Adoption By God's Will

Adoption by God's Will and the Meaning of John 1:9–13

Adoption by God's will, an important doctrine of the church that is helpful for us as Christians to understand as we live in this world. The amazing reality that God has adopted us and that we are children of God.

That's what we have before us this morning, adoption by God's will. John chapter 1 verses 9 through 13. Please stand for the reading of God's Word. In the beginning was the Word and the Word was with God and the Word was God.

He was in the beginning with God. All things came into being through him and apart from him nothing came into being that has come into being. In him was life and the life was the light of men and the light shines in the darkness and the darkness did not overtake it.

There was a man having been sent from God whose name was John. He came as a witness to bear witness about the light so that all might believe through him. He was not the light but he came to bear witness about the light.

Verse 9. There was the true light which coming into the world enlightens everyone. He was in the world and the world was made through him and the world did not know him. He came to what was his own and those who were his own did not receive him but as many as received him to them he gave the right to become children of God even to those who believe in his name who were born not of blood nor of the will of the flesh nor of the will of man but of God.

Heavenly Father thank you for this day of worship. I pray that you would elevate your word that you would illuminate our hearts and our minds and that you would put this truth deep in our hearts that we are saved and adopted into your family by your will and your good pleasure.

Help me now to preach your word boldly that the people would hear from you. We ask this in the name of Jesus Christ. Please be seated. Adoption by God's will. This sermon is about adoption because that's what this passage is about.

God's will in saving sinners and generously adding them to his family. This passage really is kind of like shell shock a bit. It takes me back to seminary in the class ordination preparation. So if you guys got to see the theological exam it was two hours and 20 minutes and so yeah it is a little bit of a shell shock.

It takes me right back to that time of deep study or prep. Well one of the questions that you are tasked with answering deals with God's sovereignty versus man's will and this is the question of the age.

It's a stumbling block for some. This debate has been going on a long time. A long time. In the early centuries following Christ's death and resurrection, Augustine St. Augustine, Augustine and then Pelagius debated this issue.

The Augustine Pelagius debate was the impact of Adam's sin on the human race. Pelagius said Adam's sin belonged only to him and each person is free to make their own decision to either follow Christ or to follow Adam.

Augustine said Adam's sin placed all of mankind in bondage to sin and that really touches on the total depravity of sin. One definition of total depravity simply is as a result of Adam's fall the entire human race is affected and this does not mean that all people are as bad as they could be rather this doctrine says that as a result of man's fall in Adam all people are radically depraved from the inside and that their depravity affects every area of their lives and that is helpful but the underlying question is how does the Bible relate the sovereignty of God to salvation?

Many centuries later the debate continued with the Reformers. Luther and Erasmus debated this issue during the time of the Reformation. The Luther-Erasmus debate was the ability of the will to cooperate with the grace of God in salvation.

Erasmus said that salvation was provided, listen, by good deeds and the will must cooperate with the grace of God. Luther said something different. He said salvation only came from God's grace and the will was incapable of cooperation and this touches on the doctrine of unconditional election.

It can be defined like this because man is dead in sin he is unable and stubbornly unwilling to initiate a saving response to God. In light of this God from eternity past mercifully elected a particular people unto salvation.

These people are comprised of men and women from every tribe, every tongue, all people in all nations. Election and predestination are unconditional. Unconditional. They are not contingent on man's response to God's grace because man in his fallen state is both unable and unwilling to respond favorably to Christ's offer of salvation.

We can think about Romans 5 12, therefore just as through one man, referring to Adam, sin entered into the world and death through sin and so death spread to all men because all sinned. Paul here is referring to Adam's sin so that seems like the sin debate is settled.

How about Romans chapter 9 verse 16? So then it does not depend, it does not depend on the one who wills or the one who runs but on God who has mercy. Again Paul's clarity on the issue of salvation seems to put the election debate to rest but the question remains, how does the Bible relate the sovereignty of God to salvation?

Well if we stay in the Gospel of John we can look at chapter 6 verse 65 and he was saying, Christ for this reason I have said to you that no one can come to me unless it has been granted him from the Father.

Seems pretty clear, seems pretty clear but this is where the doctrines of grace can become a stumbling block for some because the logical conclusion to God's sovereignty to salvation is the doctrine of limited atonement.

