Spirit Of Adoption (4)

"But those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die anymore, because they are equal to angels and are sons (huios) of God, being sons (huios) of the resurrection." (Luke 20: 35-36 ESV)

Those English translations that translate "huios" as "children" do harm to the above text and conceal all that is involved in the use of "huios" rather than "teknon." Believers are not "children of the resurrection" but "sons of the resurrection." The resurrection produces full grown sons, in body, soul, and spirit. In the resurrection believers reach full manhood, become fully sons who are in every way like the Father and the Son. This is the "adoption" or "son placement" for which they wait, and it occurs at the resurrection. Paul equated "the adoption" or son placement with "the redemption of the body," saying believers "wait for the huiothesia" and the redemption and resurrection of their bodies. This is in agreement with becoming "sons" of the resurrection. Recall the words of Paul:

"Not only that, but we also who have the firstfruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption (son placement), the redemption of our body." (Rom. 8: 23) 

The "redemption of the body" = "the son placement." As the redemption of the body is totally a future unfulfilled event, so too is "the huiothesia." Whatever "huiothesia" is, it is essentially connected with the day of redemption or the day of the resurrection. God's born again children will not reach maturity, will not come to the destined end, will not become the finished product of God's redemptive work, till they become "sons of the resurrection." 

In commenting upon Romans 8: 23 Dr. Gill wrote (commentary): 

"waiting for the adoption, to wit, the redemption of our body. Adoption is explained by the redemption of the body; and by the one may be known what the other means."

Gill said this even though he took the common view that the child of God is both born and adopted. Yet he, in the above statement, is more "on track" in discerning what is "the huiothesia." Yes, "adoption is explained by the redemption of the body." If that is correct, and it is, then adoption is not what takes place in time, at the time of spiritual birth, but is what takes place when the body is redeemed and resurrected. It is when the heir reaches that "time appointed by the Father," when the child of God becomes a full grown man, a perfected son, and who is now every whit "like" his Father. Then, in the highest sense, it will be said of all God's children "like father like son." 

Greek scholar and exegete Kenneth Wuest translated the text as: 

"but we ourselves also who have the first-fruit of the Spirit, we ourselves also are groaning within ourselves, assiduously and patiently waiting the full realization of our adult sonship at the time of the redemption of our body. For we were saved in the sphere of hope."

Predestined To Full Growth

"...having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will." (Eph. 1: 5)

A better translation is this:

"As we were designed before by him for the position of sons to himself, through Jesus Christ, in the good pleasure of his purpose." (BBE)

In my series on this subject I wrote (here):

Another fault with most English translations of "huiothesia" is how they will give a plural translation to the word in spite of the fact that it is singular. Thus, instead of "sons" or "children," it would be "son" or "child." One wonders why this is so. It seems to be a minor symptom of the translating and interpretation problem concerning this unique word. Yet it is a little revealing. Translating literally it would be "son placement," using the singular rather than the plural. Literally the text should be translated into English as "having predestined us to son placement."

Noticeable also is the absence of the definite article "the" in the passage, though the KJV and some other English translations add it to the text. Just as it was wrong to translate "teknon" as "son," and "huios" as "child," so it is wrong to add the definite article when it is absent in the Hebrew or Greek text, or to omit it when it is present. In Ephesians 1:5 it is not "predestined to the huiothesia," but "predestined to huiothesia." So, the KJV got these things wrong with their translation of this passage.

1. Used the word "adoption" to translate "thesia."
2. Used "child" to translate "huios."
3. Used the plural "children" for the singular "huios."
4. Added the definite article "the" when it is noticeably absent in the text
5. Used the unnecessary preposition "of" in "adoption of children"**

**some other translations use "as" for "of"

Another point that disproves the idea that "son placement" means "adoption of sons," in addition to the several already offered, in this and previous chapters, is the fact that what God has predestined is the end, first and foremost, and then the means to that end.

In Romans chapter eight, where two of the occurrences of "huiothesia" are found, Paul mentions predestination as in Ephesians chapter one. In Romans 8:29 Paul wrote "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son."

Both these statements, "predestined unto the huiothesia" and "predestined to be conformed to the image of his Son" look to the final state of saints in glory, in eternity to come, when they will be fully made into the image of Christ, who is the image of the Father.

