The Day of Pentecost, June 8, 2025 ~ Nichole Torbitzky

Background and Historical Setting

Paul probably wrote the letter to the Romans while he was in the city of Corinth, near the end of his third missionary journey, around 56–57 CE. Several clues in the text support this: Paul mentions individuals such as Phoebe, Gaius, and Erastus, all of whom were associated with Corinth or its port city, Cenchreae. Additionally, Paul was preparing to travel to Jerusalem with an offering collected from the Gentile churches at the time, which aligns with the timeline and location described in Acts and his own letters.

At the time, Rome was the bustling, multicultural capital of the Roman Empire which extended from the British Isles across much of Europe into what we call the Middle East and across the northern part of the African continent from sea to sea. Rome and the Empire were ruled at that time by Emperor Nero, who had ascended to the throne in 54 CE. Rome itself hosted a diverse population, including many Jews and an emerging Christian community composed of both Jewish and Gentile believers. Social life in Rome was highly stratified, with clear distinctions between citizens, freedmen, and slaves. Daily life was shaped by one’s status, wealth, and connections.

At the time of Paul’s letter, Rome was enjoying relative stability and prosperity, but underlying tensions existed. Nero’s early reign was marked by positive reforms and helpful public works, but also by growing intrigue and the beginnings of later instability. About a decade before Paul’s letter, Emperor Claudius had expelled Jews from Rome, and although many had returned by the time Paul wrote, the Jewish and Gentile Christian communities were still navigating tensions and questions of identity and leadership.

Religiously, Rome was also very diverse, with traditional Roman gods, emperor worship, and a growing number of foreign religions like Judaism and Christianity. Christianity was not yet officially persecuted that would begin after the Great Fire of Rome. Nero’s infamous persecution would not occur until 64 CE. So, when Paul is writing, the nascent Christian community was still figuring itself out and figuring out what relationship it would have with the Jewish community in Rome.

Paul’s letter to the Romans seems to address a mixed Jewish and Gentile congregation in Rome, to help them navigate tensions over law, grace, and communal unity. Romans 8:14-17 sits within Paul’s broader argument about life “in the Spirit,” contrasting it with the “flesh.” In a Roman context, adoption (huiothesia) was a legal act granting full inheritance rights to non-biological heirs. In this section of his letter, Paul repurposes this concept to describe believers’ new relational status with God. (Ostensibly to help with unity among the mix of backgrounds in the Roman church.)

There are a few translation issues to be aware of:

Romans 8:14 uses υἱοὶ θεοῦ (“sons of God”), while verse 16 uses τέκνα θεοῦ (“children of God”). Some translations retain “sons” in 8:14 for accuracy with the Roman legal context (where sons were heirs), but “children” in 8:16 is more inclusive and reflects Paul’s intent that all believers—regardless of gender—are included in God’s family and inheritance. It seems that Paul used “sons” to begin with to set the metaphor with Roman inheritance laws, but Paul’s message turns radically inclusive in keeping with this posture throughout the authentic letters.

Romans 8:15 Paul uses both the Aramaic “Abba” and the Greek “Father.” Our translations nearly always keep the Aramaic “Abba” and translate the Greek, “ho pater” into English. Abba (אַבָּא) is an Aramaic term for “father” that combines intimacy and reverence. It was used by both children and adults in ancient Near Eastern contexts to address their fathers with respect and affection. Unlike “Daddy,” which implies childish informality, Abba conveys a relational yet respectful dynamic. More like “Dad” in English today. The Greek then gets translated into English for clarity’s sake, which may be well in keeping with Paul’s original intent as many of the readers/hearers of his letter may have been unfamiliar with the language that Jesus spoke (Aramaic).

The Spirit of Adoption

Paul packs a lot of theology into these few verses. All of it preaches!

