Too many times we learn the definition
given us in some dictionary as to the meaning of a word, and
after having learned the meaning of that particular word by looking
it up in Webster's dictionary, We think that is what it means
when it comes to the study of the subject in the light of Scripture,
but that is not the case in many, many subjects that one might
study. I'm going to give, just as briefly
as I can, some of the things that we mentioned two weeks ago
this coming Wednesday evening as an introduction to our study.
After I have done this, then I will give to you the outline
in which I think this subject should be studied, that is, the
divine order. We stated the other Wednesday
evening that there are points of similarity and there are points
of dissimilarity between civil adoption and biblical adoption. The points of similarity are,
number one, in each the child is taken from another family. Two, in each the adopted sustains
a new relationship to the adopter. And number three, in each the
adopted becomes the heir of the adopter. Now those are points
of similarity between civil and spiritual adoption. The points
of dissimilarity are civil adoption was permitted for the benefit
of the childless. One cannot say that the father
didn't always have a son, so that will not fit, you see. to,
in civil adoption, something attractive excites the adopter. That was true in our family when
my wife and I saw something in Richard, and that attracted us
to him and made us want to adopt him, which we did. Such is not
the case in biblical adoption. There wasn't anything really
attractive in anyone. in any one of us from the standpoint
of what God saw in us. And finally, in civil adoption,
a filial relation is established but not necessarily a filial
disposition. Now you can see there is a dissimilarity. When we're saved by God's grace,
the Lord gives to us a disposition. that desires the things of God. A person might adopt a child
and there is a filial relationship, legally speaking, but that does
not mean that the parent can give to that child the disposition
that that parent would like for the child to have. That is beyond
the ability of any adopter. I said it's beyond the ability
of the adopter. Now you can see there are points
of similarity and there are points of dissimilarity, but yet after
saying these things, but what I have said thus far does not
do justice, does not explain, in fact these things do not explain
the meaning of biblical adoption. Now I'm going to have to go back
for a moment in the church history, and this is necessary to do before
we really begin the development of the subject, and it is a gracious
subject, as you will see. First of all, we know that adoption
is a judicial act. It's a judicial act. Justification
is a judicial act. we have fed a justification before.
Now, for a great number of years, as a result of my studies of
the works of the Puritan, I accepted their view of the subject of
adoption. But in later years, I've had
to depart from the view held by a great number of Puritan
preachers. There were many in the past who
equated adoption, since it is a legal term, a judicial term,
with justification, because justification too is a judicial or legal term. They failed to make a very important
distinction, and it took me a long time to see this, and of course
I received help from others in the study of this subject. So
I'll make this as brief as possible. A great number of the Puritans,
in equating adoption with justification, failed to carry it far enough
in their explanation of adoption, or in carrying out the analogy
of justification. Now, those who equated adoption
with justification failed in this point. Where did they fail? Those who equated adoption with
justification taught that justification is subsequent to regeneration. Now follow me closely here. Whereas
they taught that adoption precedes regeneration. There is a mistake. Do you see what a mistake it
is? In other words, they failed to carry the analogy. Now, you
may say, it doesn't make any difference. Oh, yes, it does.
Oh, yes, it does. Listen carefully now as I state
it again. The Reformers, many of them,
equated adoption with justification. They used justification as an
analogy. Yet, they went on to say, many
of them, that justification is subsequent to regeneration. In
other words, there is a work of grace in the heart and a person
is not justified by his act of faith. And I believe that. I accept that. A person is not
justified before God by his act of faith, per se. Because after
all, faith is the gift of God. precedes justification, and justification
is simply coming to the knowledge of one's relationship to God
through the regenerating power of the Holy Spirit. Now when
they did that, they failed to make this distinction all the
way through. Yet, they say that adoption precedes regeneration. And a person is regenerated because
he was adopted. Now, I must clear up something.
Justification and adoption alike are both imminent acts of God. Why? Because there can never
be a new thought in the mind of God. Just as there is eternal
justification and justification in time, so there is adoption,
which is eternal because God can never have a new thought,
and adoption in time. But the difference is, in justification,
justification is subsequent to regeneration, according to the
Puritans, whereas adoption precedes regeneration. Now I'm going to
show this morning from the Scriptures that adoption in time, if you
want to use that expression, follows regeneration. follows regeneration. Now for
the order in which the subject of adoption should be studied.
