040. Chapter 35: The Adoption of Children
------------ CHAPTER THIRTY-FIVE ------------ The Adoption of Children [Ephesians 1:5] In the previous chapter we have shown that justification does not only consist in acquittal from guilt and punishment, but also in the bestowal of the right unto eternal life and in God’s child being declared an heir of eternal salvation. To this end Christ was placed under the law, “... made under the law, to redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4-5). The apostle speaks of this in Romans 8:15-17, where we read, “Ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ.” Thus, justification includes spiritual sonship, and this we shall presently discuss.
Justification Includes Spiritual Sonship First, many are referred to as children of God, and this from a variety of perspectives.
(1) It is true of Christ according to His divine nature by eternal generation. “... Thou art My Son; this day have I begotten Thee” (Psalms 2:7).
(2) It is true of the angels and Adam, and, in him (by reason of creation), for the entire human race. “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7); “... Adam ... the son of God” (Luke 3:38); “Have we not all one Father? hath not one God created us” (Malachi 2:10).
(3) It is true of governments, since God has appointed them to reflect His dominion. “I have said, Ye are gods; and all of you are children of the most High” (Psalms 82:6).
(4) It is true of believers by reason of adoption (cf. Romans 8:15-17; Galatians 4:4-5). “And will be a Father unto you, and ye shall be my sons and daughters” (2 Corinthians 6:18). It is of them we shall presently speak. The manner in which believers are children of God is by way of adoption as children. Occasionally this is understood to refer to the glory of the revelation of the children of God after this life. “... waiting for the adoption, to wit, the redemption of our body” (Romans 8:23). John has this in view in 1 John 3:2, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him.” The word “now” does not imply a contrast with the Old Testament, for believers were children of God then as well as in the New Testament. Rather, the word “now” is a reference to the future glory of which they will become partakers when Christ will be revealed in the day of judgment. We are here not referring to this adoption, but to adoption as children in this life. This is true as well in the Old Testament. “Who are Israelites; to whom pertaineth the adoption” (Romans 9:4). This adoption was not by reason of an external covenant, for this did not exist. Rather, this was by reason of the covenant of grace which had been made with Abraham and his seed. Many of them, however, were unfaithful to this covenant -- just as many in the New Testament are likewise unfaithful, each being personally responsible for this. This is also true in the New Testament. The Gentiles are now partakers of the adoption of children. “... that we might receive the adoption of sons” (Galatians 4:5). We are the Gentiles, and it is the objective of the apostle to show the advantage which the Gentiles have received due to the coming and declaration of Christ: They who previously were strangers of this, did not know God, and served idols, became partakers of the adoption of children as well as the Jews. The latter, under the loving custody, direction, and guidance of the ceremonies were directed to Him -- ceremonies which in the clearest possible way proclaimed the coming Savior (who was only promised at that time) in all His suffering, as well as the efficacy of this suffering. Thus, the Gentiles also became partakers of the adoption of children, as well as they who then believed in the Savior. They were God’s children, addressed Him lovingly with the name of Father, and did not need to stand from afar but had access to the throne of grace. They were not merely satisfied to have Canaan as if that were the earnest and type of heaven, but rejoiced in salvation itself as their inheritance.
Regarding this sonship we shall consider three matters: 1) its excellency, 2) who the partakers of it are, and 3) what their obligations are. The Excellency of the Origin of Spiritual Sonship The excellency of the children of God is so great that it exceeds all comprehension. This may be known in some measure by considering 1) their origin and state, 2) the manner in which they became children of God, and 3) the privileges they have.
First, the origin and state of a child of God is more excellent than anything imaginable. To be the child of a king is a great thing in this world. Many boast of the fact that they consider themselves among the descendants of kings and of great men of the world; some pagans boasted of being descendants of the gods. What then must it be to be a child of God Himself who has all glory within Himself, is above all praise, and has made everything? Everything belongs to Him; all creatures and all kings of the earth must be at His service and His beck, and must obey Him to the minutest detail; He accomplishes all that He wills, is nothing but love and goodness; and all that He is, He is for His children. They are of divine descent. Let kings and princes boast of their descent; let nobility, by way of a long succession of noble ancestors, ascend to generations of higher origin; and let families who are now poor and of low estate be encouraged by the fact that their ancestors at one time were noble -- all this is at best but an earthly honor. Oh children of God, you must, however, consider your descent to be from God Himself, not only as Creator (which you have in common with everyone else, and which can only cause us to be ashamed, considering that we have fallen away from this majestic God, have thus become His enemies who are worthy to be punished by Him), but that you have been adopted as children by Him and appointed to be the objects of His fatherly goodness!
Furthermore, to be children of God means that their nature is exalted and glorious -- yes, they partake of the divine nature. Children of noble parents frequently degenerate and then boast in vain of the courageous deeds and titles of their parents. However, God’s children remain what they are: “partakers of the divine nature” (2 Peter 1:4). Something is to be found in them which is exalted above the realm of the world, its riches, honor, and status, and whatever else may be in the world. They have a more excellent, princely, and free spirit (Psalms 51:12). There is something heavenly and divine in them, so that they consider earthly things to be too insignificant to esteem, give attention to, desire, or revere. They have in view that which is high, exalted, and heavenly; of this they speak, this they seek, and they govern their activities with heavenly wisdom. The fact that worldly-minded people consider this to be nothing but imagination and daydreaming, instead considering that which is of the world to be only and really true, essential, and glorious, they only demonstrate thereby that they are children of this world whose portion is in this life. The children of God acknowledge them to be such, and view them as but foolish and contemptible. They know that visible things are but temporary and do not give satisfaction, that in and of themselves they are to be esteemed as nothing; whereas that which is invisible is essential, satisfying, and endures eternally. For this reason they are called, “the saints that are in the earth, and the excellent” (Psalms 16:3), and “the saints of the Most High” (Daniel 7:18).
