THOSE WHO HAVE BEEN BORN AGAIN HAVE BEEN ADOPTED AS SONS/CHILDREN OF GOD The Doctrine of Adoption - The Most Precious Blessing of the Whole of the Bible! i Romans 8:14-17 Charles e Whisnant, February 26 2012 Material in this document: (footnotes) 1. ADOPTION IN ANCIENT ROME 2. The Spirit of Adoption (Exposition of Romans 8:12-17) ii 3. The Children of God iii An Exposition of Matthew 5:1-12 4. DOCTRINE OF ADOPTION
Transcript
THOSE WHO HAVE BEEN BORN AGAIN HAVE BEEN ADOPTED AS
SONS/CHILDREN OF GODThe Doctrine of Adoption - The Most Precious
Blessing of the Whole of the Bible!i Romans 8:14-17 Charles e
Whisnant, February 26 2012Material in this document: (footnotes) 1.
ADOPTION IN ANCIENT ROME 2. The Spirit of Adoption (Exposition of
Romans 8:12-17)ii 3. The Children of Godiii An Exposition of
Matthew 5:1-12 4. DOCTRINE OF ADOPTION
Therefore, brethren, we are debtors, not to the flesh, to live
after the flesh. (13) For if ye liveafter the flesh, ye shall die:
but if ye through the Spirit do mortify the deeds of the body,
yeshall live. (14) For as many as are led by the Spirit of God,
they are the sons of God. (15) For yehave not received the spirit
of bondage again to fear; but ye have received the Spirit of
adoption,whereby we cry, Abba, Father. (16) The Spirit itself
beareth witness with our spirit, that we arethe children of God:
(17) And if children, then heirs; heirs of God, and joint-heirs
with Christ; ifso be that we suffer with him, that we may be also
glorified together. Romans 8:12-17 Under Roman law there were two
steps to adoption. In step number one the individual being adopted
(almost always were males-sons) was released from the natural
fathers control. This involved the natural father selling the
individual as a slave three times to the adopting Father. The
adopting father would "release" the individual twice whereby the
individual came back under the authority of the natural father.
However, with the third "sale as a slave" the adopted father then
assumed control and responsibility and the individual was now
absolutely free from the natural father. In the second step the
individual who now had no father, since the natural father sold the
individual as a slave, the individual came under the control and
authority of the adopting father forever. The individual was no
longer responsible to the natural father. He was only responsible
to the new adopting father. The purpose of this adoption was so
that the individual could take the position of a natural son in
order to continue the family line and maintain family ownership of
property. This new individual, provided it was a male, who is now
the "son" became the patria potestas for the next generation.
Believers are chosen by God and predestined (marked out beforehand)
to become adopted sons (and daughters) of God. What does this mean?
It entails two things. First, believers who were previously
children of Satan, were "sons of disobedience" and "children of
wrath" (Ephesians 2:2-3) no longer have any responsibility or
obligation to their old father, the devil (John 8:38, 44).
Believers are now Gods sons and daughters and God has absolute
control over them as their father. God controls their lives,
property, and their future. Since God is eternal and will never
die, we as his children will be eternally under this control. Our
new father has the right to discipline us as his sons and daughters
(Hebrews 12:5-11). We share in the inheritance of our
"elder-brother" Jesus Christ. Believers have a new status and new
privileges as adopted children of God. Second, this determination
of who would be adopted as "sons and daughters" of God was settled
before God ever created the world. Just as orphans cannot choose
adoptive parents but are chosen to be
adopted, human beings can not choose to be adopted by God. In
Gods own secret counsel and mind lie the reason or motivation for
the adoption of any human being as sons or daughters of God. -
"...through Jesus Christ to himself..." As we continue to read on
in verse five, it tells us through whom the adoption is made
possible. This adoption, where we are released from the
responsibility of Sin and Satan and adopted by God is through or by
the means of the Lord Jesus Christ. Jesus Christ through his death
and resurrection makes it possible for the sinner to be adopted
into the family of God. - "according to the good pleasure of His
will..." Paul tells us why or at least by what standard governed
the actions of God. The standard is the good pleasure of Gods will.
This word is used in the LXX (Septuagint) to describe Gods actions.
God chose to adopt us because it pleased him. God takes great
pleasure in caring for His adopted children and in the dispensing
of the riches of his grace to them. ivThis is a second reason why
we as believers are to praise God. We praise God for his benefits
orblessings to us. This benefit or blessing is something we had no
control over. God took the initiative andpredetermined the destiny
of some of humanity to be adopted as his sons into the family of
God throughJesus Christ. God did this freely as he operated from
his own will for his own pleasure. In other words,nothing compelled
God to choose and predetermine whom he would adopt. It was not our
lineage, ourdisposition, our merit, our value, our desire, nor
anything inherent within us. Nothing "made", "caused"or compelled
God to adopt any one of us. He did so from his own free will which
was governed by hisown pleasure. Is it any wonder that God is to be
praised? What are your thoughts on your adoption? vPaul tells us
why or at least by what standard governed the actions of God. The
standard is the good pleasure ofGods will. This word is used in the
LXX (Septuagint) to describe Gods actions. God chose to adopt us
because it
pleased him. God takes great pleasure in caring for His adopted
children and in the dispensing of the riches ofhis grace to
them.FOR AS MANY AS LED BY THE SPIRIT OF GOD, THEY ARE SONS OF GOD.
