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Definitions of Doctrine
by C. D. Cole
Volume II- SIN, SALVATION, SERVICE
PART 2-THE BIBLE DOCTRINE OF SALVATION
There are no superfluous words in the Word of God. Every Bible term has its own distinct meaning and must not be confounded with any other term. The words regeneration, justification, and adoption, while closely related, express distinct ideas and aspects of salvation.
There are only five uses of the word adoption in the New Testament. The term is used only by Paul in Romans, Galatians, and Ephesians. In these five references there appears to be three different applications of the term. In Romans 9:4 the application is to Israel as a nation. In this case adoption did not mean salvation, for in the context Paul prays for the salvation of Israel. The nation had been adopted, but most of the individuals within the nation had neither been regenerated nor justified. By adoption Israel had been separated from other nations and brought into the peculiar relation to God as a son. “And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn,” (Ex. 4:22). “Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead,” (Deut. 14:1); “Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?,” (Deut. 32:6); “They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn,” (Jer. 31:9); “When Israel was a child, then I loved him, and called my son out of Egypt,” (Hosea 11:1).
There were elect individuals within the elect nation. When Elijah made intercession against Israel, complaining that he was left alone and in danger, God corrected him, saying, “I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal,” (Rom. 11:4). And Paul adds, “Even so then at this present time also there is a remnant according to the election of grace,” (Rom. 11:5).
In “That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed,” (Rom. 9:8) Paul says that the children of the flesh are not the children of God, by which he means, that one is not a child of God because of his fleshly descent from Abraham. Matthew 8:12 says that “the children of the kingdom shall be cast into outer darkness: there shall be weeping and gnashing of teeth.” Matthew 21:43 tells us that “the kingdom of God shall be taken from you (Nation Israel) and given to a nation bringing forth the fruits thereof.” This nation is identified in 1 Peter 2:9 as a holy nation, which means that it is a spiritual nation in distinction from the fleshly descendants of Abraham.
In Romans 8:23 “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” the word adoption is used with reference to the body and is called the redemption of the body. The body as such is not yet adopted. When the body of the believer is redeemed or adopted the people of God will then be publicly manifested as sons of God: “For the earnest expectation of the creature waiteth for the manifestation of the sons of God,” (Rom. 8:19).
In the other three references the application seems to be to the believer as such without any distinction between soul and body. They refer to the adoption of persons. In “Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,” (Eph. 1:5), we are told that we were predestinated unto the adoption of sons, which means that adoption was according to God’s eternal purpose of love. In eternity past God determined to adopt us as sons. Adoption rests upon redemption, that is, upon blood atonement. In Romans 8:15, “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,” we find that the believer is given the Spirit of adoption by which he instinctively cries, “Abba, Father.” The apostle uses the double form for Father: “Abba”, his mother-tongue, and Pater (Greek), the tongue of the learned. “Abba” is used to denote the filial spirit of the adopted son. In using this word, Paul alludes to a law among the Jews which forbad a servant to call the head of the house, Abba, which meant father.
The custom of adoption prevailed among the Romans, Greeks, and other ancient people, but not among the Jews. There are three cases of adoption mentioned in the Old Testament: of Moses: “And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water,” (Ex. 2:10); Genubath “And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh’s house: and Genubath was in Pharaoh’s household among the sons of Pharaoh,” (1 Kings 11:20); and Esther, “And he brought up Hadassah, that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter...Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king’s chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her,” (Esther 2:7, 15), but they all occurred outside of Palestine—in Egypt and Persia, where the practice of adoption prevailed. And in the New Testament the idea occurs only in the epistles of Paul to churches beyond the border of Palestine. As a Roman citizen, and a man of travel, the apostle would be familiar with the customs of the Romans and others. And so he borrows the idea and applies it to the act of God and Christian experience.
