 11.9).
o “Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to
the weaker vessel, and as being heirs together of the grace of life, that your prayers may
not be hindered” (1 Pet. 3.7).
o A coinheritor. Also used to address those who inherit the promises given to Isaac and
Jacob through the gospel (Vine).
o In Roman culture, if a man died without a will, his wife and offspring were the immediate
heirs from all his possessions. If the person left no will and had no children, his
possessions would go directly to his closest relative in the male line (Unger).
Hilton 37
o Referring to the idea that we the believer’s will inherit together with Christ to whom the
Father has given all things (Harrison and Pfeiffer 1207).
o Described in direct relationship to the concept of being sons of God. According to the
Roman law, even slaves when adopted, could partake of their master’s inheritance.
o The general idea of the verse and thus of the word joint heirs, is parallel to the Torah’s
emphasis on Israel been taken away from slavery and partaking of the promises and the
inheritance of God (JANT 269).
❖ Analysis
Being a joint or fellow heir of the promises of God and the glory of Christ indicates that the
believer will partake of all the things given to Christ in God’s kingdom (Wycliffe 1207).
Furthermore, considering the use of the word in the New Testament, being an heir also includes the
inheritance of the promises given to Jacob and Abraham: “I will make you exceedingly fruitful…
And I will establish My covenant between Me and you and your descendants” (Gen. 17.6-7). Once
more, Paul’s emphasis on the use of compound words with the preposition indicate that the
experience of salvation, especially their inheritance, is something from which the faithful community
will partake altogether with Christ.

Hilton 38
5. λπίς
“For the creation was subjected to futility, not willingly, but because of Him who
subjected it in hope…. for we were saved in this hope, but hope that is seen is not hope; for why
does one still hope for what he sees? But if we hope for what we do not see, we eagerly wait
for it with perseverance” (Rom. 8.20, 24-25).
❖ Thayer’s Greek Lexicon: Gr. ἐλπίς (elpís).
o Confidence
o Expectation of good (or of evil)
o Hope
o Good and confident expectation of eternal salvation.
o “But when Paul perceived that one part were Sadducees and the other Pharisees, he cried
out in the council, ‘Men and brethren, I am a Pharisee, the son of a Pharisee; concerning
the hope and resurrection of the dead I am being judged!’” (Acts 23.6).
o “(As it is written, ‘I have made you a father of many nations’) in the presence of Him
whom he believed—God, who gives life to the dead and calls those things which do not
exist as though they did; who, contrary to hope, in hope believed, so that he became the
father of many nations, according to what was spoken, ‘So shall your descendants be.’”
(Rom. 4.17, 18)
o “Now faith is the substance of things hoped for, the evidence of things not seen. 2 For
by it the elders obtained a good testimony” (Heb. 11.2).
o A “favorable and confident expectation” of goodness and blessedness.

Hilton 39
o A present and active faithful expectation in the process of salvation. It should also be
noted that in Romans, God is described as the “God of hope.” (Vine).
o The expectation that one day all things will be restored, and the “frustration [of
Creation] removed” (Harrison and Pfeiffer 1207).
o Hope or eager longing that envisions the final phase of the believer’s journey with God
and Jesus Christ, despite of the sufferings.
o In reference to Romans, believers are not necessarily saved “by this hope,” and certainly
are not just “content to hope that we shall be saved,” but they are saved “in this hope”
that points to the future redemption of their bodies, the only aspect of their salvation
that has been withheld until the appointed time (Barker and Kohlenberger 95).
o In reference to “the promise of redemption” which goes back to the promise in Gen.
3.15 (ASB 1478).

.
 Analysis
The term hope appears in many references to the apostle Paul both in Acts, Romans and other of
his epistles. In the direct context of Romans 8.15-25, hope is used in the context of the future glory,
the redemption of the bodies, and the final deliverance of corruption. Furthermore, since the apostle
discusses the different implications of this hope in relationship to the corruption of creation, the
Andrews Study Bible notes that most likely the term is discussed in reference to “the promise of
redemption” in Gen. 3.15 (1478). Other commentators have also noted that this hope refers to a
“favorable and confident expectation” of goodness and blessedness (Vine).

Hilton 40
6. Aπαρχή
“Not only that, but we also who have the first-fruits of the Spirit, even we ourselves groan within
ourselves, eagerly waiting for the adoption, the redemption of our body” (Rom. 8.23).
❖ Thayer’s Greek Lexicon: Gr. ἀπαρχή (aparchḗ).
o To offer firstlings or first-fruits.
o The first-fruits of the production of the earth.
o The first portion of something.
o To take away the first fruits.
❖ Biblical Dictionaries.
o The chief, principal part of earliest or ripest crop of a tree (Vine).
o Used in reference to an offering of first-fruits, or to begin an offering of sacrifices.
o Used very often figuratively to refer to the children and the offspring of a person, or an
effect that springs from the heart caused by the Holy Spirit (Unger).
o First fruits, as well as the firstborns of humans and animals, were often dedicated to the
Lord. Usually saved raw to prepare food, wine, and other goods.
o In Hebrew culture, first fruits were brought to the priest in a basket, then collocated near
the altar. This basket would include seven varieties: barley, wheat, olives, dates,
pomegranates, figs and grapes. In the New Testament, first fruits resembled abundance.
o The next Sabbath after Passover, Israelites were supposed to bring to the temple and the
priest a gift of first-fruits “in acknowledgement of the gift of fruitfulness” (Smith and
Barnum 307-308).
o In reference to the first or starting “experience of the resurrection” (ASB 1478).

Hilton 41
o In direct relation to concept of first fruits in the OT. Here, nonetheless, is used to
address the first result of the believer’s salvation. Thus, pointing to the “redemption of
our bodies” as the ultimate harvest (Barker and Kohlenberger 94-95)
o Meaning, “blessings and changes that the Spirit has already produced in the lives of the
believers” (Harrison and Pfeiffer 1207).

