Jesus was the key to our adoption

JESUS WAS THE KEY TO OUR ADOPTION
EDITED BY GLENN PEASE
Ephesians 1:5 5he predestinedus for adoptionto
sonshipthrough Jesus Christ, in accordancewith his
pleasureand will-
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Adoption
Ephesians 1:5
T. Croskery
Having predestinatedus to the adoption of sons by Jesus Christ to himself.
"Adoption" in Scripture expressesmore than a change of relation - it includes
the change ofnature as well as the change of relation. It thus combines the
blessings ofjustification and sanctification, or represents the complex
condition of the believer as at once the subject of both. In a word, it presents
the new creature in his new relations. This passageteaches -
I. THAT ADOPTION ORIGINATES IN THE FREE GRACE OF GOD; for
we are predestinated thereunto. By nature we have no claim to it. "It is not a
natural but a constituted relationship." The idea is not of sonship merely, but
of sonship by adoption. None canadopt into the family of God but God

himself, and therefore it may be regardedas an actof pure grace and love.
"Behold, what manner of love the Father hath bestowedupon us, that we
should be calledthe sons of God!" (1 John 3:1). He may ask the question,
"How shall I put thee among the children?" but he has answeredit graciously
in the line of covenantpromise: "I will be a Fatherunto you, and ye shall be
my sons and daughters, saith the Lord" (2 Corinthians 6:18).
II. THAT ADOPTION IS IN CONNECTIONWITHTHE PERSONAND
MEDIATION OF CHRIST. He is not merely the Pattern of sonship to which
we are to be conformed, but the adoption is "by Jesus Christ." The apostle
declares elsewhere that"we are all the children of God by faith in Christ
Jesus" (Galatians 3:26), and that "Godsent forth his Son, made of a woman,
made under the Law, to redeem them that were under the Law, that we might
receive the adoption of sons" (Galatians 4:4, 5). It is evident from these
passagesthat we do not receive the adoption merely in virtue of Christ's
incarnation. Some modern divines hold that the adoption springs, not from
the death, but from the birth of Christ; that its benefits are conferredupon
every member of the human race by virtue of the Incarnation; that Christ
being one with every man, the Rootand Archetype of humanity, all men are
in him adopted and saved, and that nothing remains for faith but to discern
this oneness andhis salvationas already belonging to us.
1. This theory makes Christ, and not Adam, the Head of humanity. Yet
Scripture makes Adam the true head of humanity, and Christ the Head of the
redeemed. Christ is no doubt called"the Head of every man" (1 Corinthians
11:9), in so far as he is "the Firstborn of every creature," and as "allthings
were created" by him and for him; but the allusion is not to the Incarnation at
all, but to the pre-existent state of the Son, and to the fact that, according to
the originalstate of things, the world was constitutedin him. But the whole
race of man is representedas in Adam (Romans 5:12). How else can we
understand the parallelbetweenthe two Adams? "Thatwas not first which
was spiritual, but that which was natural." "The first man was made a living
soul; the lastAdam was made a quickening spirit." Is it proper to regard
Christ as the Archetype of fallen humanity alienatedfrom God, and needing
to be createdanew in the Divine image (Colossians 3:10;Ephesians 4:24)?

2. This theory is inconsistentwith Scripture, which makes the Incarnation and
the cross inseparable. Theyare both means to an end: the expiation of sin, the
vindication of Divine justice - the meritorious obedience to be rendered to the
Law. Jesus was born that he might die. The event of Golgotha not only
explains but completes the event of Bethlehem. Our Savior came to save the
lost (Matthew 18:11); he came to give his life a ransom (Matthew 20:28);he
came into the world to save sinners (1 Timothy 1:15); he took part of flesh and
blood to destroydeath (Hebrews 2:14); he was manifestedto destroythe
works of the devil (1 John 3:8); it was on the cross he triumphed over
principalities and powers (Colossians2:15). There are a hundred passagesin
Scripture which ascribe our salvationto his death to one passage ascribing it
to his birth. It is a suggestive circumstancethat he should have appointed a
festival to commemorate his death - the Lord's Supper - and should have
appointed no similar festivalto commemorate his birth. The effect, if not the
design, of this theory is to destroy the necessityfor the atonement, and thus to
avoid the offence of the cross. The Incarnation is presented to us as a remedial
arrangementby virtue of its connectionwith the cross, and the connectionof
man with Christ is representedas corrective of his connectionwith Adam.
Our primary connectionis with the first Adam, and we only attain to
connectionwith Christ by regeneration.
III. THAT ADOPTION IS FOR THOSE WHO ARE UNITED TO CHRIST
BY FAITH. Scripture is exceedinglyplain in its testimony upon this point.
"Ye are all the children of God by faith in Christ Jesus" (Galatians3:26);"As
many as receivedhim, to them gave he powerto become the sons of God, even
to them that believe on his Name" (John 1:12); "As many as are led by the
Spirit of God, they are the sons of God" (Romans 8:14). Yet it is saidthat
faith does not make the sonship, but discerns it as already ours. The proper
office of faith, however, is not to recognize the blessing of adoption as ours,
but "to receive and restupon Christ alone for salvation, as he is offered to us
in the gospel." The blessings ofsalvationare not conferred on all men prior to
their faith or without their faith. The union betweenChrist and believers, of
which the Scripture is so full, is not accomplishedby our Lord's assumption of
our common nature, but is only realized through an appropriating faith
wrought in eachof us by the grace ofGod.

IV. THAT THE ISSUE OF THE ADOPTION'IS TO BRING BELIEVERS
AT LAST INTO COMMUNION WITH GOD HIMSELF. "Ye are Christ's,
and Christ is God's." We are brought into the Divine family - "the family in
heaven and in earth" (Ephesians 3:15) - of which God is the Father; for
"adoption finds its ultimate enjoyment and blessing in God." If we are thus
brought to God and belong to God in virtue of our adoption, ought we not
with a profound earnestness to aim at a high and spiritual tone of living? -
T.C.
Biblical Illustrator
Having predestinatedus unto the adoption of children by Jesus Christ to
Himself, according to the goodpleasure of His will.
Ephesians 1:5
The predestination of believers
Paul Bayne.

I. THE BENEFIT ITSELF."Having predestinated."
1. God first loves us to life before the means bringing us to life are decreed.
2. God has not only chosensome, but ordained effectualmeans to bring them
to the end to which they are chosen.
II. THE PERSONSWHO ARE PREDESTINATED. Thosewho have believed
and are sanctified — of them we may saythat they have been predestinated,
and shall be glorified. A chain of four links, two of which are kept with God in
heaven, and two let down to earth; this chain is so coupled, that whoeverare
within these mid]inks are within the two others also. How precious then is this
faith which purifies the heart, and enables us even to read our names in God's
registerof life.
III. THE THING TO WHICH GOD HAS PREDESTINATEDUS. "Unto the
adoption of children."
1. The dignity of being sons of God.
2. The inheritance of light, or a Divine nature.
3. All the glory we look for in heaven is included.
IV. THE CAUSE. "ThroughJesus Christ."
V. THE MANNER. "To Himself," i.e., "according to the goodpleasure of His
will."
1. Sending His Word.
2. Working by it with His Spirit.
VI. THE END. "To the praise of the glory of His grace."
(Paul Bayne.)
Adoption
C. H. Spurgeon.

If the thing itself be right, it must be right that God intended to do the thing;
if you find no fault with facts, as you see them in providence, you have no
ground to complain of decrees as youfind them in predestination, for the
decrees and the facts are just the counterparts one of the other. I cannotsee, if
the factitself is agreeable, whythe decree should be objectionable. I cansee
no reasonwhy you should find fault with God's foreordination, if you do not
find fault with what does actually happen as the effectof it. Let a man but
agree to acknowledgeanact of providence, and I want to know how he can,
excepthe runs in the very teeth of providence, find any fault with the
predestination or intention that God made concerning that providence. Will
you blame me for preaching this morning? Suppose you answer, No. Then can
you blame me that I formed a resolution lastnight that I would preach? Will
you blame me for preaching on this particular subject? Do, if you please, then,
and find me guilty for intending to do so; but if you say I am perfectly right in
selecting sucha subject, how can you sayI was not perfectly right in intending
to preach upon it? Assuredly you cannotfind fault with God's predestination,
if you do not find fault with the effects that immediately spring from it. Now,
we are taught in Scripture, I affirm again, that all things that God chosethto
do in time were most certainly intended by Him to be done in eternity, and He
predestined such things should be done. If I am called, I believe God intended
before all worlds that I should be called; if in His mercy He has regenerated
me, I believe that from all eternity He intended to regenerate me;and if, in
His loving kindness, He shall at lastperfect me and carry me to heaven, I
believe it always was His intention to do so. If you cannot find fault with the
thing itself that God does, in the name of reason, commonsense, and
Scripture, how dare you find fault with God's intention to do it?
I. ADOPTION — THE GRACE OF IT. No man canever have a right in
himself to become adopted. If a king should adopt any into his family, it would
likely be the son of one of his lords — at any rate, some child of respectable
parentage;he would scarcetake the son of some common felon, or some gipsy
child, to adopt him into his family; but God, in this case, has takenthe very
worstto be His children. The saints of God all confess thatthey are the last
persons they should ever have dreamed He would have chosen. Again, let us
think not only of our original lineage, but of our personalcharacter. He who

knows himself will never think that he had much to recommend him to God.
In other casesofadoption there usually is some recommendation. A man,
when he adopts a child, sometimes is moved thereto by its extraordinary
beauty, or at other times by its intelligent manners and winning disposition.
But no; He found a rebellious child, a filthy, frightful, ugly child; He took it to
His bosom. I was passing lately by the seatof a nobleman, and someone in the
railway carriage observed that he had no children, and he would give any
price in the world if he could find someone who would renounce all claim to
any sonhe might have, and the child was never to speak to his parents any
more, nor to be acknowledged, andthis lord would adopt him as his son, and
leave him the whole of his estates, but that he had found greatdifficulty in
procuring any parents who would forsweartheir relationship, and entirely
give up their child. Whether this was corrector not, I cannot tell; but
certainly this was not the case with God. His only-begotten and well-beloved
Son was quite enoughfor Him; and, if He had needed a family, there were the
angels, and His ownomnipotence was adequate enough to have createda race
of beings far superior to us; He stoodin no need whateverof any to be His
darlings. It was then, an actof simple, pure, gratuitous grace, and of nothing
else, because He will have mercy on whom He will have mercy, and because
He delights to show the marvellous characterof His condescension.
II. THE PRIVILEGES WHICH COME TO US THROUGH ADOPTION.
1. We are takenout of the family of Satan. The prince of this world has no
more claim upon us.
2. We have God's name put upon us.
3. We have the spirit as well as the name of children.
4. Access to the throne.
5. We are pitied by God. He pities thee, and that pity of God is one of the
comforts that flow into thine heart by thine adoption.
6. In the next place, He protects thee. No father will allow his sonto die
without making some attempt to resistthe adversarywho would slayhim, and

