Spirit Of Adoption (2)

“Abba ho Pater” 

(literally, “Abba, the Father”)

"For as many as are led by the Spirit of God, they are the sons of God. For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption (son placement), whereby we cry, Abba, Father. The Spirit itself bears witness with our spirit, that we are the children of God: 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. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom. 8: 14-18)

Said one writer (here) on adoption in Paul's writing (emphasis mine):

"Adoption indicated the process of boys maturing into sonship. After going through all the training designed to make him like his father, a son could then share in his father’s business, estate or rule. Only when this process was complete was the child considered a “son.” This does not deal with the reality of relationship, but deals with an ability in the child to be responsible in sharing in the father’s government or business. Maturity became the foundation of sharing in the father’s work and rule...The full inheritance of God only comes with mature sonship." 

That is my belief. Here is what I said in my series on this subject:

"Huiothesia is "son" placement, not "child" placement. Further, huiothesia is not "son making" but "son placing." In this study we will see that often the word "teknon" refers to the beginning of spiritual life, to birth into the family of God, and to the infantile or novice state of the Christian in his spiritually begotten life. On the other hand, "huios" generally refers to the perfection of begotten life and person." (Waiting For The Huiothesia IX - Chapter IX - Teknon vs. Huios - here)

I also wrote that "teknon" is never a term to denote adopted children, but the idea of being a begotten child is integral to the meaning, and "huiothesia" involves being adult sons and not mere children, and denotes more than just being a male child, but often connotes maturity or final state of perfection."

Citing another I wrote:

"Hence we find, as we might expect, that John uses the word teknon — child — expressive of a being deriving its life and nature from another, as children do from their parents, whilst in Hebrews we have huios — son — expressive of the distinctive position and dignity which a son has in a household. The former word "teknon" carries with it more thought of internal intimacy, moral characteristics, community of life and nature, whilst the latter word "huios" directs the mind to a position given or recognized and the dignities resulting from it. A "child" delights in the intimacy and affection of the family, a "son" may have to submit to parental authority (Heb. xii.), but will be displayed in manifested glory. (Heb. ii. 10.) If we turn to Romans viii. 19, 21, we find this very distinction carefully brought out, as we read of the "liberty of the children of God," on the one hand, and on the other the "manifestation of the sons of God."

And I also wrote:

"As stated before, the word "teknon" cannot refer to an adopted child but only to one who has been born a child, one who derives his life and nature from his parents. On the other hand "huios" is connected in thought, connotatively, with adult status, as the article above affirms. Both words involve the idea of "likeness." However, the likeness of new born children to their parents is not complete. The likeness that comes from imitation and growth, following childhood, is towards full likeness, or to a perfect image. On this most important point more will be said in this and the next chapter."

The article I was citing said: 

"Again in Romans viii. 16, where the purely internal action of the Spirit (testifying to our spirit) is spoken of, the words tekna Theou children of God, is used, but in verse 1-4, where the leading of the Spirit is in question, but may he displayed externally, we find huioi Theou — sons of God, in Romans ix. 20. It is clear from the context that the question is of positional relationship owned by God, and so, as we should expect, it is "sons" and not "children" as in our version."

The biblical or natural order is first birth followed by maturation followed by perfect status as a "son" of the "father" (bearing his likeness in every respect). 

The word "led" (led by the Spirit) is from the Greek ἄγονται (agontai) and is either passive or middle voice, surely the former. It means to be "moved along" in school and education, to govern the maturation process, to teach, guide, train, and govern, all with the intention of seeing that the "child" becomes "son" in the truest and highest sense of "like father, like son." 

Said another writer on the subject (See here):

"Beloved, even a brief glimpse into this passage of scripture from Romans should reveal to us that the "adoption of sons" or the unveiling of the Son in fullness in a company of sons is something which yet lies ahead for the body of Christ. We, who have received a measure of the Spirit now wait...GROANINGLY WAIT! for our adoption as sons. We were foreordained unto adoption as sons, but the actual adoption is something for which we are now waiting. Thus, this "adoption" is not simply the matter of our coming into the family of God through regeneration of our spirit, but rather, it is something which is the end result of God's fiery dealings with us unto the full and complete surrender of our souls!" 

And again the same writer said:

"There have been vast amounts of erroneous teaching about "adoption" and "sonship" in the body of Christ, and that mostly because men have looked at biblical adoption through the eyes of modern western culture. But beloved, the traditional Hebrew view of "the adoption of a son" has absolutely nothing to do with the placement of an orphan into a foster home, rather, it has to do with a young man coming into a place of maturity whereby the full authority and resources of his father are bestowed upon him."