.
 Analysis
Throughout the Scriptures, first-fruits is usually addressed in relation to the offering of fruits
commanded in the Torah. The abundance of products and the rich crops were directly associated
with the presence of God and a state of blessedness (Smith and Barnum 307-308). In the context of
this passage, Paul seems to address the first-fruits as the first and ripest results of the works of the
Spirit in the life of the believer (Wycliffe 1207). Considering the relations of first-fruits and the
Passover, readers may also note that Paul is also addressing the group of believers as having the first
result of the sacrifice of Christ (Smith and Barnum 307-308). These fruits, however, are not only the
result of the believer’s dedication and adoption into the family of God, but also the prelude of the
coming resurrection, the other part of the crop of salvation.

Hilton 42
7. υμμαρτυρέω
“The Spirit Himself bears witness with our spirit that we are children of God” (Rom. 8.16).
❖ Strong’s Concordance
❖ Thayer’s Greek Lexicon: Gr. συμμαρτυρέω (symmartyréō).
o To bear witness with, to bear joint witness.
o Mid/Pas. Testify on my own behalf besides.
o To bear witness along with one’s conscience.
o “…who show the work of the law written in their hearts, their conscience also bearing
witness, and between themselves their thoughts accusing or else excusing them” (Rom.
2.15).
o “I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the
Holy Spirit” (Rom. 9.1).
o Used in legal transactions or to ratify a preexistent contract. Though people would keep
written records, they made use of witnesses, especially in matter regarding to the law and
the application of a verdict (Unger).
o According to the law of Moses, two witnesses were required to make a case, and false
witnesses were strictly punished. Witnesses were the first executioners.
o To provide an honest or good report along with something or someone else (Vine).
o To provide evidence or proof regarding something in particular (Smith and Barnum).
o In accordance to Hebrew law in the OT, there are two witnesses for the salvation of the
believer: the believer himself and the Spirit of God.

Hilton 43
o Testifying or bearing witness imply a firm and true declaration to the heart and mind that
the believer is a child of God (Barker and Kohlenberger 93).
❖ Analysis
Bearing witness to someone usually refers to the legal process of testification by a first-hand
witness. Nonetheless, in the Epistle to Romans, the term bearing witness often means to render a
truthful and valid testimony through the “mouth” of more than one party (gr. συμμαρτυρέω) (Barker
and Kohlenberger 93). In the case of these passage, the Spirit of God (His divine essence and the
one who convinces the world of sin, judgment, and righteousness) testifies to the believer along with
his spirit that the believer has become a child of God. By addressing two entities that bear joint-
witness to the believer, Paul most likely intends help believers understand the grant and accept the gift
of the adoption by the testimony of the Spirit, their spirits, and thus eradicate all doubt.
Hilton 44
V. Works Cited
Andrews Study Bible. New King James Version. Berrien Springs, MI: Andrews UP, 2010. Print.
Barker, K L, and J. R Kohlenberger. The Expositor's Bible Commentary. Grand Rapids: Zondervan,
1969. Print.
Harrison, Everett F, and Charles Franklin Pfeiffer. The Wycliffe Bible Commentary. Chicago: Moody,
1962. Print.
Smith, William, and Samuel W. Barnum. Smith’s Comprehensive Dictionary of the Bible. New York:
Appleton, 1875. Print.
Thayer, Joseph, and James Strong. Thayer’s Greek-English Lexicon of the New Testament. Blue Letter
Bible. 24 Jun, 1996. Web. 11 Apr, 2016.
The Jewish Annotated New Testament. New Revised Standard Version. New York: Oxford UP, 2010.
Print.
Unger, Merrill F. The New Unger’s Bible Dictionary. Chicago, Moody Bible Institute, 1957. Print.
Vine, W. Vine's Complete Expository Dictionary of Old and New Testament Words. Blue Letter Bible. 24
Jun, 1996. Web. 11 Apr, 2016.