ROMANS8:14Nothing is more important in the interpretation of
Scripture than to bear in mind the context. Nothing isworse than
just to slect a verse at random, or to extract a verse out of its
context. That is alwaysimportant in interpreting any Scripture; but
it is unusually important here in Romans 8:14, because , aswe have
already seen, in this chapter the Apotle works out and develops a
very substained and closelyknit and developing argument.Now as we
look at verse 14 and continues down to verse 17 we ask ourselves
how does this statementsfit in to Pauls main argument?FOR Reminds
us that this is part of what has already been said. Paul is arguing
the fact of the eternal security of the Christian believer. This
whole chapter is that of the Security and the assurance of
salvation, or all who are truly justified in Christ Jesus by faith,
or put it yet in another way, The theme is the absolute certainty
of the final, complete, and entire salvation of the believer. Which
I might add has been the theme of Paul as far back as Romans
5:12-21 where Paul really gives a wonderful argument for the
grounds of assurance and of certainty of the Believer who is in
union with Christ Jesus by faith. In Chapter 8:2-4; 5-11; The whole
object of our salvation is that the righteousness of the law might
be fulfilled in us, who walk not aftr the flesh, but after the
Spirit. The ground of assurance is that the Spirit dwells in
us.Chapter 8:12-13 Paul gives the practical exhortation: In light
of all this you are not debtors to theflesh, to live after the
flesh. That would be utterly inconsistent with your whole position
as a Christian.we are mortify thorough the Spirit the deeds of the
body.Then 8:14THE DOCTRINE: WE ARE SONS OF GOD Paul has talked
about our Justification, he has talked about our Sanctification,
and now he is going to speak about our Glorification. As I was
studying earlier this week on Gods Plan for Eternity, God has a
plan for those who have been born again by the Spirit of God and
who are sons of God. Paul is really interested in the ultimate
glorification of those who are born again. God has a plan a purpose
for us. And nothing will be allowed to prevent its
accomplishment.WILL ALL PEOPLE GO TO HEAVEN? ARE YOU A CHILD OF THE
LIVING GOD? Is there a universal Fatherhood of God? or the
brotherhood of man. Or universal salvation
Answer: Not all are sons of God.For all who are being led by
the Spirit of God.Notice All who are First Paul makes it clear that
not all are Sons of God, and not all are led by the Spirit. There
are those philosophers who argue that we are all children of God.
Some want to maintain, that salvation will ultimately be universal,
and all of mankind will be saved. Some even believe in the end
fallen angels will be saved. Self-deception and wishful thinking
and a very popular opinion, not all all man and women are Gods
children.Here is why that philosophy is wrong: John 8: 31; 44,
57-59 is a good verse to start. To the Jews Jesus said, Ye are of
your father the devil and the lusts of your father ye will do. John
1:12; 17:9 I pray not for the world. This is part and parcel of the
whole of the biblical teaching: The Bible divides all mankind into
one or the other of these two groups. Saved or Lost. We are Gods
people or we are not Gods people. We are either dead or alive. You
are, or you are not. We are children of wrath or we are children of
God, We are children of the devil, or the children of God. Our
eternal home will be in Hell or Heaven, and that will be descended
in this world we live in now. There are only two possibilities. The
Bible has a theme. Be saved, or you are damned. We are called today
is the day of salvation. WE are called to come out from among them,
and escape the wrath that is to come. So let us just get this
clear. NOT ALL MANKIND ARE CHILDREN OF GOD.But Paul s main point
here is to say that Christians are sons of God.Here is what Paul
wants us to realize: We are more than just justified, we are sons
of God. Salvatin ismore than a matter of just been saved. Listen I
am a child of the King.BEING LED BY THE SPIRIT The relation of the
Spirit to the sons of God is presented as being much like that of a
shepherd to his sheep. They are being led by Him as their Guide and
Comforter (John 14:16; John 14:26; John 15:26; John 16:7; Psalms
84:11 Paul says the law has a responsibility to lead men to Christ.