Number one, Ephesians 1 5 should be the first reference, predestinated
onto the adoption of children, or sons, of sons. Children of the New King James
Version, Psalms in the New American Standard Version, and that is
the correct translation. Number two, adoption is subsequent
to regeneration. Galatians 4 and verse 5. Notice the order now in which
we're studying adoption. adoption gives assurance of one's
relationship to God, Romans 8, verse 15. Fourth, redemption
of the body is the perfection and manifestation of sonship,
adoption of sons, Romans 8, verse 23. And finally, adoption is Israel's assurance
of the kingdom. Romans 9 and verse 4, just as
adoption is Israel's assurance of the kingdom, so is it our
assurance of the kingdom. Why? Because we, beloved, I've
been grafted into that old stump, Romans chapter 11, as we will
develop in the closing point this morning. Now we're going
to look first of all at predestinated unto the adoption of sons. Turn with me once again to Ephesians
1 and verse 5. This last week I have been going
through a book that has been written for the purpose of trying
to refute the biblical doctrine not only of predestination, but
also of divine election. Next to the book that I gave
out to the, we gave to the families of this church several years
ago, The One on Divine Election by D. N. Jackson, the Baptist,
this is about the worst thing I have ever read in all of my
life. I'll be giving a few excerpts
from it this morning. I am not afraid of the biblical
term of election. I'm not afraid of the biblical
term predestination. They're both biblical doctrines.
Now yet these two terms are hated, they're despised by most religionists
today. And I'm going to read some excerpts
from time to time from this book which I am now reviewing, which
I have in my possession. Look with me now, if you will,
please, at the fifth verse. predestinated onto the adoption
of sons. This is simply the guarantee,
the guarantee, that everyone whom the Father elected, or everyone
whom the Father chose in Jesus Christ, is going to be what? He's predestinated unto the adoption
or the placing of sons. There is a guarantee of it, the
guarantee of it. Are you afraid of that subject?
I am not, not at all. So what we see in the first verse
that we're studying where adoption is found, and by the way, adoption
simply means placing as sons. It is a compound word made up
of two Greek words, which means sun-placing or placing as sun. Paul said, predestinated unto
the adoption of sun. Predestination has a threefold
cause. Number one, we have, first of
all, the efficient cause. The efficient cause, according
to verse 5, is the good pleasure of God's will. The good pleasure
of God's will. Nothing can thwart the will of
God or the good pleasure of God. Two, the instrumental cause of
this predestination is by Jesus Christ. And number three, the
final cause, according to verse five, is to the praise of the
glory of his grace. Let me now give to you a couple
of quotations. Those who oppose the biblical
doctrine of predestination, I am taking these quotations out of
the book which I am now reviewing. One statement is this, quote,
there are only two places where the word predestination is used
in Holy Scripture, Romans 8 and Ephesians 1. That's true, beloved,
that's true. The word predestination is found
only in Romans 8, 29 and here in Ephesians chapter 1. The person
goes on to say, someday all the redeemed, all the redeemed shall be like
the Lord Jesus Christ." He's thinking now about Romans 8-29,
predestinated to be conformed to the image of his Son. Then he makes this statement.
we have been predestinated in that coming dispensation to the
place of sun." End of quote. What does this man do? He takes
the passages, not only in Romans 8, but the passages also in Ephesians
1, and he says what? That predestination is simply
the assurance that we shall all be conformed to the image of
his Son in a dispensation which is to come. Is that true? I'm asking you
a question. Is that true? It is not true.
