In moments of doubt a Christian may say, “I don’t obey as I should, doubt.” And that most certainly will be true of anyone at times. But Romans 8:16 says, “we are children of God.” (emphasis mine). Yes, the Heavenly Father corrects sin. But He does so because He desires that His children would turn away from sin, and love the good instead. That truth should not lead to a spirit of slavery of fear, but cause the children of God to flee to Him for safety.

“14 For all who are led by the Spirit of God are sons of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” 16The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” (Romans 8:14-17)

The doctrine of adoption is often not given the attention it deserves. Prominence is given to other doctrines of grace, such as man’s justification or sanctification. And yet understanding the Christian’s adoption in Christ is crucial to a joyful and thankful life. I want to explore this doctrine, and use the text above as the starting point. Before getting into those specific verses it is imperative to come to terms with Romans more broadly speaking.

Paul has given his thesis in Romans 1:16, when he says, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” Paul spends the next several chapters examining this gospel message more broadly that the Church often does. In chapters 1-3 he gives a jarring description of the sinfulness of man and his guilt before God his Creator. In chapters 4-5 he counteracts that dismal message with the reminder of God’s promise that salvation comes not by man’s works, but through faith in Christ alone. In chapters 6-7 he emphasizes the call to Christian holiness, but with a realistic acknowledgement of the struggle that comes along with it. Thus, the movement in the big picture of Romans is from man’s sin to God’s mercy to man’s holiness. That same progression is seen on a smaller scale in chapter 8.

In verse 1 Paul begins by announcing that there is “no condemnation for those who are in Christ Jesus.” Condemnation is to be expected for sinful man, but those in Christ are spared. In verses 12-13 Paul follows that up by describing the changed life in Christ as putting “to death the deeds of the body.” So there is a contrast. On the one hand, the Christian is saved in Christ, but he is called to a changed life. The Christian cannot simply throw up his hands with a wry smile saying, “I cannot obey, but Christ has done so perfectly for me. I have His righteousness and therefore I am forgiven. There is nothing more to it.”

In Romans, the message is urgent. The first three chapters have pulled the fire alarm with its description of man’s sin. And despite the calls to holiness in light of Christ’s saving work, Paul’s cry in Romans 7:24 resonates with the Christian. “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!” It is the grace of God that reconciles to man, but grace is not simply a phrase to be spoken. It is a deep, multifaceted gift from God.

Communion of Grace

Westminster Larger Catechism #69 introduces the notion of the “communion in grace” that believers have with the Lord which includes justification, adoption, and sanctification. These come to the Christian because they are united to the Lord through faith. And these facets of the Christian’s communion in grace with God must be held in balance to ensure the Christian experiences richness in their relationship with the Lord.

First, consider God’s grace in justification. Romans has described this doctrine in some detail in chaptes 4-5. Justification deals with man’s salvation in the legal sense. The guilty sinner stands before the judgment seat of Almighty God. That is the legal setting. Justification is the act in which the Righteous Judge pardons the sinner and declares him righteous. What a glorious truth. However, a person who lives before the Lord with an eye on justification only will relate to God strictly on legal terms, which is neither personal nor warm.

Second, consider God’s grace in sanctification. In chapters 6-7 of Romans the Christian has been called to turn away from sin unto obedience. That process is induced by grace but from man’s perspective certainly involves a sense of effort. That is true not only in Romans, but in other parts of the Bible as well. For example, in Hebrews 12:14 God exhorts His people to “Strive …for the holiness without which no one will see the Lord.” In Philippians 2:12 they are called to “work out,” their own salvation in fear and trembling. 2 Peter 1:5 adds “make every effort to supplement your faith with virtue.” Finally Colossians 3:5 tells them to “Put to death therefore what is earthly in you.”

Read More