Westminster Larger Catechism # 74
Commentary by Dr. Chuck Baynard
Q74. What is adoption?
Answer: Adoption is an act of the free grace of God, in and for his only Son Jesus
Christ, whereby all those that are justified are received into the number of his children,
have His name put upon them, the Spirit of His Son given to them, are under his fatherly
care and dispensations, admitted to all the liberties and priveleges of the sons of God,
made heirs of all the promises, and fellow-heirs with Christ in glory.
References: 1 John 1:12; Phil. 3:9; Gal. 1:16; 1 John 3:1; Eph. 1:5; Gal. 4:4-5; John
1:12; 2 Cor. 6:18; Rev. 3:12; Gal. 4:6; Ps. 103:13; Mt. 6:32; Heb. 6:12; Rom. 8:17.
Harmony of the Standards: COF - 12.1; SC 34.
There are not many points that one can find to hang a theological argument on here.
Most would appear to be caviling at best. Nonetheless, as can be noted in the abundance of
proof texts provided, this is an important part of our being a new creation in Christ,
having then a new position before God.
To begin in reverse order, "...and fellow heirs with Christ in glory." This
appears to be based on Romans 8:17 "And if children, then heirs of God, and joint
heirs with Christ: if so be that we suffer with him, that we may be also glorified
together." I have a little problem with this as presented. We are dealing with a fact
that is accomplished here. Christ has already died, and through Him we are heirs of God.
Now pray tell what good do we expect from being the heir of God? To benefit as an heir,
the testator must die. The wait for the probate of that will, would be a bit longer than
we have even in our new resurrection bodies. This statement both in Scripture and by the
Divines is the carrying out to the end the logic that we are indeed the sons and daughters
of God. However note where this will happen, "...with Christ in glory." In other
words we will wait with Christ in glory for this event that will not happen. The position
as heir isn’t in view here but our "position" before God as one of His
children. The New Testament was written in the blood of Jesus Christ, it is finished,
completed. It is a fact that even now we are the children of God. Another of those
metaphysical events that we may have trouble grasping. But we are the children of God,
joint heirs with Jesus Christ today. The full manifestation of this may yet await another
season, as the Lord in His long suffering toward mankind tarries in His return. Yet, we
should have great comfort and confidence bestowed because this is the clear word of God,
and God whom cannot lie has said you are my child.
I also do not like to separate the elements of grace as here another point is said to
be an act of free grace. I have already comented upon the lack of need to prop up
God’s grace by adding the adjective free in another place. While grace will be seen
as actions, grace itself isn’t capable of an act upon anything. Though perhaps
necessary for understanding and systematics, I prefer God’s grace (singular) which
will result in all these other things (actions) taking place. See previous questions for
the discussion of particular versus common grace.
"In and for his only Son Jesus Christ" doesn’t seem to be the best
construction either. Christ was the agent, willingly carrying out the desires of the
Father, even to death on the cross. However all things that were created, and all things
that come to pass are for the glory of God. The wording here would seem to create a
partition between the person of the Father and Son that does not exist. And in no way do I
believe we should say our adotion was for Christ. That it is the result of the work of
Christ, and that it is in Christ we arrive at this new position is truth. I however see
the necessity to quibble over the wording "for Christ."
The truth is in the statement that it is the Spirit of Christ that is given, but I
think the precision here can be counter productive to those who are not yet deeply rooted
in the faith. There is only one Spirit of God and Christ, the third person of the Trinity,
the Holy Ghost. Let us not create the allusion there is a Spirit of God, and yet another
of Christ, with the Holy Spirit somewhere else residing. Father, Son, and Holy Ghost
(Though it does seem the moderns choose Spirit in preference to Ghost in almost all
constructs.) is the proper way of listing the Trinity, and these three are One God. The
correct wording being that Jesus Christ is eternally proceeding from the Father, and that
the Holy Ghost is eternally proceeding from both Father and Son. However, do not
subordinate the Holy Ghost here and reduce Him who is fully God to some ethereal power
flowing from Father and Son. The ancients wrestled hard to bring to us this picture of
what was to them the best way to word this unity from three, and I haven’t seen any
bring more light by adding to their words. This is important for its own reasons, but also
to do with adoption, for it is this unity of the Godhead into which we have been called,
and the same unity Christ prayed for just prior to His atoning blood flowing once for all.
The picture of adoption is legalistic in terminology, but then so is the covenant, that
we might in our sin darkened minds of the flesh understand our new position in Christ who
is in God. Deep thought patterns here, and without earthly analogies I am not sure we can
grasp the depth of what it means to return to this unity (perfect communion) with our
Creator, God. The terminology then is to help us see this is a legal and just position and
help our feeble understanding of how this can be. While the sinlessness (righteousness) of
Christ is imputed, and our justification is imputed because of the faith shown in Christ,
it seems adoption is properly considered something that is done, an action that takes
place, and the proper word would be imparted to us through the New Testament in
Christ’s blood. It still is all of grace, whether imputed or imparted. Our own ego
searches diligently to find that which it can hang some claim of worth within self on. Not
so, nor to be. That is why I have tried to be more careful with the words here and may
appear to cavil with the Divines over placement of words. I can accept the statement as
written, but desire we understand this fantastic news, that we are indeed the children of
God.
To me this is also important in the assurance we have in petal five. Holding to the
legalistic language of adoption, we are then the children of God. Rather than the
undesrving "outsiders" we are, we are brought within and under the protection of
being in the family. Despite anything that may happen, we are in the family and have
certain rights by name that none can remove.
Though not in view here directly, I don’t think we have to stretch much to see the
necessity of all five petals in the doctrine of adoption. Our unworthyness and
unconditonal election begin the answer, "..is an act of God’s free grace."
Petal three in that not all are adopted, but only those whom have faith in Christ. The
choice not being of man, but the completed work of Christ and the imputation of His
rightousness by God of Grace through faith, also God’s gift reveals the truth of
petal four.
How then our hearts should sing when we read those faithful words of God " Behold
what manner of love the Father hath bestowed upon us, that we should be called the sons of
God." (1 John 3:1)
Lastly then let us note that while the ultimate manifestation of this adoption awaits
that faithful day when our Lord returns, it is also past tense, for the testator (Christ)
has died, and we as heirs may prosecute the promises thereby bestowed. Let our prayers
then be true to God, and merely the claiming of the promises He has freely given to us by
fiath, also His loving gift to us. And, once more, all is of grace!
Dr. Chuck Baynard September 1998
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