I want to show you how foolish that man is. How foolish he is. We are looking at the passage
in Ephesians 1 verse 5. And the statement here, predestinated
unto the adoption of sons, is looking forward not to our perfection
in glory when we shall be like Jesus Christ in a future dispensation,
but this reference refers to our being received, what, in
the placing of sons in this dispensation which we are now living. how ridiculous a man can be in
order to try to substantiate his heritage. That is his explanation
of predestination. Is that what the Bible has to
say about predestination? It is not. It is not. And yet, the man who
wrote the book from which I am quoting this excerpt quotes a
great number of people. I wish that you had the time
to read this book from beginning to end. You would be so disgusted
before you got through all the misquotations, misrepresentations,
that you'd want to lay it aside. Now I'll tell you what is tragic. He quotes Charles Haddon Spurgeon
throughout. I will admit, beloved, that Spurgeon's
preaching and teaching was such that Armenians have used his
quotations, and also the Calvin's, and that's bad. Yet we have to
realize that there was a great period and a time of growth and
development in that man's ministry. work, who has grown enough, who
has developed enough, that there is some consistency in what he
says, in what he says. So, predestined,
what? To the placing of sonship. Now, shouldn't that come first?
shouldn't that come first? I say so in the divine order.
The Apostle Paul has developed the subject here in Ephesians
1 in a way after having first of all mentioned divine election,
and then after God has chosen certain individuals in Jesus
Christ to become holy, God has also predestinated that all of
those whom he has chosen will in time receive the placing of
sons. And that takes place now in this
dispensation. Whereas in Romans 8 and 29, when
Paul uses the term predestination, he is talking about what? likeness or perfection in the
presence of Jesus Christ in the age which is to come. So, predestination
is to be viewed from two points of view that guarantee that we're
going to receive the placing of sons in this life. I am a
son of God now, so are you. as one who has been redeemed
by the blood of Jesus Christ and regenerated by the Holy Spirit.
You're already a son, but the perfection of your sonship will
not be manifested until you stand glorified in the kingdom of Jesus
Christ. And that's the teaching of Roman
faith. Now let's go to the second step. in the divine order which
the subject should be studied. In Galatians 4 and verse 5, but
turn, if you will please, to Galatians chapter 4. Paul is
addressing Gentile believers. The Apostle is greatly disturbed
about many of the Gentile Christians. We find as we go back to chapter
1, after the Apostle Paul left Galatia, a district in Asia Minor,
where he had preached the unsearchable riches of Christ, and many had
embraced the glorious gospel because there had been a work
of grace in their hearts. Yet he found the legalizers coming
in, and they were teaching another gospel which was not the true
gospel. He didn't like what he saw, he didn't like what he heard.
And notice in chapter 1, let's come up gradually to chapter
4 so we can see the meaning. Paul said in verse 6, I marvel
that you're so soon removed from him that called you into the
grace of Christ unto another gospel. Another gospel which
is a heretical gospel. He says in verse 7, which is
not another. but there be some that trouble
you and would pervert the gospel of Christ. But though we an angel
from heaven preach any other gospel unto you than that which
we have preached unto you, let him be accursed. Now in verse
9, as we said before, so say I now again, if any man preach
any other gospel unto you than that ye have received, let him
be accursed. Let him be your curse. Now go
to chapter 3, verse 1. Paul is disturbed and rightless
of, O foolish Galatians, who hath bewitched you, that ye should
not obey the truth, before whose eyes Jesus Christ hath been evidently
set forth crucified among you? Do you see why he was disturbed?
Look at verse 8. of chapter 3, and the Scripture
foreseeing that God would justify the heathen through faith, preached
before the gospel unto Abraham, saying, In thee shall all nations
be blessed. Now Paul is going to use an illustration. Remember now, he's writing the
Gentile believers. He's disturbed about these Gentile
believers. So he's going to use an illustration
about something. So he goes back to the covenant
that God made with Abraham 430 years before the giving of the
Mosaic law. Did the giving of the Mosaic
law nullify the Abrahamic covenant? It did not. It did not. So he says in verse 19 of chapter
3, wherefore then serveth the law. The legalizers had come
in and they were telling the Galatians, you must be circumcised
after the manner of Moses. You must do this and you must
do that in order to receive the full benefits of the gospel.
They were adding to the gospel of grace preached by Paul. and some of them were being disturbed.
