Adoption, Bapt. HS,
Our Incredible Spiritual Life; Gal. 3:25-29
Gal 3:27 For
all of you who were baptized into Christ have clothed yourselves with Christ.
Gal 3:28 There is neither Jew nor Greek, there is neither slave nor free
man, there is neither male nor female; for you are all one in Christ Jesus.
Gal 3:29 And
if you belong to Christ, then you are Abraham’s descendants, heirs according to
promise.
The process of spiritual growth is a length process, it is a time
consuming process, and it is a slow process. It is a process of renovating our
thinking. To renovate our thinking according to Romans 12:1, 2 takes a tremendous amount of time, mental energy, and
cognitive sweat. These are not values held dear by the common Christian today.
They would much rather go to church where they have 30 minutes of singing, a
20-minute sermonette, focusing on giving somehow some
little tid-bit to take home and apply this afternoon.
The trouble is, that produces anaemic Christians who
have no endurance, no persistence and no comprehension of what God has provided
for us or how to live the spiritual life. So when we come to passages like
Galatians chapter three the messages go right by them or the pastors or
teachers don’t even take the time to understand the dynamics
that are going on in the passage.
A certain seminary professor was one day bemoaning the fact that it had
been years since he had been in a Bible church where the Sunday morning message
focused on doctrine.
Comment: If you are not getting
any kind of doctrine, even basic doctrine related to salvation, on a Sunday
morning in a Bible church you are not going to get it anywhere in the country.
You will get a lot of biblical talk, quotation from a lot of Scriptures and a
lot of application; but if you have application without understanding the
framework, that which undergirds the application,
then that translates into nothing but morality. You have to understand the
dynamics that underlie the passage.
One student in class raised is hand after the professor had given his
little discourse on teaching doctrine in church and said: “Well, I don’t think
we can all be like Dr So and so.” The person he mentioned was one of the most
popular radio teachers today who has written forty of fifty books and was
well-known—right and biblically orthodox and correct but was very shallow and
superficial—and if any good student of the Word heard him they wouldn’t think
he was teaching any doctrine at all.
That is how said things are today. What people think of as being a
doctrinal message is so far from being a doctrinal message that it doesn’t even
come close to being a message.
We are in a passage today where all kinds of doctrines come together. We
need to step back briefly and get the context. From Galatians 3:19 down through verse 25 the apostle Paul is making an
argument for the temporary nature of the Mosaic Law. This is something that
very few Christians have understood throughout the years. They have consistently
gone back to the Mosaic Law as the basis for living the spiritual life, and the
Mosaic Law has nothing to do with the spiritual life. That is the point of
Galatians. The Mosaic Law, as we have seen, is temporary and it is inferior. It
is inferior because it was given through inferior mediators as opposed to the
new covenant which was established by the mediator Jesus Christ who is fully
God and fully man. Second, it was inferior because it was never designed to
impart life. It was never designed to provide salvation. Its purpose was to
imprison all men under sin. It showed that it was absolutely impossible for man
to keep the law, therefore all are condemned by the
Mosaic Law.
From Galatians 3:23 and extending down
through 4:11 the apostle Paul communicates
the principles by way of an illustration, an analogy. In this analogy he mixes
three different metaphors: one based on slavery, one based on the principle of
a pedagogue, and one based on adoption. What do these three things have in
common? All three apply to the social structure of the family in Roman society.
If we can’t understand what took place in Roman society we can’t appreciate
what Paul is talking about here.
Galatians 3:26 NASB
“For you are all sons of God through faith in Christ Jesus.” This
word “sons” is important. There are a number of different words in the Greek
for “child” or for “son.” There is the word teknon
[teknon] which could mean child or
son or offspring, it has a variety of meanings and can cover the entire range
from birth to the adult son. This is not the word that Paul is using here. Here
he uses the word huios [u(ioj], the same word
that is used to describe Jesus Christ as the Son of God. It means an adult son.
So there is a very important point that Paul is making here about adulthood
versus childhood in relation to the Roman family. To summarize verses 26-29
Paul is saying, “You Galatians,” i.e. you are Gentiles. Notice there is a
shift. He said back in verse 23, “But before faith came,” using the term “faith”
as shorthand for the whole phrase that he states in verse 22, that the promise
by faith in Jesus Christ might be given to those who believe.” The promise: v.