And again the same writer said:

"In the life of the average Hebrew boy there were three major events which drew broad public attention to him. The first of these events was his "Circumcision," which occurred when he was an infant, at eight days old. This was the moment that he was marked as a "covenant man" in Israel, and was celebrated throughout the community. 

The second major event was his "Bar-Mitzvah," which took place as he was about to enter into puberty. The word Bar-Mitzvah actually means "a son accountable," and this signified the time, not only when he was held accountable for keeping the Commandments of God, but also when he was to become an apprentice under his father in the family business. This, too, was celebrated as a very special event in the life of the child, just as it is today. 

The third event was what was known as the "Huiothesia," or the (young man's) "adoption ceremony." The word "Huiothesia" means "Son Placement," and indicates the time when a male child reached what was considered to be the age of maturity (somewhere around 30). At this time, the father of the young man would place his hand on the head of his son and openly proclaim, "This is my beloved son in whom I am well pleased! I bestow upon him now all of my riches and power and authority (through power of attorney) so that he might act on my behalf in all of my affairs."

"Coming of age" rituals and "rites of passage" are common among ancient societies. I have referred to two of them in the preceding post, namely the "Bar Mitzvah" of Hebrew tradition and the "Toga Virilis" of Roman culture. These reflect what is involved in a believer's coming future "adoption" (or son placement, or his formal declaration of manhood) and were no doubt in the Apostle Paul's mind by "the huiothesia." It denotes that passage from childhood to adulthood. 

So, just when do believers grow up to perfect manhood? The child/adult relationship is viewed metaphorically in several places in scripture. In some contexts in the bible the "novice" in the faith, the newborn "child" of God, are likened to babies, toddlers, to those not yet full grown adults. I wrote on this extensively in my series "Waiting For The Huiothesia VIII (here)" under the sub section "Life's Stages." Paul, in Galatians four, speaks of Old Testament believers as being mere "children" under the schoolmaster of the law, but that believers of the New Testament are mature, boys post Bar Mitzvah, sons awaiting complete sonship, full likeness and equality with the father of the family. But, the apostle also applies the child adult metaphor to compare the present state of believers with their post resurrection state. We are children of God now but will not yet reach perfection, or full sonship, till the day of redemption, the day of the "manifestation or revelation of the sons of God."  

In a "household" there were "family members," which included spouses and offspring. Many households also had slaves (servants). These were employed in various tasks. Some were tutors and guardians of the children. The "father" was addressed as such by the family members, but not by the slaves. It was a term in formal address which recognized both the filial aspect of children to fathers (paterfamilias and progenitors) and the authoritative aspect. 

Crying Abba Father

The Cry Of The Sonship Spirit

"He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him. 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.” (Mark 14: 35-36)

"And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” So you are no longer a slave, but a son, and if a son, then an heir through God." (Gal. 4: 6-7) 

"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." (Rom. 8: 15)

"Abba, ho Pater" is used three times in the new testament. First by our Lord in Mark 14: 36 when the Lord addresses his Father in Gethsemane. Second, by those who "receive the spirit of huiothesia" and those who have the Spirit of God's (the Father) Son "sent into" their "hearts," producing the intense exclamation "Abba! Father!" 

From these three verses we can first see how Abba is not the word of toddlers, similar to our word "daddy," as many have falsely stated. Christ was no toddler when he uttered those words. Rather, he was a full grown and perfected man. So the Hebrew writer says "though he were a Son yet learned he obedience (Father teach) by the things which he suffered and being made perfect..." (Heb. 5: 8-9)

Wrote one author on the subject (here):

"In a 1988 article titled, “Abba Isn’t Daddy,” in the Journal of Theological Studies (volume 39) James Barr wrote: It is fair to say that abba in Jesus’ time belonged to a family or colloquial register of language, as distinct from more formal and ceremonious language…But in any case, it was not a childish expression comparable with daddy: it was a more solemn, responsible, adult address to a Father. (Page 46)"

The same source says:

"Another scholar, Mary Rose D’Angelo (Journal of Biblical Literature, Vol. 111, No. 4 (Winter, 1992), pp. 615-616), further clarifies the meaning of the word “abba” by addressing Joachim Jeremias’  1971 book that originated the “daddy” theory. “Jeremias began almost at once to retreat from the claim that “abba” had the same connotations as “daddy.”. . . Even as Jeremias acknowledged that the word was in common use by adults and was used as a mark of repect for old men and for teachers, he continued to stress the origins in babytalk and the consequent intimacy as a special component of Jesus’ use of the word. This meaning seems to have been the basis on which he regarded Jesus’ use as absolutely distinct from the Judaism of his time."