Hilton 45
Social Categories
A Look into Roman Culture
VI.
Hilton 46
Throughout the Epistle to the Romans, the apostle Paul uses numerous metaphors in order to
make his readers understand principles of divine justification, redemption, and hope. It must be
taken into consideration, however, that in order to understand Paul’s metaphors and allegories, is
necessary to make cautious study of the social context of his audience. After reading the eight
chapter of Romans, some questions may surely arise in the mind of the contemporary reader: What
meant to have a son in the first century AD? What were his rights and responsibilities for receiving
an inheritance? Moreover, what is the relationship between a child and a slave? Why does the apostle
Paul identify believers specifically as sons and heirs? What was the purpose of addressing these
social institutions to represent divine spiritual principles? With the purpose of illustrating deep
theological truths, five social categories stand out in Romans 8.15-25: slavery, sonship, inheritance,
warfare terminology, and agriculture. From the Spirit of sonship to the inheritance of the children of
God and the first fruits of the Holy Spirit, the apostle Paul invites his readers to be conscious about
the treasure they have and will receive through the Holy Spirit once the glory of the children of God
is revealed in and through them.
1. Slavery / ουλεία
“For you did not receive the spirit of bondage again to fear…” (8.15).
During the first century AD, the practice of slavery (gr. δουλεία) was widespread in the
territories governed by the Roman Empire. Slaves were usually “trophies of war,” enslaved debtors,
or even skilled artisans, doctors, layers, and clerks, who were legally bonded to a master and did not
possessed rights before the law (Andrews Study Bible 1597). In his book First-Century Slavery, scholar
and commentator S. Scott Bartchy points out that in Roman law, “slavery is defined as an institution
in which someone is subject to the dominum of another person ‘contrary to nature’” (38). On the one
hand, under Roman law, slaves were regarded as some sort of property or mortal objects (res mortales)
over which the head of the household (paterfamilias) had complete authority. On the other hand, the
Hilton 47
fact that they were considered property under the law did not diminish the inherent value of the
slave as a person. As Bartchy points out, “there was little difference between a slave and a son in the
household of a Roman citizen with respect to the legal power of the father…. Deliberately killing of
either son or slave was murder” (40). Contrary to modern notions of slavery, Romans in the first
century treated their slaves humanely.
In agreement with Bartchy, the Jewish Annotated New Testament (JANT) also points out that
various Hellenist authorities (Epictetus, Aristotle, Plato, etc.) penned about “the fundamental
humanity of slaves and advocated that slaves be treated humanely, [though] none [of these authors]
rejected the constitution [namely, the Roman law]” (404). Even though masters had complete and
absolute power over servants and slaves, much evidence has been shown that people would often
sell themselves into slavery with the purpose of “[finding] a life that was a little bit easier than they
had as freemen, to secure special jobs, and to climb socially” with the hope of later becoming
Roman citizens when being freed (Bartchy 46). Despite the inherent perils of being held in bondage
and dependence, it can be rightly asserted that in the first century, “both law and custom were
decidedly favorable to giving freedom to the slave” (Smith and Barnum 1045).
i. Analysis
In light of these remarks, Paul’s reference to “the spirit of bondage” in the fifteenth verse of
Romans 8 can be understood as referring to the overall subjection of the slave or to the despotic
power that was in the hands of the master. Despotic subjection and power would inevitably cause
sense of fear, even if the slave was treated somewhat humanely. If the church in Rome had a great
amount of slaves as members,1 it is a possibility that when they first received the message of God
they saw themselves as purchased slaves in the household of God and not as sons and heirs.
1 In his writings, Bartchy affirms that a great part of the people who lived in Rome were slaves who had been born in
slavery or had been sold as slaves (40-48).
Hilton 48
Furthermore, by using the word again (gr. πάλιν), the apostle seems to address the Roman
congregation as those who once were or considered themselves as slaves. The word again implies
that they were well acquainted with the illusionary freedom and oppressed lifestyle of a slave. In the
metaphorical sense of the word δουλεία, the Thayer’s Greek Lexicon declares that it can be understood
as a “slavish sense of fear, devoid alike of buoyancy of spirit and of trust in God, such as it is
produced by the thought of death… [or] the Mosaic law in its votaries” (see also Heb. 2.15). Thus,
Paul’s use of the concept of slavery may be again alluding to the bonding nature that the law has on
those that follow it as their means of salvation. In contrast to this bondage of slavery, Paul declares
that God has given the group of believers a spirit of sonship.
2. Sonship / ἱοθεσία
“…but you received the Spirit of adoption by whom we cry out, ‘Abba, Father.’ The Spirit
Himself bears witness with our spirit that we are children of God” (8.15, 16).
A social category that also stands out in Romans 8, is the gift of adoption through which the
believers cry, “Abba, Father.” The Smith’s Comprehensive Dictionary of the Bible defines the
Hellenistic concept of son as “[denoting] someone’s male child… one closely connected in origin,
destiny, &c., with a particular time or place or thing” (1054). Moreover, other commentators present
further insight into the Greek words that shape the concept of sonship in the New Testament. The
International Bible Encyclopedia affirms that, “Two Greek words are translated ‘son,’ teknon, huios,
both words indicating sonship by parentage, the former indicating that the sonship has taken place
by physical descent, while the latter presents sonship more from the legal side than from the
standpoint of relationship.” Thus Paul’s use of both words alludes to the fact that believers are sons
of God by spiritual parentage (begotten through the Spirit, as in John 3), and sons by legal rights
(purchased by the sacrifice of Jesus Christ, as in 1 Cor. 6.20).

