The above verses have been arranged in three paragraphs to highlight the three ways Paul uses the word huiothesia [placement as sons] in this letter.{√}{r} When we look at the above text, it is possible to discern three separate phases and two defining events in the process of our being ‘placed’ as ‘heirs’ of the Father. The first of these two events (first paragraph) occurs when we, through Christ, receive 'the Spirit of huiothesia', enabling us {√}{r}{ƒ} as ‘heirs of God and co-heirs with Christ’ to address God intimately as Papa or Dad.[i]

But the Time change ushered in by Jesus and the Spirit (Med.#3 & Med.#4) is only the first step towards the final event in our ‘placement as sons’ —‘the redemption of our body’, when such an incredible ‘glory’ will be revealed in us that the whole creation will recognize us as God's sons, and our fellowship with our Father and with Jesus will be face-to-face.{√}{r}{m}{ƒ} For on the Day of Resurrection, the mortal bodies given us at creation will be changed into immortal bodies that are able to ‘inherit’ the kingdom of God (Med.#94).{√}{r} We must live in hope for this part of our ‘salvation’, even while in the Spirit we already enjoy the ‘first fruits’ of our ‘glorious freedom’ as adult sons and daughters of God.

In the third paragraph Paul writes that the huiothesia, in some sense, already belonged to the people of Israel. Yet if Jews were already ‘adopted’, as most translations read, then at the time of Jesus they needed to be adopted two more times into God's family. Not a very effective ‘adoption’ if it has to happen three times![ii] But as we have seen in Galatians (Med.#4), this is not what Paul means.{√}{r} The huiothesia through Jesus and the Spirit is about Jewish believers, and those of other nations, coming of age, so that all might receive the Spirit together—as ‘the deposit on our inheritance’ (Med.#8). Yet our coming of age in the Spirit will only be complete when our bodies are redeemed (transformed) as well.{√}{r}{m}{ƒ}

Another problem with ‘adoption’ theology is revealed in this text. ‘Adoption’ puts the focus on how a father-son (father-daughter) relationship begins, more than on what it grows into—on its origin rather than on its destiny. But when Paul writes (above) about Israel as a people 'known beforehand' and 'destined beforehand', he is emphasizing the latter.{r} The people of Israel were the first to 'hope in the Messiah' (Med.#8){r}; and the Jewish disciples of Jesus were the first to see the glory of their resurrected Eldest Brother, who is 'the image' of what we are to become. As the first to be ‘called’, they were also the first to be ‘justified’ through their faith in Jesus. God's view of Israel as ‘my son’ reflects not so much their divine origin as it does the destiny of what their relationship with the Father was intended to be (Med.#C) and to become through Jesus and the Spirit.{√}{r}{m}

So when many of Paul’s fellow Israelites do not receive the Spirit—the first fruits of their destiny, along with the redemption in Christ—it is a great grief to him. The same is true today for children who grow up in a church and in Christian homes if they continue to live fearfully like ‘slaves’ in God's household.{√}{r}{m} Likewise Paul grieves over believers who try to become holy by living under the 'elemental power' of rules and human ‘shepherds’—even after receiving the Spirit. He sees these as adult sons and daughters regressing to being little children under guardians and tutors. (Med.#30 & #31).{√}{r}

Yet if we have already come into a ‘glorious freedom’ in a new relationship with our Father by the Spirit, by the ‘placement as sons [Gr. huiothesia]’, why does Paul suddenly use the Greek word tekna (8:16-17a) instead of huioi, like he did at the beginning of the text and in the parallel passage in Galatians{r} (Med.#4)? The Greek word tekna can refer to ‘children’ who are either minors or adults, depending on the context{r}[iii]. So it is best translated here as ‘sons and daughters’ since Paul uses it to refer to the adult relationship with the Father that both male and female believers now enjoy (see 2 Cor.6:18, Med.#32). Yet he also uses tekna a second time to show that the ‘glorious freedom’ we now enjoy as adults is tempered by two characteristics of childhood—limitations and vulnerability. Even as adult sons and daughters we have only 'the first-fruits of the Spirit'. The full ‘placement of sons’ only comes when our body is also redeemed and we are ‘revealed’ in this new relationship with our Father to 'all the creation'. Until we can share in Christ's full resurrection glory, we ‘groan’ as we share in his pre-resurrection sufferings, and face the same temptations he faced during his earthly life (Med.#7).{√}{r}

But as we learn obedience like Jesus did, our Father does not treat us like 'little children' anymore. Nor should we treat fellow believers like 'little children' either. Through the Spirit we are able to discern the Father's will—whether he speaks to us directly, or through the Scriptures, or through a fellow believer, or through our suffering. And the Spirit helps us in our weakness to come to our Papa, whatever the circumstance, whether or not we know what to say.{r} Trying to live by principles or by the directives of spiritual 'shepherds' alone will never enable us to lead holy lives. Only a growing relationship with our Father—in Christ and 'led by the Spirit'—can empower us to 'put to death the (evil) practices of the body' (Med.#81). Do you believe it? Are you listening to the Spirit of Jesus and obeying his leading?