Once the law achieves its objective, it passes the guiding role to
the Holy Spirit, Who guides us daily into the truth. John 16:13; 1
John 2:20,27; I Corinthians 1:12-16
Galatians 3:1-5 Paul says. The result of this BEING LED is that
the Holy Spirit is progressively sanctifying us as Gods elect,
setting us apart (the essence of the word holy) more and more (2
Corinthians 3:18) form the world and more and more unto God for His
purposes 2 Timothy 2:21, His glory 2 Thess 2:13; 1 Peter 1:2. There
is the initial setting apart (justification = past tense salvation)
Acts 20:32; 26:28; Hebrews 10:10 and then the progressive
continuous process of setting apart (sanctification as a process =
present tense salvation) Hebrews 10:14. Can I say, that I believe
that I cannot by my own reason or strength believe in Jesus Christ
my Lord, or come to Him. But I believe the Holy Spirit who awakens
within us the first faint thoughts for God and goodness. It is the
Holy Spirit who convicts us of our sins and leads us to the Cross
where that sin is forgiven. It is the Holy Spirit who enables us to
be freed from the sins which have us in their grip and to gain the
virtues which are the fruit of the Spirit Galatians 5:22-23. It is
the Holy Spirit who gives us the assurance that our sins are
forgiven. Romans 8:16. And Jesus Christ is Lord. I Corinthians
12:3. Indeed, are not the inception (justification), the process
(sanctification) and the consummation (glorification ) of our
Christian life all the work of the blessed Holy Spirit.HOW DO WE
KNOW WE HAVE THIS SONSHIP: 1. Being led by the Spirit Galatians
5:18. a. Im worried whether are not I am a Christian? b. I ask: Do
you have the sense of the leading of the Spirit of God in your
life? If you do have the sense of the leading on going in your
life, ever if we dont do it. 2. Having a childlike confidence in
God: Galatians 4:5 3. Having liberty of access: Ephesians 3:12 4.
Having love for the brethren: I John 2:9-11; 5:1 5. Having love for
obedience: I John 5:1-2 a. Are you killing the deeds of the flesh?
Then the Spirit of God is in you. b. If you seeing victory over
sin, its evidence of the Spirit in your life. c. So if you are
killing the deeds of the body proves you are been led by the Spirit
of God. So you belong to Him. d. I can sense the leading of God in
my life basic in Christian living.HOW DO I KNOW I AM BEEN LEAD BY
THE SPOIRIT OF GOD? HOW CAN I BE SURE?1A THE HOLY SPIRIT DOES NOT
LEAD US VILOTELY. He doesnt grab us by the hair and drag us. He
doesnt lead that way. But leads by bending and changing our will.
Its a promise to us to lead and guide us. Proverbs 3:5-6;
Pslms5:4-5; Psalms 143:10 and Isaiah 30:25.
You will be going on in life and you will hear a small voice
behind you saying this is the way, walk in it. Have you heard it.
Not a auto voice a voice of conscience, of conviction, a voice of
the spirit, prompting you in the right direction. Isaiah 48:16-17,
Jeremiah 10:23-24aHOW DOES HE LEAD US By His Spirit (14)HOW DOES
THE SPRIT LEAD US?21B ILLUMATION: By giving us understanding of
Gods word. That is illumation. There are those times God leads us
individuality, very specific, very purposely in a practical way.
But primary the leading is the Spirit of God is through the
illumation of the Word of God. The Spirit of God leads through the
Word of God. As the Word is read, studied, mediated the Spirit
opens our understanding, our mind, our hearts so we can understand.
Genesis 41:38-39 Josephs Spirit Ephesians 1:15-19 enlightening our
eyes unto understanding. Colossians 1:8-11; Colossians 3:16 I
Corinthians 2:13-14 Luke 24:25 Then opened He their understanding ,
that they might understand the Scriptures. WELL IS THE SPIRIT OF
GOD LEADING YOU? What does that mean? 1. Are you understanding the
Word of God? 2. Is He opening the truth to your heart? 3. Are you
coming to the truth conclusions? 4. Do you see the reality of the
Word of God? 5. Is the Spirit of God making it clear? 6. Does it
touch your heart with conviction? 7. Does it give you joy, sorrow?
8. Is the book a living book? THAN I WOULD SAY IT IS BECAUSE THE
SPIRIT OF GOD IS ILLUMATINMG YOUR HEART.2A BY SANCTIFICATION THE
SPIRIT LEADS:
So once He shows us, He then helps us apply them. In the
process of spiritual growth. He stirs the heart and will thats all
lI know how he does it. I know this, the Lord lives in the heart of
the believer, He speaks in the mind and heart. He can convict the
heart, bring joy to the heart, produce all His fruits. How? Cant!
Its a miracle. Pslams 119:35. 133.THE DOCTRINE OF SONSHIPTHEY OR
THESE ARE SONS OF GOD 5207SONS: Figuratively is one who on one hand
is the object of parental love and care and on the other hand
yields filial love and reverence toward the parent. Clearly, in the
present context Paul is speaking of those who are spiritual
offspring of God. Hebrews 2:10; 12:5. Men become sons of God in the
regenerative and adoptive sense by the acceptance of Jesus Christ
as Lord and Saviour (John 1:12; Galatians 3:26). The universal
brotherhood which the New Testament teaches is that brotherhood
which is based on faith in the Lord Jesus Christ as the divine and
only Saviour of the world. And the same is true of the universal
Fatherhood of God. It is true that all men are "His offspring"
(Acts 17:28) in the sense that they are Gods created children; but
that the New Testament makes a very clear and striking distinction
between sonship by virtue of creation and sonship by faith in the
Lord Jesus Christ, there can be no reasonable doubt.SONSHIP IS THE
PRESENT POSSESSION OF THE BELIEVER IN CHRIST. I John 3:2. First we
were not born the sons of God, we were born sons of Adam. We were
children of wrath. We were born with a fallen nature. The Lord
Jesus Christ is the only begotten Son of God. He stands alone, He
is unique, the only begotten Son of the Father, the only begotten
Son of God. I n our fallen nature we are as far removed from being
sons a it is possible. So then how does anyone become a son of God?