As Christ's sonship was "declared" at his resurrection, so also will believers be declared such after their resurrection. Concerning the significance of "huios" W.E. Vine said:

"The Lord Jesus used huios in a very significant way, as in Matthew 5:9 , 'Blessed are the peacemakers, for they shall be called the sons of God,' and Matthew 5:44,45 , 'Love your enemies, and pray for them that persecute you; that ye may be (become) sons of your Father which is in heaven.' The disciples were to do these things, not in order that they might become children of God, but that, being children (note 'your Father' throughout), they might make the fact manifest in their character, might 'become sons.' See also 2 Corinthians 6:17,18." (Ibid)

"For the synonyms teknon and teknion see under CHILD. The difference between believers as "children of God" and as "sons of God" is brought out in Romans 8:14-21. The Spirit bears witness with their spirit that they are "children of God," and, as such, they are His heirs and joint-heirs with Christ. This stresses the fact of their spiritual birth (Romans 8:16,17 ). On the other hand, "as many as are led by the Spirit of God, these are sons of God," i.e., "these and no other." Their conduct gives evidence of the dignity of their relationship and their likeness to His character."

"The Son of God - In this title the word "Son" is used sometimes (a) of relationship, sometimes (b) of the expression of character. "Thus, e.g., when the disciples so addressed Him, Matthew 14:33; 16:16; John 1:49, when the centurion so spoke of Him, Matthew 27:54, they probably meant that (b) He was a manifestation of God in human form. But in such passages as Luke 1:32,35; Acts 13:33 , which refer to the humanity of the Lord Jesus, the word is used in sense (a)."

"John uses both the longer and shorter forms of the title in his Gospel, see 3:16-18; 20:31, e.g., and in his Epistles; cp. Revelation 2:18 . So does the writer of Hebrews, Hebrews 1:2; 4:14; 6:6 , etc. An eternal relation subsisting between the Son and the Father in the Godhead is to be understood. That is to say, the Son of God, in His eternal relationship with the Father, is not so entitled because He at any time began to derive His being from the Father (in which case He could not be co-eternal with the Father), but because He is and ever has been the expression of what the Father is; cp. John 14:9, 'he that hath seen Me hath seen the Father.' The words of Hebrews 1:3, 'Who being the effulgence of His (God's) glory, and the very image of His (God's) substance' are a definition of what is meant by 'Son of God.' Thus absolute Godhead, not Godhead in a secondary or derived sense, is intended in the title." (From Notes on Galatians, by Hogg and Vine, pp. 99,100)

Even in the title "son of man" it is "huios."

In my posting "Teknon, Huios & Huiothesia" (here) I wrote (citing another):

In the Western world we think of adoption in terms of taking a child from one family and making it a member of another. However, the Greek or Roman father adopted as a son his own child. Birth made him a child (teknon); adoption made him a son (huios). Between the period of birth and adoption, there were stages of growth, education and discipline, until the maturity was reached for adoption into sonship. With adoption the son was recognized as one who could faithful (sic) represent the father. He had arrived at the point of maturity, where the father could entrust him with the responsibility of overseeing the family business. The son becomes the “heir” of his father’s inheritance. Birth gives one the right to the inheritance, but adoption gives one the participation in the inheritance. 

R. B. Jones, Bible commentator states: “To be a son is infinitely more than to be a child, and the terms are never loosely used by the Holy Spirit. It is not a difference in relationship, but in position. Every “born again” child of God has in him the nature of His Father, and is a beloved member of His Father’s family. Adoption cannot make the child any nearer or dearer, yet it gives the child a status he did not enjoy before, a position he did not occupy. It is his recognition as an adult son, the attaining of his maturity, the seal upon his growth to maturity of mind and character. A child is one born of God; a son is one taught of God. A child has God’s nature; a son has God’s character." 

Another aspect of this Greek word, huios, that cannot be overlooked involves “likeness.” The New Testament contains the concept expressed in the proverb, “Like father, like son” (Matt. 5:45,48). It was typical Hebrew usage to employ the word “son” to express likeness. For instance, those who are peacemakers will be called God’s sons because they are like God (Matt. 5:9). God’s likeness, His image, will be “stamped” upon those who have been brought to maturity and adopted as sons (Rom. 8:29; I John 3:2-3). 

