Adoption: The Tale of Two Saviors
The Tale of Two saviors; Jesus & Joseph • Sermon • Submitted
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· 12 viewsThe role of Adoption in the lives of Joseph and Jesus
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Joseph acts as mediator between his family and Pharaoh. Because of who he was and what he had done for the country, Joseph is able to appeal for his family to have a home and an inheritance in Egypt. Jesus, who is our mediator, appeals to the Father to give us a home and an inheritance-based on who Jesus is and what he has done. Jacob's adoption and blessing upon Joseph's sons points us to the work of Jesus, through whom we are adopted into the family of his Father. Although we were strangers to God-much like Ephraim and Manasseh were to Jacob-because of Jesus, we are sons and daughters of God.
For two (2) reasons it might not be politically correct to say that Pharoah or Egypt adopted Jacob and the twelve Tribes of Israel.
one of those reasons being that , according to scriptures Rom 9:4, Hos 11:1 Ex 4:22,
4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises.
1 When Israel was a child, I loved him, and out of Egypt I called my son.
22 Then you shall say to Pharaoh, ‘Thus says the Lord, Israel is my firstborn son,
We did not know it then, meaning at the time it was happening
God had already laid claim to Israel as His child.
Additionally, there is no Scripture that says that Israelites had the full rights equivalent to Egyptians. But Scripture does show that because of who Joseph was and what he did for Egypt, he was able to successfully obtain an inheritance for his Family.
Thus it will be on the grounds of the inheritance that I claim that Israel was adopted not as any relative of Pharoah, but as “favored, ” at least in comparison to the rest of the world. Yet, we can still acknowledge, that true adoption did take place in the life of Joseph , only that it happened to his two sons Manasseh and Ephraim.
We take notice Gen 48:5 that,
5 And now your two sons, who were born to you in the land of Egypt before I came to you in Egypt, are mine; Ephraim and Manasseh shall be mine, as Reuben and Simeon are.
it was not enough that for Israel to allow Joseph’s sons to be blessed as the rest of His grandchildren but for reasons that are not so obvious, he adopted them and included them as separate tribes. I surmise that it was the way to wrest them from Egyptian culture and the Gods of the Egyptian especially given who their other grandfather was, besides the fact that Joseph might be needed in Egypt, by Egypt, for a very long time.
As well as brethren, it could be a preview as to how one gets into the family of God. Thus, we can show that just as the life of Joseph, ( by that I mean his betrayal, his temptation, his exaltation), led to his children, Ephraim and Manasseh being adopted by his father, in the same way we can show that the death, burial and resurrection of Jesus Christ (His Life) would cause us Christians, to be adopted by His Father and thus receive the blessings passed down and through Abraham, Isaac and Jacob himself. Lets have a look at how Christ achieved this
Christ’s Role in Adoption
Christ’s Role in Adoption
According to Eph. 1:4, 5—Before the foundation of the world we were predestinated unto the adoption of children
4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love
5 he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will,
even though the actual act of adoption took place when we believed in Christ. Why should we want to know this, this eternal aspect of adoption? So as to exclude works and to show that our salvation had its origin solely in the grace of God (Rom. 9:11; 11:5, 6).
6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
And that it was made possible by the death of Christ (Gal. 4:5).
It happened when we believed and became part of the family of God (Rom. 8:15), yet it awaits its full realization until we receive resurrection bodies (Rom. 8:23).
23 And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies.
Adoption and near East Cultures
Adoption and near East Cultures
Even Though the Old Testament contains no laws regarding adoptions
Most cultures had some practice akin to adoption. In the case of Israel
Hebrew laws did not include one that concerned adoption, and the Greek word for adoption does not occur in the Septuagint. This was probably due to the law of levirate marriage, which provided a way for a family to have heirs to inherit the family property. Polygamy may also have been another way to overcome the problems of childlessness.
Literature from the ancient Near East indicates that adoption took place from very early times and held an important role in society. In Mesopotamian culture, children were valued for their ability to carry on the family name and care for parents in their old age (de Vaux, Ancient Israel, 51). Childless couples had the options of adoption, divorce and remarriage, and even polygamy. Those who adopted a child agreed that the child would be their heir, regardless of how many natural children were born to them after the adoption.
Adoption however, was a very common aspect of Greco-Roman life, and this is the background of the New Testament concept.