Abba is not "baby talk." It is an address of the mature son to his father, from a son who understands what is involved in addressing one's biological father as "Abba." Jesus was not using "baby talk" in the garden of Gethsemane. Yes, it was an intimate address, but not such as babies utter when they say "dada" or "mama." Rather it was the intimate address of a son who knew, by years of experience and training under his father's supervision, who his father was, the kind that newborns cannot know.

Babies may learn to say the words "father," "daddy," "papa," or "Abba," but they do not at first know what the title or name implies. When they first learn to mumble the words they have no idea what they are saying. All they can do is associate it with a person who wants the child to know him by this name. It is not till the child matures that he learns all that is involved in the word and in the address. He learns that it denotes not only a filial relationship but much more. The son will learn obedience from, gain respect for, his father as he grows under the father's appointed tutors and governors. Only after he has matured to maturity can the child say "Abba" father with the depth of meaning and understanding that it was spoken by Christ, who was no babe uttering words he did not fully understand. 

The strong crying that is associated with receiving the "huiothesian" spirit is not the exclamation of a son who has just been adopted but is rather the exclamation of a begotten child who has received the mindset of a son ready and anxious to obtain his manhood (perfection and completion). 

The Aramaic word ‘abba’ like the word "pater" (Greek word for "father"), can only apply to the blood father i.e. to your actual biological father, your progenitor, the one who produced you by his seed, being your source of life. Exceptions to this are when the word is used metaphorically. Abba is a term that only birth sons could use. It could not be used of adopted sons. Commentators who say that "huiothesia" denotes the adopting of sons who are not biological offspring have a problem here and in their commentaries they often speak of "Abba" as being a word expressed by young offspring, like our word "daddy." But, in doing this they have set themselves in contradiction to what they say, often in the same context, how the one crying "Abba" is not a birth son, but an adopted son. 

The additional words "ho pater" (Abba, the Father) show that a birth child is intended and who has matured to the stage of manhood. Consider that in Roman and Greek adoption that it was typically an adoption not of infants, nor of females, but of adolescent boys. But, adopted adolescent boys do not cry Abba father at the time of their adoption. They do it when they pass through the rite of passage marking their entrance into manhood and come to know their father in a deeper more intimate manner than they knew when they were babies or toddlers. Abba is not the cry of a newborn infant, nor of an infant who has been adopted. Rather, it is the cry of a mature son who has passed out of puberty. This is against the teaching commentary of many, however. It does not mean "daddy," the language of toddlers, though it does involve the idea of intimacy. But, it is not a childish intimacy, but the intimacy of a mature son with his father. 

It was a title of honor and respect, a reverent address to one who is owed fidelity, and to one who is worthy of such an address. It is a way that mature sons publicly manifested and declared their submission and respect for their fathers. It showed loyalty and fealty. It recognized the supreme authority of the father. The adult son says "not my will but yours be done father." It expresses dependence and reliance upon the father, and trust in him, a trust that is based upon experience with the father and his appointed tutors. Wrote one writer on the meaning of "Abba" (See here)

"Abba asserts not childlike relation to God, but the privileged status of the adult son (not daughter) and heir...Abba means “Father, I will obey you...Abba is more like the English “Sir” than “Daddy"...Abba is a term of endearment, intimacy, and close relationship, on the one hand. And obedience on the other hand...Abba is not just a feeling word, but also a discipleship word."

Jesus cried "Abba, Father." Does he say this as an adopted son or as a birth son? In the several places in the new testament where "Abba" is used, it is never used of an adopted son, but rather of one born to the father and who had been brought to maturity by the father's education.  

All three NT uses of Abba are in the context of crying out to the Father in prayer, and the kind of prayer offered is one of a son who has learned submission to his father, saying "not my will, but yours be done." 

"Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him." (Heb. 5: 8-9)

Though Christ was "son" by virgin birth, he did not attain to full status of a son until he had matured, till he had been "perfected," till he had himself experienced his own son placement at the right hand of the Father. Our future son placement will follow our life of suffering and obedience training, when we will have been perfected in glory by the resurrection and day of redemption.