The Father Son Relationship

"So Jesus said to them, “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. For the Father loves the Son and shows him all that he himself is doing. And greater works than these will he show him, so that you may marvel. For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. For the Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him." (John 5: 19-23)

What is here said of Christ, "the Son," is true in his eternal divine nature, in his eternal relation to "the Father." But, it is also applicable to his human nature, to his being "the Son of God" as respects his humanity, to his being begotten by the Spirit of God. Because of the union of the divine and human natures in Christ, what theologians have called the "hypostatic union," the humanity has forever been joined to the divine nature of the Son, and to the whole Trinity or Godhead. In this union the human becomes divine. 

Christ is "the Son" because he is "the image" of the Father. Believers as begotten sons have obtained a likeness to God, Father and Son, but full likeness will not come till they have been perfected, when they become "sons of the resurrection."

Full Manhood At Christ's Coming

"But when that which is perfect is come, then that which is in part shall be done away. When I was a child (nepios), I spake as a child (nepios), I understood as a child (nepios), I thought as a child (nepios): but when I became a man (aner), I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." (I Cor. 13: 10-12)

God's people are children now, adolescents who are still in training, still maturing towards adulthood, still in bondage to many things. Yet, when the "time appointed by the Father" comes, at the second coming or "day of redemption," believers will then be declared full grown sons and be allowed all the privileges of that status. They will then be allowed to take possession of their full inheritance. Surely Paul teaches this in the above words. "When that which is perfect is come" refers to the day of redemption, to the "age to come." Prior to that time we are children. We think and act like children. We do not see clearly in this state. But, after the huiothesia believers will then "put away childish things" and become full grown in Christ. Notice these words of the apostle:

"And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying (maturing) of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ." (Eph. 4: 11-15)

Christians are children who are anxious to grow up and become full grown mature adults in Christ. They will not reach that state of perfection till the coming "adoption" or son placement. Recall that Paul said that we are "waiting for the adoption (son placement), to wit, the redemption of our bodies." Paul says "till we all come," and these words are to be connected with "till the time appointed by the Father." It is that time when we arrive at being a "perfect man," when we have attained to "the measure of the stature of the fullness of Christ," when we have "grown up" in the resurrection. Adoption is closely linked with final redemption in the new testament as is clear from Romans 8. Paul said:

"Brethren, be not children (paidion) in understanding: howbeit in malice be ye children (nepiazo), but in understanding be men (teleios)." (I Cor. 14: 20)

We may think of lost sinners as being mere "children" in their understanding of God and things. In the state of sin, they are easily led astray (as Paul speaks about in Ephesians 4: 14). But, God's born again people are in this life still only children. But, they are becoming sons, which process of becoming will reach its destined end with the resurrection of the body and glorification of the whole being.

In Romans 8: 15 believers are said to not receive the adoption, but the spirit of adoption. But, in Gal. 4:4 it is simply "the huiothesian" that is received. But, how is such language appropriate for "adoption"? How do adoptees "receive" (or actively take) adoption? Are not adoptions done without the consent of the adopted? 

In this text "the adoption," for which believers are waiting, is an unrealized experience, a thing hoped for but not yet seen or realized, and is connected with the same event variously expressed by the apostle. Notice the future tenses of the things associated with the coming redemption of the body:

"will also give life to your mortal bodies through His Spirit who dwells in you" (vs. 11)

"that we may also be glorified together" (vs. 17)

"the glory which shall be revealed in us" (vs. 18)

"waits for the revealing of the sons of God" (vs. 19)

"will be delivered from the bondage of corruption into the glorious liberty of the children of God." (vs. 21)

"Eagerly waiting for the adoption, the redemption of our body" (vs. 23) alludes to a future event, to what occurs in the same time period denoted by the above expressions. All the ways Paul expressed the glorious future of believers denote what is yet a matter of hope and expectation. Yet, believers may now enter into the spirit of those things by their hoping for it, by their visualizing it, and by enjoying foretastes of it.

The "sons of the resurrection" will, as part of their resurrection and glorification, be "revealed" or shown to be "sons," fully grown and like the Father and Son, and enter into their inheritance. The day of their revelation as sons will be "at the time appointed by the father," and will be a time for the child's "son placement," the son's "investiture."