The phrase “adopted as sons” is the Greek word huiothesia, which means “the ‘placing’ as a ‘son.’” Beal and Radmacher believe that “The verse should be translated, ‘he predestined us for sonship.’” Vincent also sees this as “placing one in the position of a son.” Wuest notes the compound nature of this word, writing, “from tithemi (τιθεμι), ‘to place,’ and huios (υἱος), ‘an adult son.’” Vincent puts forth a quote from Charles Merivale regarding the unified and personal nature of this term:
“The process of legal adoption by which the chosen heir became entitled not only to the reversion of the property but to the civil status, to the burdens as well as the rights of the adopter—became, as it were, his other self, one with him … this too is a Roman principle, peculiar at this time to the Romans, unknown, I believe, to the Greeks, unknown, to all appearance, to the Jews, as it certainly is not found in the legislation of Moses, nor mentioned anywhere as a usage among the children of the covenant. We have but a faint conception of the force with which such an illustration would speak to one familiar with the Roman practice; how it would serve to impress upon him the assurance that the adopted son of God becomes, in a peculiar and intimate sense, one with the heavenly Father”
Some have found it best to designate this as “son placing,” but one should note that Wuest has brought out the fact that the “sonship” in question is that of an adult nature. He elaborates, providing us with a chronological progression:
The apostle here uses as an illustration the Roman practice of legally adopting a child, and thus not only bequeathing to him the material possessions of the one adopting, but also giving him his civil status. Thus God takes a believing sinner, regenerates him, and by means of this makes him His child (teknon (τεκνον), a born one). Then He takes this child and places him in a legal position as an adult son (huios (υἱος)). We thus become joint-heirs with Christ, having been raised to a civil status as adult sons, in which we become heirs of God, inheriting jointly with Christ all that He possesses as an heir of God the Father by virtue of His Sonship and work on the Cross.
While further reading in Wuest would reveal that he understands “election/choosing” in Ephesians 1:4 as salvific, our disagreement in that area does not affect the progression unfolded in his quote above. Remember, “predestined” does not have the notion of time attached to it, though many have connected “before the foundation of the world” (Eph 1:4b) to it due to their salvific understanding of “election/choosing.” It is plausible that this is the time in which God decided that this would be the nature and privilege of those who are “in Christ,” but it does not warrant that one should automatically conclude that justification salvation is in view.
What is important to observe is that Wuest speaks of the sinner believing in Christ (faith coming through hearing- Rom 10:17), being regenerated by the Holy Spirit (“born again”), and automatically becoming a child of God, with all three of these being instantaneous. Romans 8:16-17 is helpful here. With v. 16 we see:
“The Spirit Himself testifies with our spirit that we are children of God,”
The Holy Spirit Who regenerates us now takes up residence in our spirits at the moment of our faith-response to the gospel of Jesus Christ. Our status as “children of God” is now firmly established and irrevocable. But we see a progression that takes place in Romans 8 that parallels Wuest’s remarks perfectly. Romans 8:17 states:
“… and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.”
Being a child of God and an heir of God are two spiritual blessings that are automatic at the moment of conversion, but for one to be a “fellow heir” with Christ, suffering for His sake is a necessary element. It is not automatic like that of being a child and heir of God. Looking back at the Wuest quotation, he shows that God takes the one who has become His child by faith and “places him in a legal position as an adult son.” Again, being joint-heirs with Christ is contingent upon suffering for His Name’s sake, but it is clear that this “son placing,” or “sonship” is something that is future in nature, with all that is necessary for sonship freely bestowed at the moment of faith in accordance with the Father's kind will (Eph 1:6).
So, we see that God has determined beforehand that those “in Christ” would be considered His sons and daughters. Plainly put, we are His and He is ours completely! God has made us His own, complete with full rights and privileges, with such a status being without end and not finding it’s full completion until our bodies are redeemed (Rom 8:23). This is what He wants for Christians because it is the best possible outcome for their forever-lives.
All believers are now rightly-related to one another, as well as each one of us being rightly-related to our brother, Jesus Christ. We are united and related by blood, Christ’s blood. We are part of the same unifying entity, which is Christ’s Body. When we believed in Jesus, we became the children of the Father and were given the rights and authorities that come with being His children (John 1:12). All that the Father would ever ask of His sons and daughters can be obeyed completely by drawing from the depths of grace that He richly supplies. Of course, our obedience can be amiss in some areas due to the flesh seeking to make itself known, but all that is pure in our obedience to Him is due to the riches supplied by Him through His Son. Remember, God is preparing us to stand before His presence and He desires for us to have a good showing, which comes by utilizing all that He supplies by faith (Eph 1:4b; 5:27a)!