Secondly, the excellency of their state is also evident from the contrast between them and others. If all men were partakers of the excellent state of the children of God, it would appear that, due to such generality, the adoration and joy of such a state would be somewhat diminished; however, God does not translate all men into this state. The entire multitude of men remain in their sinful, polluted, and despicable condition, and there are but few who are exalted to this glorious state. For this reason they excel all the more, and in glory they exceed all glorious, rich, and prominent princes and kings. A godly beggar is a thousand times more exalted and glorious than the greatest monarch who has ever been in the world. The greatest men in the world have respect for the most insignificant but godly servant, since they are acquainted with his nature and perceive that he towers above them. They cannot commit evil deeds against them unless they first do battle against themselves and banish the esteem they have for them in their hearts. And only then will they oppose them because they cannot tolerate that such an insignificant person towers and has dominion over them. “The righteous is more excellent than his neighbour” (Proverbs 12:26).
Thirdly, by comparing what they once were to what they are now, their excellency stands out even more. Formerly they were the same as others: “of your father the devil” (John 8:44), “a seed of evildoers, children that are corrupters” (Isaiah 1:4), “children of disobedience ... the children of wrath, even as others” (Ephesians 2:2-3), and “cursed children” (2 Peter 2:14). If the latter were annihilated, so that they would be delivered from eternal pain; if such, in separation from God, were yet to enjoy some quietude and have some diversion, as one would cast a piece of bread to a dog, this would be great happiness for them. To become the children of God, however, is something which exceeds all comprehension. In comparison with his low estate, it was an exaltation for David to become the son-in-law of a king. “Seemeth it to you a light thing to be a king’s son in law, seeing that I am a poor man, and lightly esteemed” (1 Samuel 18:23). The more base the condition of God’s child was by nature, the loftier it is to be in the state of being a child of God, and the more glorious it is to be delivered from this misery and to be exalted to such glory. From being a child of the devil to becoming a child of God, from being a child of wrath to becoming the object of God’s favor, from a child of condemnation to becoming an heir of all the promises and a possessor of all blessings, and to be exalted from the greatest misery to the highest felicity -- this is something which exceeds all comprehension and all adoration. The Excellency of the Manner in Which Sinners are Translated into Spiritual Sonship
Secondly, the excellency of God’s children is evident from the manner in which they have been translated into this state. They neither became recipients of this by natural birth, nor by reason of wisdom and courage; they neither purchased it with their money, nor did they obtain it with their good will and virtuousness, but they have been translated into this state of sonship as follows:
(1) God has regenerated them by His Holy Spirit. In the human realm a person is a child of someone from whom he originates -- from whom he has his life by way of procreation. In like manner a believer is a child of God since his spiritual life originates from God. “Of His own will begat He us” (James 1:18); “But as many as received Him, to them gave He power to become the sons of God ... which were born, not of blood ... but of God” (John 1:12-13). Since therefore their spiritual being and life originates from God, they are the children of God by regeneration.
(2) They are children by reason of adoption. God decreed from eternity that in time He would adopt them from the human race to be His children and heirs of eternal life. “Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will” (Ephesians 1:5). According to that decree He actually adopts the elect -- each at his own time. “Ye have received the Spirit of adoption” (Romans 8:15), “that we might receive the adoption of sons” (Galatians 4:5). They lay in their blood, cast away due to the abominableness of their soul, and no eye had pity upon them. God, however, viewing them in pity, said to them while lying in their blood, “Live; yea, I said unto thee when thou wast in thy blood, Live” (Ezekiel 16:6). Behold, this is grace only -- free and inexpressible grace.
(3) God has betrothed them to His Son by way of a spiritual marriage, by which they are united to Him in one Spirit. Concerning this betrothal we read: “And I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness, and in judgment, and in lovingkindness, and in mercies” (Hosea 2:19). In the Song of Solomon the Lord Jesus therefore frequently calls them His bride: “My sister, My spouse” (Song of Solomon 4:9-12); and they call Him their Beloved: “This is my beloved, and this is my friend” (Song of Solomon 5:16). By reason of this marriage they mutually belong to each other. “My beloved is mine, and I am His” (Song of Solomon 2:16). As two become one flesh in marriage, they likewise become one with Christ. “But he that is joined unto the Lord is one spirit” (1 Corinthians 6:17). As the father of the bridegroom also becomes the father of the bride by reason of marriage, the Father of our Lord Jesus Christ likewise becomes the Father of believers. “Hearken, O daughter! ... the King’s daughter is all glorious within” (Psalms 45:10
(4) They are children by reason of being united to the Son of God as members of one body (Ephesians 1:23). Since the Head is the Son of God, this is likewise true for the members, who, together with the Head, constitute one body.
Consider these four matters simultaneously, and upon proper reflection, it will cause a believer, with adoration, to be in ecstasy and to say: “I, who like other men lay in my sins; who was subject to the wrath of God; who was hateful, abominable, and intolerable -- I have been known of God from eternity, have been ordained in His decree to be His child, and in time have been snatched from hell, and have been adopted as a child, as a child of that great God! I, who am but despised and maimed, have been betrothed to the Son of God -- and this with the approbation of His Father and by reason of the incomprehensible love of the Son! I, who was dead in sins and trespasses, have been quickened by the omnipotent power of the Holy Spirit! I have been born of God! This is incomprehensible and transcends all adoration. However, even though it is marvelous in my eyes, it nevertheless is the Lord’s doing. Therefore I ought to rejoice over all this honor and glory, over such love and benevolence. I shall therefore love Him in return and magnify His Name to all eternity.” The Excellency of the Privileges of Spiritual Sonship
Thirdly, the excellency of being a child of God is evident from the privileges they have. They are so manifold, that they cannot be enumerated, and each one is so glorious and so delightful that it cannot be expressed. Let us but consider a few of these privileges.