God will never allow His children to perish while His omnipotence is able to
guard them.
7. Once again, there is provision as well as protection. Every father will take
care to the utmost of his ability to provide for his children.
8. And then you shall likewise have education. God will educate all His
children till He makes them perfectmen in Christ Jesus.
9. There is one thing perhaps you sometimes forget, which you are sure to
have in the course of discipline if you are God's sons, and that is, God's rod.
10. Lastly, so sure as we are the children of Godby adoption, we must inherit
the promise that pertains to it — "If children, then heirs, heirs of God, and
joint heirs with Jesus Christ." "If we suffer with Him, we shall also be
glorified together."
III. THERE ARE SOME DUTIES WHICH ARE CONNECTED WITH
ADOPTION. Whenthe believer is adopted into the Lord's family, there are
many relationships which are brokenoff. The relationship with old Adam and
the law ceasesatonce;but then he is under a new law, the law of grace —
under new rules, and under a new covenant. And now I beg to admonish you
of duties, children of God. It is this — if God be thy father, and thou art His
son, thou art bound to trust Him. Oh! if He were only thy Master, and thou
ever so poor a servant, thou wouldst be bound to trust Him. But, when thou
knowestthat He is thy Father, wilt thou ever doubt Him?
(C. H. Spurgeon.)
Adoption and its privileges
After the battle of Austerlitz, Napoleonimmediately adopted all the children
of the soldiers who had fallen. They were supported and educatedby the
State, and, as belonging to the family of the emperor, they were permitted to
attachthe name of Napoleonto their own.

Adoption confers honour
It was at Vienna, in the year 1805, that Haydn, then seventy-three years of
age, first met Cherubini, who, though not a young man, still must have
appearedso to the veteran composer, being thirty years his junior, and not
having then composedmany of those works which have since made his name
so famous. Batthe very fact of his own seniority was made use of by the old
man to utter one of the most gracefulcompliments which could have been
spokenfor the encouragementofa younger worker. Handing to Cherubini
one of his latest compositions, Haydn said, "Permit me to style myself your
musical father, and to call you my son," words which made such an
impression on Cherubini that he could not keepback the tears when he parted
with the agedHaydn.
Electionand adoption into God's family
J. Lathrop, D. D.
I. GOD CHOSE AND PREDESTINED THESE EPHESIAN CHRISTIANS
BEFORE THE FOUNDATION OF THE WORLD.
1. We must not so conceive of God's election, and the influence of His grace, as
to set aside our free agencyand final accountableness.
2. Normust we so explain awayGod's sovereigntyand grace as to exalt man
to a state of independence.
II. THEY WERE CHOSEN TO BE HOLY AND WITHOUT BLAME,
BEFORE HIM, IN LOVE. Holiness consists in the conformity of the soul to
the Divine nature and will, and is opposedto all moral evil. In fallen creatures
it begins in the renovation of the mind after the image of God. Love is a main
branch of holiness.
III. THE ADOPTION TO WHICH BELIEVERS ARE PREDESTINATED.
1. Adoption implies a state of freedom, in opposition to bondage.
2. Adoption brings us under the peculiar care of God's providence.

3. Adoption includes a title to a glorious resurrectionfrom the dead, and to an
eternal inheritance in the heavens.
IV. ALL SPIRITUAL BLESSINGSARE DERIVED TO US THROUGH
JESUS CHRIST.
V. THE SEASON OF GOD'S CHOOSING BELIEVERS IN CHRIST, AND
PREDESTINATINGTHEM TO ADOPTION, IS THE GOOD PLEASURE
OF HIS WILL. The original plan of salvationis from Him, not from us. The
gospelis a Divine gift, not a human discovery;and our being in circumstances
to enjoy it is not the effectof our previous choice, but of God's sovereign
goodness.
VI. THE GREAT PURPOSE FOR WHICH GOD HAS CHOSEN AND
CALLED US IS THE PRAISE OF THE GLORY OF HIS GRACE. Goodness
is the glory of the Divine character;grace is the glory of the Divine goodness;
the plan of salvationfor sinners by Jesus Christis the glory of Divine grace.
(J. Lathrop, D. D.)
Regenerationand sonship in Christ
R. W. Dale, LL. D.
I. CHRIST IS THE UNIQUE SON OF GOD. From what we know of our
Lord as He lived among men, nothing so perfectly represents the impression
which His character, spirit, and history produce upon us as the title which
describes Him as the Son of God. Other men had been God's servants;He,
too, was "born under the law;" but to speak ofHim as a servant does not tell
half the truth. He is a servant, and something more. There is an ease, a
freedom, a grace aboutHis doing of the will of God, which can belong only to
a Son. About the Father's love for Him He has never any doubt; and there is
no sign that His perfectfaith is the result of discipline, or that it had ever been
less secure and tranquil than it was in the maturity of His strength. When He
speaks ofthe glory which is to come to Him after His death and resurrection,

He is still a Son anticipating the honour to which the Fatherhas always
destined Him, and which indeed had always been His.
II. CHRISTIANS ARE THE ADOPTED SONS OF GOD. If we are "in
Christ" we, according to God's eternal purpose, have become God's sons. The
eternal relationship betweenChrist and the Fathercannot belong to us; but
all who are one with Christ share the blessedness, the security, and the honour
of that relationship; and the life of Christ, which has its eternal fountains in
the life of God, is theirs.
III. CHRISTIANS ARE MADE SONS OF GOD BY A NEW AND
SUPERNATURALBIRTH. Regenerationis sometimes describedas though it
were merely a change in a man's principles of conduct, character, taste,
habits. If so, we should have to speak ofa man as being more or less
regenerate according to the extent of his moral reformation, which would be
contrary to the idiom of New Testamentthought. The simplest and most
obvious accountof regenerationis the truest. When a man is regeneratedhe
receives a new life, and receives it from God. A higher nature comes to him
than that which he inherited from his human parents; he is "begottenof
God," "born of the Spirit."
IV. THE INCARNATION OF CHRIST EFFECTS OUR ADOPTION AND
REGENERATION.The capacityfor receiving the Divine life is native to us,
but the actual realizationof our sonship is possible only through Christ. Not
until the Sonof God became Mancould men, either in this world or in worlds
unseen, become the sons of God. The Incarnation raised human nature to a
loftier level, lifted it nearer to God, fulfilled in a new and nobler manner the
Divine idea of humanity.
V. THESE BLESSINGS ARE TO BE ASCRIBED SOLELYTO GOD'S
INFINITE LOVE. We had no claim upon Him for gifts like these. Nor, in
conferring them, did He actunder the constraint of any law of His own nature
which imposed upon Him either a necessityor an obligationto raise us to the
dignity of Divine sonship. It is all the result of His free, unforced, spontaneous
kindliness. What He has done for us is "to the praise of the glory of His grace,
which He freely bestowedupon us in the Beloved."

(R. W. Dale, LL. D.)
Adoption
W. Graham, D. D.
1. Wherein does the predestination of the fifth verse differ from the electionof
the fourth? Electiononly, and always, refers to the Church; predestination
refers to the Church, and the world, and the whole universe. It is a general,
all-embracing principle. He electedus that we should be holy, and to
accomplishthis He predestined us to the adoption of sons. Electionis a mere
passive preference of some rather than others, while predestinationis active,
and includes the ideas of ordering, defining, and controlling all things
according to a settledpurpose and plan. Electionis the foundation of a
Church, and predestination is the basis of providence.
2. But what is this adoption to which we are predestinated? It is the very first
of the privileges which Paul ascribes to the Jewishnation — "To whom
pertaineth the adoption, and the glory, and the covenants, and the giving of
the law and the promises;whose are the fathers, and of whom as concerning
the flesh Christ came, who is over all, God blessedforever" (Romans 9:4, 5).
In a wide sense, the Jews were nationallythe children of God, and the
principle of adoption was in their polity; for the Son of God, the Messiah, was
the hope of the nation. They were His peculiar people (Deuteronomy 14:2).
But the adoption is the peculiar privilege and glory of the New Testament
Church, in which the incorruptible seedremains, because they are born of
God.
3. This adoption into the family of God is by or through Jesus Christ.
4. The two words "unto Himself" has occasionedthe commentators some
trouble, and their sentiments are very various. But surely, lookedat simply,
the most common understanding cansee no difficulty in this idea — "Godhas
predestinated us unto the adoption of children to or for Himself." Is it not a
Scriptural idea that the Church is the peculiar treasure and property of God?
(See Exodus 19:5; Deuteronomy14:2; Psalm135:4;Titus 2:14)

5. Note here, also, that this predestination and adoption are according to the
goodpleasure of His will. This is the mode and the measure of His working.
6. We see here the purpose in which all His working, before time and in time,
ends — "That we might be to the praise of the glory of His grace, whereinHe
hath made us acceptedin the Beloved" (ver. 6). The phrase "gloryof His
grace" is a Hebraism which our translators have rendered literally, but which
means "His glorious grace."(Forsimilar forms see Colossians1:27;2
Thessalonians 1:9) The purpose of electing and redeeming love is to form
from among the sinners of mankind a people to the praise and glory of God.
The glorious grace ofGod shines forth in the struggling, wrestling Church
more than anywhere else in the creation;for it is there put to the severest
tests, and, like the rainbow in clouds and storms, it is enhanced by the
contrast. As sure, and so far as Godis the Ruler and Governor of the world,
the greatend of every creature must be His glory; and as grace is the form in
which His glory has shone forth most brightly on this earth, the highest aim of
the redeemedcreature — in all states and conditions of being — should ever
be "to the praise of His glorious grace."
(W. Graham, D. D.)
Adoption
W. Alves, M. A.
I. THE ADOPTION OF CHILDREN TO HIMSELF, unto which we are said
to be predestinated. The adoption of children necessarilyimplies that those
admitted or chosento this honour are not naturally or legallychildren, but
become so only by the will and act of Him who adopts them.
1. The "adoption of children" is the permanent restitution of sinners unto the
favour, love, and enjoyment of God.
2. There is implied or included in this a participation in the Divine Glory,
through the gift of the Holy Spirit. The third person in the Trinity receives the
peculiar name of the "Spirit of Adoption."