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Here, a word must be said about “blessings” and their possibilities. The blessings of God for the believer are complete in every way, being fully ours without reservation (Eph 1:3). But these blessings are not complete in their ability unless they are first believed and then exercised by the Christian. While God has graciously done all of His part in the matter, and has done so perfectly as He Himself is perfect, such blessings being brought to perfection in us take time and submission with no other route to their end being possible. Eternal security and the assurance of salvation may stand as a case in point. At the moment of faith, every believer in Christ is automatically and instantaneously secure in Christ (John 3:16; 5:24; 6:47; Rom 8:38-39). But not believing, or losing sight of what the Scriptures have factually declared on this matter will find us with a lack of assurance even though our security has not fluctuated one inch. Our eternal security is a reality regardless, while our assurance may come and go depending on our focus and life’s situation.
But this is true: a believer will find him or herself lacking in power, confidence, and good works when assurance is absent. Equally as true is that such power, confidence, and good works can be instantly reenacted at the moment the saint comes back to the factual reality of their eternal security (John 10:27-30). When one is enjoying his or her security in Christ, works abound, but when one is doubtful, works will suffer (2 Tim 2:15-26; Heb 10:36). This is the same truth regarding the believer’s “every spiritual blessing” in Christ. They are factual and complete, no doubt. But if they are not believed, and therefore not applied to the heart and mind, the believer will not soar into the skies of their full potential as God desired in gracing them with such blessings in the first place. Growth always takes time, but it is in growing in these matchless blessings that we will find incredible benefits as the truths that are already in place are enjoyed and drawn from in living our daily lives. This is true of every blessing that God has given His children, even the “adoption as sons.”
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This theological reality of “adoption as sons” also finds rich historical and textual support.
Historical Support
The span of time between the New Testament era and today’s era is around 2,000 years. Such a gap has found sweeping changes in culture, societal priorities, communal beliefs, and even in some cases geographical landscapes. The word “adoption” brings about many thoughts of modern-day adoption services and practices in our particular locale, but does today’s context on “adoption” serve as a correct interpretation of what was meant by the Apostle Paul in the first century? In order to interpret any text of Scripture correctly, we must take into account the time period in which the passage was written, and we must value this approach consistently if we are to successfully bring a proper understanding and application of the text to our present time. Duvall and Hays write,
Since God spoke his message in specific, historical situations (i.e., to people living in particular places, speaking particular languages, adopting a particular way of life), we should take the ancient historical-cultural situation seriously. The bottom line is that we cannot simply ignore “those people living back then” and jump directly to what God wants to say to us. Why not? Again, because the way we listen to God (our interpretive approach) must honor the way God chose to communicate.
So how should we begin to understand the concept of “adoption” during the time of the first-century church? Lincoln provides some insight that “adoption as sons”:
… is a term taken from Greco-Roman law where it referred to the adoption as sons of those who were not so by birth. The word can be found in second century B.C.E inscriptions and in the first century B.C.E writings of Diodorus Siculus and Nicolaus Damascenus. A well-to-do but childless adult who wanted an heir would adopt a male, usually at an age other than in infancy and frequently a slave, to be his son.
Barclay also contributes, writing:
The person who had been adopted had all the rights of a legitimate son in his new family and lost absolutely all rights in his old family. In the eyes of the law, he was a new person. So new was he that even all debts and obligations connected with his previous family were abolished as if they had never existed.
Does this historical custom find parallels in our understanding of what has happened to us spiritually? Absolutely! While God is not “childless” seeing that Jesus has always been His Son, all believers were once slaves to sin (Rom 6:17; Titus 3:3), but in His grace, God has made us sons through Jesus Christ (Eph 1:5b; Titus 3:4-6). In Him, our association with our former authorities has been removed, being born again unto a newness of life (John 3:3; Rom 6:4; 2 Cor 5:17).
But this wonderful concept stretches one step further. Vance writes, “Adoption concerns our legal status as sons. It has reference to privilege, not nature; position, not relationship.” It seems that Vance uses “position” to speak of “the legal status as sons and the right to our inheritance (Eph. 1:11, 13)” and not to one’s automatic standing of righteousness as declared by God at the moment of faith (justification). He goes on to state that “Although adoption is spoken of in the present (Gal 4:5), it awaits its ultimate realization in the future.” To clarify, Vance understands the biblical, New Testament nature of adoption to be something that is a present, promised reality (where before it was not even a possibility for the one who was unregenerate) which comes to fruition at a later time. This agrees with Harnack as quoted in BDAG: “The believers enter into full enjoyment of their υἱοθεσία only when the time of fulfillment releases them from the earthly body…”
Taking us back to the first-century custom, Tony Evans writes, “In the ancient world, adoption took place when a person was an adult, not an infant. Adoption conferred on the adoptee the full rights and privileges that came with being the child of the adoptive parent.” He continues: “Adoption also put the adopted child in line to be a full heir of the father.” The idea surrounding the believer’s adoption consists of not only being brought into the family of God but being brought in with the intention of transferring an inheritance to the one adopted when full maturity had been met.