Well we have to be adopted. Which is another biblical doctrine.
Romans 8:15 deals with this. It is an act whereby a person who is
not by nature related is taken into the family, and I regarded as a
son. He is given the privilege and the position of a son, and
behaves as a son. Such is adoption. And this becomes a picture of
this great doctrine which we find in the Bible.
Adoption is an act of God in wich he takes us into His family.
Adoption is a legal action. It is not identical with justification;
but close. When God legally, declares that He regards a man as just
in Christ, he also adopts that person into His family. So we think
of adoption therefore primarily and essentially as a great legal
action on the part of God. So if God Himself adopts us into His
family, as a legal matter, the action is an irreversible one.
Ephesians 1:3-6 is clear on this as well. Our assurance of eternal
salvation is found here in sonship. God has do it, and because He
has, it is an irreversible action. Now often times when one is
adopted in to a family, he stills acts like the family in which he
came from. But in the case of being adopted into the family of God,
we have something else. Something happens to him. There has been a
change of nature in him, He has undergone rebirth. He has been born
again.. He has been born of the Spirit.SONSHIP. We are adopted into
the family of God, we come in to a relationship with the Father.
And its not only a legal action, but there is a nature change in
us. This is amazing, there comes with this adopition a likeness and
similarity of mind and of outlook. As sons of God we now look at
everything from Gods standpoint, from the aspect of eternity. Paul
metins this in 1 Corinthians 2:15-16. We have the mind of Christ.
Sons of God have this mind this outlook of Christ.
1. The mind of Christ, the Son of God, becomes our mind. 2.
Also another thing: There is a similarity and a likeness in the
matter of behavior. Matthew 5:44-48 Christ teaching on the Sermon
on the Mount. 3. We are to behave as Sons of God. Let our light so
shine before men, that they may see your good works, and glorify
your Father which is in heaven. There are a few implications in the
term son of God wouldnt you say. The term covers our relationship
with the Father. It covers our being, or existence or activity, our
outlook on life, our understanding, or conduct and our behavior.
The blessings of SONSHIPS: 1. We are objects of Gods peculiar love:
John 17:23 2. We are objects His Fatherly care: Luke 12:27-32 3. We
have the family name: Ephesians 3:14; I John 3:1. 4. We have the
family likeness: Romans 8:29 5. We have a family love: John 13:35;
I John 3:14 6. We have a feeling of relationship toward the Father,
Son and the Spirit: Romans 8:15 7. We have a family service: John
14:23; 15:8. 8. We receive fatherly chastisement: Hebrews 12:5-12
9. We receive fatherly comfort: 2 Corinthians 1;4 10. We gain an
inheritance: Romans 8:17; I Peter 1:3-5Material in this document:
(footnotes) 1. ADOPTION IN ANCIENT ROMEvi 2. The Spirit of Adoption
(Exposition of Romans 8:12-17)vii 3. The Children of Godviii 4. An
Exposition of Matthew 5:1-12 5. DOCTRINE OF ADOPTION FIRST i I just
finished my study of Dr. Sinclair Fergusons "Children of the Living
God", which is a treatise on the Doctrine of Adoption. I was drawn
to this study because Dr. Wayne Grudem, in his "Systematic
Theology", stated that: "the Doctrine of Adoption just may be the
single greatest blessing, even above forgiveness of sins!"
This didnt make sense to me. How could anything be more
important than the forgiveness of sins? I decided that if this were
the case, then I had better park the bus and rest awhile in this
doctrine. What I have found is a completely new, and very precious
self-image. The above photograph presents a fairly good visual of
the whole of the doctrine. From Dr. Sinclair Ferguson: "The
conviction behind this book is that realizing what John was
speaking about is life- transforming. It lies at the heart of
understanding the whole of the Christian life and all of the
diverse elements in our daily experience. It is the way - not the
only way, but the fundamental way - for the Christian to think
about himself or herself. Our self-image, if it is to be biblical,
will begin just here. God is my Father (the Christians self-image
always begins with the knowledge of God and who he is!); I am one
of his children (I know my identity); his people are my brothers
and sisters (I recognize the family to which I belong, and have
discovered my deepest roots)." From Dr. J.I. Packer: "You sum up
the whole of the New Testament teaching in a single phrase, if you
speak of it as a revelation of the Fatherhood of the holy Creator.
In the same way, you sum up the whole of New Testament religion if
you describe it as the knowledge of God as ones holy Father. If you
want to judge how well a person understands Christianity, find out
how much he makes of the thought of being Gods child, and having
God as his Father. If this is not the thought that prompts and
controls his worship and prayers and his whole outlook on life, it
means that he does not understand Christianity very well at all."
These are both powerful statements for Christians to hear and
understand. If you boil the whole of the Bibles teachings down to
one thing, that one thing is that God desires to have a
relationship, with each of us, as "sons". He started that way in
the Garden of Eden, and the whole of the Bible tells of his past,
present, and future plans to restore us into sonship. Dr. Wayne
Grudem, as I see it, was right. This doctrine is a more precious
blessing as compared to salvation, as difficult as that may seem.