The purpose of Christ's atoning death was not to merely make men savable, thus leaving the salvation of humanity contingent on man's response to God's grace. Rather the purpose of the atonement was to secure the redemption of a particular people, all whom God has elected and Christ died for will be saved.

And many Christians prefer the term particular redemption as they feel that this phrase more accurately captures the essence of this teaching of this doctrine. It is not so much that Christ's atonement is limited, no no, it's particular meaning that it's intended for a specific people God's elect.

But again the question remains, how does the Bible relate the sovereignty of God to salvation? Or why don't we ask it like this, what does John teach in verses 9 through 13 concerning what a sinner must do to be saved?

What must a sinner do to be saved? In today's passage the Apostle John describes God's will in saving sinners so that you may know without without a doubt that salvation comes by the will of God and you can be reassured in the lasting security of being a child of God.

So really this morning we see a contrast of the sinner's reception of Jesus, those who do not accept in verses 9 through 11 and those who accept in verses 12 and 13. A contrast of the sinner's reception, those who do not accept in verses 9 through 11 and those who accept in verses 12 and 13.

The True Light and Spiritual Darkness

So let's look at those who do not accept. Verse 9, there was the true light which coming into the world enlightens everyone. The Apostle John continues his contrast really from verse 8 in pointing out without a shadow of a doubt that John the Baptist was not the light.

He was not the light. It says he was not the light but he came to bear witness about the light. But there was the true light and John reiterates his statement really in verses 4 and 5. In him was life and the life was the light of men and the light shines in the darkness and the darkness did not overtake it.

John described the attribute of Jesus's pure holiness so that you can know the reliability of putting your trust in Jesus according to John's testimony of Christ's earthly ministry. John started his gospel with these theological implications, really looking at the attributes of Jesus.

The word for life, John uses, is of God and the Christ, not of physical life. No, this is transcendent of physical things. Since the life in him was of God, people through following him obtained the combination of light and life.

Jesus himself explained this to us in many statements later in the Gospel of John. Because Jesus is the life of God, he's the light of men. It's not just that Jesus had the life of God in him. Jesus was the life of God, therefore he is the light of men.

And John uses the word meaning light in contrast to darkness in a transcendent way. So this goes beyond a physical life or body. No, verses 4 and 5 show that light is the element and sphere of the divine.

And so he's just kind of taking us back to this statement. The divine proceeds from the light that suddenly shines forth into the darkness. God dwells in the light. God is described as light, pure, brilliant, illuminating.

As in the divine Redeemer, Jesus, who is the Christ, described in the fourth gospel as divinity, as light. And John repeats this truth in verse 9 and we'll also return to this theme throughout the gospel account.

John even records Jesus's words that help explain what he's talking about here in verse 9. John 8, then Jesus spoke to them saying, I am the light of the world. He who follows me will never walk in the darkness, but will have the light of life.

John chapter 9, while I am in the world, I am the light of the world. John chapter 12, I have come as light into the world so that everyone who believes in me will not remain in darkness. In verses 4 and 5, John explained the contrast.

The contrast is darkness. The light shines in the darkness. And this goes beyond a state of being devoid of light as in darkness or gloom. This is not that it's dark outside. This is not nighttime. This is a darkening of the mind or spirit, spiritual darkness, and a figurative extension of ignorance.

Ignorance in moral and religious matters. John's using the term as a category. It includes everything that is at war with God, enmity with God, earthly and demonic. A contrast of perfect, pure light versus really just the human mind and ignorance of holiness.

Perfect, pure light, divine holiness, purity, transcendent of human beings versus the human mind and ignorance of holiness. Earthly, demonic, war-like opposition to the purity and holiness of God. And this contrast, natural conclusion, is God's perfect and righteous judgment of evil.

Yeah, it has to be. God's perfect and righteous judgment of evil in spiritual darkness as the being of perfect, pure light in spiritual holiness. John concludes his thoughts on explaining the profound attribute of Jesus's pure holiness as the God-man.

The darkness did not overtake the light. And we should read it like this, the darkness can never extinguish the light. Never. And that simple statement means the darkness of evil never has, never will, and for infinity will never overcome God's light.

John is saying that the life of Jesus brings light to mankind. So as we think about these verses, we have a little review. Jesus's attribute of pure holiness causes the sinner to discern good and evil.