3. In "the adoption of children," all is included whatsoeveris embraced in the
"inheritance of the saints in light." "It doth not yet appear what we shall be."
"The half hath not yet been told us" concerning the dignity and blessednessof
heaven.
II. God hath PREDESTINATED US UNTO THE ADOPTION OF
CHILDREN. Now this predestination stands connectedwith the election
spokenof in the previous verse. In respectof the purpose or designof God, it
is not to be distinguished from that election — as if the one precededthe other
in the order of time. When He elected or chose us in His love, He also
predestinated us in His wisdom and power, and when He predestinated us He
also in love chose us. But the term electionhas respectmore to the affectionof
the Divine Heart, so to speak;whereas the term predestination has respect
more to the plan and purpose of the Divine Mind. It leads us to considera
certain definite end, purposed, determined, and secured — which in the
present case is the adoption of children to Himself. Infinite wisdom, and
infinite power, can infallibly carry out the designs of infinite sovereignty;and
He who hath chosenus out of love can easily, in His sovereignwisdomand
power, bring us into the possessionofall that infinite love would have us to
enjoy.
III. THE GROUND OF THIS PREDESTINATION, viz., "According to the
goodpleasure of His will." The expressionis to be understood of that
sovereignwill of God which acknowledges no superior beyond itself, and no
cause whatsoevermoving it from without.
IV. THAT GOD'S PREDESTINATION AND THE GOOD PLEASURE OF
HIS WILL ARE CARRIED OUT BY JESUS CHRIST — the Beloved— in
whom we are accepted. The mystery of salvation is not perceived at all until
we bring into accountthe necessityofsuch an atonementas could be effected
only by the Son of God Himself.
V. THE FINAL END WHICH GOD HATH PROPOSED IN THE
SALVATION OF THE CHURCH IS "the praise of the glory of His grace."
"He hath predestinatedus unto the adoption of children...to the praise of the
glory of His grace." Godcanaccomplishno higher or better end than the

manifestation of His own glory. Since, in and of Himself, He is infinitely and
eternally blessed, therefore it was an act of pure goodnesson the part of God
to create a race of intelligent beings, who being endowedwith freedom of will,
might, in the right exercise oftheir powers and faculties, find their happiness
in contemplating His glory and sharing His favour. This freedom having been
abused by all, in departing from the true object of delight and satisfaction, it
becomes anact of grace on the part of Godto renew to any the favours of His
love and friendship. Contemplating sinners lying in their guilt and pollution
and misery, God found the highest motive for extending to them His goodness
entirely in Himself. "I, even I, am He that blotteth out thy transgressionsfor
Mine own name's sake."
(W. Alves, M. A.)
God wills our salvation
C. H. Spurgeon.
When the Crusaders heard the voice of Peterthe Hermit, as he bade them go
to Jerusalemto take it from the hands of the invaders, they cried out at once,
"Deus vult; God wills it; God wills it"; and every man plucked his swordfrom
its scabbard, and set out to reach the holy sepulchre, for God willed it. So
come and drink, sinner; God wills it. Trust Jesus;God wills it. "Father, Thy
will be done on earth even as it is in heaven."
(C. H. Spurgeon.)
Adoption defined and illustrated
C. H. Spurgeon.
Adoption is that act of God whereby men who were by nature the children of
wrath even as others, are, entirely of the pure grace ofGod, translatedout of
the evil and black family of Satan, and brought actually and virtually into the
family of God, so that they take His Name, share the privileges of sons, and

are to all intents and purposes the actual offspring and children of God. Did
you ever think what a high honour it is to be called a son of God? Suppose a
judge of the land should have before him some traitor who was about to be
condemned to die. Suppose that equity and law demanded this, but suppose it
were possible for the judge to stepfrom his throne and to say, "Rebelas thou
air, I have found out a way whereby I can forgive thy rebellions. Man, thou
art pardoned!" There is a flush of joy upon his cheek. "Man, thou art made
rich; see, there is wealth!" Another smile passes overthe countenance. "Man,
thou art made so strong that; thou shalt be able to resistall thine enemies!"
He rejoices again. "Man," saiththe judge at last, "thou art adopted into the
RoyalFamily, and thou shalt one day weara crown! Thou art now as much
the Sonof Godas thou art the son of thine own father." You can conceive the
poor creature fainting with joy at such a thought.
(C. H. Spurgeon.)
COMMENTARIES
Pulpit Commentary Homiletics
The Adoption
Ephesians 1:5
T. Croskery
Having predestinatedus to the adoption of sons by Jesus Christ to himself.
"Adoption" in Scripture expressesmore than a change of relation - it includes
the change ofnature as well as the change of relation. It thus combines the
blessings ofjustification and sanctification, or represents the complex
condition of the believer as at once the subject of both. In a word, it presents
the new creature in his new relations. This passageteaches -

I. THAT ADOPTION ORIGINATES IN THE FREE GRACE OF GOD; for
we are predestinated thereunto. By nature we have no claim to it. "It is not a
natural but a constituted relationship." The idea is not of sonship merely, but
of sonship by adoption. None canadopt into the family of God but God
himself, and therefore it may be regardedas an actof pure grace and love.
"Behold, what manner of love the Father hath bestowedupon us, that we
should be calledthe sons of God!" (1 John 3:1). He may ask the question,
"How shall I put thee among the children?" but he has answeredit graciously
in the line of covenantpromise: "I will be a Fatherunto you, and ye shall be
my sons and daughters, saith the Lord" (2 Corinthians 6:18).
II. THAT ADOPTION IS IN CONNECTIONWITHTHE PERSONAND
MEDIATION OF CHRIST. He is not merely the Pattern of sonship to which
we are to be conformed, but the adoption is "by Jesus Christ." The apostle
declares elsewhere that"we are all the children of God by faith in Christ
Jesus" (Galatians 3:26), and that "Godsent forth his Son, made of a woman,
made under the Law, to redeem them that were under the Law, that we might
receive the adoption of sons" (Galatians 4:4, 5). It is evident from these
passagesthat we do not receive the adoption merely in virtue of Christ's
incarnation. Some modern divines hold that the adoption springs, not from
the death, but from the birth of Christ; that its benefits are conferredupon
every member of the human race by virtue of the Incarnation; that Christ
being one with every man, the Rootand Archetype of humanity, all men are
in him adopted and saved, and that nothing remains for faith but to discern
this oneness andhis salvationas already belonging to us.
1. This theory makes Christ, and not Adam, the Head of humanity. Yet
Scripture makes Adam the true head of humanity, and Christ the Head of the
redeemed. Christ is no doubt called"the Head of every man" (1 Corinthians
11:9), in so far as he is "the Firstborn of every creature," and as "allthings
were created" by him and for him; but the allusion is not to the Incarnation at
all, but to the pre-existent state of the Son, and to the fact that, according to
the originalstate of things, the world was constitutedin him. But the whole
race of man is representedas in Adam (Romans 5:12). How else can we
understand the parallelbetweenthe two Adams? "Thatwas not first which
was spiritual, but that which was natural." "The first man was made a living

soul; the lastAdam was made a quickening spirit." Is it proper to regard
Christ as the Archetype of fallen humanity alienatedfrom God, and needing
to be createdanew in the Divine image (Colossians 3:10;Ephesians 4:24)?
2. This theory is inconsistentwith Scripture, which makes the Incarnation and
the cross inseparable. Theyare both means to an end: the expiation of sin, the
vindication of Divine justice - the meritorious obedience to be rendered to the
Law. Jesus was born that he might die. The event of Golgotha not only
explains but completes the event of Bethlehem. Our Savior came to save the
lost (Matthew 18:11); he came to give his life a ransom (Matthew 20:28);he
came into the world to save sinners (1 Timothy 1:15); he took part of flesh and
blood to destroydeath (Hebrews 2:14); he was manifestedto destroythe
works of the devil (1 John 3:8); it was on the cross he triumphed over
principalities and powers (Colossians2:15). There are a hundred passagesin
Scripture which ascribe our salvationto his death to one passage ascribing it
to his birth. It is a suggestive circumstancethat he should have appointed a
festival to commemorate his death - the Lord's Supper - and should have
appointed no similar festivalto commemorate his birth. The effect, if not the
design, of this theory is to destroy the necessityfor the atonement, and thus to
avoid the offence of the cross. The Incarnation is presented to us as a remedial
arrangementby virtue of its connectionwith the cross, and the connectionof
man with Christ is representedas corrective of his connectionwith Adam.
Our primary connectionis with the first Adam, and we only attain to
connectionwith Christ by regeneration.
III. THAT ADOPTION IS FOR THOSE WHO ARE UNITED TO CHRIST
BY FAITH. Scripture is exceedinglyplain in its testimony upon this point.
"Ye are all the children of God by faith in Christ Jesus" (Galatians3:26);"As
many as receivedhim, to them gave he powerto become the sons of God, even
to them that believe on his Name" (John 1:12); "As many as are led by the
Spirit of God, they are the sons of God" (Romans 8:14). Yet it is saidthat
faith does not make the sonship, but discerns it as already ours. The proper
office of faith, however, is not to recognize the blessing of adoption as ours,
but "to receive and restupon Christ alone for salvation, as he is offered to us
in the gospel." The blessings ofsalvationare not conferred on all men prior to
their faith or without their faith. The union betweenChrist and believers, of

which the Scripture is so full, is not accomplishedby our Lord's assumption of
our common nature, but is only realized through an appropriating faith
wrought in eachof us by the grace ofGod.
IV. THAT THE ISSUE OF THE ADOPTION'IS TO BRING BELIEVERS
AT LAST INTO COMMUNION WITH GOD HIMSELF. "Ye are Christ's,
and Christ is God's." We are brought into the Divine family - "the family in
heaven and in earth" (Ephesians 3:15) - of which God is the Father; for
"adoption finds its ultimate enjoyment and blessing in God." If we are thus
brought to God and belong to God in virtue of our adoption, ought we not
with a profound earnestness to aim at a high and spiritual tone of living? -
T.C.
Biblical Illustrator
Having predestinatedus unto the adoption of children by Jesus Christ to
Himself, according to the goodpleasure of His will.
Ephesians 1:5

The predestination of believers
Paul Bayne.
I. THE BENEFIT ITSELF."Having predestinated."
1. God first loves us to life before the means bringing us to life are decreed.
2. God has not only chosensome, but ordained effectualmeans to bring them
to the end to which they are chosen.
II. THE PERSONSWHO ARE PREDESTINATED. Thosewho have believed
and are sanctified — of them we may saythat they have been predestinated,
and shall be glorified. A chain of four links, two of which are kept with God in
heaven, and two let down to earth; this chain is so coupled, that whoeverare
within these mid]inks are within the two others also. How precious then is this
faith which purifies the heart, and enables us even to read our names in God's
registerof life.
III. THE THING TO WHICH GOD HAS PREDESTINATEDUS. "Unto the
adoption of children."
1. The dignity of being sons of God.
2. The inheritance of light, or a Divine nature.
3. All the glory we look for in heaven is included.
IV. THE CAUSE. "ThroughJesus Christ."
V. THE MANNER. "To Himself," i.e., "according to the goodpleasure of His
will."
1. Sending His Word.
2. Working by it with His Spirit.
VI. THE END. "To the praise of the glory of His grace."
(Paul Bayne.)