Hilton 49
Nevertheless, it should be noted that all sons defined themselves in relation to the head of the
household. The Roman household (father, mother, children, slaves, children, etc.) was run by the
paterfamilias or head of the family who was regarded as the “first of the family” (princeps familiae), the
“master of the house” (in domo dominium hobet), and thus the one who had all the power to guide and
determine the life of his sons or daughters (patria potestas). Once the paterfamilias in authority passed
away, all male sons in the family had a right to inherit the goods of the diseased parent and become
patres familias (Berger 620). Moreover, much can be said regarding the contextual and semantical
implications of the words pater and paterfamilias. When studying Roman culture and civilization, it
should be noted that pater was used to address a father (gr. πατέρ) in the biological and emotional
relationship to his children. Paterfamilias, was used to refer to power of the father in the legal
connotations of his rights as the head of the household.
Throughout the past centuries of western theology, numerous commentators have followed the
Latin tradition of interpreting and translating the gr. υἱοθεσία as adoption in direct relation to the
Roman concept of adoptio. The Dictionary of Greek and Roman Antiquities clarifies that the practice
of adoption (lat. adoptio) was a very common practice in the Roman world. It is said, furthermore,
that adoptio for the Romans was an equivalent of the Greek εἰσποίησις. Hence, adoption “was the
subjecting of a Roman citizen to the fatherly power of another otherwise than through marriage.”
The paterfamilias or head of the household would legally become the father of a boy or a girl (in case
they were minors) once other paterfamilias had agreed to give up their child to another person. The
adopted son or daughter in this sense, would bear the last name of his or her new father before
whom he would become “ποιητός, εἰσποιητός, or θετός [adopted son or daughter]: in opposition to
the legitimate son born of the body of the father, who was called γνήσιος” (Smith, Wayte, and
Marindin 25-27). It is in light of this concept that the Latin Vulgata translates the gr.
Hilton 50
“πνεῦμα υἱοθεσίας” as “Spiritum adoptionis filiorum” (Rom. 8.15). Nonetheless, much more of this
passages’ implications need to be taken into consideration.
i. Analysis
Because of the clear semantical differences between the concept of ποίησις (adopted son) and
υἱοθεσία (legitimate biological son before the civil law), readers should rather translate and
understand Romans 8.15 in light of the gift of sonship, and not as an act of adoption executed by God.
Although both terms refer to similar ideas, they denote very different concepts. If Paul were to be
saying that believers were “adopted,” it would rather indicate that these are not the legitimate or
begotten sons and daughters of God. Being adopted, in the Greek and Roman sense of the word,
implies some sort of rejection from one’s own biological father and the acceptance of a stranger
(another pater) who willed to accept the child to as his own. In light of these implications and in
agreement with W. E. Vine, the term “’adoption of children’ is a mistranslation and misleading. God
does not ‘adopt’ believers as children; they are begotten as such by His Holy Spirit through faith.” In
addition, considering that the apostle Paul uses the word Abba to strengthen the meaning of being
sons2 in direct relation to the prayer life of Jesus, it seems that this passage is saying that all believers
(both Jews and Gentiles) are God’s children (Barker and Kohlenberger 92). Just as Jesus Christ cried
“Abba, Father,” they, too, have the right as sons to address with boldness and confidence their
heavenly father.
3. Inheritance Rights / Kληρονo
“And if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer
with Him, that we may also be glorified together” (Rom. 8:17).
2 In relationship to the Gemara (a rabbinical commentary on the Mishnah), slaves were forbidden to address the head
of the household as Abba for in Greek the term was almost used as a proper name (Vine). The idea or thought of having
a gentile addressing God as Abba, implied that Paul put Gentiles and Jews in the same level when they address God. A
thought that most likely challenged the religious beliefs and traditions of the Jewish part of his congregation.
Hilton 51
In relationship to the Roman law, the Encyclopedia Britannica expresses that since the
paterfamilias was the one held responsible for the life and maintenance of every member of the
household (lat. dumas), all his properties and possessions were often also invested on them. Roman
law stated that if the paterfamilias died without a will, all his goods and properties were automatically
inherited by his wife and biological or adopted children. However, this rule did not apply to the
children who had “[emancipated] from the power (lat. potestas) of their father” (Unger). Very often, if
a patrician died without children, his inheritance would often pass to the closest male in the male
family line rather than passing to the childless widow. Nonetheless, contrary to common notions,
inheritance (gr. kληρονόμ) was never understood in the sense of owning the goods of a diseased
person, rather, as receiving full freedom on a possession that was already yours. In Ancient Laws, Sir
Henry Maine writes, “the notion (among the Romans) was that though the physical person of the
diseased had already perished, his legal personality had survived and descended unimpaired to his
heirs or coheirs, in whom his identity (so far as the law is concerned) was continued” (181). Echoing
some concepts present in the New Testament, for the Romans, “the testator lived on in his heirs or
in the group of his coheirs. He was in law the same person with them” (188). In light of the Roman
law, testators and heir were connected to the same possessions.
i. Analysis
According to the Thayer’s Greek Lexicon, an heir (gr. κληρονόμος) can be defined as “one
who receives his allotted possession by right of sonship.” Consequently, the Vine’s Expository
Commentary of the Bible defines heir as “one to whom something has been assigned by God, on
possession of which, however, he has not yet entered.” In direct relation to the Mosaic law, the
books of Romans deal with the concept of inheritance in light of the promise God gave to
Abraham. Through faith in God, believers have also become descendants of Abraham according to
the promise (Vine). The general idea of this passage is to parallel the Torah’s emphasis that Israel
Hilton 52
had been taken away from slavery and now were partakers of the promises and the inheritance of
God (JANT 269). Notwithstanding, since Romans 8.15-25 also addresses the spirit of that makes
believers sons, it can also be said that Paul’s message in this specific passage is to point believers that
they will receive the inheritance of God altogether with Jesus Christ. Since the Greek form of the word
heir does refer to a communal experience (gr. συγκληρονόμος), this passage does also address the
fact that believers will receive the same “inheritance” as Jesus Christ, namely, an undefiled nature
and immortalized bodies. Being a joint or fellow heir of the promises of God and the glory of Christ
indicates that the believer will partake of the gifts given to Christ in God’s kingdom.
4. Warfare Terminology (συμπάσχομεν, συνδοξασθῶμεν, ἀποκαλυφθῆναι, δόξης, etc.)

“
For I consider that the sufferings of this present time are not worthy to be compared with the
glory which shall be revealed in us…. For the creation was subjected to futility… because of Him
who subjected it in hope; because the creation itself also will be delivered” (Rom. 8.18-21).
After expanding on the implications of possessing the Spirit of Sonship, the apostles Paul alludes
to some interesting social categories. Addressing the believer’s hope of a divine inheritance, Paul
stresses the dynamics between the believers present suffering and their future glory through warfare
terminology. Considering that the Roman government, was considered by its contemporaries as
military-oriented empire, readers may note that when the author of Romans points out to slavery
(gr. ουλείας) and corruption in the context of subjection, glory, hope, fear, revelation, and freedom,
the apostle Paul is most likely alluding to the military-oriented minds3 of the early believers in the
church in Rome. Furthermore, doing a careful analysis of these words in the Thayer’s Greek
Lexicon, it must be taken into consideration that the semantical and sociological practices embedded
in these words also bring to mind “warfare” in the mind of the first century reader. The concept of
3The minds of people that are acquainted with a society where warfare is a common and characteristic part of the
empire.
Hilton 53
warfare ought to be considered in this passage, even when the leading metaphor of the apostle Paul
was the believers as a “sons” of the heavenly father.
The Roman civilization is usually known by its numerous battles and wars. Though it has also
been recognized and labeled as the rod of iron of the Western world, some scholars affirm that “the
sort of atrocities that characterized earlier Greek warfare were mostly absent from Hellenistic
practice” (Sabin, Wees, Whitby 396). In earlier times, Athenian battles and wars were mostly carried
through slaves and commoners. The Ancient History Encyclopedia testifies that Romans were
known for “a huge pool of fighting men… a disciplined and innovative army, a centralized
command and line of supply, expert engineers, effective diplomacy through a network of allies, and
an inclusive approach to conquered peoples which allowed for the strengthening and broadening of
the Roman power and logistical bases.” In Roman culture, war was the source of prestige and
exaltation.
Though Jewish thought, and thus NT writers, associated glory with splendor and the presence of
God in the temple (heb. ‫)שכִ ינָה‬,