And Jesus, as God, further enables godly living after saving the sinner. He enables godly living. In verse 9, John helps us to see the function of Jesus as the light came into the world. And we could literally read it like this, there was the true light which enlightens every person coming into the world.

The verb he uses here generally means to give light. It conveys function, to function as a source of light, to shine. It can mean of God, it can mean of human being, someone else besides God. John is using it in a very specific way to describe, to make known in reference to the inner life.

The inner life are transcendent matters of the heart and thus enlighten, to enlighten, to give light to, to shed light upon. And there was the true light which enlightens every person coming into the world.

In the Greek, this is intentional, an imagery of the heavenly light that is granted to the enlightened one. In their pagan culture, the enlightened person prays to a deity. You're praying to a deity. It's not God, it's not the true God.

John is talking about the function of Jesus, the true light, the true deity, the only deity, the heavenly light that is granted to the enlightened person that calls upon the Christ, the heavenly Redeemer.

And this is not something far off in eternal salvation in the future. This is now, this is today. John wrote about this in his first letter in the context of Jesus being our advocate. Listen to 1st John chapter 2, this is verse 8, on the other hand I am writing a new commandment to you which is true in him and in you because the darkness is passing away and the true light is already shining.

No, this is for us now, today. And then John continues, he says he was in the world and the world was made through him and the world did not know him. John now takes us back to his statements in verse 3.

Look at verse 3, all things came into being through him and apart from him nothing came into being that has come into being. In the absolute sense of the whole of creation, all things, the physical universe and beyond, even the things we don't perceive in the invisible realm.

Jesus' attribute of omnipotence in powerful creation gives the believer hope that Jesus as God is perfectly powerful to aid them in times of need. And there is an important implication in John's statement here that the world was made through Jesus.

Hebrews chapter 1 verse 2, in these last days God spoke to us in his Son whom he appointed heir of all things through whom also he made the worlds. He made the worlds. The term translated worlds here, it's very literally the word for ages.

Ages. At the end of these days God spoke to us in Son whom he appointed heir of all things through whom he also made the ages and everything. So if everything was made through him then we exist for him.

That's the next logical conclusion. If everything is made through him we exist for him. Paul's helpful here in 1st Corinthians chapter 8 verse 6, yet for us there is one God the Father from whom are all things and we exist for him and one Lord Jesus Christ by whom are all things and we exist through him.

We exist for God. But John's point is that even though Christ created the world, the very people he created did not recognize him when he came into his creation. He came to what was his own and those who were his own did not receive him.

They did not receive him. John gets more specific here. Jesus came for his own. The adjective John uses here is actually plural in the original language. Jesus came for his own things. His own things and those who were his own did not receive him.

The Apostle uses a verb that sometimes means to take into close association, to take to oneself, to take with or to take along. We may even think of this example, Joseph takes Mary from the temple and brings her into his own house.

It's the verb to take, to take, but it can also convey to gain control of, to gain control of, to receive jurisdiction over, to take over, or to receive, to receive. Sometimes the emphasis lies not so much on receiving or taking over as on the fact that the word implies agreement or approval.

Think of it like that. Agreement or approval. We can say to accept, to accept. This makes the statement really even the more tragic and sad. His own people did not accept him. In other words, even the people chosen by God to prepare the rest of the world for the Messiah rejected him.

His people rejected. They did not accept their Messiah. Although the entire Old Testament pointed to the coming Messiah, they did not accept. They did not accept Jesus as the anointed one of God, the promised Savior of the nation of Israel.

The promise of a Savior goes back to the fall when Adam and Eve sinned. This is throughout the Old Testament scriptures, not just the prophets. Sometimes referred to as the first gospel, the Proto-Evangelium, first gospel.

The promise started in the creation account, Genesis 315. I will put enmity between you and the woman and between your seed and her seed. He shall bruise you on the head and you shall bruise him on the heel.

Later, after the Exodus, but before the nation of Israel took possession of the promised land, Moses would make a prophecy about a coming prophet. Deuteronomy 18. Yahweh, your God, will raise up for you a prophet like me from among you, from your brothers.

You shall listen to him. This is according to all that you asked of Yahweh, your God, in Horeb on the day of the assembly, saying, let me not hear the voice of Yahweh, my God. Let me not see this great fire anymore or I will die.

