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In the text itself there are two general parts considerable. First, the witnesses mentioned. Secondly, the thing itself, which they bear witness unto. The witnesses mentioned they are two. First, our own spirit. We begin with the former of these parts, viz., the witnesses themselves here mentioned, which are here expressed to be of two sorts. Our own spirit, and the Spirit of God with it. Each of these do bear witness to the truth of adoption in those who are true believers. First, our own spirit; that is, the spirit of the children of God considered by itself. This is one witness to them of their condition in grace, and of their relation to God as their Father. Our own spirit is not to be taken in a corrupt sense for our carnal spirit. This is sometimes too much our own, and so denominated, but such as is no competent judge or witness of such a business as this we now speak of. Nor, secondly, is it to be taken in a common sense, for our mere natural spirit, our soul in its physical consideration, for there is a witness (as we acknowledge) even in that of civil and natural actions. But it is to be taken in a more refined and spiritual sense. Our spirit, so far forth as sanctified and renewed by grace, sprinkled with the blood of Jesus Christ, and having His image stamped upon it, making up the regenerate part in us. This is our spirit in the sense of this scripture. Look, as this is the difference betwixt a man and other creatures, that he is able to reflect upon his actions, which another cannot; so this is the difference betwixt a Christian and other men, that he can reflect upon his own grace, which others are not able to do. The spirit of a regenerate person is a witness to him of his adoption. This is suitable and agreeable to other places of Scripture besides (2 Corinthians 1:12; 1 John 3:21). "He that believeth on the Son of God hath the witness in himself" (1 John 5:10). "My conscience bearing me witness in the Holy Ghost," etc. (Romans 9:1). For the better opening of this point unto us we must know that a man's own spirit does witness to him his adoption, or state in grace, according to a threefold reflection. First, upon his primitive conversion, and the manner and carriage of that. Secondly, upon his habitual disposition, and the frame and temper of that. Thirdly, upon his general conversation, and the ordering and regulating of that. By reflecting upon each of these, in the right and due observation of them, does a man's own private spirit and conscience witness to him that he is a child of God. The second is the Spirit of God, and more expressly the Spirit of adoption, which we find to be mentioned in the close of the preceding verse of this chapter. The Spirit itself, or the self-same Spirit. This bears witness of our adoption and state in grace. And it may be conceived to do so two manner of ways. We begin in order with the first of these testimonies, which is that which is distinct and immediate, wherein the Spirit of God does without the intercurrence or mediation of any discourse on our part, or argument on His, signify His love and goodwill to such persons as are partakers of it. This is the testimony which we are now to speak of. First, to speak of the nature of it; what or what manner of thing it is. Now for this it is nothing else but a gracious hint or intimation given to the soul by God, assuring our hearts and consciences of His favour and love towards us, and of our atonement and reconciliation with Him through the blood of His Son. "Be of good cheer, thy sins are forgiven thee," "I am thy salvation," "thou art Mine," and the like. It is not a violent ecstasy or rapture of soul beyond itself, as illuminatists and enthusiasts, and such kind of people as those are, are sometimes deluded withal, but a sober and judicious and composed frame of spirit, which lies not at all in the fancy, as the subject of it, but in the heart. To speak distinctly of it we may look upon it under a threefold property, or qualification. First, this manner of testimony of the Spirit is secret and inexpressible, a hidden mystery, and such as is easier felt than described; as a man that tastes honey sweet cannot make another to conceive the sweetness of it, therefore it is called the hidden manna (Revelation 2:17). It is called unspeakable joy (1 Peter 1:8; 2 Corinthians 12:4). Secondly, it is certain and infallible. This it is like the witness of a prince, which puts all presently out of controversy. Thirdly, this witness of the Spirit, it is moreover inconstant and various, Rara hora brevis mora ( Bernard.). And is not always or at all times alike vouchsafed to those that receive it, and are partakers of it. Now the second thing here considerable of us is the discovery of it, whereby it may be known. This inquiry is very necessary for us in regard of the manifold mistakes and deceits which are in this particular. First, from the antecedents. In Ephesians 1:13 it is said, "After that ye believed, ye were sealed." Sealing comes after believing, that so it may not be a seal to a blank. The Spirit's witness of our salvation is consequent to His work of our conversion. And there are two reasons for it. First, because this witness of the Spirit is an act of special favour, therefore it is such as belongs only to those who are friends, and in a state of actual reconcilement unto Him. Secondly, because the judgment, and so also the witness of God, is according to truth. Never is a Spirit of consolation where it is not first a spirit of renovation. Secondly, we may take notice of it in its concomitants, and those things which do usually attend it. At first a reverend esteem of the ordinances. And then it is also accompanied with humility and meekness of spirit, and a holy care and fear of offending. And again, there is a holy boldness and confidence at the throne of grace which does accompany this testimony of the Spirit. "Seeing we have such hope, we use great freedom of speech" (2 Corinthians 3:12). Thirdly, for its consequences and effects. They are also various. Joy in the Holy Ghost; contempt of the world; comfortable thoughts even of death itself. From these and the like discoveries may we discern the testimony of the Spirit to be such as it is. But moreover, to make all clear, we must further know this much, that the Spirit of God bears witness to itself in its witnessing to us. As it is infallible in regard of the matter of its testimony, so it is convincing in regard of the evidence and manner of its proceeding. And it shows itself to be far different from all delusions and mistakes whatsoever. And it is a sufficient witness to itself, though there were no other besides; as the sun which discovers other things is also seen by the same light itself whereby it discovers them. The second is the conjunctive, or concurrent testimony. As the Spirit witnesses to us, so it witnesseth with us. And with us, not only by the way of concomitancy, but by way of assistance. His testimony has an influence upon ours; that is, He helps us to witness to ourselves. We are not sufficient of ourselves to think anything to this purpose of ourselves, but our sufficiency is of God (2 Corinthians 3:5). This is different from the former testimony of the Spirit of God in two regards. First, that in that He has no concurrence with us, neither are we, by way of activity, but merely passively any parties at all in it, but in this we are. Secondly, that in that He proceeds by way of simple assertion, but in this by way of argument and reason, clearing both the premises of the practical syllogism to us, and enabling us to infer the conclusion. Here we need His concurrence with us to help us out of those difficulties which are upon us. And this is that which through His grace and goodness we do receive from Him, as is here signified, while it is said that He bears witness with our spirits that we are the children of God. The second is the matter of this witness, or the thing itself witnessed unto. And that we have in those words, that we are the children of God. That there is such a thing as an assurance of our state in grace, and so of future salvation, here in this life. This it may be cleared upon these arguments which make for it, as first, from the description of faith itself in the highest notion and degree of it, which the Scripture does set forth to us, under terms of certainty and assurance, calling it the full assurance of faith (Hebrews 10:22); the full assurance of hope (Hebrews 6:11). Speaking of Abraham, it is said that he was fully persuaded (Romans 4:21). Secondly, from the exhortations which are given to Christians to this purpose. For trial and self-examination. "Examine yourselves, prove yourselves, know ye not your own selves," etc. (2 Corinthians 13:5; 2 Peter 1:10; Hebrews 6:11). Lastly, this may be confirmed unto us from the manifest absurdity and inconvenience which does follow from the contrary doctrine.

(Thomas Horton, D.D.)

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

WEB: The Spirit himself testifies with our spirit that we are children of God;