ADOPTION IN THE BOOK OF ROMANS

 Since there are three literal adoptions within my immediate family, it is a subject of natural interest to me. In addition, there is one close Christian couple whom my wife and I always called “aunt and uncle” when talking to our kids, until they became old enough to start openly wondering whether the relationship was on my side of the family or my wife's, necessitating an explanation from us. Thus, I set out to write a blog post on the subject of adoption in the Bible, but I soon realized that was too grandiose a scope to cover in anything shorter than a whole book. So I narrowed my field of inquiry to the New Testament writings only. Then when I found that there were almost fifty references to the subject there, I finally settled on reviewing only what Paul has to say about adoption in his Epistle to the Romans.

But first a few words concerning the term “adoption” itself. J.M. Scott states, “In the Pauline letters the Greek word huiothesia is used either of the Israelites (Rom 9:4) or of believers (Gal 4:5; Rom 8:15,23; Eph 1:5) as sons of God. There is, however, some disagreement as to how to translate the term, whether as 'adoption' or, more generally, as 'sonship'...In Paul, as in contemporary extra-biblical sources, huiothesia always denotes either the process or state of being adopted as son(s). This is substantiated not only by the univocal and widespread usage of the term in literary and non-literary sources, but also by ancient Greek lexicographers dating to the time of the NT...Hence any attempt to translate the term more generally as 'sonship' sets the study of the background off on the wrong foot from the start.”

Here are those passages as they appear in the letter to the Romans, with some appropriate comments gleaned from the scholarly literature.

Romans 1:3-4 These verses explain that Jesus is God's “Son, who was descended from David according to the flesh and designated the Son of God in power according to the Spirit of holiness by his resurrection from the dead.”

In this epistle of Paul we are exposed to the closest thing to a systematic theology that he has left us. As such, it is appropriate that he begins by attempting to briefly explain the family relationship between the members of the Trinity.

“In Acts 13:33 and in Hebrews 1:3-5 and 5:5 the resurrection / exaltation of Jesus is understood to be His enthronement as God's king and son, in agreement with a messianic interpretation of 2 Samuel 7:14 and of Psalm 2:7. That Paul has a similar understanding of these events is indicated by his allusion to the former passage when he says that Jesus, who 'was descended from David according to the flesh' was designated 'Son of God' (Rom. 1:3-4). The second affirmation appears to be a circumlocution for the adoption formula of 2 Samuel 7:14.)” (Ciampa)

Witmer adds that “resurrection declared Him to be the 'son of God because it validated His claims to deity and His predictions that He would rise from the dead (John 2:18-22; Matt. 16:21).”

Romans 8

Douglas provides a good overview of the references to adoption in this chapter: “The cry 'Abba, Father' (Rom, viii.15 and Gal. iv. 6 in the context of adoption) may perhaps be the traditional cry of the adopted slave. Once adopted, the son of God possesses all family rights, including access to the Father (Rom. viii.15) and sharing with Christ in the divine inheritance (Rom. viii. 17). The presence of the Spirit of God is both the instrument (Rom. viii.14) and the consequence (Gal. iv .6) of this possession and sonship. However complete in status this adoption may be, it has yet to be finally reached and promulgated in fact in the deliverance of the creation itself from bondage (Rom. viii. 21ff).”

Romans 8:11-17 Next we are given some insight into where we, as believers, fit into this heavenly family. In this passage, Paul concludes by saying that “all who are led by the Spirit of God are sons of God...you have received the spirit of sonship. When we cry, 'Abba! Father!' it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ...” Thus, we can now see what position we ourselves hold in this spiritual family.

“The word translated 'sonship' (huiothesias) means 'placing as a son' and is frequently translated 'adoption.' Believers are adopted sons (Gal. 4:5; Eph. 1:5), not slaves (Gal. 4:7); so they need not be enslaved to sin or in fear. In New Testament times adopted sons enjoyed the same privileges as natural-born sons...Christians can approach God in an intimate way calling Him Abba, Father. 'Abba' is a Greek and English transliteration of the Aramaic word for father (used elsewhere in the NT only in Mark 14:36; Gal. 4:6).” (Witmer)

And before we get unduly hung up on the word “son,” Tamez points out, “Women and men guided by the Spirit are converted into sisters and brothers through divine adoption (8:14-17). Paul here is proclaiming a new kind of interpersonal relations permeated with solidarity. In this new humanity there is no gender which can be considered inferior.”

Paul is introducing us to another of the great metaphors in which he describes the new relationship of the Christian to God. Here Paul speaks of the Christian being adopted into the family of God. It is only when we understand how serious and complicated a step Roman adoption was that we really understand the depth of meaning in this passage...every step of Roman adoption [which he outlines] was meaningful in the mind of Paul when he transferred the picture to our adoption into the family of God.”

Romans 8:23 But somewhat paradoxically at this point, Paul goes on to state that we, along with all creation, “groan inwardly as we wait for adoption as sons, the redemption of our bodies.” So though we are already designated as children of God, it appears that our full adoption by Him will only occur when we receive our heavenly bodies.

Allen explains, “When the new age fully comes it will reveal the Church in their true light as sons of God, in all respects like the exalted Son (cf. Col. 3:4; 1 Jn. 3:2). It will also transform the world of nature, fulfilling the OT messianic promises of a renewed earth (e.g. Isa. 35).”

Braumann says, “Paul...understands sonship not just as a present condition (like his predecessors) but also as the goal of hope still to be fulfilled (Rom. 8:23; cf. also Jas. 1:18; 1 Pet. 1:23). Thus the concept takes on a peculiar double aspect” as explained by Bultmann who wrote, “On the one hand, it is a thing of the future, a longed-for goal (Rom. 8:23...); on the other hand, it is a present thing, as is attested by the fact that in the Spirit – that eschatological gift – we cry 'Abba'.”