Adoption
C. H. Spurgeon.
If the thing itself be right, it must be right that God intended to do the thing;
if you find no fault with facts, as you see them in providence, you have no
ground to complain of decrees as youfind them in predestination, for the
decrees and the facts are just the counterparts one of the other. I cannotsee, if
the factitself is agreeable, whythe decree should be objectionable. I cansee
no reasonwhy you should find fault with God's foreordination, if you do not
find fault with what does actually happen as the effectof it. Let a man but
agree to acknowledgeanact of providence, and I want to know how he can,
excepthe runs in the very teeth of providence, find any fault with the
predestination or intention that God made concerning that providence. Will
you blame me for preaching this morning? Suppose you answer, No. Then can
you blame me that I formed a resolution lastnight that I would preach? Will
you blame me for preaching on this particular subject? Do, if you please, then,
and find me guilty for intending to do so; but if you say I am perfectly right in
selecting sucha subject, how can you sayI was not perfectly right in intending
to preach upon it? Assuredly you cannotfind fault with God's predestination,
if you do not find fault with the effects that immediately spring from it. Now,
we are taught in Scripture, I affirm again, that all things that God chosethto
do in time were most certainly intended by Him to be done in eternity, and He
predestined such things should be done. If I am called, I believe God intended
before all worlds that I should be called; if in His mercy He has regenerated
me, I believe that from all eternity He intended to regenerate me;and if, in
His loving kindness, He shall at lastperfect me and carry me to heaven, I
believe it always was His intention to do so. If you cannot find fault with the
thing itself that God does, in the name of reason, commonsense, and
Scripture, how dare you find fault with God's intention to do it?
I. ADOPTION — THE GRACE OF IT. No man canever have a right in
himself to become adopted. If a king should adopt any into his family, it would
likely be the son of one of his lords — at any rate, some child of respectable
parentage;he would scarcetake the son of some common felon, or some gipsy
child, to adopt him into his family; but God, in this case, has takenthe very

worstto be His children. The saints of God all confess thatthey are the last
persons they should ever have dreamed He would have chosen. Again, let us
think not only of our original lineage, but of our personalcharacter. He who
knows himself will never think that he had much to recommend him to God.
In other casesofadoption there usually is some recommendation. A man,
when he adopts a child, sometimes is moved thereto by its extraordinary
beauty, or at other times by its intelligent manners and winning disposition.
But no; He found a rebellious child, a filthy, frightful, ugly child; He took it to
His bosom. I was passing lately by the seatof a nobleman, and someone in the
railway carriage observedthat he had no children, and he would give any
price in the world if he could find someone who would renounce all claim to
any sonhe might have, and the child was never to speak to his parents any
more, nor to be acknowledged, andthis lord would adopt him as his son, and
leave him the whole of his estates, but that he had found greatdifficulty in
procuring any parents who would forswear their relationship, and entirely
give up their child. Whether this was corrector not, I cannot tell; but
certainly this was not the case with God. His only-begotten and well-beloved
Son was quite enoughfor Him; and, if He had needed a family, there were the
angels, and His ownomnipotence was adequate enough to have createda race
of beings far superior to us; He stoodin no need whateverof any to be His
darlings. It was then, an actof simple, pure, gratuitous grace, and of nothing
else, because He will have mercy on whom He will have mercy, and because
He delights to show the marvellous characterof His condescension.
II. THE PRIVILEGES WHICH COME TO US THROUGH ADOPTION.
1. We are takenout of the family of Satan. The prince of this world has no
more claim upon us.
2. We have God's name put upon us.
3. We have the spirit as well as the name of children.
4. Access to the throne.
5. We are pitied by God. He pities thee, and that pity of God is one of the
comforts that flow into thine heart by thine adoption.

6. In the next place, He protects thee. No father will allow his sonto die
without making some attempt to resistthe adversarywho would slayhim, and
God will never allow His children to perish while His omnipotence is able to
guard them.
7. Once again, there is provision as well as protection. Every father will take
care to the utmost of his ability to provide for his children.
8. And then you shall likewise have education. God will educate all His
children till He makes them perfectmen in Christ Jesus.
9. There is one thing perhaps you sometimes forget, which you are sure to
have in the course of discipline if you are God's sons, and that is, God's rod.
10. Lastly, so sure as we are the children of Godby adoption, we must inherit
the promise that pertains to it — "If children, then heirs, heirs of God, and
joint heirs with Jesus Christ." "If we suffer with Him, we shall also be
glorified together."
III. THERE ARE SOME DUTIES WHICH ARE CONNECTED WITH
ADOPTION. Whenthe believer is adopted into the Lord's family, there are
many relationships which are brokenoff. The relationship with old Adam and
the law ceasesatonce;but then he is under a new law, the law of grace —
under new rules, and under a new covenant. And now I beg to admonish you
of duties, children of God. It is this — if God be thy father, and thou art His
son, thou art bound to trust Him. Oh! if He were only thy Master, and thou
ever so poor a servant, thou wouldst be bound to trust Him. But, when thou
knowestthat He is thy Father, wilt thou ever doubt Him?
(C. H. Spurgeon.)
Adoption and its privileges
After the battle of Austerlitz, Napoleonimmediately adopted all the children
of the soldiers who had fallen. They were supported and educatedby the
State, and, as belonging to the family of the emperor, they were permitted to
attachthe name of Napoleonto their own.

Adoption confers honour
It was at Vienna, in the year 1805, that Haydn, then seventy-three years of
age, first met Cherubini, who, though not a young man, still must have
appearedso to the veteran composer, being thirty years his junior, and not
having then composedmany of those works which have since made his name
so famous. Batthe very fact of his own seniority was made use of by the old
man to utter one of the most gracefulcompliments which could have been
spokenfor the encouragementofa younger worker. Handing to Cherubini
one of his latest compositions, Haydn said, "Permit me to style myself your
musical father, and to call you my son," words which made such an
impression on Cherubini that he could not keepback the tears when he parted
with the agedHaydn.
Electionand adoption into God's family
J. Lathrop, D. D.
I. GOD CHOSE AND PREDESTINED THESE EPHESIAN CHRISTIANS
BEFORE THE FOUNDATION OF THE WORLD.
1. We must not so conceive of God's election, and the influence of His grace, as
to set aside our free agencyand final accountableness.
2. Normust we so explain awayGod's sovereigntyand grace as to exalt man
to a state of independence.
II. THEY WERE CHOSEN TO BE HOLY AND WITHOUT BLAME,
BEFORE HIM, IN LOVE. Holiness consists in the conformity of the soul to
the Divine nature and will, and is opposedto all moral evil. In fallen creatures
it begins in the renovation of the mind after the image of God. Love is a main
branch of holiness.
III. THE ADOPTION TO WHICH BELIEVERS ARE PREDESTINATED.
1. Adoption implies a state of freedom, in opposition to bondage.

2. Adoption brings us under the peculiar care of God's providence.
3. Adoption includes a title to a glorious resurrectionfrom the dead, and to an
eternal inheritance in the heavens.
IV. ALL SPIRITUAL BLESSINGSARE DERIVED TO US THROUGH
JESUS CHRIST.
V. THE SEASON OF GOD'S CHOOSING BELIEVERS IN CHRIST, AND
PREDESTINATINGTHEM TO ADOPTION, IS THE GOOD PLEASURE
OF HIS WILL. The original plan of salvationis from Him, not from us. The
gospelis a Divine gift, not a human discovery;and our being in circumstances
to enjoy it is not the effectof our previous choice, but of God's sovereign
goodness.
VI. THE GREAT PURPOSE FOR WHICH GOD HAS CHOSEN AND
CALLED US IS THE PRAISE OF THE GLORY OF HIS GRACE. Goodness
is the glory of the Divine character;grace is the glory of the Divine goodness;
the plan of salvationfor sinners by Jesus Christis the glory of Divine grace.
(J. Lathrop, D. D.)
Regenerationand sonship in Christ
R. W. Dale, LL. D.
I. CHRIST IS THE UNIQUE SON OF GOD. From what we know of our
Lord as He lived among men, nothing so perfectly represents the impression
which His character, spirit, and history produce upon us as the title which
describes Him as the Son of God. Other men had been God's servants;He,
too, was "born under the law;" but to speak ofHim as a servant does not tell
half the truth. He is a servant, and something more. There is an ease, a
freedom, a grace aboutHis doing of the will of God, which can belong only to
a Son. About the Father's love for Him He has never any doubt; and there is
no sign that His perfectfaith is the result of discipline, or that it had ever been
less secure and tranquil than it was in the maturity of His strength. When He
speaks ofthe glory which is to come to Him after His death and resurrection,

He is still a Son anticipating the honour to which the Fatherhas always
destined Him, and which indeed had always been His.
II. CHRISTIANS ARE THE ADOPTED SONS OF GOD. If we are "in
Christ" we, according to God's eternal purpose, have become God's sons. The
eternal relationship betweenChrist and the Fathercannot belong to us; but
all who are one with Christ share the blessedness, the security, and the honour
of that relationship; and the life of Christ, which has its eternal fountains in
the life of God, is theirs.
III. CHRISTIANS ARE MADE SONS OF GOD BY A NEW AND
SUPERNATURALBIRTH. Regenerationis sometimes describedas though it
were merely a change in a man's principles of conduct, character, taste,
habits. If so, we should have to speak ofa man as being more or less
regenerate according to the extent of his moral reformation, which would be
contrary to the idiom of New Testamentthought. The simplest and most
obvious accountof regenerationis the truest. When a man is regeneratedhe
receives a new life, and receives it from God. A higher nature comes to him
than that which he inherited from his human parents; he is "begottenof
God," "born of the Spirit."
IV. THE INCARNATION OF CHRIST EFFECTS OUR ADOPTION AND
REGENERATION.The capacityfor receiving the Divine life is native to us,
but the actual realizationof our sonship is possible only through Christ. Not
until the Sonof God became Mancould men, either in this world or in worlds
unseen, become the sons of God. The Incarnation raised human nature to a
loftier level, lifted it nearer to God, fulfilled in a new and nobler manner the
Divine idea of humanity.
V. THESE BLESSINGS ARE TO BE ASCRIBED SOLELYTO GOD'S
INFINITE LOVE. We had no claim upon Him for gifts like these. Nor, in
conferring them, did He actunder the constraint of any law of His own nature
which imposed upon Him either a necessityoran obligationto raise us to the
dignity of Divine sonship. It is all the result of His free, unforced, spontaneous
kindliness. What He has done for us is "to the praise of the glory of His grace,
which He freely bestowedupon us in the Beloved."