14, “that the blessing of Abraham might come to the Gentiles so that we might
receive the promise of the Spirit through faith.” So when we see the word
“promise” in this chapter and in chapter four we have to go back to that third
section in the Abrahamic covenant, the promise of blessing through the Jews to
all the Gentiles. This is the blessing of salvation and in the context of
Galatians Paul is applying that to the whole doctrine of justification by faith
alone. This is the promise, that there is justification by faith alone,
salvation for Jew and Gentile alike. Galatians 3:23 NASB
“But before faith came, we were kept in custody under the law, being shut up to
the faith which was later to be revealed.” Who is the “we” there? It is a first
person plural referring to Jews. Paul is looking at the history of salvation”
“we Jews” from Moses to the cross were under the law, imprisoned by the law,
being shut up to the faith which was later to be revealed.
Galatians 3:26 NASB “For you are all sons of God
through faith in Christ Jesus.” There is a shift here from “we” to
“you.” The “you” is referring specifically to the Galatians, but they are
Gentiles in contrast to the Jews. Why is there a shift here? In the Greek there
is the postpositive particle gar [gar] here. It always
introduces an explanation. Many times it can be translated “because.” The best
solution to the question is that Paul is moving very quickly and there is
something left out but clearly implied between verses 25 and 26. Verse 25, “But
now that faith has come, we are no longer under a tutor [a pedagogue].” A
pedagogue was a slave owned by the father and his job was to take care of the
young son and provide restraints on his behaviour. He was to teach him good
manners and how to act as an adult. He was his escort through life, to take him
to school and to bring him home. He is not just simply a tutor. He was to
oversee the life of this child and under Roman custom the son was nothing
better than a slave to the father. He has no rights, no privileges whatsoever.
The analogy to the Mosaic Law was that the Mosaic Law was designed to control
the behaviour of Israel, to protect them
from their own sin, to restrain criminality within the nation and idolatry
infestation of the nation from outside. It was to teach them how to behave in
their relationship to God and to one another, and to prepare them for the
coming of the promise which in the analogy is adulthood. If we look at in terms
of salvation history it was moving from infancy throughout the Mosaic Law
period to adulthood. Paul is saying now that faith has come, now that the
promise has been fulfilled, we Jews are no longer under a pedagogue. Anyone
living in the Roman empire would understand
that from birth to age fourteen a child was under a pedagogue, but on his
fourteenth birthday this child became an adult [a huios]. At that point he has all the rights and privileges
of adulthood and he is now in control of the slave and no longer under the
slave.
The implication of Paul’s argument is: If we Jews are no longer under
the Mosaic Law what makes you think Gentiles are under the law? In summary,
what he is saying in these four verses is: Since you Gentiles are adult sons,
adopted into the royal family of God through the baptism by means of the Holy
Spirit, all previous spiritual distinctions are erased and you Gentiles now
belong to Christ, and so also are Abraham’s seed, and equal heirs of the
Abrahamic promise and not under the law. The point if verse 26 is that Gentiles
receive adoption into the royal family of God at the instant of faith alone in
Christ alone, and positionally are viewed as adult
sons. Because of our position “in Christ” we have an incredible array of
spiritual assets. In Christ we are viewed as adult sons, joint heirs with
Christ.
The
doctrine of adoption (The word for adoption is not used here [huiothesia/u(ioqesia]; it is used in 4:5)
Background:
1. The practice of
adoption is used in the Bible as an illustration of the new position of the
believer in reference to God. Adoption in the ancient world was very different
from adoption today. Adoption in the ancient world, especially in Rome, related
to adulthood and inheritance. Under the Roman concept of adoption Paul
emphasises the authority and the preservation of the family lineage, and there
is an emphasis on all of the property and position that comes to the adult son.
Roman adoption could bring in a slave. By the time the child reaches his
majority and he is going to be adopted as an adult son at age fourteen, if he
is a loser in life and the father says I am not about to give my inheritance to
him, the pedagogue is much better than him, so I am going to adopt the
pedagogue and make him my son. Roman adoption emphasised inheritance, not blood
relationship, and applied to both the blood son and an unrelated heir.
2. During his youth
the son would wear a toga of youth which indicated his position, that he was
still a child and not an adult. On his fourteenth birthday there would be a
formal ceremony where the child would be designated an adult son. At that time
the father would reach out and undo the clasp on the shoulder of the toga of
youth and release it. Then he would take off his toga which was the toga of
manhood and he would wrap that around the shoulders of the young man to signify
that he was now the official son and heir of the family. If that did not happen
then someone else would be designated.