ְׁ Romans usually identified glory (gr. δόξα) as honor gained through
war that elevated the individual to a state of worthiness and exaltation (gr. ἄξι) (TGL). The Jewish
historian Josephus, in agreement with the evangelists (Mt. 6.29; Lk. 12.27), used the same Greek
word to address royal apparels and the royal state of a person (Joseph. antt. 8, 6, 5). In the first-
century Rome, glory was understood as the good opinion, exaltation, or even royal apparel (lat.
existimatio), that warrior a received once he had returned victorious from a war against the enemy
(TGL G1391).
i. Analysis
In light of these remarks regarding the military linguistic allusions in Romans 8, the message of
Paul can be seen as intertwining the concept of the future glory and the revelation of the children of
God in slight reference to spiritual warfare. In light of their sufferings, Paul seems to write to his
Hilton 54
readers as if they were battling in the “present time” (gr. τοῦ νῦν καιροῦ) in order to obtain the
“exaltation” (gr. τῆς δόξης) due to a victorious warrior or soldier. Romans 8 expands on the future
glory of the children of God in light of the suffering that are not “worthy,” “valuable,” or
“honorable” enough to be compared with the true “glory,” “honor,” or “exaltation” that shall be
revealed in them (7.; 8.). Even though creation had been “subjected” in hope, their battle against the
“flesh” that lives within them will be ended and creation will be delivered once their due glory is
revealed and their true “exaltation” or “royal robe” is given, namely, the final confirmation of their
sonship and “redemption of [their] bodies” (7.6; 7.17-18; 8.18-23).
5. Agriculture and First fruits / Aπαρχή
“Not only that, but we also who have the firstfruits of the Spirit” (Rom. 8.23).
“Not only that, but we also who have the first fruits of the Spirit, even we ourselves groan
within ourselves, eagerly waiting for the adoption, the redemption of our body” (Rom. 8.23).
Early Semitic establishments identified God (or the gods, for polytheistic circles) as the Creator
of life, and hence, the owner of all living things (humans, animals, plants, etc.). First fruits were
regarded as the very best of the land since it corresponded to the freshest and newest crop of a tree
or a plant in spring. The New Interpreter’s Dictionary of the Bible indicates that the term first-fruits
refers to, “The sacrifice offered by the Hebrews for the redemption of the annual crop” (270). In
ancient Israel, the offering of first fruits would be often presented to God during the Festival of the
Harvests.
During New Testament times, agriculture and other horticultural practices were held in highs
esteem by both patricians and commoners. Cicero, among other roman authors, defended the honor
of sowing, planting, and reaping during the time he lived. In his writings On Duties, he affirmed that
“[among] all the occupations by which gain is secured, none is better than agriculture, none more
profitable, none more delightful, none more becoming to a free man.” He and other Roman authors
Hilton 55
regarded the rural life as "the teacher of economy, of industry, and of justice" in light of parsimonia,
diligentia, iustitia (75). In the second century BC, politician and statesman Cato Major wrote in praise
of farming throughout his works. In his treatise, De Agricultura, he describes the promises and
advantages of farming over other leading practices as moneylending or trading. Many contemporary
authors suggest that the New Testament uses the word first-fruits in the context abundance. Just like
Cato and Cicero discussed, Hellenistic civilization often regarded agriculture and sowing as a safe
and successful way of acquiring goods. A sure indication of divine blessings. It ought to be noted,
however, that the very reason why people would associate fruits with abundance and blessing is
because a healthy first crop is the prelude of a successful harvest. Hence, first fruits, as well as the
firstborns of humans and animals, were often dedicated to God “in acknowledgement of the gift of
fruitfulness” (Smith and Barnum 307-308).
i. Analysis
Throughout the Scriptures, first-fruits is usually addressed in relation to the offering of fruits
commanded in the Torah. The abundance of products and the rich crops were directly associated
with the presence of God and a state of blessedness (Smith and Barnum 307-308). In the context of
this passage, Paul seems to address the first-fruits as the first and ripest results of the works of the
Spirit in the life of the believer (Wycliffe 1207). Thereupon, his audience seems to possess the first
sign that assures them that God will fulfill his promise.
The fact that creation and first-fruits are the only nouns used in Romans 8 that allude to nature,
Paul is telling his audience that they have the first results of the redemption of nature and their own.
Even though all the community—creation, believers, and the Spirit—groan together, the only ones
with the first result of their petitions are the believers. Furthermore, considering the relations of
first-fruits and the Passover, readers may note that Paul is also addressing the group of believers as
having the first result of the sacrifice of Christ (Smith and Barnum 307-308). These fruits, however,
Hilton 56
are not only the result of the believer’s dedication and adoption into the family of God, but also the
prelude of the coming resurrection, the other part of the crop of salvation.
a. Comprehensive Analysis of Social Categories
Thus, in the context of a Roman audience, the apostle Paul develops his message to the church
through different allusions to the social ideals and situations common to their experience.
Addressing the oppressed and the burdened, the apostle Paul declares to his audience that they
have not received a spirit that binds them into slavery or the power of any principality or man.
Rather, they have received the Spirit of sons. Just as legitimates sons of the heavenly father, both
Jews and Gentiles, wait eagerly the redemption of their body. Hence, all believers have the privilege
cry within themselves, “Abba, father,” addressing the father of all nations even when they suffer in
agony and birth pangs for the sake of their future glory. Just as in the Roman household, they are
called children of a the divine “paterfamilias,” the one who has begotten them through the Spirit
and has given them the blessing of hope and the assurance of salvation.
Furthermore, the apostle Paul extends these symbols of assurance and salvation message
addressing their future glory in light of the acquaintance that his audience has with Roman warfare
practices. In Romans 8.15-25, believers are called to strive together in the midst of their
sufferings—just as soldiers—even as they wait for their final exaltation and “glory to be revealed in
the children of God.” Though they groan within themselves, they, too, with creation, wait for the
glory that is described as the redemption of their bodies and the splendor that will bring freedom to
all subjected creatures. Even though the Holy Spirit, creation, and the entire community “labors
with birth pangs,” believers are the only ones that enjoy the first results of the gift of sonship. They
have received the first-fruits of the works of God. It is in this manner that the apostle Paul, the
bondservant of Jesus Christ, preaches the gospel of hope addressing his Roman audience as
Hilton 57
children, warriors, and heirs that possess the first-fruits of their liberation accomplished through
the Holy Spirit.