So he says, wherefore then serveth the law. It was added, or came
alongside all, the Abrahamic covenant, because of transgressions. For how long a period of time
was it added? Till the seed should come. And
the seed, according to verse 16 of Galatians 3, is the coming
of Jesus Christ. Then he goes on to say, to whom
the promise was made, and it was ordained by angels in the
hand of a mediator. Now a mediator is not a mediator
of one, but God is one. Now come on down to verse 25,
if you will. Verse 24. Wherefore, the Lord
was our schoolmaster to bring us unto Christ, that we might
be justified by faith. Paul is saying that the Jews
were under his schoolmaster. The Jews were under tutors and
governors. Why were they under tutors and
governors? Because Jesus Christ had not
come. Since they were under tutors
and governors, they were under the ceremonies of the Levitical
system. Why were they under the ceremonies
of the Levitical system? Because their scriptures had
not been completed. That's why. And they needed these
ordinances. They needed these things to point
them to the coming of Jesus Christ. That's why we have the five offerings
of Leviticus chapters 1 through 5. The bird offering, the meal
offering, the peace offering, the sin offering, the trespass
offering. That's why we have the vessels.
And I don't have time this morning to give an exposition of the
tabernacle with all of its vessels except to say these were ceremonies. And the Jews were under these
ceremonies. They all pointed to the coming
of Jesus Christ. The Scriptures had not been completed. So Paul says, we were under his
schoolmaster, we were under teachers, we were under guardians, until
the coming of Jesus Christ. Notice that we might be justified
by faith. Now verse 25, but after that
faith has come, or after that Jesus Christ who is the object
of faith has come, we're no longer under guardians. We're no longer
under schoolmasters. And now he says in verse 26,
that he is speaking to the Gentiles. The pronoun in verse 26 refers
to the Gentiles to whom Paul wrote. for ye are all the sons
of God by faith in Christ Jesus." The word children there should
be sung. Then he says, for as many of you as have been baptized
into Christ have put on Christ. There's neither Jew nor Greek,
there's neither bond nor free, there's neither male nor female,
for you're all one in Christ Jesus. Now notice verse 29, and
if ye be Christ's are sent you are, Christ, then are ye Abraham's
seed, that is, Abraham's spiritual seed, and heirs according to
the promise. We must not stop with the chapter
division because that breaks the continuity of thought. that the heir, as long as he
is a child, differeth nothing from a servant, though he be
lord of all, but is under tutors and governors unto the time appointed
to the father. Even so we, when we were children,
were in bondage unto the elements of the world, but when the fullness
of time was come, Jesus Christ came for what purpose? To redeem
us from the law. Now verse 5, that we might receive
the placing of what? Thorns. I don't want you Gentile
believers, believers since the death of Jesus Christ, to be
led by these legalizers and to be led back into the elements
of the world. and be treated like a child.
You have been received now as an adult son. We're all sons. Now turn to the fifth chapter,
and verse 1, you see what it's talking about. Stand fast therefore
in the liberty wherewith Christ hath made us free, and be not
entangled again with the yoke of bondage. We have received
the placing of sons. That is true of all the Old Testament
believers and those who were saved before the death of Christ.
Paul said, now, there was a time I had to realize, as a Jew before
the death of Christ, that I was treated as what? as a child,
and the believers were treated as children. But when Jesus Christ
came, we're not treated as children any longer. We're treated as
sons. So here is proof, beloved, that
adoption is subsequent to regeneration. The Old Testament believers were
saved, but they were not treated as sons. Now, since the death
of Jesus Christ, all believers are treated as sons, because
by the spirit of adoption, we have received the placing of
sons. Look at the 19th verse of the
4th chapter. He said, My little children of whom I prevail in
birth again until Christ be formed in you. Paul was disturbed about
these Gentile believers because of the heretical teachers that
had come among them and were trying to lead them back under
the Old Testament legislation. But the point I want to prove
is that adoption in Galatians 4 or 5 is subsequent to regeneration. Subsequent to regeneration. It
is because we were regenerated that we have received a placing
of sons. Now let's go to the next. Go
now, if you will, please, to Romans 8. and verse 15. We've already studied this passage,
therefore it will not be necessary to spend a lot of time this morning
on this verse. We have not received the spirit
of bondage against the fear, but we have received the spirit
of adoption whereby we cry, Abba, Father. Paul is using the subject
of adoption in this text to show the liberty and the assurance
that follow the Spirit's use of the law in effecting divine
conviction after regeneration. And that should be enough said
because we've already spent a lot of time in the study of verse
15. But look at it closely. Paul uses the term adoption. in the sense of assurance, assurance,
and this assurance follows what? The Spirit's work in bringing
divine conviction to the heart of the individual after the Holy
Spirit has regenerated him. And oh, what a blessing it is
to know God as God. What assurance comes to the heart
of the recipient of grace? Abba Father. Now let's go to
the next one, because we haven't spent too much time on this one.