The doctrine is exclusively Pauline, and he used the term five times (Rom. 8:15, 23; 9:4; Gal. 4:5; Eph. 1:5).
1. The adoption of Israel as a nation (Rom 9:4). See also Exodus 4:22.
4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises.
2. The adoption of believers as individuals. This act of God was predestined (Eph. 1:5) so that it may be said that God’s predetermined plan included our destiny as adopted sons.
In Romans 8:14-17, Paul introduced another one the great metaphors by which he pictured the new relationship Christians have entered. He described the role of adoption and its significance for the Christian. The background for Paul’s discussion was Roman adoption, which his readers would have been thoroughly familiar with. Adoption was a serious and complicated matter in Roman culture. Understanding this background will help us to comprehend the gravity of Paul's language regarding the Christian.
Roman adoption centered around the patria potestas, that is the father’s absolute power over his family. In the early days it even extended to matters of life and death. Later however, the main focus of this power was disposal and control. No matter how old a son was, as long as his father was living, he was under the patria potestas. Obviously, this made adoption into another family very difficult and complicated.
The process of passing out of the control of one father to another involved two steps. The first was a symbolic sale which · was done three times. The father symbolically sold his son twice and bought him back twice. However, the third time he sold him, he did not buy him back, and his patria potestas was broken. The second step was for the adopting father to go to the magistrate and validate that the· person was adopted into his patria potestas. The consequences of adoption were most significant for the picture in Paul's mind. There were four main consequences. First, having lost all the rights of his old family, the adopted person gained all the rights of his new family as a legitimate son. In every sense, he obtained a new father. Second, he became the heir of his new father's property. Even if other sons were born who were true blood relations, it did not change the adopted son's rights. He was a co-heir with them. Third, the old life of the adopted person was totally erased. Any debts he had were eliminated. He was regarded as a brand new person with a new life. Finally, according to the law, the adopted person was completely the son of his new father. The adoption ceremony took place in the presence of seven witnesses. If the father died and some dispute arose about the disposal of the father's estate, one or more of the witnesses could step forward and testify to the authenticity of the adoption.
While the concept of adoption or rather the term adoption is a Pauline term, it is fully backed up by the Apostle John; 1 Jn 3:1 . the difference being that John uses the word “children” instead of sons; because he is always speaking of sonship from the standpoint of nature, growth, and likeness
1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.
The Blessings and Ramifications of Adoption
The blessings of adoption are too numerous to mention save in the briefest way. Some of them are as follows:
1. Adoption means placing us in a family to which we did not naturally belong (cf. Eph. 2:3). Children of wrath become sons of God. In the case of Ephraim and Manasseh this meant God through Jacob was able to maintain a twelve tribe inheritance in the Land of Canaan, even as the Levites were kept for Special Service.
2. Adoption means complete freedom from former relationships, whether one had Law, Covenant or Conscience (Gal. 4:5). In other words, the other side of adoption is freedom from the Law. Again this allowed Ephraim and Manasseh to be free from Egyptian influence. this means for us Christians that our new Father is God and we are co-heirs with Christ.
3. Adoption is possible only because of a voluntary act of the One doing the adopting. Before the foundation of the world God’s plan included our adoption (Eph. 1:5).
4. Adoption means we have full rights to all the privileges of being in God’s family (Rom. 8:15). viz.
We have the family name (1 John 3:1; Eph. 3:14-15),
1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.
14 For this reason I bow my knees before the Father,
15 from whom every family in heaven and on earth is named,
the family likeness (Rom. 8:29);
29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.
family love (John 13:35; 1 John 3:14);
35 By this all people will know that you are my disciples, if you have love for one another.”
a filial spirit (Rom. 8:15; Gal. 4:6);
6 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”
a family service (John 14:23,24; 15:8).
23 Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.
24 Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me.
We receive fatherly chastisement (Heb. 12:5–6,7-11);
5 And have you forgotten the exhortation that addresses you as sons? “My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him.
6 For the Lord disciplines the one he loves, and chastises every son whom he receives.”
fatherly comfort (Isa. 66:13; 2 Cor. 1:4),
4 who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.
and an inheritance (1 Pet. 1:3–5; Rom. 8:17).
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.