Salvation is the how, but Adoption is the why!
http://www.boomerinthepew.com/2008/10/adoption---the.htmlSECOND
ARTICLE The Spirit of Adoption (Exposition of Romans 8:12-17) The
Holy Spirit, who is called the Spirit of Adoption is this passage,
is prominent in Romans 8. In the first seven chapters of Romans the
Holy Spirit has only been mentioned two or three times. In Romans 8
alone, the Holy Spirit is mentioned twenty times!
In this mornings text the apostle Paul highlights four
important functions of the Spirit of Adoption in our lives as
Christians. The Spirit of adoption assists our sanctification,
issues our sonship, assures our spirits and ensures our salvation.
Therefore, brethren, we are debtors, not to the flesh, to live
after the flesh. (13) For if ye live after the flesh, ye shall die:
but if ye through the Spirit do mortify the deeds of the body, ye
shall live. (14) For as many as are led by the Spirit of God, they
are the sons of God. (15) For ye have not received the spirit of
bondage again to fear; but ye have received the Spirit of adoption,
whereby we cry, Abba, Father. (16) The Spirit itself beareth
witness with our spirit, that we are the children of God: (17) And
if children, then heirs; heirs of God, and joint-heirs with Christ;
if so be that we suffer with him, that we may be also glorified
together. Romans 8:12-17I. The Spirit of Adoption Assists our
Sanctification, vv. 12-14. This is accomplished as the Holy Spirit
aids the believer in the putting to death of the deeds of the body.
This was the focus of last weeks post. I wont say much more about
it today, but it is our responsibility as those alive in the Spirit
to put to death the deeds of the body (v. 12). It is also evidence
of our relationship with the Father (v. 14). To summarize, it is
those who are led by the Spirit to put to death the deeds of the
body who prove to be the Sons of God!II. The Spirit of Adoption
Issues our Sonship, v. 15. The Holy Spirit is the Spirit of
Adoption. It is the Holy Spirit of God that makes us the sons of
God. We have received the Spirit of Adoption as opposed to the
spirit of bondage again to fear. We have not received the law again
(an instrument of bondage and fear) but a relationship with a
Father! In a parallel passage found in Galatians 4:1-7, Paul
explains in more detail this process: Now I say, That the heir, as
long as he is a child, differeth nothing from a servant, though he
be lord of all; But is under tutors and governors until the time
appointed of the father. Even so we, when we were children, were in
bondage under the elements of the world: But when the fulness of
the time was come, God sent forth his Son, made of a woman, made
under the law, To redeem them that were under the law, that we
might receive the adoption of sons. And because ye are sons, God
hath sent forth the Spirit of his Son into your hearts, crying,
Abba, Father. Wherefore thou art no more a servant, but a son; and
if a son, then an heir of God through Christ. Were familiar with
adoption today in which a couple unable to have children naturally
may adopt a child as part of their family. Thats a wonderful
picture, but theres more to our adoption as sons of God than this.
In the first century an adopted son was a son who was deliberately
chosen by his adoptive father to continue his name and inherit his
estate. He was not in the least way inferior in status to a natural
born son. But our adoption is even better than that. In the first
century an adoptive father could only give an adopted son his name
and inheritance. But the Spirit of Adoption gives believers a new
nature! And this new nature results in a heart-cry, Abba, Father! A
lot has been made of the Aramaic term Abba being a more personal
term than the Greek term Pater (translated Father). However, both
these terms imply an intimate relationship with no discernable
difference in meaning. I believe the real significance of the
repetition of the Aramaic and Greek words
for Father is to show that both Jews and Gentiles are now able
to approach God as their Father. This is why Paul can address this
mixed group as brothers. He and the Roman Christians have the same
Father! Remember how Jesus taught his disciples to pray, Our Father
. . . This has been called by some the sweet Our of prayer. We
approach God together with our brothers and sisters in Christ! This
was made possible by the death of Christ on the cross. After His
work of redemption was complete following the resurrection, Jesus
told Mary Magdalene to go to my brethren, and say unto them, I
ascend unto my Father, and your Father; and to my God, and your
God. John 20:17III. The Spirit of Adoption Assures our Spirits, v.
16. of the universe!IV. The Spirit of Adoption Ensures our (Final)
Salvation, v. 17. Just as Israel, the physical descendants of
Abraham had an inheritance. We also as the spiritual descendants of
Abraham have an inheritance! Abraham was promised a land and a
people! We also have been promised a land (heaven) and we are
called by the Apostle Peter a holy nation (1 Peter 2:9- 10). But
what specifically is our inheritance in this text? Glorification -
the final stage in our salvation. This is how the Spirit of
adoption ensures our salvation. He guarantees the completion of our
salvation, the redemption of our bodies! This inheritance is only
for those who suffer. But I have good news for you (or bad
depending on your perspective). All Christians are called to
suffer! As Philippians 1:29 states For unto you it is given in the
behalf of Christ, not only to believe on him, but also to suffer
for his sake. In other words all who have been given the gift of
faith have also been given the gift of suffering. Therefore if you
are a true believer in Christ you qualify for this inheritance of
glory because you have suffered, are suffering or will suffer in
this life. There is no glory without suffering. No crown without a
cross. But one day we will see Him (Jesus) and be like Him!