3. In "the adoption of children," all is included whatsoeveris embraced in the
"inheritance of the saints in light." "It doth not yet appear what we shall be."
"The half hath not yet been told us" concerning the dignity and blessednessof
heaven.
II. God hath PREDESTINATED US UNTO THE ADOPTION OF
CHILDREN. Now this predestination stands connectedwith the election
spokenof in the previous verse. In respectof the purpose or designof God, it
is not to be distinguished from that election — as if the one precededthe other
in the order of time. When He electedor chose us in His love, He also
predestinated us in His wisdom and power, and when He predestinated us He
also in love chose us. But the term electionhas respectmore to the affectionof
the Divine Heart, so to speak;whereas the term predestination has respect
more to the plan and purpose of the Divine Mind. It leads us to considera
certain definite end, purposed, determined, and secured — which in the
present case is the adoption of children to Himself. Infinite wisdom, and
infinite power, can infallibly carry out the designs of infinite sovereignty;and
He who hath chosenus out of love can easily, in His sovereignwisdomand
power, bring us into the possessionofall that infinite love would have us to
enjoy.
III. THE GROUND OF THIS PREDESTINATION, viz., "According to the
goodpleasure of His will." The expressionis to be understood of that
sovereignwill of God which acknowledges no superior beyond itself, and no
cause whatsoevermoving it from without.
IV. THAT GOD'S PREDESTINATION AND THE GOOD PLEASURE OF
HIS WILL ARE CARRIED OUT BY JESUS CHRIST — the Beloved— in
whom we are accepted. The mystery of salvation is not perceived at all until
we bring into accountthe necessityofsuch an atonement as could be effected
only by the Son of God Himself.
V. THE FINAL END WHICH GOD HATH PROPOSED IN THE
SALVATION OF THE CHURCH IS "the praise of the glory of His grace."
"He hath predestinatedus unto the adoption of children...to the praise of the
glory of His grace." Godcanaccomplishno higher or better end than the

are to all intents and purposes the actual offspring and children of God. Did
you ever think what a high honour it is to be called a son of God? Suppose a
judge of the land should have before him some traitor who was about to be
condemned to die. Suppose that equity and law demanded this, but suppose it
were possible for the judge to stepfrom his throne and to say, "Rebelas thou
air, I have found out a way whereby I can forgive thy rebellions. Man, thou
art pardoned!" There is a flush of joy upon his cheek. "Man, thou art made
rich; see, there is wealth!" Another smile passes overthe countenance. "Man,
thou art made so strong that; thou shalt be able to resistall thine enemies!"
He rejoices again. "Man," saiththe judge at last, "thou art adopted into the
RoyalFamily, and thou shalt one day weara crown! Thou art now as much
the Sonof Godas thou art the son of thine own father." You can conceive the
poor creature fainting with joy at such a thought.
(C. H. Spurgeon.)
PRECEPTAUSTIN RESOURCES
Ephesians 1:5-6 Commentary
Ephesians 1 Resources
Updated: Fri, 03/02/2018 -10:43 By admin
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Ephesians 1:5 He predestined us to adoption as sons through Jesus Christto
Himself, according to the kind intention of His will, (NASB: Lockman)
Greek:proorisas (AAPMSN)hemas eis huiothesian dia IesouChristou eis
auton, kata ten eudokiantou thelematos autou,

Amplified: ForHe foreordainedus (destined us, planned in love for us) to be
adopted (revealed) as His own children through Jesus Christ, in accordance
with the purpose of His will [because it pleasedHim and was His kind intent]
(Amplified Bible - Lockman)
NLT: His unchanging plan has always beento adopt us into his ownfamily by
bringing us to himself through Jesus Christ. And this gave Him great
pleasure. (NLT - Tyndale House)
Phillips: He planned, in his purpose of love, that we should be adopted as his
own children through Jesus Christ (Phillips: Touchstone)
Wuest: having previously marked us out to be placed as adult sons through
the intermediate agencyof Jesus Christfor Himself according to that which
seemedgoodin His heart’s desire
Young's Literal: having foreordainedus to the adoption of sons through Jesus
Christ to Himself, according to the goodpleasure of His will,
HE PREDESTINEDUS TO ADOPTION AS SONS THROUGH JESUS
CHRIST TO HIMSELF: proorisas (AAPMSN)hemas eis huiothesian dia
IesouChristou eis auton:
Ep 1:11; Romans 8:29,30
Jeremiah3:4,19;Hosea 1:10; John 1:12; 11:52; Romans 8:14, 15, 16, 17,23;
2Cor6:18; Galatians 4:5,6;Hebrews 12:5, 6, 7, 8, 9; 1John3:1; Revelation
21:7
John 20:17; Galatians 3:26;Hebrews 2:10, 11, 12, 13, 14, 15
Ephesians 1 Resources -Multiple Sermons and Commentaries
Ephesians 1:5-6 Predestinedto Adoption - Steven Cole
Ephesians 1:4-6: The Body Formed in Eternity Past-2 - John MacArthur
Ephesians 1:4-14:The Calling of the Church - John MacArthur
Ephesians 1:6-10:Redemption Through His Blood - John MacArthur

EPHESIANS 1-3
EPHESIANS 4-6
Spiritual Wealth
Spiritual Walk
The Position
of the Believer
The Practice
of the Believer
Privilege
Practice
Doctrine
Duty
Doctrinal
Practical
Revelation
Responsibility
Christian Blessings
Christian Behavior
Belief
Behavior
Privileges
of the Believer
Responsibilities

of the Believer
Our Heritage
In Christ
Our Life
In Christ
Know your resources
in Christ
Live in the light of your resources
by faith in Christ
Work of Christ
Walk of the Christian
We
in Christ
Christ
in Us
Word
of God
Walk
of the Christian
Heavenly
Standing
Earthly
Walk

A C Gaebeleinsummarizes this greatsection...
1. The introduction (Eph 1:1-2)
2. The great doxology(Eph 1:3)
3. The work of the Father (Eph 1:4-6)
4. The work of the Son (Eph 1:7-12)
5. The work of the Holy Spirit (Eph 1:13-14)
The previous verse ends with In love which leads some commentators to
associate the phrase with the preceding truth. HoweverNestle in his Greek
text punctuates the verse in such as way as to favor the phrase better relating
to what follows, thus, “in love He predestined us.” In fairness, it should be
noted that there are goodexpositors favoring the former and the latter
interpretation.
Paul's use of the verb predestined indicates that like God's choosing of
believers in eternity past, His adoption of us as His sons was settledin the
heart of God even before He createda world for us to live in! (see more
discussionat adoption as sons below) This truth like that in (Ephesians 1:4)
boggles ourminds and fills our hearts with gratitude. What a comforting
thought it is...before our Fatherraised the majestic mountain peaks onthis
planet, He predetermined to raise up sons and daughters that would be His
very own children!
Predestined(4309)(proorizo [word study] from pró = before + horízo =
determine from horos = boundary, limit) means to mark out the boundary or
limits of a place, thing or personin advance or before. The aoristtense speaks
of a definite event though not stating necessarilywhen. The active voice
indicates that God initiated this actionof His Own free will!
Wuest commenting on proorizo writes that "The genius of the word is that of
placing limitations upon someone orsomething beforehand, these limitations
bringing that person or thing within the sphere of a certain future or destiny.
These meanings are carried over into the New Testamentusage of the word.
Thus, the “chosen-out” ones, have had limitations put around them which

bring them within the sphere of becoming God’s children by adoption (Eph.
1:5), and of being conformedto the image of the Lord Jesus (Ro 8:29).
Proorizo is used six times in the NT...
Acts 4:28 to do whatever Thy hand and Thy purpose predestined to occur.
(Comment: the crucifixion of Jesus was predeterminedby the will of God not
evil men, although evil men did by their free will execute Jesus andthus are
culpable. Herein lies the unfathomable mystery of God's sovereigntyand
man's responsibility. God does not try to explain how they can coexist.
Although Luke does not using the verb proorizo but the root verb horizo, he
presents a similar truth in Acts 2:22-23 writing
"Menof Israel, listen to these words: Jesus the Nazarene, a man attestedto
you by God with miracles and wonders and signs which God performed
through Him in your midst, just as you yourselves know--23 this Man,
delivered up by the predetermined (horizo = marked out by a limit) plan (that
which has been purposed and planned) and foreknowledge ofGod, you nailed
to a cross by the hands of godless men and put Him to death.
Romans 8:29 For whom He foreknew, He also predestined to become
conformed to the image of His Son, that He might be the first-born among
many brethren; 8:30 and whom He predestined, these He also called;and
whom He called, these He also justified; and whom He justified, these He also
glorified. (Comment: here we see that one of the purposes of "predestination"
is that we are conformed to the image of God's Son. See also Kenneth Wuest's
comments on proorizo above.)
1Corinthians 2:7 but we speak God's wisdom in a mystery, the hidden
wisdom, which God predestined before the ages to our glory (Comment: In
other words God predetermined before the ages thatthe gospelwould be
proclaimed, a messageofwisdom that is hidden in the sense that it can only be
understood with the Spirit's illumination).
Ephesians 1:11 also we have obtained an inheritance, having been predestined
according to His purpose who works all things after the counselof His will,

