They are Israelite's, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ who is God over all, blessed forever. Amen.
Romans 9: 4-5
I love it when John says, "How great is the love the Father has lavished on us, that we should be called sons of God." (1 John 3:1) The depth of God's love is incomprehensible. It is a mystery that One so Holy and righteous and feel such compassion and love for a people who are at enmity with Him (Romans 8:7-8). Yet, He does not only love us to a degree to befriend us. He loves us to the degree that he goes beyond all human reason and ability to make us his sons and daughters. And not only his sons and daughters, but heirs, with Christ, to His kingdom. He not only gives us access, but also privilege and position.
In this text, Romans, 9:4-5, I want to look at the idea of position and privilege. This text seems to imply that Israel was adopted by God as a people group. However, I would argue that Paul is not saying that Israel was merely adopted, but that they were brought into existence by God, like a son who is born, and enjoyed God's election and redemption; in essence a special position and privilege.
What does the Old Testament say about adoption?
Adoption is not an overarching theme in the Old Testament. There are some texts that seem to point to Israel as God’s adopted son (Exodus 4:22; 2 Samuel 7:11-16; Ezekiel 16:1-2; Hosea 11:1), but after historical and exegetical analysis, these text do not give a clear conclusion of adoption in the Old Testament. Trevor Burke explains in his book, Adopted into God’s Family: Exploring a Pauline Metaphor, that “ When we trace adoption back to the Old Testament, however, the linguistic evidence is lacking and it is difficult to identify one specific text…in adoption terms. The subject of adoption is very hazy in the Old Testament and it is impossible to trace adoption to Jewish law.”[1]
Father-son relationship
Bruce Waltke in his commentary An Old Testament Theology, citing Christopher J. H. Wright, argues that Israel, was not adopted, but was rather brought into existence by God. Wright says “Israel is addressed as a “son” of God (singular) who was sovereignly brought into being by God ( Exod 4:22; Deut 32:6, 18; Jer 31:9; Hosea 11:1). Israel owes its existence to the Lord’s creative or “procreative” action, because the Lord brought them into existence. The nation was not adopted by the Lord but formed by Him, because it had no existence apart from the Lord bringing them into being. Furthermore, Israel is not his son by its choice and action but by the Lord’s election of them. (cf: Isa 43:6; 63:16; 64:8; Jer 31:9;, 20: Hos 1:10, 11:1ff.).”
Even though Israel failed miserably in their fidelity to God, God remained faithful to them; redeeming them as His people. This is best exemplified in Isaiah 63:16 and Deuteronomy 7:7. In Isaiah 63:16, the prophet prays for God’s mercy toward his wavering son and acknowledges; “16For you are our Father, though Abraham does not know us, and Israel does not acknowledge us; you, O LORD, are our Father, our Redeemer from of old is your name.” In Deuteronomy 7:7-8, the Lord explains that in His sovereign love He elected Israel to be His son; “7It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples, 8but it is because the LORD loves you…” (cf: Exodus 4:22; Deuteronomy 32:6; Hosea 11:1; Isaiah 63:15-16; 54:8). [3]
Sonship, in light of election and redemption, is a more important theme in the landscape of the Old Testament.[4] This theme is clearly seen throughout the entirety of both canons of scripture. Adoption, being more of a New Testament theme, specifically Pauline, is better understood with the back drop of sonship in relation to the Old Testament.
Adopted: What Manner or Love is This?
"They are Israelite's, and to them belong the adoption (huiothesia)..."
The word huiothesia is used here in reference to adoption. In the immediate context, it seems to appear that the Israelites were adopted by God; in the sense that they were spiritual orphans and God adopted them as a people. However, as we stated before, the Old Testament does not verify this conclusion and instead speaks to God raising up a people and having a special relationship with them. The emphasis on Israel’s position as a son of God has greater value and depth in the Old Testament than adoption.
Being that huiothesia is used in a string of gifts and promises given to the Israelites as God’s son, it could be argued that Paul is speaking more of position here than adoption. Trevor Burke contends that, “For Paul, huiothesia was a privilege that adhered to Israel as a whole, setting this nation apart from surrounding nations for blessings and service.”[5] Israel was God’s chosen people, whom he redeemed for Himself. He gave them his promise that he would never leave or forsake them. He gave them the privilege of knowing the law the right way to worship. Through Israel, he gave the Messiah, the Christ, the Savior of the world. No other nation on earth has enjoyed the rights and privileges that Israel has enjoyed. They were chosen in God’s divine love and redeemed as His son.
The church, those whom God has adopted, enjoys a special blessing of God’s grace and love. We are also considered sons and daughters and by God’s grace through the work of Christ. We are not just liberated from our sin and made right before God, we are loved as His children and given full rights and privileges. Thomas Schreiner, in regards to adoption writes, "How great is the love of God, for He sent his Son to liberate us from sin. But the love of God did not stop with justification and liberation. We are not only justified, but we also have all the rights and privileges of children. We are deeply and dearly loved as children of God."[6]
Consider what John says in the first verse of the third chapter of his first epistle, "Look at the sort of love the Father has given us, that we should be called sons of God!" (1 John 3:1) The idea in the beginning of this text is that God lavished the entirety of His love on us. What does this mean? It means that everyone who receives Christ, who believe in His name, God gives the right to become His children-not born of natural descent, not human decision or a husbands will, but born of God (John 1:12-13). [7] How does this affect us? John answers this later in verse two when he says, " We are God's children now, and what we will be has not yet been made known. But we know that when he appears, we shall be like Him, for we shall see Him as He is."
The outcome of God's love is that we are His children. Christ is the means by which God's love is manifested to us. In Christ, God does not just adopt us, he transforms us into something greater. In Christ, we are not the unlovable foster kid lacking in love and identity who spends much of his time and energy trying to live up to the expectations of his foster parents in comparison to the biological children. We are transformed into the likeness of His Son, pure, without sin, and gloriously beautiful. And we are not just children, who have been changed, but we sit at the right of the Father, with Christ, with the power and authority to judge angels (1 Corinthians 6:3).
Christian, remember that you are no longer a slave, nor even a friend. You are a child of the living God. He loves you as He loves His Son. There is nothing you can do to make Him love you more, and there is nothing you have done or will do will make Him love you less. This is what it means to be an heir to His kingdom. This is what it means to be a adopted into His family.
[1] Burke, Trevor. Adopted into God's Family: Exploring a Pauline Metaphor. Edited by D.A. Carson. Downers Grove, IL: Inter Varsity Press, 2006. Pg 49; 70-71
[2] Burke, Trevor. Adopted into God's Family: Exploring a Pauline Metaphor. Edited by D.A. Carson. Downers Grove, IL: Inter Varsity Press, 2006. Pg 71
[3] Waltke, Bruce K. with Charles Yu. An Old Testament Theology: An Exegetical, Canonical, and Thematic Approach. Grand Rapids, MI: Zondervon, 2007.
To see an argument for Israel’s adoption, see Carl Friedrich Keil and Franz Delitzsh, [1857-78] Biblical
Commentary on the Old Testament; Ezekiel 16.
[5] Burke, Trevor. Adopted into God's Family: Exploring a Pauline Metaphor. Edited by D.A. Carson. Downers Grove, IL: Inter Varsity Press, 2006. Pg 48
[6] Shreiner, Thomas. Galatians: Exegetical Commentary on the New Testament. Edited by Clinton Arnold.
Grand Rapids, MI: Zondervan, 2010. pg 273
[7] Kruse, Collin. The Letters of John. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2000. pg 115
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