Beloved, now are we the sons of God, and it doth not yet appear
what we shall be: but we know that, when he shall appear, we shall
be like him; for we shall see him as he is. 1 John 3:2 It doth not
yet appear what we shall be! We may not look like much now, but it
doth not yet appear what we shall be! A fuzzy caterpillar may not
look like much now, but soon he will soar effortlessly through the
sky on multi-colored wings. An acorn may not look like much now,
but before too long it will grow into a mighty oak where birds may
nest and animal and human life may find shade under its branches.
You dont look like much right now, but if you are a child of God
through faith in Christ Jesus, you will soon be like Him! No, it
doth not yet appear what we shall be! Likewise Paul says in
Philippians 3:20-21, For our conversation is in heaven; from whence
also we look for the Saviour, the Lord Jesus Christ: Who shall
change our vile body, that it may be fashioned like unto his
glorious body, according to the working whereby he is able even to
subdue all things unto himself.
This is our inheritance! A glorified resurrection body like
that of our Saviors! On that day, there will be no doubt that we
are really brothers! Not because we came out of the same mothers
womb, but because we will all be conformed to the image of our
elder brother, the Lord Jesus Christ!
http://pastorsteveweaver.wordpress.com/2009/08/02/the-spirit-of-adoption-exposition-of-romans-812-17/
Pastor-Teacher John Farley Sunday, November 28, 2010THIRD ARTICLE:
Spiritual Gifts part 55: The Doctrine of Adoption. 1. The believer
is said to be born of God (John 1:13) and born of the Spirit (John
3:5,6,8). That is regeneration. 2. The Bible also says there is
something called the adoption as sons. The believer is called Gods
child and Gods son or daughter, ROM 8:23. Here in ROM 8:23 this
adoption is something that we as born again believers are eagerly
awaiting. 1. Adoption, closely related to regeneration, is
nonetheless distinct from it and deserves its own separate
treatment. 2. Biblical adoption is that grand design of God by
which He confers or bestows upon us the status or the standing of
adult sons and daughters. 3. This happens positionally at the
moment of salvation when He recognizes us as an adult son or
daughter permanently by His placement. 4. In regeneration we are
born again and given the new nature. 5. In adoption we are declared
to be Gods son or daughter, and Gods heir. We are introduced into
and given the privileges that belong to members of Gods family. 6.
What the Bible means by adoption is based on the Roman aristocratic
function of adoption in the first century, and it is not the same
as our twenty-first century practice. In an aristocratic Roman
family, the first born male, the natural child, did not necessarily
become the heir to the family fortune. In ancient Rome, being
adopted was one of the most fortunate things that could ever happen
to you. It meant more privilege, greater opportunity, and a new
inheritance. Roman parents, particularly fathers, maintained strict
discipline in the home. At age 14, if the boy was a weak
individual, the father would pass by his own flesh and blood in
favor of selecting another who was more qualified to be the heir of
the family name and fortune.
The father had absolute power (patria potestas) over the
members of his family. He could even take the life of a family
member and it would not considered murder. Step1: the son had to be
released from the control of his natural father. Step 2: since the
natural father no longer had any authority over him, the adopter
became the new father with absolute control over him. The purpose
of this adoption was so that the adoptee could take the position of
a natural son in order to continue the family line and maintain
property ownership.1. Adoption meant recognition of the legitimate
heir.2. Adoption meant to pass on the family fortune and family
opportunities down to that person who was best qualified to be the
legitimate mature heir of the family inheritance.3. The young man
who was adopted became the heir of the family fortune, the family
business, and the seat in the Senate.4. The saints chosen by God
are predestined as adopted sons and daughters of God.5. We are also
placed in permanent union with the person of the Lord Jesus Christ.
This qualifies us to be recognized by God as His adult sons and
daughters.6. Biblical adoption shows up in connection with the
moment of salvation, yet it also shows up in Gods thoughts in
eternity past, and then again at the Rapture.7. Adoption is
something that God started in eternity past, EPH 1:5. He made a
decision concerning believers in Christ.8. This is election, Gods
expression of His will for us, granting us His highest and best as
members of the Body of Christ.9. This is predestination, Gods
provision related to His will for us.10. God thought about us in
eternity past, and decreed the fact that He would make us His adult
sons and daughters one day.11. The three English words adoption as
sons that appear in each instance are actually translating a single
Greek word. huiothesia = the placing as a son, i.e. adoption huios
= son come of age thesia = a placing, or setting a person or thing
in its place. So the root meaning is the placing of a son. The
Greek word huiothesia means to place a son in the home who would
carry on the family business, the family estate. Therefore it meant
recognition as an adult son.
http://www.lbible.org/index.php?proc=msg&sf=vw&tid=178THIRD
ARTICLE DOCTRINE OF ADOPTION September, 1981 I. Greek vocabulary.