Look at the 23rd verse. The Apostle Paul in verse 23
of Romans 8. uses the word of a subject of
adoption to show that it takes what? The resurrection of the
body to perfect and manifest sonship. Now we already have the position
of sons But the manifestation of that sonship is not made known
to the world and will not be made known to the world until
the glorious advent of the second advent of Jesus Christ. Let's
look at this in the light of its context. Go back, if you
will, to verse 18 for a moment. for I reckon that the sufferings
of this present time are not worthy to be compared with the
glory which shall be revealed in us." Notice, shall be revealed
in us, this is prophecy. Then in verse 19, for the earnest
expectation of the creation waited for the manifestation of the
sons of God. Now you need to connect sons
of God here with adoption of sons back in verse 15. We have the placing of sons now. We're enjoying this privilege
now. That is our position. But as
far as the manifestation of this position before the whole world,
that will not take place under the glorious coming of Jesus
Christ. And even this whole creation
is groaning and waiting for what? The manifestation of the sons
of God. Verse 20, For that creation was
made subject to vanity, not willingly, but by reason of him, or God,
who hath subjected the same in hope, because that creation itself
also shall be delivered from the bondage of corruption into
the glorious liberty of the children of God. Notice the glorious liberty
of the children of God. You and I are enjoying liberty
now, but the liberty and the freedom which we know now is
nothing to be compared with the freedom or the liberty we shall
experience in the kingdom. As I was thinking about this
subject last week, you know almost everything that we anticipate
to take place in our lives here, I said almost everything, The
anticipation is greater than the realization. Let me illustrate
that. All of you have moved into a
home or a new home, and you've looked forward to it. Now, if
you'll be realistic about it, the anticipation you had, for
instance, of moving into a new home, was greater than the realization
thereof. The anticipation of getting something
is usually always greater than the realization thereof. However,
when it comes to spiritual things, when it comes to the kingdom,
beloved, my anticipation of the kingdom, well, there's no comparison between
the anticipation and the realization thereof. things in this life,
the anticipation is greater. I found that truth in many, many
things, and so have you. But I know in my heart that the
realization of the kingdom which is to come, the manifestation
of the sons of God in the kingdom, and the liberty which we shall
experience in the kingdom, that is far beyond our fondest
dreams. The realization will so far surpass
the anticipation that it's not even hardly worth thinking about. And not only they, but ourselves
also, which held the firstfruits of the Spirit, even we ourselves,
grown within ourselves, waiting for the adoption to wit. So adoption
here is connected with the redemption of the body. The redemption of
the body. So it is going to take the resurrection
and glorification of the body to what? To perfect and manifest
this glorious what? position of son. So that's future. Now, turn if you will, please,
to the final point, and we'll have to spend a little time here.
Are you ready for it? Why are we keeping Romans 9-4
for the last point? Who are Israelites? To whom pertaineth
the adoption? The adoption. Paul uses adoption
in this passage as it relates to the nation of Israel. Adoption is Israel's assurance
of the coming kingdom. I'm sure the all-millennialists
are rejoicing today. since Bagan and Sadat are having
their little conference together in Jerusalem. But they're not
going to have anything to rejoice about very long. I don't want to say any more,
I'll just let you think about that. And of course, if you know
what the All-Millennials believe, then you'll know why I made that
statement. You mean they're going to put
a stop to the premillennial view of the coming kingdom? No. No,
they're not. The kingdom by promise and covenant
belongs to the seed of Abraham. Are you listening carefully?