And Yahweh said to me, they have spoken well. I will raise up a prophet from among their brothers like you and I will put my words in his mouth and he shall speak to them all that I commanded him and it will be that whoever will not listen to my words, which he shall speak in my name, I myself will require it of him.

Yeah, it's not just the prophets. This goes back to the beginning. John helps us in connecting the dots later in his gospel account. Turn with me in your copy of John to chapter 6. John chapter 6. Little preview for the preaching.

At this rate, we'll be in next year by we get to 6. We're in no rush. John chapter 6. Well, listen to this account. Of course, we know this famous sign that had taken place. It says, after these things, Jesus went away to the other side of the sea of Galilee or Tiberias.

Now a large crowd was following him because they were seeing the signs which he was doing on those who were sick. Then Jesus went up on the mountain and there he was sitting down with his disciples. Now the Passover, the feast of the Jews, was near.

Therefore Jesus, lifting up his eyes and seeing that a large crowd was coming to him, said to Philip, where should we buy bread so that these people may eat? And this he was saying to test him for he himself knew what he was going to do.

Philip answered him, 200 denarii worth of bread is not sufficient for them for everyone to receive a little. One of his disciples, Andrew, Simon Peter's brother, said to him, there is a boy here who has five barley loaves and two fish, but what are these for so many people?

Jesus said, have the people sit down. Now there was much grass in the place so the men sat down and number about 5 ,000. Jesus then took the loaves and having given thanks he distributed them to those who were seated, likewise also of the fish, as much as they wanted.

And when they were filled he said to his disciples, gather up the leftover pieces so that nothing will be lost. So they gathered them up and filled 12 baskets with pieces of the five barley loaves left over by those who had eaten.

Therefore when the people saw the sign which he had done, they were saying, this is truly the prophet who is to come into the world. They recognized the prophet that Moses had spoken about in Deuteronomy.

This is truly the prophet who is to come into the world. But we can ask, what changed? What changed? Nothing changed. Nothing changed. God spoke through the prophet Isaiah approximately 700 years before Jesus of Nazareth was born.

Isaiah speaks of one who will be beaten and spit upon. Jesus was beaten and spit upon. Isaiah chapter 50, I gave my back, this is in the first person of the Messiah, I gave my back to those who strike me and my cheeks to those who pluck out the beard.

I did not hide my face from dishonor and spitting. The suffering servant will be so abused he will not look human. Jesus was beaten, whipped, crucified, and pierced by a spear. Isaiah 52, just as many were appalled at you, my people, so his appearance was marred more than any man and his form more than the sons of men.

The suffering servant will be despised and rejected by his own people. Jesus' tormentors rejected him and they spit in his face. Isaiah 53, he was despised and forsaken of men, a man of sorrows and acquainted with grief and like one from whom men hide their face, he was despised and we did not esteem him.

Everything that happened with the nation of Israel rejecting Jesus as their Messiah was spoken as future history, 700 years before the Messiah came into the world. Jesus explains this rejection later in John's eyewitness account.

So if you're in chapter 6 still, just turn back a few, actually stay in chapter 5, look at chapter 5 starting in verse 33. Witnesses to Jesus, the Father and the Scriptures. You have sent to John and he has borne witness to the truth, but the witness I receive is not from man, but I say these things so that you may be saved.

He was the lamp that was burning and shining and you were willing to rejoice for a while in his light, but the witness I have is greater than the witness of John. For the works which the Father has given me to finish, the very works that I do bear witness about me, that the Father has sent me.

And the Father who sent me, he has borne witness about me. You have neither heard his voice at any time nor seen his form, and you do not have his word abiding in you, for you do not believe him whom he sent.

You search the Scriptures because you think that in them you have eternal life. It is these that bear witness about me, and you are unwilling to come to me so that you may have life. I do not receive glory from men, but I know you that you do not have the love of God in yourselves.

I have come in my Father's name, and you do not receive me. If another comes in his own name, you will receive him. How can you believe when you receive glory from another and you do not seek the glory that is from the only God?

Do not think that I will accuse you to the Father, the one who accuses you is Moses, in whom you have set your hope. For if you believed Moses, you would believe me, for he wrote about me. But if you do not believe his writings, how will you believe my words?