The WestminsterConfessionofFaith - "All those whom God hath predestined
unto life ... He is pleased, in His appointed and acceptedtime, effectually to
call by His Word and Spirit."
In other words, God will get His man (or woman) every time!
RelatedResources:
What is predestination? Is predestination biblical?
How are predestinationand electionconnectedwith foreknowledge?
To (1519)(eis) is a preposition indicating motion into. In the present context
eis is used to indicate purpose = in order to, with a view to, for the purpose of.
This proorizo or marking out beforehand, this setting limits upon, this
predestinating had in view the act of God adopting these selectedout ones
(eklego)as His spiritual children, of taking hopeless sinners and miraculously
transforming them into hope-filled sons!
Spurgeoncomments "The chosenones are adopted; they become the children
of God. The universal Fatherhoodof God, exceptin a very specialsense, is a
doctrine totally unknown to Scripture. God is the Fatherof those whom he
adopts into his family, who are born againinto his family, and no man hath
any right to believe God to be his Fatherexcept through the new birth, and
through adoption. And why God thus elects oradopts is declaredhere:
"According to the goodpleasure of his will." He does as he pleases.Thatold
word of God is still true: "I will have mercy on whom I will have mercy, and I
will have compassiononwhom I will have compassion." Mendo not like that
doctrine; it galls them terribly; but it is the truth of God for all that. He is
Masterand King, and he will sit on the throne, and none shall drag him
thence.
Here is Fanny Crosby's greathymn "Adopted (play)"...
O what a blessing, how can I express it?
Out of the fullness of rapture I sing,
Now by the Father receivedand adopted,

I am a child and an heir of a king.
Refrain
I am adopted, O wonderful love,
Heir to a heritage purchased above;
Tell it, my soul, and joyfully sing,
I am a child and an heir of a King.
O what a Father, how tenderly gracious,
O what a Savior to make me His care;
Tho’ I have slighted, rejected, and grieved Him,
Still He permits me His kingdom to share.
Refrain
O the unsearchable riches He giveth,
Riches increasing from day unto day;
Treasures in value all others excelling,
Treasures thatnever will rust nor decay.
Refrain
When I have finished the work He appoints me,
When I have ended my journey below,
Then to my Father and Jesus my Savior,
Home to a beautiful palace I go.
Refrain
Adoption as sons (5206)(huiothesia from huios = son+ tithemi = place)
literally means "to place one as a son". Huiothesia speaks ofbeing placedin a

position of a son or daughter who now possessesthe same rights as the
parent's natural children. It means to formally and legally declare that
someone who is not one’s own child is henceforth to be treated and caredfor
as one’s own child, including complete rights of inheritance.
See another onsite study on Adoption.
Barnhouse - Let us take the Greek word apart. It is huiothesia. The first half
is huios, the common noun for an adult son. The latter half is thesia, a
placement, an installation, a setting of a person or a thing in its place. So the
whole word means not so much adoption as the placing of a son. (God’s Heirs:
Romans 8:1–39)
Huiothesia - 5 times all by Paul -Ro 8:15, 23;9:4; Gal 4:5; Eph 1:5 (Not used
in the Septuagint - )
Detzler - Throughout the Greek world the wealthy and influential practiced
adoption. Sometimes just a simple declarationin the marketplace turned a
slave into a son. It was an ancientremedy used when a marriage failed to
produce a male heir. No change in name came, but the adopted son
immediately became heir to the entire wealth and position of his adoptive
family. Converselythe adopted sonalso assumedresponsibility for the parents
in their time of need. Adoption in the Greek and Romanworld was a beautiful
picture. His contemporary culture gave the Apostle Paul this word, but he
gave the word a new, Holy Spirit-inspired meaning. (Only Paul uses this word
to describe the relationship of believers to their Heavenly Father.) No concept
is more meaningful to a believer. For adoption deposits every-thing that God
owns to the accounts ofHis sons and daughters. Adoption is all about position
and privilege... Walking down the dusty streets of Nazarethone summer
afternoonI was almost run over by a racing boy. As he chargedpast me the
little lad caughtsight of his father. In a shrill, childish voice he screamed:
"Abba, Abba." Then I beganto understand the intimacy of relationship
which God sustains to us. What wonderful, God-ordained words to use in
prayer: "Abba, Father." (Detzler, Wayne E: New TestamentWords in
Today's Language. Victor. 1986)(Bolding added)

The conceptof adoption as sons reaches back into the Old Testament, Paul
writing in Romans that
For I could wish that I myself were accursed, separatedfrom Christ for the
sake ofmy brethren (the Jews), my kinsmen according to the flesh
(specificallyunbelieving Jews), who are Israelites, to whom belongs the
adoption as sons (huiothesia) and the glory and the covenants and the giving
of the Law and the temple service and the promises whose are the fathers, and
from whom is the Christ according to the flesh, who is over all, God blessed
forever. Amen. (Ro 9:3, 4,5 -notes)
Comment: God had "adopted" Israelin the Old Testament, Jehovah
declaring in Exodus 4:22 to Moses"Thenyou shall say to Pharaoh, 'Thus says
the LORD, Israelis My son, my first-born."
The nation of Israelwas not chosenby God because they deservedHis favor,
but because ofHis unmerited grace and electing love (Deut 7:6ff). Israelwas
to have been "a holy (setapart from the profanity of the surrounding nations
to be a) people to the LORD" Who had chosenthem "for His own possession
out of all the peoples who are on the face of the earth" (Dt 14:2). Indeed,
Jehovahprotected, delivered, and chastenedIsrael, as a father would his own
"adoptedsons." In contrastto the other NT uses of huiothesia, here the
conceptof adoption applied not to an individual, but to an entire nation to
demonstrate the undeserved mercy of God. The were chosenby God because
of His love (see Isa. 43:20–21).
Here in Ephesians 1:5 Paulreveals the "pasttense" aspectofour adoption as
sons, an event predetermined in the heart and mind of God before the
foundation of the world.
In Romans Paul explains the present tense aspectof adoption as sons when we
were born into God's family and Godgave us His Spirit Who kindles the fire
of assurance in our souls for...
all who are being led by the Spirit of God, these are sons of God. For you have
not receiveda spirit of slavery (as when we were bound to sin and our
"father" Satan) leading to fear again, but you have received(right now in this

life) a spirit of adoption as sons by which we cry out, "Abba! (Dearest
Father)! Father (pater)!" (Ro 8:14, 15-notes)
Comment: Abba is the very name the BelovedSon used when speaking to His
Father, Mark 14:36 recording "And He [Jesus]was saying "Abba! (Dearest
Father)! Father (pater)! All things are possible for Thee. Remove this cup
from Me. Yet not what I will, but what Thou wilt."
Again in Romans 8 Paul writes of the future tense aspectof our adoption as
sons...
And not only this, but also we ourselves, having the first fruits of the Spirit
(i.e., the first fruits is the Spirit, Whose presence in us guarantees the full
completion of our salvation), even we ourselves groanwithin ourselves,
waiting eagerlyfor our adoption as sons (we were adopted in the past when
God predestined us, we are adopted now as believers --see Ro 8:15 above, Gal
4:5 below -- but there awaits the culmination of our privileges and position as
adopted sons awaits our future resurrectionand glorification - adopted as
sons, past, present and future!), the redemption of our body (we have already
been redeemedas believers but there is a future culminating redemption when
this mortal body will put on immortality in glory). (Ro 8:23-note)
Comment: This future tense aspectof adoption as sons of God includes the
ultimate privilege of being like him (1John 3:2-note) and being conformed to
the glorious body of Christ [Php 3:21-note]
In a parallel passagein Galatians Paul describes the presentaspectof
adoption of sons of God writing that...
when the fulness of the time came, God sent forth His Son, born of a woman,
born under the Law, in order that He might redeem those who were under the
Law, that we might receive the adoption as sons. And because youare sons,
God has sentforth the Spirit of His Son into our hearts, crying, "Abba!
(DearestFather)!Father (pater)!" Therefore you are no longer a slave (to sin,
Satanor the fear he orchestrates), but a son (we are adopted sons), and if a
son then an heir through God." (Gal 4:4, 5, 6, 7)

Comment: The intimacy of our new relationship with Godthe Father -
"Abba! Father!" - stands in striking contrastto our prior relationship of
enslavementto Sin.)
Adoption (see ISBE article on adoption) is a well knownhuman institution but
supernatural adoption of believers by God is far more than a name. A man
adopts one to be his son and his heir that does not at all resemble him, but
whosoeverGodadopts for His child is like Him (2Pe 1:4-note) he not only
bears His heavenly Father’s name, but His image.
Adoption, was a commonly known legalprocedure in the Hellenistic world,
the most famous example being Julius Caesar’s adoptionof his great-nephew
Octavius, who later succeededhim as the emperor CaesarAugustus. Often a
wealthy, childless man would adopt a young slave, who would trade his
slavery for sonship, with all its concomitant privileges. This adoption meant at
leastthree things all of which have spiritual parallels for believers who are
now sons and daughters of God...
(1) It brought about a total break with the old family and a new family
relation with all its rights, privileges and responsibilities. The adopted person
lost all rights in his old family, and gainedall the rights of a fully legitimate
son in his new family. In the most literal sense, andin the most binding legal
way, he gota new father!
(2) The adopted son became an heir to his new father's estate. No matter how
many other sons there were at the time or how many were born thereafter, he
was co-heirwith them. This was not subjectto change.
(3) The old life of the adoptee was completely erased. All debts and obligations
were legally canceled. The adoptedson was regardedby the law as a new
person. William Barclaycites a case in Roman history that shows how
completely this was true. The Romanemperor Claudius adopted Nero so that
Nero could succeedhim as emperor. Claudius had a daughter named Octavia.
Nero wished to marry Octavia to sealthe alliance. Although they were not
blood relations, in the eyes of the law they were now brother and sisterand
could not marry. The Roman senate had to pass a speciallaw in order for
them to marry.