(1) God cherishes them as His children with a fatherly love. Oh wondrous love! God, who is love, sets His infinite love in motion to cherish with love such persons who in themselves are hateful, despicable, and condemnable. This love is not generated by the desirability of the object, but it originates within Himself, being desirous to love and to love specific individuals. Observe the following concerning this love: “Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3); “But God, who is rich in mercy, for his great love wherewith he loved us” (Ephesians 2:4). This love is so great, vehement, and incomprehensible that the Lord Jesus Himself exclaimed in amazement, “For God so loved the world, that He gave His only begotten Son” (John 3:16). Love was the origin of eternal election; love sent Jesus into the world to be their Surety; love drew them out of the world to Him, translating them into the kingdom of His love; love radiates continually upon them; love preserves them; love brings them to glory; and love engenders a perfect union with, and love for, Him. This would not be credible if God Himself had not said this. Since God does say this, however, we now wish to believe and acknowledge this, rejoice in this, and be engaged in adoration. We wish to give Him glory, and being ignited by His love, to love Him in return. “We love Him, because He first loved us” (1 John 4:19).
(2) God has His eye upon them as a Father, to keep them so that no evil will befall them. “He will not suffer thy foot to be moved: He that keepeth thee will not slumber. Behold, He that keepeth Israel shall neither slumber nor sleep. The Lord is thy keeper: the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil: He shall preserve thy soul. The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore” (Psalms 121:3-8). How safely may such a child rest and trust under the shadow of His wings! He need neither fear nor be anxious, for the Lord cares for him (1 Peter 5:7). “I the Lord do keep it [the vineyard]; I will water it every moment: lest any hurt it, I will keep it night and day” (Isaiah 27:3); “But the very hairs of your head are all numbered” (Matthew 10:30). He who touches one of them touches the apple of His eyes -- yes, He even rebukes kings for their sake. Oh, how blessed is he who is a child of God, who due to fatherly love, is the object of the Lord’s protection!
(3) Since He preserves them, He cares for them in all that they need according to body and soul, so that they need not be concerned as to what they shall eat and drink and wherewithal they shall be clothed, for their heavenly Father knows what they stand in need of. He who feeds the fowls of the air and clothes the lilies of the field with more glory than even a Solomon, will He not provide food and clothing for His dear children? The Lord Jesus impresses this upon us in this convincing manner in Matthew 6:25. The apostle does likewise: “Let your conversation be without covetousness; and be content with such things as ye have: for He hath said, I will never leave thee, nor forsake thee” (Hebrews 13:5). He will feed them with their appointed portion of meat, even if the ravens would have to bring it to them. They thus need not be distrustful nor fearful, but may freely say with David, “The Lord is my Shepherd; I shall not want. Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life” (Psalms 23:1
(4) God has compassion and pity with them in all their bodily and spiritual ailments. It pleases the Lord to lead His children to heaven through many adversities and tribulations, in order that they may thus learn to know and feel their sins, be kept humble, be weaned from the world, be stirred up to prayer, be motivated to trust in Him, attentively acknowledge His help and His preceding grace, give all things into His hands and be satisfied with His government. “Thou hast seen it: for Thou beholdest mischief and spite, to requite it with Thy hand: the poor committeth himself unto Thee; Thou art the helper of the fatherless” (Psalms 10:14). As the Lord remembered Noah when he floated in the ark upon the waters of the flood (Genesis 8:1), and as the Lord attentively observed the oppression of His people in Egypt (Exodus 3:7), in like manner He looks in compassion upon His children in all the trials which oppress them. “Like as a father pitieth his children, so the Lord pitieth them that fear Him” (Psalms 103:13); “Is Ephraim My dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore My bowels are troubled for him; I will surely have mercy upon him, saith the Lord” (Jeremiah 31:20). For this reason He refers to Himself as “the Lord that hath mercy on thee” (Isaiah 54:10). The heartfelt compassion of someone may refresh a destitute person, albeit that he cannot help him; it is, however, as if he carries part of his cross. It refreshes His children to a far greater degree when they may believe and see that God has mercy upon them in truth, doing so out of love to them, and with a zeal to help them as only He is able to do. Unless it would serve their best interest to be exercised somewhat in a cross, He would also be able to either preserve them from tribulations or to deliver them immediately from it. Even if He does not immediately help them, He nevertheless governs matters in such a manner that it will be subservient to their best interest and to their salvation. “And we know that all things work together for good to them that love God” (Romans 8:28).
(5) Since they are children, God hears and answers them as their loving Father. As children they take refuge to their Father in perplexity and by reason of this relationship they call Him, “Abba, Father!” In an intimate manner they bring their needs before Him, and with tearful eyes they tell Him what their sorrow is. They cry out, “My Father, the cross is so heavy and so very painful for me; it is of such long duration and I do not see my way through. Thou art able to help me, however, for Thou hast promised it and Thou dost indeed have compassion with me. Therefore, my Father, help, support, and deliver me!” The Lord looks upon such children in love, and is pleased with their childlike complaints and their taking refuge to Him. He will most certainly answer them and deliver them at His time and in His manner. “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him” (Luke 11:13); “How much more shall your Father which is in heaven give good things to them that ask Him” (Matthew 7:11).
(6) Since they are children, they are free. “Then are the children free” (Matthew 17:26); “But Jerusalem which is above is free” (Galatians 4:31); “So then, brethren, we are not children of the bondwoman, but of the free” (Galatians 4:31).
[1] They are free from the covenant of works. “If the husband be dead, she is loosed from the law of her husband” (Romans 7:6). Likewise, the believer is also free from the first husband, the law. “But now we are delivered from the law, that being dead wherein we were held” (Romans 7:6).
[2] They are also free from the old ceremonial administration. “Ye have been called unto liberty” (Galatians 5:13). [3] They are free from the power of Satan, who will neither have power nor dominion over them as he did prior to their conversion (2 Timothy 2:26).