I said the kingdom by promise and covenant belongs to the seed
of Abraham. Jesus Christ is the King of the
Jews. There must be some valid reason
why, as the King of the Jews, Jesus Christ becomes the King
over all nations. When the kingdoms of this world
shall become the kingdom of our Lord, and He shall reign. Revelation 11, 15. We must not overlook the fact
that the covenants were given to the Jews. I challenge you,
beloved, to read the scriptures and you will not find anywhere
from Genesis 1 to Revelation 22-21 where a covenant was ever
made to the Gentiles. Now think about that for a moment. Every covenant that God made
was made to the Jews. Made with the Jews. The Abrahamic
covenant. The covenant that God made with Moses and Sinai. The
New Covenant. The Divinic Covenant. And on
and on we could go. Every covenant that God made,
God made it with the Jews. With Israel. Therefore, the Kingdom
with its ultimate blessings, is offered to Israel. To Israel. Now listen, this may
surprise you. The term elect is used with reference
to the kingdom. I said the term elect is used
with reference to the kingdom. It is used with reference to
the kingdom in 1 Peter chapter 1 verses 1, 2, 1 and 2. Chapter 2 verse 9. 2 Peter chapter
1 verse 10. And here in Romans 9 I could
give many of the references but those will suffice for the present
time. The chosen ones, therefore, becoming
God's children in time, by regeneration, constitute the Holy Nation. 1 Peter chapter 2, verse 9. I'm getting to the Gentiles in
a moment. The elect Gentiles, as well as the elect Jews, constitute
the Holy Nation. Did you know that we are considered
in the light of Holy Scripture as being spiritual Jews? Now look if you will please at
Galatians 6.16, Paul is addressing Gentile believers and he calls
them what? He calls them the Israelites. Look at it, don't take my word
for it, but accept the Scriptures. And as many as walk according
to this rule, peace be on them and mercy upon the Israel of
God. This is a Gentile epistle. Well, how do you explain this? All you have to do is study the
11th chapter of the book of Romans and you'll find out. You see, we must realize that
there is a chosen nation, and inside that chosen nation there
are chosen Jews spiritually that constitute the true Israel. So the nation of Israel, that
apostatized, allowing what? The Jews, no the Gentiles, turn
to Romans 11 for a moment. We don't want to miss this and
then it's going to take me a few minutes to make the application
of this point because this is so important and one that I feel
that is neglected by a great number of people today. The 11th
chapter Look at the fifth verse, first of all. Even so then, at
this present time, at the time that Paul wrote, he says, there
is a remnant according to the election of grace. And he says,
if by grace it is no more works, otherwise grace is no more grace.
But if it be of work, then it is no more grace, otherwise work
is no more work. What then? Israel hath not obtained
that which he seeketh for. But the election hat obtained
it, and the rest were blinded. Now go on down, if you will,
please, to verse 11. I say then, have they stumbled
that they should fall? God forbid. But rather through
their fall, salvation is come to the Gentiles, to provoke the
Jews to jealousy. Look at verse 13, verse 12 rather. Now, if the fall of them be the
riches of the world, and the diminishing of them the riches
of the Gentiles, how much more their fulness? If God proved
with it that the tree is holy, the lump is also holy, and if
the root be holy, so are the branches. And if some of the
branches be broken off, and thou being a wild olive tree, that
includes you and me, were grafted among them, and with them partakest
of the root and fatness of the olive tree. Boast not against
the branches, but if thou boast, thou bearest not the root, but
the root thee. Thou wilt say then, the branches were broken
off, that I might be grafted." Now drop on down, if you will,
please, to verse 25, and you'll see what he's talking about.
For I would not, brethren, that ye should be eager to this mystery.
lest ye should be wise in your own conceits, that blindness
in part is happened to Israel, until the fullness of the Gentiles
be come in. And so all Israel shall be saved,
as it is written, there shall come out of Zion the deliverer,
and shall turn away ungodliness from Jacob. For this is my covenant, God's covenant. Both the elect Jews and the elect
Gentiles are branches on the same root, or stump, if you please. Both constitute the same Israel
of God, both are followers of the same commonwealth of Israel,
Ephesians 2. Both are Jews inwardly, Romans
2. Both are true circumcision, Philippians
3. Both inherit the same kingdom. You and I better be thankful
that salvation has come to you and me. as a result of what? Israel being cut off. And now
we're wild olive branches grafted to the old stump. So the elect Jews and the elect
Gentiles constitute the holy nation that shall become the
kingdom of Jesus Christ. 1 Peter chapter 2 verse 9. Now let me make another statement.