Note the proviso of Roman 8; we must suffer with him and be glorified with Him which means that Spiritual growth may be involved in the enjoyment of those privileges, and I say may to also say that these privileges would be better enjoyed as we grow even though every believer has the right to them from the moment of salvation on.
In the Roman Empire, adoption was the most common way of acceding to the throne without use of force. The second emperor, Tiberius, was the adopted son of Augustus, beginning a general tradition that the Emperor adopt his successor. During the Roman Empire's first 200 years, this tradition was common, with Augustus, Tiberius, Caligula, Nero, Trajan, Hadrian, Antoninus Pius, Marcus Aurelius, and Lucius Verus all becoming Emperor through adoption.
The truth of life today is that it’s nothing like the patria postestas of the old Roman days. And as believers there is always that temptation to seek out our former father. I call this seeking temptation because our former father , spiritually speaking has three manifestations; sin, the world and the prince of the power of the air, nothing that would do us any good nor has better blessings. As adoptees we have responsibilities to our Father and our brother/redeemer.
The responsibilities of God’s adopted children
Believers are to walk in the light
See also Jn 12:35–36; Eph 5:8; 1 Th 5:4–5
John 12:35–36 (ESV) — 35 So Jesus said to them, “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light.” When Jesus had said these things, he departed and hid himself from them.
Ephesians 5:8 (ESV) — 8 for at one time you were darkness, but now you are light in the Lord. Walk as children of light
1 Thessalonians 5:4–5 (ESV) — 4 But you are not in darkness, brothers, for that day to surprise you like a thief. 5 For you are all children of light, children of the day. We are not of the night or of the darkness.
Believers are to shun evil
2 Co 6:17–18; Php 2:15
2 Corinthians 6:17–18 (ESV) — 17 Therefore go out from their midst, and be separate from them, says the Lord, and touch no unclean thing; then I will welcome you, 18 and I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.”
Philippians 2:15 (ESV) — 15 that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world,
Believers are to purify themselves
2 Co 7:1; 1 Jn 3:2–3
2 Corinthians 7:1 (ESV) — 1 Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.
1 John 3:2–3 (ESV) — 2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. 3 And everyone who thus hopes in him purifies himself as he is pure.
Believers are to live obediently
Mt 12:50; 1 Pe 1:14; 1 Jn 5:2–3
Matthew 12:50 (ESV) — 50 For whoever does the will of my Father in heaven is my brother and sister and mother.”
1 Peter 1:14 (ESV) — 14 As obedient children, do not be conformed to the passions of your former ignorance,
1 John 5:2–3 (ESV) — 2 By this we know that we love the children of God, when we love God and obey his commandments. 3 For this is the love of God, that we keep his commandments. And his commandments are not burdensome.
Believers are to live in peace
Mt 5:9; Ro 14:19
Matthew 5:9 (ESV) — 9 “Blessed are the peacemakers, for they shall be called sons of God.
Romans 14:19 (ESV) — 19 So then let us pursue what makes for peace and for mutual upbuilding.
Believers are to live in love
Ga 5:13; 1 Pe 4:8; 1 Jn 3:18
Galatians 5:13 (ESV) — 13 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.
1 Peter 4:8 (ESV) — 8 Above all, keep loving one another earnestly, since love covers a multitude of sins.
1 John 3:18 (ESV) — 18 Little children, let us not love in word or talk but in deed and in truth.
Believers are to be watchful
1 Th 5:5–6
1 Thessalonians 5:5–6 (ESV) — 5 For you are all children of light, children of the day. We are not of the night or of the darkness. 6 So then let us not sleep, as others do, but let us keep awake and be sober.
Yet brethren be aware of this one truth; as co-heirs with Christ we will share in glory only in the same manner in which the he has achieved glory. If suffering is the son’s portion, then it will likewise be our portion as adopted coheirs. If the son learned obedience through suffering, so will the adopted sons (Heb. 5:8).
8 Although he was a son, he learned obedience through what he suffered.
If the son carried around in his body the persecutions of the public, so will the adopted sons (2 Cor. 4:10).
10 always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.
If the son grew weak under persecutions without losing heart, so are the adopted sons called to do likewise (2 Cor. 4:16).
16 So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.
It is conformity to the son that the adopted sons are gaining day by day as we “are being transformed into his likeness with ever-increasing glory” (2 Cor. 3:18). We are called to share in his sufferings in order that we may also share in his glory. lets never forget that.