In like manner, believers, when they are adopted, are removed from under the
authority of their previous father, Satan(see Jn 8:44) and are given a new
Father. They are guaranteedan inheritance with all the children of God, and
as Paul explains later (Ep 1:14-note) the Holy Spirit is the down payment and
guarantee of their inheritance. The Spirit is also the witness that adoption has
takenplace (Ro 8:14, 15-notes). Finally, the adopted sons are new persons, in
that all their sins are forgiven, and they have a cleanslate before God. What a
tremendous blessing to know that God has made us His own and that this was
predetermined most likely before the foundation of the world "according to
the kind intention of His will"!
Second, it is the Holy Spirit who is the Spirit of adoption who is given to us as
a permanent witness to our adoption. It is the Spirit who assures believers of
their relationship with God and causes themto cry "Abba, Father" (Ro 8:15-
note; Gal. 4:5). And not only this, but it is the Spirit who assures believers of
their freedom from the bondage of the law (Gal. 4:5) and frees them from fear
(Ro 8:15-note).
Finally, while adoption is a present possessionfor believers, it also has a
future aspect. Although believers have receivedthe "first-fruits of the Spirit,"
they are still waiting for the redemption of the body, which is consideredto be
part of "the adoption" (Ro 8:23-note). It will be complete only when Jesus
returns and changes this vile body into a glorified one.
S Lewis Johnson writes that when Paul used adoption as sons he may have
had in mind the idea of true adoption as practiced in the Roman Empire at
that time in history. Johnsongoes on to say that...
a true adoption, (is the process)by which an individual is takenout of one
family and put in another family. In the Roman world, the family was based
on what was called the patria potestas, thatis “the father’s power.” The father
had absolute poweramong the Romans. He not only had absolute power over
his children so far as disciplining them is concerned, but he had powerover
them as long as he lived. He could actually put children to death in Roman
Law. In fact, even when a sonbecame a magistrate, he was still under his own
father. So, for a child to be taken out of one Roman family, and placedin

another family, was a very, very significant thing. In fact the ceremonyis so
interesting I’m going to read a little bit to you about it.
DeonCassius tells us that the RomanLaw was that the Law of the Romans
gave a father absolute authority over his son, and that for the son’s whole life.
It gives him authority, if he so chooses, to imprison him, to scourge him, to
make him work on his estate as a slave in fetters, even to kill him. The right
still continues to exist even if the son is old enough to play an active part in
political affairs, even if he’s been judged worthy to occupythe magistrate’s
office, and even if he is held in honor by all men. It is quite true that when a
father was judging his son, he was supposedto callthe adult male members of
the family into consultation, but it was not necessarythat he should do so.
There are actualinstances of casesin which a father did condemn his sonunto
death. Silast, in the Catiline Conspiracy, tells how a son calledAllus Fulvius
joined the rebel Cataline. He was arrestedon the journey and brought back.
And his father ordered that he should be put to death. The father did this on
his ownprivate authority. The father gave as his reason, “He had begotten
him not for Cataline againsthis country, but for his country against
Cataline.”
Under RomanLaw a child could not possessanything, and any inheritance
willed to him or a gift given to him became the property of the father. So it
was a serious stepto take a child out of one family and put him another. The
ritual of adoption must have been very impressive. It was carried out by a
symbolic sale in which copperand scales were used. Twice,the realfather
“sold” his son, and twice he bought him back. Finally, he soldhim a third time
and at the third sale, he did not buy him back. After this, the adopting father
had to go the praetor, one of the principal Roman magistrates, andplead the
case forthe adoption. And only after all this had been gone through was the
adoption complete. But when the adoption was complete, it was complete
indeed. The person who had been adopted had all the rights of a legitimate
son in his new family and completelylost all rights in his old family, and
furthermore all his old debts were consideredto be paid – he was a new
person. (Ephesians 1:3-6 The Work of the Father)
Puritan Thomas Gatakerwriting on adoption into God's family noted that...

"The leastdegree of sincere sanctification…is a certainsign of adoption, a
sure argument to [the Christian] that he has it, that he is the adopted child of
God."
Gerald Cowenhas some thoughts on huiothesia...
Huiothesia (adoption) is formed by combining huios (son) and thesis (a
placing) and literally means "the placing as a son" or "adoption." Vine says
that huiothesia "signifies the place and condition of a son given to one to
whom it does not naturally belong."
In the Greek world the word is found only as early as the secondcentury B.C.;
however, the conceptof adoption (place a son) is much earlier. In Crete (fifth
century B.C.)adoption had "to take place on the market-square before the
assembledcitizens and from the speaker's tribunal.
The rules allowedadoption even when there were already male descendants . .
. The adopted son is introduced .. . and inscribed in the koina grammateia. "4
This process was usuallyconnectedwith the making of a will. Moulton and
Milligan cite an example from the Greek papyruses:
We agree, Heraclesandhis wife Isarion on the one part, that we have given
awayto you, Horion, for adoption our sonPatermouthis, agedabout two
years, and I Horion on the other part, that I have him as my own son so that
the rights proceeding from successionto my inheritance shall be maintained
for him.
In the Jewishworld official adoption was not practiced. The word is not used
at all in the Old Testament. It is referred to by Jews living outside Israel, such
as Philo. However, he used it in a figurative sense to refer to the relation of the
wise person to God.
In Roman societythe father had absolute powerover his family; in the early
days, at least, he had powerof life and death over them. Barclayadds, "In
regard to his father a Roman sonnever came of age. No matter how old he
was, he was still under the patria potestas."5Therefore, fora sonto be
adopted, he had to be transferred from under the authority of his father to
another's, which was equally absolute.

There were two steps. The first stepwas calledMANCIPATIO. It consistedof
a mock sale in which the father twice symbolically sold his son, and twice
bought him back. The third time he did not buy him back.
The secondstepwas a ceremonycalled VINDICATIO. The new father went to
a Roman magistrate and presented the proposed adoption before him. When
this was finished, the adoption was complete. This ceremonywas carried out
in the presence ofsevenwitnesses. This was in case some dispute arose after
the death of the adopting father, so that the inheritance of the adopted person
was guaranteed.
In the New Testament"adoption" is used only by Paul. On one occasionhe
referred to Israel's adoption by God as His chosenpeople (Rom. 9:4). The
other four references speakofthe believer's relationship with God. Romans
8:15 says, "Foryou have not receivedthe spirit of bondage againto fear; but
you have receivedthe Spirit of adoption, whereby we cry, Abba, Father." In
the same chapter (Ro 8:23), adoption is spokenof as future (at leastpartially):
"But ourselves also, whichhave the firstfruits of the Spirit, even we ourselves
groanwithin ourselves, waiting for the adoption, the redemption of our
body." Galatians 4:5 gives further explanation of this conceptof adoption.
Jesus came to redeemthose under the law "that we might receive the adoption
of sons." ThenPaul spoke of adoption as already complete: "And because you
are sons, Godhas sent forth the Spirit of His Son into your hearts" (author's
italics). Ephesians 1:5 explains that adoption was part of God's will from ages
past: "Having predestinated us unto the adoption of children by Jesus Christ
to himself according to the goodpleasure of His will."
The use of huiothesia in the New Testamentcanbe summarized as follows.
First, it speaks ofthe specialrelation-ship believers have with God. It speaks
of "sonship," but one distinct from that assuredby natural descent. In this
respectthe believers are contrastedwith Jesus. Believersare put into the
relationship of sons by adoption; Jesus is the unoriginated, unique Son who
always was the Son and therefore did not need to be adopted. Second, it is the
Holy Spirit who is the Spirit of adoption who is given to us as a permanent
witness to our adoption. It is the Spirit who assures believers oftheir
relationship with God and causes themto cry "Abba, Father" (Rom. 8:15;

Gal. 4:5). And not only this, but it is the Spirit who assures believers of their
freedom from the bondage of the law (Gal. 4:5) and frees them from fear
(Rom. 8:15). Finally, while adoption is a presentpossessionfor believers, it
also has a future aspect. Although believers have receivedthe "first-fruits of
the Spirit," they are still waiting for the redemption of the body, which is
consideredto be part of "the adoption" (Rom. 8:23). It will be complete only
when Jesus returns and changes this vile body into a glorified one.
Adoption, as it was practiced in the Roman world of Paul's day, meant three
things. Barclaypoints out, "The adopted person lostall rights in his old
family, and gained all the rights of a fully legitimate sonin his new family. In
the most literal sense, and in the most binding legalway, he got a new
father."6
Next, he became an heir to his new father's estate. No matter how many other
sons there were at the time or how many were born thereafter, he was co-heir
with them. This was not subject to change.
Finally, the old life of the adoptee was completelyerased. All debts were
legally canceled. He was regardedby the law as a new person. Barclaycites a
case in Roman history that shows how completelythis was true. The Roman
emperor Claudius adopted Nero so that Nero could succeedhim as emperor.
Claudius had a daughter named Octavia. Nero wishedto marry Octavia to
sealthe alliance. Although they were not blood relations, in the eyes of the law
they were now brother and sister and could not marry. The Roman senate
had to pass a speciallaw in order for them to marry.
In like manner, believers, when they are adopted, are removed from under the
authority of Satanand given a new Lord, who is now also their Father. They
are guaranteedan inheritance with all the children of God, of which the Holy
Spirit is the down payment and guarantee. The Spirit is also the witness that
adoption has takenplace. Finally, they are new persons, all their sins are
forgiven, and they have a clean slate before God. What a tremendous blessing
to know that God has made us His own. (Salvation-Word Studies from the
Greek New Testament-GeraldCowen)

Through (1223)(dia) is a preposition of intermediate agency. Christ is the
intermediate agent of the Father to bring to fruition His purpose of placing
believers as adult sons through His finished work on the Cross, satisfying the
just requirements of God's law that we broke.
To Himself (846)(auto) refers to the Father Who had previously marked us
out with a view to adopting us as sons for Himself for His own satisfactionthat
He might lavish His love on us.
God has preordained that we would share His very nature...like Father, like
son! Am I living up to my potential in Christ? Peter phrases the same idea this
way calling us partakers ofHis divine nature...
For by these (His own glory and excellence)He has granted (perfect tense = an
abiding gift, speaks ofpermanence of the grant, He won't renege on His word
to His beloved!) to us His precious (costly, valuable, same word used of the
blood of Jesus in 1Pe 1:19 [note]) and magnificent (very great, exceeding
great, preeminent, in a sense beyond adequate description) promises
(assurances), in order that by them (by what? His promises -- which means we
need to saturate our mind with His word of Truth that the Spirit would renew
our thinking) you might become partakers (those who commune, have
fellowship with, partner with, are companions with - Do you really believe
this? Does your everyday life demonstrate to the lost world you believe this
radical truth?) of the divine nature (no, we are not "little gods", but His life is
now our life Col 3:4 - notes, His Spirit now our enablement, Ep 5:18- notes),
having escaped(note past tense!The verb is unique and means we have
escapedcompletely!Sure we are in the world, but we are no longerof this
decaying world which is passing away)the corruption (state of ruin, decay,
deterioration) that is in the world by lust (epithumia). (2Pe 1:4-note)
ACCORDING TO THE KIND INTENTION OF HIS WILL: kata ten
eudokiantou thelematos autou:
Ep 1:9-note; Ep 1:11-note
Daniel 4:35; Matthew 1:25; 11:26;Luke 10:21;11:32; Romans 9:11, 12, 13,
14, 15, 16; 1Cor1:1,21;Phil 2:13; 2Th 1:11