Being “placed as sons” stands as another of the “every spiritual blessings” that we have “in Christ” (Eph 1:3b), so it is our duty to search out a proper biblical understanding of this, uncovering eternal truths of God’s mercy towards us in His Son. How has the idea of “adopted as sons” played out in the Scriptures? Simply giving this a cursory glance will reveal that every usage has been penned by the Apostle Paul. By determining the meanings in using the surrounding context of each usage, we will be able to better pinpoint the author’s intent and meaning here in Ephesians 1:5.
Textual Support
The phrase “adoption as sons” occurs four other times in Scripture.
Romans 9:4 shows this designation being used for the Jewish people. Paul talks about Israel being blessed with the “adoption as sons,” which stands as one of eight different privileges that God has given them as His people (Rom 9:4-5). While the Church is not the nation of Israel, God is free to give similar designations to different entities if He wishes. The Greek employed here is the same as in Ephesians 1:5, but the context shows the obvious difference in the subjects being addressed. There is no doubt that Israel was in a place of “sonship” before God in Exodus 4:22 where Israel is called God’s “firstborn son,” but this is “son” in the singular and yet it speaks of the nation of Israel as a corporate whole. Reid writes,
Old Testament saints were never in this relationship of sons with God, for they were not associated with Christ, nor had they the knowledge of the Father or the Holy Spirit indwelling them. They were children of God, as we are, yet they did not know that this relationship was theirs; it is only those who have received the Son, come in the flesh to reveal the Father, who can take this place (John 1:12). Under law, the saints of God were children, but now that faith has come in contrast with law sonship is the relationship of such as have faith.
This demonstrates the dispensational marks between Israel and the Church though the notion of being a “son” (Israel) or “sons” (Church) may be considered to be similar to some. The privileges of the Church are certainly different than those conveyed to Israel, but for this present dispensation, we cannot help but to see their greatness in establishing our position in Christ! We are truly enjoying a beautiful relationship with the Father through their Messiah (Rom 11:11).
In Romans 8, we see the use of the phrase “adoption as sons” in verse 15. Paul makes the statement in v. 14 that all who are led by the Spirit are “sons of God,” speaking of believers who are living obedient lives being those who are fulfilling their role that the Father has given them (this is opposed to those believers who are living in the flesh, being considered “carnal” -1 Cor 3:1-4). We can be certain that this is the apostle’s meaning because 8:13 gives the key to the believer in Christ for overcoming the flesh (Paul calls them “brethren” in 8:12).
If a Christian is putting to death the deeds of the flesh by the means of the Spirit, they are showing themselves to be God’s sons. This context helps us to see how the use of “adoption as sons” plays out in v. 15, where Paul makes a contrast. He states that believers did not receive a “spirit of slavery to fall back into fear,” but that believers have received “the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’” This adoption as sons is a privileged position that believers have been placed in for the purpose of calling out to God, which signifies intimacy with the Father. Zane Hodges writes, “The term rendered adoption (huiothesias) refers here (as it does also in Gal. 4:5) to the status of the adult son who is no longer under the tutorial control of the law. He lives, so to speak, a ‘grown-up’ life which, for Paul, means a life ‘lead by the Spirit of God’ (v 14).” Clearly, from v. 14, those who are walking in the Spirit (being obedient) in this world are those who are fulfilling that role as a son.
Moule’s thoughts here are too wonderful to exclude. He writes:
If you would live indeed, you must do sin to death by the Spirit. And this means, in another aspect, that you must yield yourselves to be led along by the Spirit, with that leading which is sure to conduct you always away from self and into the will of God. You must welcome the Indweller to have His holy way with your springs of thought and will. So, and only so, will you truly answer the idea, the description, ‘sons of God’—that glorious term, never to be satisfied by the relation of mere creaturehood, or by that of merely exterior sanctification, mere membership in a community of men, though it be the Visible Church itself. But if you so meet sin by the Spirit, if you are so led by the Spirit, you do shew yourselves nothing less than God’s own sons. He has called you to nothing lower than sonship; to vital connexion with a divine Father’s life, and to the eternal embraces of His love. For when He gave and you received the Spirit, the Holy Spirit of promise, who reveals Christ and joins you to Him, what did that Spirit do, in His heavenly operation? Did He lead you back to the old position, in which you shrunk from God, as from a Master who bound you against your will? No, He shewed you that in the Only Son you are nothing less than sons, welcomed into the inmost home of eternal life and love. You found yourselves indescribably near the Father’s heart, because accepted, and new-created, in His Own Beloved.