[4] They are free from the dominion of sin. “For sin shall not have dominion over you: for ye are not under the law, but under grace. But now being made free from sin ...” (Romans 6:14
[5] They are free from eternal condemnation. “There is therefore now no condemnation to them which are in Christ Jesus” (Romans 8:1). The truth has made them free (John 8:36), and the Son has made them free. “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36). The Holy Spirit gives them a free disposition of heart, so that they find themselves to be free from everything, and, being free, walk in this liberty. “Where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17); “Stand fast therefore in the liberty wherewith Christ hath made us free” (Galatians 5:13; “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh” (Galatians 5:13). They who have tasted the bitterness of slavery will know best what a glorious privilege this is. The apostle demonstrates this glorious reality. “Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God” (Romans 8:21).
(7) Since they are children, they are also heirs of God; that is, of all the temporal, spiritual, and eternal benefits of the covenant of grace. “And if children, then heirs; heirs of God, and joint-heirs with Christ” (Romans 8:17). What an unspeakable inheritance this is! They may indeed exclaim, “The Lord is the portion of mine inheritance and of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage” (Psalms 16:5-6); “Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee; which Thou hast wrought for them that trust in Thee before the sons of men!” (Psalms 31:19).
They are heirs of the earth. When God created our first father Adam, He appointed him to be lord over everything. “Replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (Genesis 1:28). Man, having sinned, has been deprived of this dominion; God, however, having restored His elect again in Christ, by renewal makes them partakers of all things. “How shall He not with Him also freely give us all things” (Romans 8:32); “... all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours” (1 Corinthians 3:21-22).
Objection: The godly generally have the smallest portion in this world. How can all things then be theirs? And in what manner do they have dominion over everything?
Answer: A king owns his kitchen utensils, even though he neither uses nor controls them. The son of the king is proprietor by reason of his claim upon the crown, even though he does not as yet possess the kingdom. A landlord owns his rented land, even though he does not use it; such is also the case here.
(1) God’s children are proprietors of all things; all things are theirs. They do not trespass upon the property of another man; they eat their own food, and neither do they have borrowed clothes nor live in the homes of other people, nor do they use the animals of others. They neither see a foreign sun, nor do they live by foreign air; it is all theirs. They have a claim to it all, and their Father has given it to them. Even though the world considers this proprietorship to be but imaginary, it is nevertheless the truth. Others may have much and extensive property; however, they have it as slaves who carry the goods of their master for his children, and as soldiers to protect their paymasters. The ungodly ought to thank the godly for being alive and that they may have a crumb for all their activity, for if there were no longer godly persons, they would all be in hell; they live from the goods of the godly. God permits them to use these in His common goodness, and the godly have no less for it.
(2) All that the godly may own and use, they may have in their Father’s favor. Whatever exists unwillingly serves the ungodly; it all groans against them (Romans 8:20
(3) Whatever exists, exists in subservience to them. The sun, moon, and stars are there to illuminate them and to cause them to rejoice; the earth with her fullness is there to provide food, clothing and enjoyment for them. The bird in the air, the animal upon the land, and the fish in the water exist for them. The devil in hell must serve them, even if it were to sanctify them (2 Corinthians 12:7), albeit that this is not His objective. All the activities and labors of the ungodly are in the end subservient to the godly for soul and body. The angels themselves (oh, wondrous goodness!) “are all ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Hebrews 1:14). Behold, God’s children are thus frequently “as having nothing, and yet possessing all things” (2 Corinthians 6:10). The Lord Jesus through His poverty has made them rich (2 Corinthians 8:9).
Therefore, children of God, consider yourselves as having such an exalted position and as being so rich; however, you must know that this is but an added gift, and is nothing compared to the spiritual goods which you possess and anticipate.
(1) Since you are master over all things, with what princely spirit you ought to consider everything as being subject to you. You ought not to permit anything -- money, food, men, honor, or whatever it may be -- to bring you under its power, have dominion over you, divert your affections, and thus bring you in subjection to it.
(2) Since you are master and possessor of the world, why are you so filled with care and anxiety, fearing that some day you will yet be in want? Why are you so busy in gathering money and goods, since they are all yours -- all that has or has not been gathered by you?
(3) Since you are master over all things, use all things as proprietor. Make use of heaven and earth in this way; view all in this way, and delight yourself in that which you see, hear, smell, and taste. See to it, however, that you conduct yourself as a good-natured master and refrain from tyranny, utilizing and governing in this manner whatever the Lord gives you for your use -- be it your animals, your servants, and all who are under you or labor for you.
(4) Since you are master over everything, take special care that you do not use unlawful means to acquire your possessions, but receive everything from the hand of your Father, however much or little He may be pleased to give you for your use; it will be sufficient for you as you use the means which He has prescribed for you. An only child is heir of all the goods that are in the house of his parents. If, however, he removes something from this inheritance contrary to the will of his parents, he will anger them; such is also the case here. You may freely eat from all the trees in the garden of this world; however, be on guard for that one tree called sin. Be satisfied with that which your Father bestows upon you. In all things He will give you that which suffices; if it be not according to your foolish desire, it will be to the benefit of your health. Therefore you may say with liberty and in faith, “The Lord is my shepherd; I shall not want” (Psalms 23:1).
(5) Since you are master over all things, do not forget your humble origin, so that the following proverb be not applicable to you: When nothing becomes something, something no longer knows itself. [Note: The Dutch proverb reads: “Als niet komt tot iet, dan kent iet zich zelve niet.”] Know that you are a sinner, not worthy of receiving anything. Know that the Lord has granted you all only out of pure goodness and has richly given you all things to enjoy (1 Timothy 6:17). Since you have received everything, do not boast as if you did not receive it, but had all this from yourself. This is an added benefit.