That is helpful to understand the rejection that Jesus experienced. Jesus will further explain this rejection in correlation to those who reject the Word of God. Turn to John chapter 12. John chapter 12, starting in verse 27.

The Son of Man must be lifted up. Now my soul has become dismayed, and what shall I say? Father, save me from this hour, but for this purpose I came to this hour. Father, glorify your name. Then a voice came from heaven, I have both glorified it and will glorify it again.

So the crowd of people who stood by and heard it were saying that it had thundered. Others were saying an angel has spoken to him. Jesus answered and said, this voice has not come for my sake, but for your sake.

Now judgment is upon this world. Now the ruler of this world will be cast out, and I, if I am lifted up from the earth, will draw all men to myself. But he was saying this to indicate the kind of death by which he was about to die.

The crowd then answered him, we have heard from the law that the Christ is to remain forever, and how do you say the Son of Man must be lifted up? Who is this Son of Man? So Jesus said to them, for a little while longer the light is among you.

Walk while you have the light, so that darkness will not overtake you. He who walks in the darkness does not know where he goes. While you have the light, believe in the light, so that you may become sons of light.

These things Jesus spoke, and he went away, and he hid himself from them. But though he had done so so many signs before them, they still were not believing in him. So that the word of Isaiah the prophet might be fulfilled, which he spoke, Lord, who has believed our report?

And to whom has the arm of the Lord been revealed? For this reason they could not believe. For Isaiah said again, he has blinded their eyes, and he hardened their heart, lest they see with their eyes, and understand with their heart, and return, and I heal them.

These things Isaiah said, because he saw his glory, and he spoke about him. Nevertheless, many even of the rulers believed in him. But because of the Pharisees, they were not confessing him, for fear that they would be put out of the synagogue.

For they loved the glory of men, rather than the glory of God. And Jesus cried out and said, he who believes in me does not believe in me, but in him who sent me. And he who sees me sees the one who sent me.

I have come as light into the world, so that everyone who believes in me will not remain in darkness. And if anyone hears my words, and does not keep them, I do not judge him, for I did not come to judge the world, but to save the world.

He who rejects me, and does not receive my words, has one who judges him. The word I spoke is what will judge him on the last day. For I did not speak for myself, but the Father himself who sent me has given me a commandment, what to say and what to speak.

And I know that his commandment is eternal life. Therefore, the things I speak, I speak just as the Father has told me.". And I'm just praying for you guys, because what a condemning statement. There is no neutrality here.

You either believe Jesus, or you don't. I pray that you hear these words, and you would believe. I mean, it's almost like the best preaching you're gonna hear. I'm not gonna stop preaching, but did you hear what he said?

Did you hear that? Unbeliever, in your heart, did you hear what Christ said? So we understand that the rejection of Christ is also according to God's will. He said these would happen. It takes away this element of human cooperation and will.

God is God. Man is not God. There's an unwillingness there in the human heart to believe. The unwillingness of the human heart to rely on the promise of grace in Christ Jesus is well illustrated in the story of an eccentric Irish landlord.

This Irish landlord had vast estates. He had vast estates, and on his vast estates lived a number of very needy tenants. Upon becoming converted, this wealthy man was anxious to make clear to these people the marvelous provision God had made for their salvation.

He caused to be posted in prominent places on his wide domains notices to that effect. So this was the notice. On a given day, he would be in his office down by the lodge gates from about 10 o 'clock in the morning until 12 noon.

During that time, he would be prepared to pay the debts of all his tenants who brought their unpaid bills with them. The notices were the cause of much excitement. I mean, you can imagine. You see this posted up.

I'm gonna pay all your bills, all your back rent taken care of. Come on down to the office. I'll be there from 10 to noon. So the notices caused a lot of excitement. People talked of the strange offer.

Some declared it to be a hoax. Others were certain there must be a catch. There must be a catch somewhere. A few even thought it indicated that the landlord was going out of his mind. Who had ever heard of any man making such an offer?

When the announced day had come, many of the people could be seen making their way to the office. And as the time approached, a great crowd had gathered about the door. Promptly at 10 a .m., the landlord and his secretary drove to the gate.

They left the carriage without a word to anyone. They entered the office and they closed the door. Outside, a great discussion had begun. It became more vehement every minute. Was there anything to it?