Hilton 58
VII. Works Cited
Cicero, Marcus Tullius. “Pros Roscio Amerino.” The Orations of Marcus Tullius Cicero. Trans. C. D.
Yonge. London: George Bell & Sons, 1903. Print.
Cato, Marcus Porcius. On Farming. Trans. Ernest Brehaut. New York: Columbia UP, 1933. Print.
Cartwright, Mark. "Roman Warfare." Ancient History Encyclopedia. Web. 20 Apr. 2016.
1969. Print.
Bartchy, S Scott. First-Century Slavery and the Interpretation of 1 Corinthians 7:21. Eugene, OR: Wipf and
Stock Publishers, 2003. Print.
Berger, Adolf. “Paterfamilias.” Encyclopedic Dictionary of Roman Law. Clark, NJ: Lawbook Exchange,
2004. Print.
“First fruits.” The New Interpreter's Dictionary of the Bible. Nashville, TN: Abingdon, 2006. Print.
Glendon, Mary Ann. "Inheritance." Encyclopedia Britannica Online. Encyclopedia Britannica. Web. 20
Apr. 2016.
1962. Print.
Sabin, Philip, Hans Van Wees, and Michael Whitby. The Cambridge History of Greek and Roman Warfare.
Greece, the Hellenistic World and the Rise of Rome. Cambridge: Cambridge UP, 2007. Print.
Smith, William, and William Wayte. A Dictionary of Greek and Roman Antiquities. London: Murray,
1901. Print.
Hilton 59
“Sons of God (New Testament) - International Standard Bible Encyclopaedia." Blue Letter Bible. 5
May, 2003. Web. 20 Apr, 2016.
Bible. 24 Jun, 1996. Web. 11 Apr, 2016.
Print.
Jun, 1996. Web. 11 Apr, 2016.