Secondly, they are heirs of a possession which is far more excellent than heaven and earth with all its creatures. They are heirs of all the benefits of the covenant of grace enumerated in chapter 16. Concerning this the apostle says, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him” (1 Corinthians 2:9). This inheritance consists in sound wisdom (Proverbs 2:7), durable riches and righteousness (Proverbs 8:18), and a kingdom which the Lord Jesus has appointed unto them (Luke 22:29). It is “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Peter 1:4), a glorious inheritance which is “the riches of the glory of His inheritance in the saints” (Ephesians 1:18). It is an eternal inheritance; “that ... they which are called might receive the promise of eternal inheritance” (Hebrews 9:15). God Himself is their inheritance: “The Lord is my portion” (Lamentations 3:24). It is incomprehensible and inexpressible what this is. No one can comprehend this unless he has enjoyed in some measure what it will be when the soul, with full satisfaction, will enjoy God in an immediate sense. Of this we can say nothing else but, Oh, how great this is!
Consider all this together and on the one hand cast your eyes upon your own abominable, hateful, and condemnable condition, and on the other hand upon your sonship. Focus upon its excellency as having its origin in God, the King of kings, and as being a partaker of the divine nature, which is the portion of so few. Consider and attentively reflect upon the fact that you have become a child by adoption, by betrothal to Christ, by regeneration. Consider the glorious privileges which are therefore yours: to be loved by God, to be preserved by God, to be cared for in all things, to have the compassion of God in all tribulations, to be heard of God in prayer, and to be an heir of God. Our understanding is too small to perceive the magnitude of all this; it is impossible to fathom this; in adoration one must exclaim, “Blessed is the nation whose God is the Lord; and the people whom He hath chosen for His own inheritance” (Psalms 33:12); “Happy art thou, O Israel: who is like unto thee, O people saved by the Lord” (Deuteronomy 33:29). The Marks of Sonship A believer will very readily approve of this, even if he is weak or just at the beginning; it will cause his heart to yearn for these matters with desire. However, it will also oppress him somewhat because he fears he is not, and perhaps will never be, a partaker of the adoption of children. It will therefore be necessary that we present to you the nature of a child of God in its essence, beginning disposition, and affections or motions. In doing so, an unconverted person who readily imagines himself to be a child of God, will be able to see that he is not a child of God; and one whose faith is feeble and who is fearful that he is not a child of God, may be able to see that he is a child indeed. In the previous chapter we have shown that one can be assured of his justification, that is, both of forgiveness and of his right to this blessed inheritance. We have shown that he must endeavor to be assured of this, and that, being delivered from fear, he should as a child serve and honor God with love and gladness. To that end compare yourself with these marks, and by way of comparison determine what your state is.
First, one obtains the adoption of children by faith. “But as many as received Him, to them gave He power to become the sons of God” (John 1:12); “For ye are all the children of God by faith in Christ Jesus” (Galatians 3:26). Therefore, do you perceive that upon a sensible view of your sinful and condemnable condition, you have taken refuge to, and with many prayers and supplications continue to take refuge to Jesus Christ? Have you taken refuge to Him out of a heartfelt desire to be reconciled to God and to be in this state of sonship; to live in communion with God, in peace of conscience, in love to God, and in fear before Him; to attain to the disposition and exercise of sanctification; to battle continually against sin; to be preserved in your faith; and to enjoy eternal felicity? Have you thus taken refuge to Jesus Christ, knowing Him to be a complete Surety who is fully qualified to save, as One who in His goodness calls and invites you by means of the gospel, as One who offers Himself so that He may communicate this fullness to you, and as One who is true and Almighty? I repeat, have you taken refuge to Him, received Him, surrendered yourself to Him, and are you conscious of all these motions (of which you can be conscious if you but take notice of them)? You may then conclude as follows: I believe, and since my faith also pertains to sonship, since faith unites one with Jesus, the Son of God, and causes one also to be betrothed to Him, and since there is the promise that believers receive power to be the sons of God, I thus perceive that I am a child of God by faith. He who draws this conclusion from the Word of God and perceives this to be in harmony with his heart, (determining what its desires are by means of the Word), acts wisely, even though he does not taste as yet the glory and sweetness of such a state, or be it that he also does not yet perceive the sealing operation of the Holy Spirit, thoroughly removing all doubts and fear. Even he who is strong in faith -- and thus he who possesses and perceives the truth of these matters -- must put aside and disregard many things which as yet come forth from his heart.