3. At the time of the
ceremony there is a ceremonial purchase or redemption. A price is paid for the
son. If the new son, the adopted son, is a slave then the actual purchase price
is paid for his freedom. He is therefore redeemed from the slave market. If the
person to be adopted is a free man then a ceremonial or symbolic purchase is
made to purchase him from the authority of his natural father. The analogy
should be obvious, i.e. that we are all born slave in the slave market of sin,
and therefore God has paid that purchase price to redeem us with the death of
Christ on the cross. The second form of the analogy is that we are under the
authority of our sin nature from birth on until regeneration. At regeneration
we are freed from the authority (not the presence) of our sin nature. Only by
learning Bible doctrine can we have principles to apply to control the power of
the sin nature.
4. Adoption means that
the boy, who is now an adult son, has all the rights and privileges of adulthood.
He has the right to enter military service, the right to manage his own
finances, he can get married, and he can carry out his responsibilities in the Republic of Rome. The child is now
no longer under slaves but now commands slaves.
Doctrinal significance
5. In one analogy Paul
uses the child’s pedagogue to illustrate the history of salvation relationship
of Israel to the law. From
the time of the Mosaic Law up to the cross Israel is compared to
this child. Israel is under a slave
called the pedagogue [Mosaic Law] and once the child reaches adulthood then
that pedagogue no longer has any power or authority whatsoever.
6. At adulthood the
child now has all the rights and privileges which God has given to the church
age believer. We are in the adult stage of spiritual life and have all these
privileges and responsibility that God has given us. We have true freedom in
Christ. Freedom without responsibility is anarchy.
7. Adoption is one of
forty different spiritual blessings which God provides every single believer at
the moment of salvation.
8. Adoption is always
related to the believer’s position in Christ and his identification with Christ
the seed of Abraham and eternal security. In Roman adoption once a child was
adopted as the official son or heir that could not be reversed; it was
permanent. The same is true in the spiritual life.
9. Baptism by means of
the Holy Spirit enters the believer into union with Christ, and that is the
mechanics of adoption. So the process by which the believer is identified with
Christ at the moment of salvation is called the baptism by means of the Holy
Spirit.
10. When we enter into
union with Christ at the moment of salvation we become adult sons positionally. We are in Christ. Christ is the Son of God,
the adult Son. When we are in union with Him we, too, are adult sons.
11. As such, because we
are in union with Christ, we are huios
with Him; we are joint heirs with Christ. We have access to all of His wealth
and power.
12. Simultaneously with
our eternal relationship and position in Christ we have a temporal relationship
with Him. This relates to joint heirship. Our temporal fellowship relates to
our inheritance. This is what we do with what we have.
The
doctrine of the Baptism of the Holy Spirit
1. Definition: The
baptism of the Holy Spirit occurs once at the moment of salvation when every
believer is identified with Christ in his death, burial and resurrection, and
is simultaneously created a new spiritual species capable of utilizing divine
power. We have all of these assets, forty spiritual things—all of the assets
for living the spiritual life. We are placed in permanent union with Jesus
Christ; that is what the baptism with the Holy Spirit is all about. This
ministry of the Holy Spirit is unique to the church age. It is not ecstatics,
emotional, experiential, and is not signified by speaking ion tongues.
2. The baptism of the
Holy Spirit occurs at the moment of salvation for every single believer. It is
not an experience or an emotion. It is just like forgiveness, justification,
reconciliation. These things all happened the moment we trusted Christ as our
saviour. We only understood them later when someone taught us from the
Scripture about those doctrines.
3. Is there one
baptism of the Holy Spirit or two?
4. In the theology of
Pentecostalism they say that there are two. Why? If we understand the history
of Pentecostalism it grew out of back woods religion in America, out of two or
three revivals in the early years where very few, if any, of the major teachers
had any formal education, much less formal Bible education. In fact, the
Pentecostal movement began on January 1st
1901. A Bible teacher who had very little training of his own had a little
Bible college in Topeka, Kansas, and one of his
students, Agnes Osmond, suddenly spoke in tongues. Everybody then expected it
to be real legitimate languages but when it turned out that it wasn’t many
people were disillusioned at that point. The Bible teacher then left Topeka and went to Houston, Texas, where he had a
classroom. There was a one-eyed black preacher there with no education and no
background by the name of William J. Seymore who had
to sit out in the hallway to hear what was being taught. Then Seymore was called to a little black “holiness” church in a
warehouse in Los Angeles. He started
teaching this doctrine that the baptism of the Holy Spirit comes after
salvation and that is was signified by speaking in tongues, and everything just
broke loose and it spread like wildfire. That is its roots. As a result of that
all of their teaching was based on the English text, not the Greek text. So
when they read the passages in the English text related to the baptism of the
Holy Spirit they saw two different phrases. In 1 Corinthians 12:13 we read: “For by
one Spirit we were all baptized into one body.” Then they read the prophecy of
the baptism of the Holy Spirit in Matthew 3:11 where John the Baptist said: “As
for me, I baptize you with water for repentance, but He who is coming after me
is mightier than I, and I am not fit to remove His sandals; He will baptize you
with the Holy Spirit and fire.”