When pondered, such a glorious and undeserved position begs to be seen in the believer’s life. What a momentous gift of grace to be called a son of the Most High! Thus, this concept speaks to a special designation that has been given to believers, but it is only by utilizing the privileges of that position that one is showing themselves to be sons.
Following closely is Romans 8:23, where Paul writes,
“And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we eagerly await for adoption as sons, the redemption of our bodies.”
Here, the “adoption as sons” is equivalent to the “redemption of our bodies” which speaks about the believer’s glorification. This is also understood as the resurrection of the believer’s body when Christ will rapture the living and dead saints from the earth to meet them in the clouds (1 Cor 15:50-57; 1 Thess 4:13-18; 1 Thess 2:1). The surrounding context deals with suffering and the effects of sin in this present life, so much so that the creation (the earth) is crying out for redemption because of its fallen state. The creation is waiting for the “freedom of the glory of the children of God” (8:21). This “redemption of our bodies” is something that we wait for with eagerness and patience (8:25), knowing that it is out ahead and guaranteed to come. While Romans 8:12-15 spoke more to the present struggle of the believer, Reid shows the End Times nature of 8:23:
At present the saints of God are not manifested as His sons, for the world does not know that this is our relationship with God; but the day is surely coming when we shall be so manifested, and it is for this day the groaning creation waits (verses 19-22). We have the Holy Spirit as the firstfruits of the coming day, and then we shall enter into the full blessedness of our relationship with God as His sons, even as it is written, "awaiting adoption, (that is) the redemption of the body". In our glorified bodies we shall have our part with Christ in the glory of His kingdom, and in all that awaits us in the Father's House.
The “redemption of our bodies/adoption as sons” coming to its fruition is the relief that the creation has been waiting for. Dillow writes, “When that future reign dawns, it will include a physical transformation of the creation itself. The creation has endured a subjection to futility for many ages. This subjection creates within itself a sense of hope for something better. That ‘something better’ is a transformation similar to what will occur for all Christians, ‘the freedom of the glory of the children of God.’”
We must keep the context in mind. Paul is talking about the present suffering that these believers were enduring and how they were not even worth being compared to the glory that is to come (Rom. 8:18). Thus, the “adoption as sons” points to the fulfillment of the believer living up to the role that is given as a son and the glorification that awaits when this privileged position gives way to the Messianic Kingdom and its promised inheritance.
Galatians 4:5 (and its surrounding context) speaks of the fulfillment of time when Jesus Christ came into the world to redeem mankind from the Law. Keeping the Law could never earn us righteousness, but only condemned us due to our universal inability to keep it (Gal 3:10). Paul notes that Jesus redeemed “those who were under the Law, that we might receive the adoption as sons” (4:5). He notes that God has given all believers the Holy Spirit, which cries out “Abba! Father!” (4:6). This shows a continuity with Romans 8:15, further reinforcing the “intimacy” aspect of this privileged position of sonship.
With the declaration that “because you are sons” in 4:6, we see that “sonship” is something that the believer has been predestined for (as we are looking at in Eph 1:5), but it is also something that finds its ultimate culmination in the future, as the redemption of our bodies, if we have been faithful (Rom. 8:23). “All Christians are adopted sons by virtue of our spiritual birth and the legal ransom paid, but not all adopted sons fulfill the requirements of adoption even though God has done His part. Adoption is of grace, and we are adopted regardless of whether we fulfill the requirements (Galatians 4:5), but only those who do so are worthy of the name ‘son’ and will finally obtain the inheritance rights.” This means that every believer in Christ has this blessing (Eph 1:3) and the benefits and opportunities that come with it. But just as stated above, the reality of these gracious blessings does not guarantee that they will be used by the believer in the daily lives. The full potential of our “sonship” is waiting to be realized, but only those who are faithful in obedience to God’s Word will realize it and hear “Well done, good and faithful servant.”
So to summarize, the believer in Christ is corporately brought into the family of God through Christ, being bought by His precious blood (Gal 4:4) and given access to intimacy with the Father (Rom 8:15; Gal 4:6). While the adoption as sons is a present unconditional reality for the saint, it is not until they yield to the leading of the Spirit that they begin showing themselves publicly as the sons of God (Rom 8:13). Such action, or lack thereof, does not take away or fluctuate the permanent standing of the believer as God’s son. He or she is always accepted because they are in Christ. But, such grace can be enjoyed when it is employed. Our rights as sons are exercised when we call out to Him and when we obey Him. Also, this standing is not stationary, but with it comes the grand Hope to be revealed at the rapture of the Church (Rom 8:13) when our adoption will be brought to completion in glorification, and we will be face to face with our God and King forever.