Secondly, spiritual sonship may be recognized by the bearing of God’s image. A father generates a son according to his image; a human being brings forth a human being, and a child has the same human nature as the parents. The Lord likewise regenerates His children according to His image (cf. Colossians 3:10; Ephesians 4:24). He makes them partakers of the divine nature (2 Peter 1:4), and “followers of God, as dear children” (Ephesians 5:1). If a believer experiences that he, who at one time was darkness, may now be light in the Lord, has enlightened eyes of understanding, and knows the Lord Jesus and the Holy Spirit (even though this light, to his shame, reveals to him the sinfulness of his heart) -- if he perceives the loveliness of spiritual life with God (whereby the soul is stimulated in its desires), despises the vanity and despicableness of all that the natural man deems to be glorious and desirable -- if his heart is united with the will of God and it is his delight and desire only to do this will in thoughts, words, and deeds, doing so in love, fear, and obedience -- if the desires of the heart go out toward God in order to have fellowship with Him continually, to be pleased with, rejoice, and delight oneself in the Lord, and there is a desire to be delivered from sin -- if a believer perceives this within himself in truth, he most certainly bears the image of God, as Scripture states that the image of God consists in this. As long as we are on this side of eternity, however, the image of God will be imperfect in man; the best among God’s children has but a small beginning, and still has much of the old man. This engenders the battle between the Spirit and the flesh and its lusts (Galatians 5:17), and a praying against sin, and for sanctification. Thus this strife yields proof that a person bears the image of God, for if all were flesh, there would be no opposition and therefore no strife. Instead, there would be peace in the enjoyment of one’s earthly pleasures. If you therefore perceive the principle of God’s image to be found in you in truth, you may and must proceed with the conclusion that you are a child of God and an heir of eternal life. I am speaking here of the veracity rather than the degree of this matter. The third mark qualifying one as a child of God consists in the inner motions which only belong to a child of God. In order to show to you what they are, we shall compare a child of God with a child of nature, particularly in respect to love for parents, brothers, and sisters. As God loves them with an infinite, eternal, and immutable love, this love also ignites in God’s children, who are now radiated with divine love, reciprocal love. “We love Him, because He first loved us” (1 John 4:19). This love is a veritable and infallible mark of sonship. “But if any man love God, the same is known of Him” (1 Corinthians 8:3). This love manifested itself continually in David throughout the Psalms. “I will love Thee, O Lord, my strength” (Psalms 18:1); “I love the Lord, because He hath heard my voice” (Psalms 116:1). Paul was strongly motivated by the love of God. “For the love of Christ constraineth us” (2 Corinthians 5:14). Yes, anyone who has faith will manifest this love. “... faith which worketh by love” (Galatians 5:6). The Analogy Between Natural and Spiritual Sonship
Between parents and children there is a love which the Greek called storgé; this is a word which we can only translate properly by way of description. It is an innate love, an inner inclination, which spontaneously issues forth from the heart; it can only exist between parents and children, and cannot go forth toward others. A stepmother can love her stepchildren very much; however, says she, “I cannot give them a motherly heart (that is this storgee).” This love unites them as parents as is manifested in this relationship by a sense of belonging, much friendliness, care, and benevolence.
Natural children delight to be with their parents. A small child, when seeing the mother leave, will cry after her. If he misses the mother, he will look around and seek for her; if he does not find her, he will cry and be sorrowful. When he sees the mother again, he will run to her and fall upon her lap with laughter and happiness. If something occurs by which he is frightened, he will run to the mother, entrust himself to her lap, and be without fear. He is not concerned about food or clothing, but expects this from the parents. Even if the child has a meager portion at home, he would rather have dry bread at home than to enjoy all sorts of delicacies with strangers in the absence of the mother. He rejoices when the mother commands him to get something, and will execute her order with joy; he will be delighted if he perceives that the mother is pleased with this. He has a filial fear for the parents and does not wish to anger them. If he has been naughty and the parents maintain somewhat of a distance, the child will not be able to bear this. He will not cease to run to them, plead with them, and supplicate them until he perceives by renewal the former familiarity. If the children are older, they cannot bear to hear someone speak a dishonoring word about their parents; it grieves them at their heart and they will defend them with all their might. The love of a child is also manifested toward the brothers and sisters; he is one with them, finds joy in being with them, whereas he very easily separates himself from strangers. Everyone knows that all of this is true for children.
Consider all that has been said and apply it to the spiritual. You will perceive that God’s children have the same nature. If someone does not perceive this within himself, let him rest assured that he is not a child of God. If, however, someone truthfully perceives this nature within himself in a spiritual sense, he has reason to conclude that he is a child of God. Apply this disposition of a child to God’s children, and you will then observe that Scripture states the very same about God’s children.
(1) A child of God, aside from desiring the tender love of God, desires the continual presence of God. “But it is good for me to draw near to God” (Psalms 73:28). If the Lord hides Himself from the soul, she will be troubled. “My Beloved had withdrawn Himself, and was gone: my soul failed when He spake” (Song of Solomon 5:6); “Thou didst hide Thy face, and I was troubled” (Psalms 30:7). If the Lord departs, she will cry after Him. “All the house of Israel lamented after the Lord” (1 Samuel 7:2). The soul runs after Him and cleaves unto Him. “My soul followeth hard after Thee” (Psalms 63:8). And if she must miss His presence, she will sit alone and mourn “as a sparrow alone upon the house top” (Psalms 102:7). “For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me” (Lamentations 1:16). During such desertion she thinks upon the days of old, and this softens her heart, arousing within her a strong desire for the former fellowship. “Oh that I were as in months past, as in the days when God preserved me; when His candle shined upon my head, and when by His light I walked through darkness; as I was in the days of my youth, when the secret of God was upon my tabernacle; when the Almighty was yet with me” (Job 29:2-5); “Lord, where are Thy former lovingkindnesses” (Psalms 89:49). Then the soul will cry out with David, “My soul thirsteth for God, for the living God: when shall I come and appear before God” (Psalms 42:2). If the Lord by renewal appears to her, she will cry out for joy and say, “O Lord, I will praise Thee: though Thou wast angry with me, Thine anger is turned away, and Thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; He also is become my salvation” (Isaiah 12:1-2). And even if it pleases the Lord not to favor her with sweetness and comfort, she nevertheless wishes to remain near to Him, even if she would die of hunger while yearning for, waiting for, and crying after Him. In spite of all this she does not wish to depart from Him and entertain herself with the delicacies of the world. Even then the soul will say, “Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever” (Psalms 73:25-26).
(2) Like a child, the soul is humble before the countenance of her Father and perceives herself as a worm and as one not worthy of notice. In this frame she bows before Him and submits to Him as a weaned child. “Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child” (Psalms 131:1-2).
(3) The soul of a child of God is willing to do the Lord’s will; that is her joy and delight. “Thy people shall be willing in the day of Thy power, in the beauties of holiness” (Psalms 110:3); “For I delight in the law of God after the inward man” (Romans 7:22); “Wherefore we labour, that, whether present or absent, we may be accepted of Him” (2 Corinthians 5:9). If she is overcome by sin, it will grieve her in the innermost recesses of her soul, and she cannot be satisfied until she, by renewal, has been cleansed by the blood of Christ and once more has peace with God. “When I kept silence, my bones waxed old through my roaring all the day long. For day and night Thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. I acknowledged my sin unto Thee, and mine iniquity have I not hid” (Psalms 32:3-5); “Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me” (Psalms 51:2-3). And if the Lord receives her again after her fall into sin, and causes her to experience His grace and comfort, her love toward God will be ignited all the more vehemently. “I love the Lord, because He hath heard my voice” (Psalms 116:1).