A. The noun ui`oqesi,a, huiothesia, occurs 5X in the New Testament,
Rom.8:15,23; 9:4; Gal.4:5; Eph.1:5. B. The noun is a compound
meaning "placing as a son". C. In Rom.8:15, Paul uses the
expression "a spirit of adoption" to show that we are not orphans,
having received God the Holy Spirit by which we can pray to God the
Father. "For you have not received a spirit of slavery leading to
fear again, but you have received a spirit of adoption as sons by
which we cry out, Abba! Father!"; cp. Jn.14:18; 15:26,27. D. In
Rom.8:23, Paul uses the word in connection with our entrance into
the full blessings of adopted status at the Rapture. "And not only
this, but we ourselves, having the first fruits of the Spirit, even
we ourselves groan within ourselves, waiting for our adoption as
sons, the redemption of our body." E. In Rom.9:4, the term is used
for Israels adoption as the chosen people. "who are Israelites, to
whom belongs the adoption as sons and the glory and the covenants
and the giving of the Law and the temple service and the promises."
F. In Gal.4:5, the concept is used in connection with our
redemption (Phase 1) from a condition as slaves to the requirements
of the Law. "in order that He might redeem those who were under the
Law, that we might receive the adoption as sons." G. In Eph.1:5,
adoption is seen as part of the eternal decrees of God. "He
predestined us to adoption as sons through Jesus Christ to Himself,
according to the kind intention of His will." II. Historical
background. A. As related to the Old Testament. 1. It is said that
adoption was not known to Hebrew law or custom. 2. Neither the noun
nor the verb ui`oqete,w, huiotheteo, occurs in the LXX. 3. However,
adoption is implied in Yahwehs relation to Israel, His "firstborn
son", Ex.4:22; Hos.11:1. 4. This is established by Pauls own
reference to "Israelites, to whom belongs the adoption", Rom.9:4.
B. As seen in Greek and (especially) Roman law. 1. In Pauls day, it
played an increasingly important part in Roman life. For example,
from late in the first century to the mid second century AD and
beyond, Roman emperors adopted men not related to them by blood
with the intention that they should succeed them in the principate
(i.e., office of Caesar). 2. Once adopted into the new family, the
son was, in all legal respects, on a level with those born into
that family. 3. If the son to be adopted was of age, he was adopted
by his new father in the ceremony of adrogatio. 4. The Roman
process of adoption required the presence of seven witnesses. 5.
Their testimony was crucial if, after the adoptive fathers death,
his "natural" heirs contested the validity of the adoption. The
witnesses had to testify that a valid adoption had taken place in
their presence. C. Roman law is the only source of reference for
the theological background.
III. Theological background: A. All mankind has Satan as their
spiritual parent, cf. Jn.8:41-44. B. All are spiritual slaves to
the indwelling sinful trend of Adam (ISTA) and are under
condemnation from birth. C. No member of the human race is a
natural son of God by physical birth, except Jesus Christ,
Jn.1:12,13; Lk.1:2633. D. God the Father predetermined from
eternity past that certain ones would be His adopted sons and
daughters, Eph.1:5. E. Jesus Christ, the natural Son, took an
active role in the adoption of believers "to the adoption as sons
through Jesus Christ". F. God the Holy Spirit is the agent of our
adoption, Jn.3:5,6.IV. Adoption in relationship to God the Father:
A. The Father decided to adopt certain ones (the few, Mt.7) from
the human race based on something He saw in them, Eph.1:5. B. The
decision was made in eternity past based on foreknowledge,
Rom.8:29; 1Pet.1:1,2. C. The one thing that God required was
positive volition at gospel hearing, which God eternally
anticipated, cf. Isa.46:9,10. D. All that God foreknew and
predestined He called and saved in time; not one will be left out,
Jn.17:2.V. Adoption as related to Jesus Christ. A. Jesus Christ,
born of a woman, is the natural Son of the Father. B. His perfect
obedience in the incarnation qualifies Him as the heir of all
things, Phil.2:8; Heb.1:2. C. As the natural son, He took an active
part in the process that made the adoption of believers possible,
Gal.4:5. D. The Sonship of Christ is unique. One of a kind,
Jn.3:16-21.VI. Adoption as it relates to believers. A. The
pre-salvation phase is taught by analogy in Gal.4:13. 1. Under
Roman law, a son was considered by statute a minor (Greek nh,fioj,
nephios, a "child" in the legal sense: one who has not come of age)
until he completed his fourteenth year, during which time he was
under a tutor nominated by his father in his will. Then, until he
reached the age of twenty-five, he was under a curator. 2. The time
at which the son came of age and became a free agent (namely, at
the completion of fourteen years) was fixed by statute; yet, to the
father, some discretion was reserved. 3. The time fixed by the
father (Latin certum tempus) was specified in his will. 4. During
these years, the son was under the constraints of appointed
individuals (guardians and managers). 5. This represents the time
before our salvation when we were under the ignorance and legalism
of the cosmos, vs.3; 3:23,24. 6. Experientially, the heir apparent
was no different than a slave during this period, even though he
was the legal owner of all things. 7. In one sense, we were no
different than negative unbelievers; yet in another, we were
considered heirs of God even before we were sons, vs.1. 8. The
inheritance (patrimony) was legally ours, yet we had no power to
dispose of it (as in the case of the heir under Roman law). B. The
salvation phase of our adoption is seen in Gal.4:47. 1. At just the
right time God sent His "natural" Son into the world to redeem
mankind from their former life under the law, v.4.