There’s only one problem, and that is that in Greek both phrases (by and with) are identical—en plus
the dative of means plus the word for the Holy Spirit, pneumati [e)n pneumati]. It is a dative of means and should be accurately
translated, “You will be baptised by
means of the Holy Spirit and fire.” It is the same phrase in both passages.
Because it is the same phrase it is talking about the same event. In the
Gospels and Acts the baptism is future (until the day of Pentecost). In 1
Corinthians 12:13 it looks back.
This is a common expectation now that every single believer is baptised. In
Pentecostal theology 1 Corinthians 12:13 is said to refer
to being baptized by the Spirit and
that occurs at salvation (some people hold this) and then there is a second
baptism which is with the Spirit. But
we see from the Greek that they are identical. There is only one baptism by
means of the Holy Spirit. Another problem is that in the debate over this there
is commonly defined as the following: that the baptism of the Holy Spirit is
that God the Holy Spirit places the believer into Christ. How is this played
out in Matthew 3:11? The same is true for all the other baptism passages. This
is the statement that John has made and is stated in Mark and Luke, and
restated by Jesus in Acts 1:5. The last phrase is important: “He will baptize
you with the Holy Spirit and fire.” The subject is Jesus Christ; the verb is baptize. Notice is it still future tense. He will baptize
you by means of…” “Means” here is
expressed by the en clause, en plus the dative of means—“by means of
the Holy Spirit.” The ultimate state, “into Christ,” is not mentioned. IN the
baptism statement there is a subject, a verb, a direct object, an en clause; and then the final state
which is mentioned in 1 Corinthians 12:13 is indicated by the Greek preposition
eis [e)ij] plus the accusative, indicating direction or the
final state of baptism. We see this in the first part of Matthew 3:11 where John
says, “I baptize by means of water (en
houdati /e)n o(oudati) for repentance (eis
metanoia/ e)ij metanoia). eis
indicates the state and in John’s baptism the state was repentance, moving from
being non-repentant to being repentant. One other passage for illustration: 1
Corinthians 10:2 NASB “and all were baptized into Moses in the cloud
and in the sea.” Here we have the subject “all,” the verb “baptized,” “into [eis /e)ij] Moses…” That is their new
place of identification. The significance of baptism is always
identification. By means of what? “…the
cloud and in the sea.” They passed
through. That is represented by the en
clause, “by means of,” the parting of the waters of the Red Sea and following the
cloud of the Shekinah glory leading them. That indicated
their new identification with Moses.
The way that normally we find
the baptism of the Holy Spirit defined is that God the Holy Spirit places the
believer into the body of Christ. Who is performing the action in that
sentence? The Holy Spirit. But what does Matthew
say—and Luke and Mark and Acts? When it is prophesied Jesus Christ performs the
action and He does it by means of the
Holy Spirit. So to be technically correct, to form a definition of the baptism
of the Holy Spirit, Jesus Christ uses the Holy Spirit as the agent to identify
the believer with Himself. It is what is called retroactive positional truth
and is the topic of the first part of Romans chapter six. Positional truth has
to do with our position “in Christ.” At the moment we are saved we are
identified with Christ in His death, burial and resurrection. As a result of
that and part of that, simultaneously God the Father takes the perfect
righteousness of Jesus Christ and imputes that to the believer. That is the
basis for our being declared perfect righteousness—justification.
Galatians 3:26 NASB
“For you are all sons of God through faith in Christ Jesus. [27]
For all of you who were baptized into Christ have clothed yourselves with
Christ.” They have clothed themselves in the perfect righteousness
of Christ as an adult son. As a result of that, the old ethnic distinctions
under the Mosaic Law don’t apply anymore. [28] “There is neither Jew nor Greek,
there is neither slave nor free man, there is neither male nor female;
for you are all one in Christ Jesus.” We all get the same
spiritual assets. It doesn’t mean that these distinctions are eradicated in
reality—men are still men and women are still women, etc. Spiritually it is not
an issue because all have the same assets. Conclusion: [29] “And if you belong to Christ,
then you are Abraham’s descendants, heirs according to promise”—the promise of
the Spirit, the blessing of the Abrahamic covenant; “heirs according to the
promise” which is justification by faith alone. It is by faith alone, not by
the law; the law no longer applies.