(4) All these texts confirm the love of God’s child toward God; and as they love God, they likewise love the children of God. “Every one that loveth him that begat loveth him also that is begotten of Him” (1 John 5:1). This is an evidence of being a child of God, “We know that we have passed from death unto life, because we love the brethren” (1 John 3:14). The godly know the difference between a child of God and a child of the world. The latter are despised in their eyes; however, they honor the first (Psalms 15:4). God’s children do not love each other because they have such a pleasant character, are of such a humble disposition, or are faithful; it is also not because one need not fear to be deceived by them, or because they are civil and religious. Instead, they recognize that God’s children love Jesus and that Jesus loves them. It is for this reason that their heart goes out after them and unites itself with them, in order that together they may bear witness to Jesus and His cause. Their desire is “to the saints that are in the earth, and to the excellent, in whom is all my delight” (Psalms 16:3); “I am a companion of all them that fear Thee, and of them that keep Thy precepts” (Psalms 119:63). Together with them, they desire to be both exalted as well as humbled, and with them wish to endure one and the same circumstances. “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt” (Hebrews 11:25-26). The Need to Examine One’s Self Whether He Is a Child of God
We have thus briefly presented to you the nature of a child of God, in order that it would provide both converted and unconverted with a suitable mirror by which they can perceive what their spiritual state is. Consider now the three marks mentioned earlier together, and if it is your desire to know whether or not you are a child of God, bring yourself into the presence of an omniscient God, and compare yourself with these marks. Then listen to what your conscience has to say.
If a person has been convinced that he possesses neither faith nor the image of God, and has not the nature of a child of God, but has been convinced of the contrary, let him be persuaded that he is not a child of God. Let him dwell for some time upon this realization and furthermore reflect upon the fact that God is then not His Father, nor is the Lord Jesus his Savior; and that he is neither a partaker of the promises which are written in the Bible, nor of eternal salvation. Oh, that the Lord would impress this condition upon his heart! Let him furthermore reflect upon the fact that he is a child of the devil (how dreadful!), and a child of wrath, that is, the object of God’s wrath. He should consider that all the threats and curses which are recorded in the Word of God are applicable to him, and that if he were to die that way, he has nothing else to expect than eternal condemnation. If there were any historical faith, if any attention were given to the natural conscience, this condition, along with the conviction of being in this condition, ought to bring on distress and cause him to frighten and tremble and to inquire whether there is still a means by which to be delivered. If you are sincere in this, there is still hope that from a child of the devil you may become a child of God -- from an heir of condemnation, an heir of eternal salvation. This hope lies in taking refuge to the Lord Jesus and in receiving Him by faith, for those will be given the power to become the sons of God (John 1:12). They have the promises that they will be saved (Acts 16:31). On the other hand, if someone has been convinced by the marks mentioned earlier that his heart is and functions as has been stated, he may not neglect to conclude that he is a child of God. He may not neglect to impress this conclusion upon his heart: “Now are we the sons of God “ (1 John 3:2). He may not neglect to rejoice in this his blessed state. If he does not do so, he sins against the Lord, not acknowledging the great love of God. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1). Such a person also does not acknowledge the inexpressible privileges of which he is a partaker. Can there be anything more glorious and blessed for a person than to have been eternally predestinated to be a child of God, to have been adopted in time, to have been betrothed to Christ, to have been regenerated by the Holy Spirit, to be loved by God the Father, to be kept by Him as a Father, to be cared for by Him in all things, to be the object of His pity and compassion, to be always heard in all things which one desires in Christ’s Name, and to be an heir of God, the world, and eternal felicity -- all of this being true for one who is so sinful and miserable in himself? And consider then that he belongs to the few who are partakers of it. Could one think upon or desire anything more lofty than this? If not, why then does your heart not rejoice in all these blessed realities? “Let the saints be joyful in glory: let them sing aloud upon their beds” (Psalms 149:5). This is gratitude and is pleasing to God; to such He will continue to reveal Himself. “Delight thyself also in the Lord; and He shall give thee the desires of thine heart” (Psalms 37:4).
(1) See to it that you do not ascribe to your nature the dispositions and the motions of the heart -- outlined in the marks mentioned above -- which you perceive to be within yourself, as if your nature could bring forth such a disposition and such motions by way of external illumination. That would be a manifestation of pride and would rob God of His work which He alone has wrought by an almighty power within you.
(2) See to it that you are not kept from determining what your state is by reason of the magnitude of the matter and your unworthiness -- particularly when you perceive the root of the matter to be in you. That is a manifestation of pride, for it would be as if you do not want to receive anything unless you would be worthy of it, and as if the gift would have to be commensurate with your worthiness.
Know that God gives His children everything above and beyond, and contrary to, what they deserve; the best of them is as unworthy as the least among them, and it is all “to the praise of the glory of His grace “ (Ephesians 1:6). Therefore, if God has and will bestow this upon you, then receive it all, doing so with much humility, and yet with gladness.
(3) See to it that your remaining corruptions do not cause you to deny the truth, for we know that God gives His children all things here only in part; in the best of them He allows many corruptions to remain. We thus need not discern whether or not there are corruptions and how many there are, but whether truth, spirit, and life are to be found within. If such is the case, then, with Paul, make a distinction between your spiritual self and your carnal self and be assured that this feeble new man will certainly remain alive, and the old Adam will never put it to death. You may never draw a conclusion based upon your measure of sinfulness or spirituality, but your conclusion must be based on the truth. Therefore step over all obstacles, lift up your head out of all your failures, observe your bliss, and rejoice in it. “Rejoice in the Lord alway: and again I say, Rejoice” (Php 4:4). The Obligations of Spiritual Sonship
Those who are now convinced that they are the children of God are under obligation to conduct themselves as children of God. I am not putting a burden upon you which, due to its weight, would diminish your happiness; no, “It is joy to the just to do judgment” (Proverbs 21:15). The nature of a child of God spontaneously generates all that a child is obligated to do; it is his desire, his delight, and his life, and nothing grieves him, except that he does not serve his heavenly Father in a more pure and spiritual manner. Therefore since you are children, conduct yourself as children.