Paul opens up relationship with God to anyone who is “led by the Spirit of God” regardless of their ethnic or religious background. “Led” (ἄγω) implies ongoing, dynamic movement. Paul describes God’s family as open to anyone who wants to follow and describes God as non-coercive. God leads, and those who choose can follow. Often, process theologians talk about “lure.” Recently, we’ve been turning away from that metaphor because the use of the word lure often has to do with fishing or trapping, neither of which tend to end well for the one that takes the bait. Since God is non-coercive and interested in our well-being, we often talk about God as leading and inviting. In keeping with the voluntary nature of adoption, people can choose to adopt God’s aims and follow where God leads.

We can follow God’s lead because we receive a “Spirit of adoption” not a spirit of fear. In Roman culture, adoption erased prior identities.  granting new rights and belonging. Process theology sees this as God’s relational act, integrating humans into the divine family while preserving their agency. Rome’s first emperor, Augustus, had no biological sons to inherit his power and continue his legacy. In the Roman world, adoption was not just for children or orphans—it was a powerful legal tool, used even for adults, to secure family lines and political futures. So Augustus made a decision for the stability of the empire and adopted Tiberius as his own son. Tiberius was an adult, and a prominent Roman nobleman, growing up as the son of Livia Drusilla and Tiberius Claudius Nero. He was a member of the ancient and respected Claudian family, with all the rights, responsibilities, and expectations that came with that name. His life, his loyalties, and his future were all shaped by his birth family.

His old name, Tiberius Claudius Nero, was set aside. He became Tiberius Julius Caesar, taking on the name and status of the Julian family. All legal ties to his birth family’s house were dissolved. Debts and obligations from his old life were erased. Now, he was the legal son and heir of Augustus, with all the rights, privileges, and responsibilities that came with being part of the emperor’s household. His past, while not forgotten, no longer defined his future. He belonged to a new family. In Romans 8:15, when Paul says we have received a “spirit of adoption,” just as Tiberius’s adoption gave him a new name, new rights, and a new future, so too does God’s adoption welcome us into a new family, erasing the old debts and giving us a place as beloved children and heirs.

As adopted children, we have the right and privilege with Jesus to address God as “Abba, Father.” The Aramaic term reflects intimate trust and family bond. This contrasts with distant, transactional deities of Rome. We see Paul highlight God’s immanent presence, our close relationship with God and therefore other believers. The spirit of adoption such that we can call God, “Dad” demonstrates God’s nurturing and mutual responsiveness.

To be adopted, like Tiberius, makes us heirs to God’s kin-dom. According to Paul, it makes us co-heirs with each other and Jesus. This would not have been a shocking idea to the Romans. It was not uncommon for more than one child to inherit from their parents’ estate. If someone died without a will, Roman law designated all children as heirs unless specifically disinherited. All eligible children inherited as co-heirs, sharing the estate equally unless otherwise specified.

We, like Tiberius, stand in line for the rights and responsibilities of the coming kin-dom of God. Paul addresses these responsibilities as he closes this section of his letter when he says, “if we in fact suffer with him so that we may also be glorified with him” (NRSVUE Romans 8:17). Often this is read as a conditional—we must suffer in order to be glorified.  The Greek does not support this reading. The Greek construction (εἴπερ) leans toward expectation rather than strict condition. In this case, Paul seems to be saying, given the current conditions, it is likely that believers will suffer, rather than asserting that suffering is necessary for God’s grace. As Christians, we are not required to suffer in order to win God’s grace. Rather, we are required to participate in the good news of Jesus Christ. This participation, no doubt, often leads to suffering but the suffering is not the requirement or the point, it is a responsibility that often comes with following God. Remember we have a spirit of adoption, not a spirit of fear. This Pentecost, we are adopted and inherited, united and empowered as God’s children, to bring about Jesus’ vision of the kin-dom right now.

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Rev. Dr. Torbitzky received her doctorate from Claremont Graduate University and her Master of Divinity from Pittsburgh Theological Seminary. She serves as Chaplain of Lindenwood University and faculty in the Philosophy and Religion Department. Torbitzky recently co-edited a volume on Open, Relational, and Process preaching and practice, Preaching the Uncontrolling Love of God. She edits the Process and Faith lectionary commentary series.