Ephesians 1 Resources -Multiple Sermons and Commentaries
Ephesians 1:5-6 Predestinedto Adoption - Steven Cole
Ephesians 1:4-6: The Body Formed in Eternity Past-2 - John MacArthur
Ephesians 1:4-14:The Calling of the Church - John MacArthur
Ephesians 1:6-10:Redemption Through His Blood - John MacArthur
According to (2596)(kata)does not mean out of but in proportion to. Let's
illustrate. If I am a billionaire and I give you ten dollars, I have given you out
of my riches;but if I give you a million dollars, I have given to you according
to my riches. The first is a portion while the secondis a proportion." In this
case the phrase introduces God's sovereignmotivation for predestining
believers to adoption as sons.
Kind intention (2107)(eudokia [word study] from eu = well, good+ dokeo =
think) defines the state of being kindly disposed, and so refers to God's
benevolence, goodwill, or pleasure. Electionand predestination transpired
because it pleasedHim! God's absolute act of free love grounded totally in
Himself nothing apart from Him which gave His will direction.
Will (2307)(thelema) refers to God’s gracious disposition. His electing and
predestining us unto adoption are not due to any goodin us or anything
outside God Himself, but are acts of His own pure goodness,originating
wholly in the freedom of His own thoughts loving counsel
"ACCORDING TO" -Part 1
Ephesians 1:5
Alexander Maclaren
That phrase, ‘according to,’ is one of the key-words of this profound epistle,
which occurs over and over again, like a refrain. I reckontwelve instances of
it in three chapters of the letter, and they all introduce one or other of the two
thoughts which appearin the two fragments that I have takenfor my text.
They either point out how the greatblessings ofChrist’s mission have
underlying them the divine purpose, or they point out how the process ofthe

Christian life in the individual has for its source and measure the abundances,
the wealthof the grace and the power of God. So in both aspects the facts of
earth are tracedup to, and declaredto be, the outcome of the heavenly depths,
and that gives solemnity, grandeur, elevation, to this epistle all its own. We are
carried, as it were, awayup into the recesses ofthe mountains of God, and we
look down upon the unruffled, mysterious, deep lake, from which come the
rivers that waterall the plains beneath.
Now of these two types of reference to the divine will and the divine wealth, I
should like to gathertogetherthe instances, as they occurin this letter, in so
far as I can, in the course of a sermon, touching them, it must be, very
imperfectly. But I fear that it is impossible to deal with both the phases of this
‘according to,’ in one discourse. So I confine myself to that which is suggested
by the first of our two texts, in the hope that some other day we may be able to
overtake the other. So then, we have set before us here the Christian thought
of the divine will which underlies, and therefore is manifest by, the work of
Jesus Christ, in its whole sweepand breadth. And I just take up the various
instances in which this expressionoccurs in a greatvariety of forms, but all
retaining substantially the same meaning.
I. Note that that divine will which underlies and is operative in, and therefore
is certified to us by the whole work of Jesus Christ, in its facts and its
consequences, is a ‘good pleasure.’
Now there are few thoughts which the history of the world has shown to be
more productive of iron and steelin the human characterthan that of the
sovereignwill of God. That made Islam, and is the secretofits powertoday,
amidst its many corruptions. Becausethese wild deserttribes were all
stiffened, or I might say inflamed, by that profound conviction, the sovereign
will of God, they came down like a hammer upon that corrupt so-called
Christian Church, and sweptit off the face of the earth, as it deservedto be
swept. And the same thought of the sovereignwill, of which we are but
instruments-pawns on its chess-board— made the grand seventeenthcentury
Puritanism in England, and its sistertype of men and of religion in Holland.
For this is a historicallyproved thesis, that there is nothing which so
contributes to the formation, and valuation of, and the readiness to die for,

civil liberty, as the firm graspof that thought of the divine sovereignty. Just
because a man realizes that the will of God is supreme over all the earth, he
rebels againstall forms of human despotism.
But with all the goodthat is in that greatthought — and the Christianity of
this day sorely wants the strength that might be given it by the exhibition of
that steelmedicine — it wants another, ‘the goodpleasure of His will.’ And
that word, ‘goodpleasure', does not express, as I think, in Paul’s usage ofit,
the simple notion of sovereignty, but always the notion of a benevolent
sovereignty. It is ‘the goodpleasure’ — as it is put in another place by the
same Apostle — ‘of His goodness.’And that thought, let in upon the solemnity
and severity of the other one, is all that it needs in order to make the man who
grasps it not only a hero in conflict, and a patient martyr in endurance, but a
child in his Father’s house, rejoicing in the love of his Fathereverywhere and
always.
Paul would have us believe that if we will take the work of Jesus Christ in the
facts of His life, and its results upon humanity, as our horn-book and lesson,
we shall draw from that some conceptions ofthe greatthing that underlies it,
‘the goodpleasure of His will.’ We stand in front of this complex universe,
and some of us say: ‘Law’; and some of us say: ‘A Lawgiverbehind the law; a
Personat the heart of all things’; but unless we cansay: ‘And in the heart of
the Persona will, which is the expressionof a steadfast, omnipotent love,’then
the World seems to me to be a place of unsolvable riddles and a torture-house.
There goes the greatsteam-rolleralong the road. Everybody can see that it
crushes down, and makes its own path. Who drives it? The steamin the
boiler, or is there a hand on the lever? And what drives the hand?
Christianity answers, and answers with unfaltering lip, rising clearabove
contradictions apparent and difficulties real, ‘The goodpleasure of His will,’
and there men can rest.
Then there is another step. Another form in which this ‘according to’ appears
in this letter is, if we adopt the rendering, which I am disposed to do in the
present case, ofthe Authorized Version rather than of the Revised, ‘according
to His goodpleasure... whichHe hath purposed in Himself,’ The Revised
Version says, ‘Which He hath purposed in Him,’ and that is a perfectly

possible rendering. But to me the old one is not only more eloquent, but more
in accordancewith the connection. So I venture to acceptit without further,
ado — ‘His goodpleasure which He hath purposed in Himself.’
That brings us into the presence of that same greatthought, which in another
aspectis expressedin saying ‘His name. is Jehovah,’and in yet another aspect
is expressedin saying ‘God is love,’viz. the thought, which sounds familiar,
but which has in it depths of strength and illumination and joy, if We rightly
ponder it, that, to use human words, the motive of the divine actionis all
found within the divine nature.
We love one another because, we discern, or think we discern, lovable
qualities in the being on whom our love falls. God loves because He is God.
That greatartesianfountain wells up from the depths, by its ownsweet
impulse, and pours itself out; and ‘the goodpleasure of, His goodness’has no
other explanation than that it is His nature and property to be merciful And
so, dear brethren, we get cleanpast what has sometimes beenthe
misapprehension of goodpeople, and has oftenerbeen the caricatured
representationof Evangelicaltruth which its enemies have put forth -- that
God was made to love and pity by reasonof the sacrifice of the Son, whereas
the very opposite is the case. Godloves, therefore He sent His Son, ‘that
whosoeverbelievethin Him should not perish but have everlasting life,’ (John
3:16) and the notion of the Cross ofChrist as changing the divine heart is as
far awayfrom Evangelicaltruth as it is from the natural conceptions that men
form of the divine nature. We shake hands with our so-calledantagonistsand
say, ‘Yes! we believe as much as you do that God does not love us because
Christ died, but we believe what perhaps you do not, that Christ died because
God loves us, and would save us.’ ‘The goodpleasure which He hath purposed
in Himself.’
Then, still further, there is another aspectof this same divine will brought out
in other parts of this letter, of which this is a specimen, ‘Having made known
unto us the mystery of His will, according to His goodpleasure which He hath
purposed in Himself, that in the dispensationof the fulness of the times He
might gather togetherin one all things in Christ,’ which, being turned into
more modern phraseology, is just this — that the greataim of that divine

sovereignwill, self-originated, full of loving-kindness to the world, is to
manifest to all men what God is, that all men may know Him for what He is,
and thereby be drawn back again, and grouped in peacefulunity round His
Son, Jesus Christ. That is the intention which is deepestin the divine heart,
the desire which God has most for every one of us. And when the Old
Testamenttells us that the greatmotive of the divine action is for ‘My own
Name’s sake,’thatexpressionmight be so regardedas to disclose anugly
despot, who only wants to be reverencedby abject and submissive subjects.
But what it really means is this, that the divine love which hovers over its
poor, prodigal children because it is love, and, therefore, lovingly delights in a
loving recognitionand response, desires mostof all that all the wanderers
should see the light, and that every soul of man should be able to whisper.
with loving heart, the name, ‘Abba! Father!’ Is not that an uplifting thought
as being the dominant motive which puts in actionthe whole of the divine
activity? God createdin order that He might fling His light upon creatures,
who should thereby be glad. And God has redeemedin order that in Jesus
Christ we might see Him, and, seeing Him, be at rest, and begin to grow like
Him. This is the aim, ‘That they might know Thee, the only true God ....
whom to know is eternal life.’ (John 17:3) And so self-communicationand
self-revelationis the very central mystery of the will.
But that is not all Another of the forms in which this phrase occurs tells us
that that greatpurpose, the eternal purpose which He purposed in Christ
Jesus our Lord, was that, ‘Now unto the principalities and powers in heavenly
places might be known’ by the Church ‘the manifold wisdom of God.’
(Ephesians 3:10) And so we getanother thought, that that whole work of
redemption, operatedby the Incarnation, and culminating in the Crucifixion
and Resurrectionand Ascensionof Jesus Christ, stands as being the means by
which other orders of creatures, besides ourselves,learnto know ‘the
manifold wisdom of God.’ According to the grand old saying, at Creationthe
‘morning stars sang togetherfor joy.’ All spiritual creatures;be they ‘higher’
or ‘lower,’ canonly know Godby the observationof His acts.
‘Twas greatto speak a world from naught,
‘Tis greaterto redeem,’

Jesus was the key to our adoption

Jesus was the key to our adoption

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Jesus was the key to our adoption