Before leaving this verse, it is necessary to point out the problem area of the original wording. Fitzmyer explains that the “transmission of the Greek text is problematic” since several manuscripts “omit huithesian, 'adoptive sonship.' Although it is difficult to explain how it got into the text of most of the other Greek MSS, it is preferably omitted. Christians are already adopted children of God (8:15), made so by the Spirit already received...If retained, it would then mean, 'as we wait for adoptive sonship, the redemption of our bodies,' and Paul would then be referring to a phase of adoptive sonship still to be revealed: though we are already children of God, our full status of sonship has not yet been made manifest.”

The reader is free to choose either one of the above options given by Fitzmyer, especially in view of the fact that two noted textual critics reach opposite conclusions concerning the text:

Metzger feels that “adoption” was only omitted in some manuscripts because “copyists doubtless found [it] to be clumsy in the context and dispensable, as well as seemingly to contradict ver. 15.” Comfort, on the other hand, sides with the earliest two manuscripts, and they both omitted the word “adoption.”

Romans 8:29-30 Paul continues his extended argument with this verse heavy in theological ideas including such doctrines as God's foreknowledge, predestination, calling, and justification. But I will just zero in on the phrase ending v. 29: “in order that he [Jesus Christ] might be the first-born among many brethren.”

“Now we find out that it is not simply the physical children of Abraham with whom God has come into a relationship, but all of those who love God...it is not only that God chose them [either as individuals or large groups such as Gentiles], but that he also has a plan for them, which is to be like his Son.” (Brauch)

Romans 9:3-4 Now Paul switches gears a little and reverts to a mention of his own spiritual relationship with the Israelites, whom he calls “my brethren, my kinsmen by race.” Thus, although he considers himself fully part of God's spiritual family, he also acknowledges that according to race he is still an Israelite and he wishes all his earthly brethren to join God's family as he has (see Romans 10:1ff).

Vine says, “In Rom. 9:4 adoption is spoken of as belonging to Israel, in accordance with the statement in Ex. 4:12, 'Israel is my Son.' Cp. Hos. 11:1. Israel was brought into a special relation with God, a collective relationship, not enjoyed by other nations, Deut. 14:1; Jer. 31:9, etc.”

Unfortunately, as Allen says, “What an anticlimax to so glorious a heritage is the Jews' present hostile reaction to God's purpose!”

“Adoption is listed among the greatest blessings of God upon Israel (Rom. 9:4), 'to them belongs the adoption,' and in the triumphal doxology of Ephesians 1:5, 'adoption as his children' is named as a chief blessing of the gospel.” (Dictionary of Biblical Imagery)

Romans 9:25-26 The extended discussion on this particular subject concludes with a long quotation from Hosea 2:23; 1:10 in which the prophet states that God will take those who have previously not been his people and call them “sons of the living God.” In other words, they will become His adopted sons and daughters.

Romans 16 The whole epistle closes with an example of what the above new relationships means to the family of God here on earth. Thus, in his final greetings, Paul mentions some of those, mainly Gentiles judging by their names, with whom he now shares a new familial status. However, Achtemeier feels that it “is probable that the Christian community there was composed of converted Jews as well as gentiles, despite an earlier order by the Emperor Claudius that all Jews be expelled from Rome.”

Paul calls Phoebe his “sister” in verses 1-2;

Andronicus and Junias are called his “kinsmen” in v. 7;

in v. 10 he sends greetings to 'those who belong to the family of Aristobulus,' who is probably the leader of a house church;

in the following verse we are introduced to another “kinsman” and a church leader named Narcissus who has “a family”;

Paul speaks of Rufus' mother whom he also considers to be his own mother (v. 13);

verse 14 lists a group of fellow believers as well as all “the brethren who are with them;”

they are all to “greet one another with a holy kiss” (v. 16), which has family implications, as discussed below;

Paul speaks directly to all in the Roman church as “brethren” in the following verse;

and three more “kinsmen” and one “brother” send their greetings to the Romans as well in vv. 21-23.

Below are some specific comments on the passages summarized above:

Phoebe in vv. 1-2 “is described as our sister, i.e. in the spiritual family of the Lord, suggesting equality of privilege with the brotherhood...” (Davidson and Martin)

And commenting on v. 10, they state: “The family of Aristobulus is the second group of Christians listed. This noble was a grandson of Herod the Great, who lived privately at Rome. Those belonging to him, aptly rendered 'his family', including officials and slaves, had a Christian fellowship among them.”

Allen feels that Narcissus [in v. 11] may well be “the famous freedman who was a counsellor of the Emperor Claudius...who had committed suicide shortly before this letter was written, and his household of slaves would pass to the emperor.” They may have been among 'the saints of Caesar's household' mentioned in Philippians 4:20.

“His mother [v. 13] at some time or another evidently 'mothered' Paul (possibly when Paul was brought to Antioch, Acts 11:25ff.) and so is included in the greeting.” (Davidson and Martin)

John Knox explains that “the holy kiss of v. 16, a symbol of brotherly love among Christians, became a regular part of the liturgical rites in the church (1 Cor. 16:20; 2 Cor. 13.12; 1 Th. 5.26; 1 Pet. 5.14).”

Conclusion

Barclay's comments are worth repeating here: “God, the great Father in His amazing love and mercy, has taken the lost, helpless, poverty-stricken, debt-ridden sinner and adopted him into His own family, so that the debts are cancelled and the unearned love and glory inherited.”