Hilton 60
Ellen G. White
on
Romans 8.15-25
Hilton 61
Throughout a variety of her writings, Ellen G. White discusses some of the theological
and practical implications of the teachings of the Apostle Paul in Romans 8.15-25. Her remarks
regarding this passage, however, are discussed through different documents that slightly vary in
context and purpose, which obstacles a systematic analysis of her views on Romans 8. Very
often as she describes the work of the Holy Spirit, her visions, or writes letters to different
church members, she would allude to this passage of Scripture by paraphrase, using the
vocabulary that seems to be fairly characteristic of Romans 8. Terms like “Abba,” “children of
God,” “groaning,” “hope,” and “redemption,” in the immediate context of Romans 8, are widely
used through White’s writings, yet they are never unpacked at length in the context of Paul’s
epistles. In spite of these challenges, readers may still appreciate three main positions under
which White discusses the message of Paul in Romans 8. The spirit of bondage as lawlessness
and legal religion, the Spirit of adoption as the immeasurable gift of God, and the justification of
the Christian once he becomes a child of God, seem to be White’s three main insights into this
biblical passage.
In some of her earliest writings published in the Review and Herald, White describes
those who are under the “bondage of the law” as “transgressors of the law…. lawless,
disobedient, sinners, unholy, [etc.]” (March 8, 1870). In this point in time, White merely
discussed the bondage addressed in the writings of Paul as sinful behavior that hinders and
chains the life of the believer for wrong. Nonetheless, her approach to this bondage that causes
fear and guilt expands throughout the years. Towards the end of the nineteenth century, White
discusses the “bondage of the law” or the “spirit of bondage” of Rom. 8 in light of the constant
human desire to fulfill the commandments of God by human means. In relation to Romans 8 and
Hilton 62
Galatians 3, she boldly points out, “The spirit of bondage is engendered by seeking to live in
accordance to legal religion, through striving to fulfill the claims the law in our own strength”
(Youth Instructor Sept. 22, 1892). Considering that these latter writings were published after the
General Conference session of 1888, it seems fairly adequate and consistent that by this point in
time White would rather write about the spirit of bondage in the context of legal religion and not
only as sinful lawless behavior. One may note, furthermore, that in both these approaches, a
heavy emphasis on the weakness of autonomous human efforts is presented. It is in this manner
that White’s understanding of the spirit of bondage is developed and presented through time.
Though she first regards bondage as a spiritual chain to sinful behavior, she later adds to this
concept the burden of legalistic religion. Her analysis on the “spirit of bondage” concludes by
affirming that those who truly depend on Christ will not experience the spiritual bondage
addressed in the NT, something that alludes back to Paul’s claim that we have “not receive the
spirit of bondage again to fear, but… the Spirit of adoption as sons by which we cry out, ‘Abba!
Father!’” (Rom. 8.15).4
Another aspect that seems to stand out in White’s appropriation of Roman 8.15-25 is the
love of God as believers have the confidence to claim in the Spirit “Abba, Father” (v.15). Very
often throughout her writings, White praises God and exhorts believers to trust in the gift of
adoption. Through one of her statements from 1886 she proclaims, “‘ye have received the Spirit
of adoption, whereby we cry, Abba Father’…. far greater than that of our earthly parents. We are
4
During the twentieth century, White continued developing her interpretation on the meaning of bondage. Since
she had already defined the meaning of this enslaving spirit in previous years, at this point in time, her analysis
seems to rather focus on avoiding being under the “bond of the law.” “No one who believes in Jesus Christ is under
the bondage to the law of God,” she comments in 1901, “Through faith in Christ obedience to every principle of the
law is made possible” (Manuscript 122).
Hilton 63
to have unquestioning faith and perfect confidence in Him [God]” (ST August 18, 1909).5
Throughout the decade of 1880, White writes numerous times referring to verse 15 and the term
Abba as the believer has the privilege to consider himself a son of God through the testimony of
the Spirit. In 1884 she penned, “There is gratitude… for the privilege of counting myself a child
of God, and of crying, Abba, Father. I wish everyone present could realize the rich blessing that
Jesus is waiting to bestow upon us” (RH July 1). Hence, throughout the decade of 1880 White
uses Romans 8 mostly to address the gift of adoption imparted through the Holy Spirit. Later on,
however, she also uses this passage to address the inheritance of the righteous in Jesus Christ.
Towards the end of her life, White explores a little bit further the implications of the gift
of adoption in the life of the believer. Understanding adoption in light of the justification and
redemption of the believers, White declares in 1910, “The dearest gift that Heaven itself had to
bestow has been poured out…. By that gift, men are uplifted from the ruin and degradation of
sin, to become children of God. Paul says, ‘Ye have received the spirit of adoption, whereby we
cry, Abba, Father’” (ST April 12, 1910). Though early on in her writings White discussed
Romans 8 focusing more on the meaning of adoption in relation to the love of God, by 1910 she
appropriates Paul’s message in reference to justification and inheritance of those that trust in
God. It should also be noted, however, that this interpretation is not new in White’s writings.
Counteracting notions of racism in 1966, White addresses Romans 8.15-17 and the inheritance of
the righteous by saying, “When the sinner is converted he receives the Holy Spirit, that makes
him a child of God, and fits him for the society of the redeemed and the angelic host. He is made
a joint heir with Christ…. If they believe on Him, his cleansing blood is applied to them. The
black man's name is written in the book of life beside the white man's” (Selected Messages
5
Though the article was written in Copenhagen July 17, 1886, it was published until Aug. 18, 1909 through The
Sign of Times.
Hilton 64
2.488). Thus, since very early in her writings, White used Romans 8 to address the believer’s
salvation and inheritance in Christ. It is in this reasoning that she affirms in 1909, “All our
present and future hopes depend upon our kinship with Christ and with God. The apostle Paul
speaks strong words to confirm our faith in this respect. […] To those who are led by the Spirit
of God, in whose hearts the grace of Christ is dwelling” (RH Aug. 19). Thus, for White the spirit
of adoption also comes to be the very mean through which God restores the life of the believer
once he has received the grace of Christ.
Although as a Christian writer White does not discuss at length the meaning of Romans
8.15-25, various key concepts presented in this passage are addressed throughout her writings.
Among some of these key concepts, readers may note her emphasis on the spirit of bondage, the
gift of adoption, and the inheritance of the redeemed believers as they approach God crying,
“Abba, Father.” Her approach to these concepts, however, does not remain static through the
years. While on 1870 she comments on the meaning of bondage in relation to sinful behavior,
from 1890 to 1910 she discusses the spirit of bondage in light of legal religion that enslaves the
Christian from truly serving God. Although from 1880 to 1890 her understanding on the spirit of
adoption mainly gravitates around her understanding of the love of God, from 1890 to 1910 she
approaches this love of God through the gift of adoption in light of the justification and heavenly
inheritance of the believer. Although all of White’s remarks are consistent and insightful into the
Biblical text, it is interesting and helpful to see that over the years her understanding of Romans
8.15-25 richly developed exploring the theological and practical implications of Paul’s teachings.
Hilton 65
Works Cited
White, Ellen G. Selected Messages. Vol. 2. Review and Herald (1958). Ellen G. White Writings. Web. 10
April 2016.
White, Ellen G. “As Ye Have received… So walk.” Review and Herald (19 Aug. 1909). Ellen G. White
Writings. Web. 10 April 2016.
White, Ellen G. “The Law of God.” Review and Herald (8 March 1870). Ellen G. White Writings. Web.
10 April 2016.
White, Ellen G. “Our Mighty Helper.” Review and Herald (1 Jul. 1884). Ellen G. White Writings. Web.
10 April 2016.
White, Ellen G. “The Value of Trial.” The Sign of the Times (18 Aug, 1909). Ellen G. White Writings.
Web. 10 April 2016.
White, Ellen G. “Acquainted with God.” The Sign of the Times (12 Apr. 1910). Ellen G. White Writings.
Web. 10 April 2016.
White, Ellen G. “Words to the Young.” Youth Instructor (22 Sept. 1892). Ellen G. White Writings. Web.
10 April 2016.
Hilton 66
VIII. Conclusion
After studying Paul’s message in Romans 8.15-25, I was able to conclude that his main
purpose in writing this passage was to help the believers understand what it meant to be Sons of
God as they lived by the Spirit. In the context of the book of Romans, the apostle declares they all
(Paul and congregation) walk in the Spirit of God they, too, have receive the divine gift of Sonship
(8.1-15). Just as Ellen G. White writes, now that they are free from the yoke of sinfulness and legal
religion, they have the privilege to cry out, “Abba, Father.” Furthermore, the apostle tells his readers
that this gift was not only given to Jews, but the entire community of Jews and Gentiles. Paul’s
selection of words and verbs in these passage seem to stress a deep sense of community and
fellowship with God, creation and with one another. They all together wait for the glorious
inheritance of the children of God. They have the opportunity to address God as their eternal
father. Just as Martin Luther affirms, “Although I be oppressed with anguish and terror on every
side, and seem to be forgotten and utterly cast away from thy presence, yet I am a child of God, and
thou art my Father for Christ’s sake: I am beloved because of the Beloved” (qted. in Bruce 168).
The eternal father, or divine paterfamilias, of the church in Rome has something prepared for
his children, according to Paul. Though they groan, they have the hope of eternal restoration and the
redemption of their bodies. In addition, creation also groans and awaits with all those that have
received the first-fruits of the Spirit. Through this passage, the apostle let his readers now that
though creation was subjected to corruption, they all are part of the community of warriors that wait
for the revelation of the Children of God. This revelation will, at last, reflect the true colors of their
divinely restored character. They will, when the time comes, enjoy the beautiful honor given by the
Lord Jesus Christ as they partake of his divine inheritance. Glory be to God, for through him, Paul
let us know that we are also called children of God!