Did he really mean it? Would he only make a fool of one who brought the evidence of his indebtedness? Some insisted that it was his actual signature at the foot of the notices. And surely he would not dishonor his name.

But an hour passed and no one had gone in to present their claim. One suggested to someone else to venture, but then he would be met by the angry response. I don't owe very much. I don't need to go in.

Let someone else try to go in first. Someone who owes more than I do. And the precious moments slipped away. Finally, it was nearing 12 o 'clock. An older couple, an aged couple from the farthest bounds of the estate, came hobbling along arm-in-arm.

The old man had a bundle of bills clutched tightly in one hand. In quivering tones, he inquired, is it true, neighbor, that the landlord be paying the debts of all who come today? He ain't paid none yet, said one.

We think it's just a cruel joke, said another. The old couple's eyes filled with tears. Is it a mistake? We hoped it was true and thought how good it would be able just to be able to die free of debt.

They were turning sorrowfully away when somebody said, no one has tried him yet. Why not go in? If he pays your bills, come out quickly and tell us and we'll go in too. The old folks agreed timidly, opened the door, entered the office where a cordial welcome awaited them.

An answer to their question as to whether the notice was true, the secretary said, do you think the landlord would deceive you? Let me see your bills. They were all presented, carefully tabulated, and a check made out to cover everything.

Overwhelmed with gratitude, the old man and his wife arose to leave, but the secretary said, just be seated. You must remain here until the office closes at noon. They explained that the crowd outside was waiting for verification from them of this strange offer, but the landlord said, no, you took me at my word.

They must do the same if they want their debts paid, and so the minutes passed. Outside, the people moved restlessly about, watching the closed door, but none lifted the hatch. At high noon, the door opened.

The old folks came out first. Did he keep his word? The throng of people asked. Yes, neighbors, here is the check and it's as good as gold. Why didn't you come out and tell us? Angrily asked many. He said, we must wait inside and you must come as we did and take him at his word.

A moment later, the landlord and his secretary came out and hurried to the carriage. The crowd pressing about them, holding out hands full of personal bills and crying, won't you do for us as you did for those folks?

But rising in his carriage, the landlord said, it is too late now. I gave you every opportunity. I would have paid for you all, but you would not believe me. Then, this converted man, he likened the events of the morning to those gathered, to freeing the sinner of all the divine justice of God that God has against the sinner.

Solemnly, he warned them of the folly of passing so great a salvation until the day of grace was over and it was too late to be saved. It's too late. A contrast of the sinner's reception of Jesus, those who do not accept Jesus do not accept the words of God recorded in the Bible, including the gospel of John.

Those who do not accept Jesus do not accept the words of God recorded in the Bible, and that includes the gospel of John. And praise God those who accept. Verses 12 and 13, those who accept. So let's go back to John chapter 1, those who accept.

Verse 12, but as many as received him to them, he gave the right to become children of God, even to those who believe in his name. Those who accepted Jesus as speaking from the Father, God gave the right to become children of God.

This is the doctrine of adoption. One way to think about verse 12 is simply that being born again in the Spirit transforms you from being dead to spiritually alive. As Paul says, he rescued you out of the domain of darkness and transferred you into the kingdom of the Son of his love.

You are a part of God's family. You're a part of God's family. The verb John uses here, to give, actually has approximately 17 different lexical nuances and meaning. You could do a word study on this one.

To give. To give is, excuse me, as an expression of generosity, to donate, to give something out, grant or bestow, to express devotion, to cause to happen in a physical sense, either like produce or make, to grant by formal action, grant or allow.

What was being given helps us to understand that John is emphasizing the grace of God in granting salvation. Paul talks about this granting of salvation as a work of God in his letter to the Philippians.

In the first chapter, verse 29, he says, for to you it has been granted for Christ's sake, not only to believe in him, but also to suffer for his sake. John says he gave the right. He gave the right. The Greek word for right means potential or resource to command, control, govern.

This is capability, might, power. In other words, the king can do what he pleases because he has the capability of doing so. Think about it like this. Those who receive Jesus receive the full authority from God the Father to claim the exalted title, children of God.

You have God's full authority. He gave you the right. That's amazing. John's point now is the gift of salvation has gone beyond the nation of Israel. It's gone beyond Israel. John 11, and not for the nation alone, not for the nation only, but in order that he might also gather together into one the children of God who are scattered abroad.