Adoption may be defined as that aspect of salvation in which God, by a legal process, makes one His son who by nature is not His son. Adoption, in itself, is nothing more than the legal act of a court, but when God adopts a son He gives to that son a subjective experience, a filial spirit, the feeling of a child—the feeling which cries Father. Here is where adoption and the new birth come together. The new birth expresses the origin and quality of spiritual life, while adoption expresses a legal relation between the believer and God. We shall consider adoption in its relation to the doctrines of justification, regeneration, and resurrection. These are separate and distinct blessings possessed by all who have believed to the saving of the soul. May we consider:
JUSTIFICATION AND ADOPTION
Both terms are forensic or judicial. They are court terms. Justification expresses the legal act by which the guilt of sin is removed, and the believer is reckoned righteous before God. Adoption expresses the legal act by which one outside the family of God is brought into the family as a son. Adoption expresses a relationship not even implied in justification. When a court justifies a person, that person does not by that act become a son of the judge. Another process of law is necessary if he is to become a son of the judge. To make the accused his son, the judge would have to do more than merely acquit him and set him free. Justification frees from condemnation; adoption makes one a son in the eyes of the law. Justification is the act of a merciful judge setting the prisoner free; adoption is the act of a generous father, taking a son to his bosom and endowing him with liberty, and a heritage. Let us next consider:
REGENERATION AND ADOPTION
Both regeneration and adoption express relationship, but they are not identical. Regeneration is the biological term and involves a change of nature; adoption is a legal term and denotes a change of position. Regeneration speaks of relationship by birth; adoption speaks of relationship by law. Regeneration confers the nature of sons; adoption confers the name of sons. Regeneration gives a meetness for the inheritance; adoption gives a title to the inheritance. The believer is in the family of God by a twofold process: birth and adoption. In regeneration the Holy Spirit made us alive; as the Spirit of adoption, the Holy Spirit enables us to pray and to cry, Abba, Father. In regeneration the Holy Spirit makes us a child of God; as the Spirit of adoption, He gives us the cry of a child, which is the evidence of life. All real prayer, acceptable worship, and godly living is in the energy of the Holy Spirit; the flesh profiteth nothing. And now let us think of:
RESURRECTION AND ADOPTION
The body is redeemed in the resurrection, but resurrection and adoption are not the same. Adoption, when applied to the body, involves a resurrection, but a certain kind of resurrection; the resurrection of the redeemed body. Resurrection simply expresses the thought that the body will be raised from the dead, while adoption speaks of the nature of the resurrected body. It will be a redeemed or glorified body—a body fashioned like unto the glorious body of Christ. The body of the lost will be raised: “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust,” (Acts 24:15), but it will not be adopted—it will not be a glorified body.
In civil adoption, the adopting party usually has regard for actual or supposed qualities in the child which appear good or agreeable; Scriptural and spiritual adoption into the family of God is wholly of grace through the merits of Christ. In civil adoption, the adopting father imparts his goods and gives his name to the adopted child, but he cannot impart to it his own nature. In spiritual adoption, God makes those whom He adopts not only partakers of His name and blessings; He also imparts to them His nature, changing them into His own blessed likeness in Christ, to Whose image they are ultimately conformed.
Among the Romans there was a twofold adoption, one private, the other a public affair. The adopting party would make the child his own by due process of law, but in a private way, then later it would be made public. Believers are the adopted sons of God now, but it will not be publicly manifested until the Lord comes for them and they are manifested in glory.
Since this article has not attained the usual length, we shall go on to make some general remarks. The doctrines we are now publishing will appear to the secularist as impractical in view of the present distress throughout the world, when men’s hearts are failing them for fear of the things coming on the earth. We may be reminded of the deterioration in human relations, involving both nations and individuals. We are being told that the human race is about to destroy itself in nuclear warfare, and that such doctrines as we are publishing have no practical value in preventing the threatened holocaust. To such reminders and objections, it is sufficient to reply, that our articles are dealing with the individual’s relation to God, and involves his eternal welfare. This present order of things, however bad, will ultimately come to an end, and the eternal order will be fixed for all men, either in terrible torment or in ineffable glory and happiness.
The individual’s relation to God is of paramount importance, for the reason that the violated law of God is the only source of real and eternal danger. Salvation is deliverance from sin, and sin is unspeakably dangerous because it is against God. To be rightly related to God through Christ means everlasting life. To be delivered from the curse of the law of God means eternal safety. To be a child of God is to be an heir of God, and to have the promise of a home in the Father’s house of many mansions. Physical death is to be the lot of all while the Lord is away. Human weapons of destruction are limited to the killing of the body, while God, the Judge of all the earth, is able to destroy both soul and body in Gehenna.
To have right relations with God is to be rightly related to everybody and to everything. To be rightly related to God puts everything else in its proper perspective. To be right with God guarantees glory in the end. None can really hurt whom God blesses.
“Come, Thou fount of every blessing,
Tune my heart to sing Thy grace;
Streams of mercy, never ceasing,
Call for songs of loudest praise.
“Here I’ll raise my Ebenezer,
Hither by Thy help I’m come;
And I hope, by Thy good pleasure,
Safely to arrive at home.
“Jesus sought me when a stranger,
Wandering from the fold of God;
He, to rescue me from danger,
Interposed His precious blood.
“Oh, to grace how great a debtor
Daily I’m constrained to be!
Let Thy grace, Lord, like a fetter,
Bind my wandering heart to Thee.
“Prone to wander, Lord, I feel it;
Prone to leave the God I love;
Here’s my heart, Oh, take and seal it,
Seal it for Thy courts above.”
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