First, entrust everything pertaining to body and soul to your heavenly Father without fear and anxiety. “Therefore take no thought ... for your heavenly Father knoweth that ye have need of all these things” (Matthew 6:31-32). Fear and anxiety are indicative of either doubting that one is a child of God (even when the heart is convinced of this and he is able to see the veracity of this in comparing himself with the Word of God), or it is a distrusting of God’s power, His watchful care for you, or His goodness. How obviously this is contrary to God’s Word! It can also be due to an inordinate desire and failure to deny one’s own desires; that is, a desire to receive something in a given measure and at a given time. Such a sin ought not to be found with a child who ought to be subject to the will and wisdom of the Father. Therefore do battle against this, give it over into the hand of the Lord, and entrust it to Him. “Thou hast seen it: for Thou beholdest mischief and spite, to requite it with Thy hand: the poor committeth himself unto Thee; Thou art the helper of the fatherless” (Psalms 10:14). Therefore you must let go and allow the Lord to care for it. “Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass” (Psalms 37:5); “Casting all your care upon Him; for He careth for you” (1 Peter 5:7). Glorify Him thus in His omnipotence, faithfulness, wisdom, and goodness, and you will experience that all will be well, and that the end will be peace.
Secondly, honor and fear your heavenly Father with a childlike heart. This most intimate and sweet relationship between God and His children may definitely not diminish their esteem for God. Rather, one ought to delight himself by continually reflecting upon and acknowledging the great glory of divine majesty. You must always know yourself in order to remain humble, have a holy reverence and respect for God, and display this before Him. “A son honoureth his father, and a servant his master: if then I be a Father, where is Mine honour? and if I be a Master, where is My fear” (Malachi 1:6); “And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear” (1 Peter 1:17). As a child of your Father, request from the Lord all those things which are the focus of your good desires. This is the reason why the Lord does not fill His children to overflowing in this life, but permits much emptiness to be in them, so that they would make their childlike desires known to Him and beg of Him for fulfillment. Make all your needs known to your Father, that is, whatever presses you down, threatens you, and you long to have; do this as intimately as a child would ask his father. Do not then tremblingly stand from afar, but rather, as a child, use the boldness which you have received and cry out, “Abba, Father.” Pray for the fulfillment of your desires with sweet childlike supplications; that will be pleasing unto the Lord. He says: “Let Me see thy countenance, let Me hear thy voice; for sweet is thy voice, and thy countenance is comely” (Song of Solomon 2:14); “Call upon Me in the day of trouble” (Psalms 50:15); “Open thy mouth wide” (Psalms 81:10); “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith” (Hebrews 10:19
Reflect much upon Luke 11:11-13, “If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit (good gifts in Matthew 7:11) to them that ask Him?”
Fourthly, submit yourself as a child to the chastisement of the Lord as being the chastisement of a Father. The Lord deals with His children in a human fashion; when they misbehave, desecrate the Lord’s institutions, and do not keep His commandments, He will visit their transgressions with the rod, their unrighteousness with plagues, and their body and soul with numerous afflictions. To flare up against this, to be grieved, to murmur, and immediately to say, “I am not a child of God, God is not my Father, God deals harshly with me; if He were my Father, He would have compassion on me; He would then deliver me from this grievous and especially this sinful cross” -- to speak thus does not befit the nature of an upright child. It is fitting for a child to be quiet, to humbly submit, and to say, “I will bear the indignation of the Lord, because I have sinned against Him” (Micah 7:9); “I was dumb, I opened not my mouth; because Thou didst it” (Psalms 39:9). It behooves you to humble yourself under the rod, to permit yourself to be chastised, and as a child to fall under the rod. It behooves you to beg for grace, doing so not as a stranger, but as a child, clinging by faith to the fact that you are a child. Hope thus upon grace and deliverance according to the exhortation, “Humble yourselves therefore under the mighty hand of God, that He may exalt you in due time” (1 Peter 5:6). Therefore whatever you do, do not conduct yourself as a stranger during the heat of oppression -- which comes upon you as a trial -- as if something strange befell you (1 Peter 4:12). Know that this is the common way in which the Lord leads His children. Observe this in Hebrews 12:6-9, “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons ... shall we not much rather be in subjection unto the Father of spirits, and live?”
Fifthly, obey God as your Father and endeavor to be like Him. Here we have the distinction between true and natural holiness, for the exhortation is as follows: “As obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as He which hath called you is holy, so be ye holy in all manner of conversation” (1 Peter 1:14-15); “Be ye therefore followers of God, as dear children” (Ephesians 5:1). Let the light and the new man within you, as well as your conformity to the divine nature, show themselves forth. Show forth that the goods of this world are not your portion, and that you have a better and more satisfying portion. Show forth your humility, meekness, moderation and your love, fear, and obedience toward God, as well as your patient submission to His chastising hand -- so that men, seeing your light, may glorify God. “Herein is my Father glorified, that ye bear much fruit; so shall ye be My disciples” (John 15:8). Thus, with heart, words, and deeds, strive zealously for the honor of your Father, and He will manifest that this is pleasing to Him, and will permit you to experience more of His fatherly favor. “That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Php 2:15).
Sixthly, live as children in mutual love and peace, so that men may see that the Spirit dwelling in you differs from the one dwelling in them.