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ADOPTION
29
The argument of Galatians 4:1-7 proceeds upon the supposition that there is a difference between a `child' (Gal.
4:1,2), and one who has received the `adoption' (Gal. 4:5). `If a son, then an heir of God through Christ' (Gal. 4:7).
That `adoption' is related to `inheritance' we can see by examining the first chapter of Ephesians. There we find the
word `predestinate' used twice, once in verse 5, where it is `unto adoption', and again in verse 11, where it refers to
`inheritance'. Let us now observe the way in which this important word is used in connection with three different
companies of the redeemed.
In Romans 9 the apostle enumerates the distinctive and exclusive privileges of Israel `according to the flesh',
`who are Israelites; to whom pertaineth the adoption' (9:4). The structure of the passage relates `adoption' with
`promises' and the whole is important enough to claim our attention before passing on. Accordingly we set out the
structure.
A
According to the flesh, brethren.
B
Who are Israelites.
C
To whom pertaineth the ADOPTION.
D
And the glory.
E
And the covenants.
E
And the giving of the law.
D
And the service of God.
C
And the PROMISES.
B
Whose are the fathers.
A
As concerning the flesh, Christ came.
No one with any understanding can interpret the words `Israel' and `according to the flesh' as of the Church, or
of that company where there is `neither Jew nor Greek' (Gal. 3:28).
When Israel were about to be brought out of Egypt, God called the nation His `firstborn' saying, `Israel is My
son, even My firstborn' (Exod. 4:22).
Attached to this position is a citizenship, the city being Jerusalem, which is destined to be the centre of the earth
when the Kingdom is set up (Isa. 2:3; Zech. 14:16,17). It is obvious that if one nation is to be granted pre-eminence,
the others must be subservient, and one of the accompaniments of the privilege of adoption, which we find true of
each sphere, is the grant of pre-eminence over other companies in the same sphere.
`The nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted' (Isa.
60:12).
`Strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your
vinedressers. But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God' (Isa.
61:5,6).
We shall find that the following features are inseparable from adoption as used in the Scriptures.
(1)
The appointing of the heir.
(2)
The dignity of the first-born.
(3)
The close association of citizenship.
(4)
Some special pre-eminence over other companies in the same sphere.
In marked contrast with Romans 9, where `the adoption' is the exclusive prerogative of `Israel according to the
flesh', we have `the adoption' of Galatians 4, which pertains to the seed of Abraham who are not considered `after
the flesh' (23), who are associated with `Jerusalem which is above' (26), and which is composed of both Jew and
Greek made one in Christ, and consequently heirs according to the promise. Yet further, those to whom pertaineth
the adoption according to the teaching of Ephesians, have no relationship with Israel at all, they have no connection
with the promises made unto the fathers, they were aliens and strangers, without hope, and without God. These
were chosen before the foundation of the world, and in Christ are raised and seated far above all principality and