Adoption as Identity in Christ in New Testament Theology
Adoption, in New Testament theology, refers to the act of God's grace by which believers are brought into His family, receiving the name, place, and privileges of a son or daughter who is not a son or daughter by birth [2, 11]. This concept is prominently used by the Apostle Paul to describe the present and future privileges of Christians [1].
The New Testament understanding of adoption draws on both natural and national precedents. Naturally, adoption involves taking someone born of other parents and granting them the full status of a child, as seen in Pharaoh's daughter adopting Moses or Mordecai adopting Esther [2]. Nationally, God adopted Israel, establishing an intimate covenant bond with them, as expressed in the formula, "They will be my people, and I will be . . . their God" [2, 6]. This covenant relationship certified their privileges and responsibilities [5].
Spiritually, adoption signifies a new relationship with God, making believers partakers of all the blessings He has provided [2]. This act of grace is "according to the good pleasure of His will" [3, 4]. It is through Christ that believers are adopted, as He makes them children of God [3]. John 1:12 states that to those who received Him, He gave the right to become children of God [3]. Paul further emphasizes this in Galatians 4:4-5, stating that God sent His Son "to redeem those who were under the law, so that we might receive adoption as sons" [1, 3].
The Holy Spirit plays a crucial role in this adoption. Romans 8:15 speaks of receiving "the Spirit of adoption," through whom believers cry out, "Abba, Father!" [1, 3]. The Spirit also bears witness with the believer's spirit that they are children of God [3]. Being led by the Spirit is presented as evidence of this adoption [3].
Baptism is closely associated with this new identity in Christ. Believers are "baptized into Christ" and have "put on Christ," which means they are clothed with Him and receive a new identity [7, 9]. This act signifies the death of an old life and birth into a new one, where the law's curse no longer holds power [9]. The name of Jesus Christ, spoken over believers at conversion and baptism, signifies ownership and their new status [10].
Adoption is not merely a legal status but involves a deep, familial relationship. Believers are called to accept one another as family, just as Christ has accepted them, with all their flaws and sins [8]. This concept of adoption is linked to the new birth [3] and is a demonstration of God's immense love [11]. The ultimate inheritance for those who are victorious and persevere in life is to be God's children, inheriting His blessings [5]. This predestination to adoption is "through Jesus Christ to Himself, according to the good pleasure of His will" [4].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Adoption — an expression used by St. Paul in reference to the present and prospective privileges of Christians. (Romans 8:15,23; Galatians 4:5; Ephesians 1:5) He probably alludes to the Roman custom by which a person not having children of his own might adopt as his son one born of other parents. The relationship was to all intents and purposes the same as existed between a natural father and son. The term is used figuratively to show the close relationship to God of the Christian. (Galatians 4:4,5; Romans 8:14-17) He is received into God's family from the world, and ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Adoption — The giving to any one the name and place and privileges of a son who is not a son by birth. (1.) Natural. Thus Pharaoh's daughter adopted Moses (Ex. 2:10), and Mordecai Esther (Esther 2:7). (2.) National. God adopted Israel (Ex. 4:22; Deut. 7:6; Hos. 11:1; Rom. 9:4). (3.) Spiritual. An act of God's grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connecte”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Adoption — Explained -- 2Co 6:18. Is according to promise -- Ro 9:8; Ga 3:29. Is by faith -- Ga 3:7,26. Is of God's grace -- Eze 16:3-6; Ro 4:16,17; Eph 1:5,6,11. Is through Christ -- Joh 1:12; Ga 4:4,5; Eph 1:5; Heb 2:10,13. Saints predestinated to -- Ro 8:29; Eph 1:5,11. Of Gentiles, predicted -- Ho 2:23; Ro 9:24-26; Eph 3:6. The Adopted are gathered together in one by Christ -- Joh 11:52. New birth connected with -- Joh 1:12,13. The Holy Spirit is a Witness of -- Ro 8:16. Being led by the Spirit is an evidence of -- Ro 8:14. Saints receive the Spirit of -- Ro 8:15”
- Ephesians “Ephesians 1:5 (LITV) — predestinating us to adoption through Jesus Christ to Himself, according to the good pleasure of His will,”
- Revelation (Protestant academic) “Tyndale House on Revelation 21:7: 21:7 All who are victorious: God’s children who persevere in life will inherit his blessings. Adoption is a covenant relationship; the language of adoption certifies their privileges and responsibilities (cp. Gen 17:8; 2 Sam 7:14-16; Jer 31:33; Ezek 34:24).”
- Zechariah (Protestant academic) “Tyndale House on Zechariah 8:8: 8:8 They will be my people, and I will be . . . their God: This adoption formula depicts the intimate bond between Israel and God in covenant relationship (see Exod 19:5-6; Jer 30:22; 31:33; Ezek 34:30-31; Hos 2:23).”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:27: baptized into Christ-- (Rom 6:3). have put on Christ--Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [BENGEL]. GATAKER defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it an”
- Romans (Protestant academic) “Tyndale House on Romans 15:7: 15:7 To accept each other means more than grudgingly putting up with each other. We are to welcome other believers, with all their flaws and sins, into our fellowship and treat them as family (see study note on 12:10), just as Christ has accepted us, with all our flaws and sins, into his fellowship and family (5:8-11).”
- Galatians (Protestant academic) “Tyndale House on Galatians 3:27: 3:27 united with Christ in baptism: See Rom 6:3-4. Baptism represents death of an old life and birth into a new one. In the new life, the law’s curse no longer has any force (cp. Rom 7:1-6). • have put on Christ, like putting on new clothes: Christ covers us and gives us a new identity. Cp. Col 3:12; 1 Thes 5:8.”
- James (Protestant academic) “Tyndale House on James 2:7: 2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.”
- 1 John (Baptist/Reformed) “John Gill on 1 John 3:1: Behold what manner of love,.... See, take notice, consider, look by faith, with wonder and astonishment, and observe how great a favour, what an instance of matchless love, what a wonderful blessing of grace, the Father hath bestowed upon us: the Father of Christ, and the Father of us in Christ, who hath adopted us into his family, and regenerated us by his grace, and hath freely given us the new name: that we should be called the sons of God. The Alexandrian copy, and some others, and the Vulgate Latin version, add, "and we are", or "be"; and the Ethiopic version,”