2. Christ delivered us from the curse of this previous
existence (Gal.3:13), so that we should receive our instatement as
adopted sons and daughters, v.5. 3. By faith we become sons of God,
Gal.3:26 "For you are all sons of God through faith in Christ
Jesus." 4. Two sure tokens of our status as sons are the
spontaneous, uncoerced invocation of God as "Abba! Father!", and
the spontaneous, natural, unforced acknowledgement of Jesus as
Lord, Rom.8:15; Gal.4:6; 1Cor.12:3. You cannot refrain from
speaking about what you are enthusiastic toward. 5. Believers are
now sons and daughters of God. They have been given their freedom
and the power to use it responsibly. 6. As those who have come of
age, believers are sons and heirs (as in Roman law), and are
qualified to enter into the final investiture of their sonship, cp.
Rom.8:16,17. C. The consummation of our adoption as sons and heirs
of God: 1. The final investiture of the sons of God occurs in
connection with the resurrection of the body, Rom.8:23. 2. Each
believers share in the inheritance is according to the growth and
application of each one, Rom.8:17. 3. Positive volition to the end
of Phase 2 carries with it great reward, Heb.10:32-36.
http://www.versebyverse.org/doctrine/adoption.html Reviewed: June
4, 1989 Reviewed: June 3, 1993 Copyright 1998, Maranatha Church
Inc.THE CHILDREN OF GODiv
http://gospeldrivendisciples.blogspot.com/2011/02/presdestined-to-sonship.htmlv
http://www.boomerinthepew.com/2008/07/children-of-the.html"Children
of the Living God" by Sinclair B. FergusonFOURTH ARTICLE ANCIENT
ROME, ADOPTION: Googled. In ancient Rome, adoption of boys was a
fairly common procedure, particularly in the upper senatorial
class. The need for a male heir and the expense of raising children
were strong incentives to have at least one son, but not too many
children. Adoption, the obvious solution, also served to cement
ties between families, thus fostering and reinforcing alliances. In
the Imperial period, the system also acted as a mechanism for
ensuring a smooth succession, the emperor taking his chosen
successor as his adopted son.Causes As Rome was ruled by a selected
number of powerful families, every senators duty was to produce
sons to inherit the estate, family name and political tradition.
But a large family was an
expensive luxury. Daughters had to be provided with a suitable
dowry and sons had to be pushed through the political offices of
the cursus honorum. The higher the political status of a family,
the higher was the cost. Due to this, Roman families restricted the
number of children, avoiding more than three. The six children of
Appius Claudius Pulcher (lived 1st century BC) were considered
unusual. Sometimes, not having enough children proved to be a wrong
choice. Infants could die and the lack of male births was always a
risk. For families with too many sons and the ones with no boys at
all, adoption was the only solution. Even the wealthy Lucius
Aemilius Paullus Macedonicus did not hesitate in giving his two
oldest boys up for adoption, one to the Cornelii Scipiones (Scipio
Aemilianus, the winner of the Third Punic War) the other to Quintus
Fabius Maximus Cunctator.Practice In Roman law, the power to give
children in adoption was one of the recognised powers of the pater
familias. The adopted boy would usually be the oldest, the one with
proven health and abilities. Adoption was an expensive agreement
for the childless family and quality had to be ensured. Adoption
was agreed between families by the mother giving the person they
wanted to adopt (for the most part) equal status, often political
allies and/or with blood connections. A Plebeian adopted by a
Patrician would become a patrician, and vice versa; however, at
least in Republican times, this required the consent of the Senate
(famously in the case of Publius Clodius Pulcher[1]). A sum of
money was exchanged between the parties and the boy assumed the
adoptive fathers name, plus a cognomen that indicated his original
family (see Roman naming convention). Adoption was not secretive or
considered shameful, nor was the adopted boy expected to cut ties
to his original family. Like a marriage contract, adoption was a
way to reinforce inter-family ties and political alliances. The
adopted child was often in a privileged situation, enjoying both
original and adoptive family connections. Almost every politically
famous Roman family used it. Probably the most famous adopted man
in Republican times was Augustus Caesar. Born as Gaius Octavius, he
was adopted by his great-uncle Julius Caesar and acquired the name
of Gaius Julius Caesar Octavianus (hence his common name of
Octavian). As in the case of Clodius, one could be adopted by a man
younger than oneself; his sister Clodia is also one of the known
examples of a Roman woman being adopted. Although not technically
adoption, it was common for a dying man to leave guardianship of
his children to another man, thus granting him the power of a
paterfamilias over what were now effectively his foster children.
Examples include the Dictator Sulla leaving his children in the
care of Lucullus, and Mark Antonys children being left in Augustus
care.Imperial succession In the Roman Empire, adoption was the most
common way of acceding to the throne without use of force. The
second emperor, Tiberius, was the adopted son of Augustus,
beginning a general tradition that the Emperor would adopt a
successor. During the Roman Empires first 200 years, this tradition
was common with Tiberius, Caligula, Nero, Trajan, Hadrian,
Antoninus Pius and Lucius Verus all becoming Emperor through
adoption.