I stated a while ago that the term elect is used in reference
to the kingdom. I read this past week this book
that doesn't believe what the Bible teaches concerning divine
election. Let me give you a quotation once
again. Are you listening? Here's a direct quotation now.
Election is not mechanical. It involves a God who is love
and a man who is morally responsible. It never appears in the Bible
as a violation of human will. When reduced to its simplest
elements, election is twofold. God elected a plan of salvation
which he accomplished in Christ. Now, I've been thinking through
that plan, and I have something to give you this morning that
I believe will be helpful. He says, first, God elected a plan
of salvation which he accomplished in Christ. Man may either reject
that plan or accept it. God elected a people to make
known his elected plan of salvation, thus election to both salvation
and evangelism. He said thus election is to both
salvation and evangelism. In both, the free will of man
determines the final result. By free will, men can elect to
be saved, but elect to be barren Christians. God forbid, men can
also elect to be both saved and fruitful Christians." Now I want to comment on this elected
plan. This is all we hear today, and
that is God elected a plan. And if you fall into the plan,
then you're elected. If you don't fall into that plan,
then you're not elected. They do not believe in individual
personal election. And that is contrary to the scriptures,
beloved. I said that's contrary to the
scriptures. Now, I've been thinking through
this. What is the answer to the elected
plan? My question is, first of all,
is that grace? I'm going to prove something
this morning. I'm going deeper into it than I've ever gone before. Is a mere elected plan, is that
a manifestation of grace? Is that grace? My answer in the affirmative
is. Such a thought could never be
graced. To say that God did no more than
give a mere plan is the same as saying that God simply gave
the law. Now I want to raise a question.
Was there any grace in the giving of the law? Any grace in law? No grace in
law. And this is what we're going
to be studying in the seventh chapter of Romans, by the way.
That's what made me think about this and put it together. Is
there any grace in law? No. Yet the law is holy. It is perfect. It is good. So,
the fault lay, or the fault lies, not in the holy law itself, but
in depraved humanity. My question once again, is there
any grace in giving a mere plan? No! There is no grace manifested
in a mere plan any more than in God giving the holy law. Now if you go back to the fifth
verse of Romans 11, There is grace in election. Is this viable? I said there
is grace in divine election. There is grace in personal, individual
election. But there is no grace in a mere
plan. The grace is in the sovereign
or the will of the sovereign God. Don't forget that, please. Now let me summarize what we
have gone over. Adoption, a wonderful subject.
What does it mean? Adoption is simply the manifestation
of sonship. is the placing of sonship in
this life and the manifestation of sonship in the life which
is to come. A compound Greek word, we are
to see us. Son-placing or the placing of
sons. God predetermined before the
foundation of the world that we would receive the position
of sonship in time. I said God predetermined it. Secondly, we are now experiencing
in our own personal lives what it means to be in the position
of sons, to be called sons of God. That's our position, and
oh the dignity of that position. And we have that dignity because
of the regenerating work of the Holy Spirit that has taken place
within our hearts, thus applying the redemptive work of Jesus
Christ which he accomplished on the cross 2,000 years ago. Our position, oh the dignity
of this position, And this position gives to us
what assurance we cry Abba Father. And what a privilege it is to
say Father and to know that His ears are open to our cry. He is our Heavenly Father. We
have access to Him through Jesus Christ by the spirit of adoption
within us. Ephesians 2.18. So we have access
to the Father through the Son by the indwelling Holy Spirit. What assurance! And number four, the 23rd verse
of Romans 8. The time is going to come when
our bodies shall be resurrected out from among the dead. And
we shall stand in the presence of Jesus Christ. At that time,
there will be the manifestation before the whole world of our
sonship. The perfection and manifestation
of this sonship which we now enjoy. But the world doesn't
understand it. And finally, Adoption, as it
is related to Israel, is simply the guarantee that Israel will
inherit the kingdom. But not without us. Not without us. Because we have
been grafted into and have become a part of that holy nation which
will constitute the kingdom of our Lord Jesus Christ. That's an option. That's the biblical view of an
option. The Word only found five times, and the order is so beautifully
portrayed in this divine order.