Hilton 67
IX. Bibliography
Bruce, F. F. Romans: An Introduction and Commentary. Downers Grove, IL: Intervarsity Press, 1985.
Cicero, Marcus Tullius. “Pros Roscio Amerino.” The Orations of Marcus Tullius Cicero. Trans. C. D.
Yonge. London: George Bell & Sons, 1903. Print.
Cato, Marcus Porcius. On Farming. Trans. Ernest Brehaut. New York: Columbia UP, 1933. Print.
Cartwright, Mark. "Roman Warfare." Ancient History Encyclopedia. Web. 20 Apr. 2016.
1969. Print.
Bartchy, S Scott. First-Century Slavery and the Interpretation of 1 Corinthians 7:21. Eugene, OR: Wipf and
Stock Publishers, 2003. Print.
Berger, Adolf. “Paterfamilias.” Encyclopedic Dictionary of Roman Law. Clark, NJ: Lawbook Exchange,
2004. Print.
“First fruits.” The New Interpreter's Dictionary of the Bible. Nashville, TN: Abingdon, 2006. Print.
Glendon, Mary Ann. "Inheritance." Encyclopedia Britannica Online. Encyclopedia Britannica. Web. 20
Apr. 2016.
1962. Print.
Sabin, Philip, Hans Van Wees, and Michael Whitby. The Cambridge History of Greek and Roman Warfare.
Greece, the Hellenistic World and the Rise of Rome. Cambridge: Cambridge UP, 2007. Print.
Smith, William, and William Wayte. A Dictionary of Greek and Roman Antiquities. London: Murray,
1901. Print.
Hilton 68
“Sons of God (New Testament) - International Standard Bible Encyclopaedia." Blue Letter Bible. 5
May, 2003. Web. 20 Apr, 2016.
Bible. 24 Jun, 1996. Web. 11 Apr, 2016.
Print.
Jun, 1996. Web. 11 Apr, 2016.
White, Ellen G. Selected Messages. Vol. 2. Review and Herald (1958). Ellen G. White Writings. Web. 10
April 2016.
White, Ellen G. “As Ye Have received… So walk.” Review and Herald (19 Aug. 1909). Ellen G. White
Writings. Web. 10 April 2016.
White, Ellen G. “The Law of God.” Review and Herald (8 March 1870). Ellen G. White Writings. Web.
10 April 2016.
White, Ellen G. “Our Mighty Helper.” Review and Herald (1 Jul. 1884). Ellen G. White Writings. Web.
10 April 2016.
White, Ellen G. “The Value of Trial.” The Sign of the Times (18 Aug, 1909). Ellen G. White Writings.
Web. 10 April 2016.
White, Ellen G. “Acquainted with God.” The Sign of the Times (12 Apr. 1910). Ellen G. White Writings.
Web. 10 April 2016.
White, Ellen G. “Words to the Young.” Youth Instructor (22 Sept. 1892). Ellen G. White Writings. Web.
10 April 2016.

Portfolio Final

Transféré par

Informations du document

Description originale:

Titre original

Copyright

Formats disponibles

Partager ce document

Partager ou intégrer le document

Options de partage

Avez-vous trouvé ce document utile ?

Ce contenu est-il inapproprié ?

Droits d'auteur :

Formats disponibles

Portfolio Final

Transféré par

Droits d'auteur :

Formats disponibles

Living in the Hope of

Appropriating Romans 8.15-25 .................................................................................................. 3

Romans? Is there any chance to discover its true colors?

Greek Version Literal Translation Hilton-Leopold Translation

Αὐτὸ τὸ πνεῦμα HIMSELF-THE SPIRIT-BEARS WITNESS- The Spirit himself bears

And if children, also heirs of

I RECKON-THEN-THAT-NOT- Then, I reckon that the

Ἡ γὰρ ἀποκαραδοκία τῆς For the earnest expectation of

WE KNOW-FOR-SINCE-ALL-THE Because we know that the

For we were saved in [this]

Εἰ δὲ ὃ οὐ βλέπομεν IF-BUT-WHICH-NOT-WE SEE-WE But if we hope in that which

which we cry out, “Papa, Father.”

4. From whom had they first received this spirit of slavery?

8. What did it mean to be adopted in the social context of the writer?

9. Why does the spirit of sonship make them cry out?

10. Why do they cry out in two languages?

them as different entities?

5. In what manners does the Spirit bear witness to them?

7. What did it mean to “bear witness” in the audience’s social context?

8. What did it mean to the audience to be called children of God?

9. Is it the first time that this audience listens to this message?

suffer together, in order that we may be glorified together also.

have inherited, if there are any?

author to include Christ as their fellow heir?

6. Why is suffering important in order to be glorified?

7. What does it mean to be glorified? What kind of glory is this?

community or being together while they are been glorified?

or a community as they suffer?

future glory? Was his audience concerned about it?

2. What kind of sufferings is he audience going through?

3. Which is the current season he is talking about?

4. Is this message only applicable to a specific certain period of time?

5. How great will this glory be?

and his audience?

8. When will this glory be revealed in them?

1. Why is the expectation of Creation “earnest”? What does it imply?

3. What kind of revelation is this? Is it metaphorical, physical, or anything alike?

4. Does this revelation have some sort of connection to biblical theophany?

5. In what way will the “Sons of God” be revealed?

6. Why haven’t the Sons of God been revealed already?

2. What difference would it make if creation had been subjected voluntarily?

subjected it by force or obligation?

“spirit of slavery” since it was not voluntarily?

5. Who is the “one who subjected” creation?

authority come from?

9. What kind of subjection was this?

10. Was creation the only one subjected?

6. What kind of corruption is this?

7. How has this corruption affected creation over time?

8. Since when has creation being enslaved to corruption?

1. What does the word “all” creation include?

2. Why does creation groans together?

3. What kind of groans are this?

4. Are the groans addressed in this passage literal groans?

6. How the audience did came to know that creation groans?

audience, and so on?

previously addressed creation?

addressed suffering experience by the audience?

eagerly [for] the sonship, the redemption of our body.

1. What is the first portion of the Spirit?

3. Is his redemption of the bodies done through the Spirit?

6. In what manner do they groan?