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They turn in your Bibles to Galatians 
chapter 3. Galatians chapter 3, just by 
way of reminder, the issue that Paul is dealing with here in 
the letter to the Galatians is the integrity of the law-free 
gospel. There were persons who came in 
among the churches saying that it was good to believe the gospel 
of Jesus Christ, but that Gentiles also need to be circumcised in 
order to really imbibe, to really fall in line with and experience 
the fullness of blessing. Well, Paul is refuting that methodically. We see in chapter three, he appeals 
to the Galatians experience in verses one to five. Basically, 
they received the spirit by hearing, hearing the word of God and believing 
by believing upon the word of God. He then points to the example 
of Abraham in verses six to nine in chapter three. Now, certainly 
the Judaizers would have said you need to be like Abraham. 
You need to be circumcised just like Abraham, who is the father 
of circumcision. Paul turns that on its head and 
says that Abraham believed God and it was accounted to him for 
righteousness prior to his circumcision, prior to having been given the 
covenant of circumcision. It was by faith alone. Then he 
highlights the law's expectation in verses 10 to 14. Those who 
submit to circumcision as a means of acceptance with God are thereby 
entitled or are thereby called upon to obey every jot and tittle 
of the law. No man can do that. That's why 
we desperately need Jesus Christ. And then he highlights the priority 
and the permanence of the promise made to Abraham in verses 15 
to 18. And having said that the covenant 
made with Moses does not add to or annul from this promise, 
he then addresses the question, the purpose of the law in verses 
19 to 24. He treats what we would call 
there, if you're theologically minded, the historia salutis, 
salvation history. He's dealing with the promise 
made to Abraham and then the covenant made with Israel by 
Moses. And here he comes to verses 26 
to 29 to deal with what we'll call the ordo salutis, the order 
of salvation, personal faith, personal privilege, personal 
blessing. What all of this means in terms 
of the people of God. And so our title for this evening's 
sermon is The Privileged Position Under the Promise. So I'll just 
read beginning in verse 26. For you are all sons of God through 
faith in Christ Jesus. For as many of you as were baptized 
into Christ have put on Christ. There is neither Jew nor Greek. There is neither slave nor free. There is neither male nor female. For you are all one in Christ 
Jesus. And if you are Christ's, then 
you are Abraham's seed and heirs according to the promise. Now, 
I say that the heir, as long as he is a child, does not differ 
at all from a slave, though he is master of all, but is under 
guardians and stewards until the time appointed by the father. Even so, we, when we were children, 
were in bondage under the elements of the world. But when the fullness 
of the time had come, God sent forth his son, born of a woman, 
born under the law to redeem those who were under the law, 
that we might receive the adoption as sons. And because you are 
sons, God has sent forth the spirit of his son into your hearts, 
crying out, Abba, Father. Therefore, you are no longer 
a slave, but a son, and if a son, then an heir of God through Christ. Amen. Well, I believe that's 
an entire unit that I read there from chapter 3, verse 26, to 
chapter 4, verse 7. We're going to just take up the 
last three verses of chapter 3, as that's quite a big chunk. And there is plenty in verses 
26 to 29 for us to focus our attention on this evening. There 
are three privileges that I want to draw out for your consideration 
this evening. The first is our filial identity. Filial is a word that we don't 
use often, so I will define it. Filial is relating to or befitting 
a son or a daughter. So our filial identity is highlighted 
in verses 26 and 27. Secondly, our redemptive unity 
is set forth in verse 28. There's neither Jew nor Gentile. 
There's neither slave nor free, neither male nor female. We have 
redemptive unity in the Lord Jesus. You're not better off 
because you're a man in Christ. You're not a little worse off 
because you're a slave in Christ. But by virtue of the gospel of 
Jesus Christ, he levels us in terms of redemption. The believing 
sinner receives all of the benefits and all of the blessings secured 
by Christ's work at Calvary. And then the third privilege 
is our covenantal solidarity, verse 29. Solidarity means union 
or fellowship arising from common responsibilities and interests. 
In other words, we as Gentiles, being Christians that we are, 
are actually Abraham's seed. So those are the three privileges 
that we'll look at this evening and then draw out some implications 
at the end. But notice first our filial identity. He says in verse 26, for you 
are all sons of God. That's a precious statement. You are all sons of God. Not all men indiscriminately. 
Obviously, the context would indicate and it even highlights 
those who believe in Christ Jesus. So though we were slaves to sin, 
though we were in bondage to our lusts, God, through Christ, 
has brought us out of that darkness into marvelous light, and he 
calls us sons. Sons of the living God. At one 
time, we held allegiance to the devil. Remember John 8, 44. Jesus says, you are of your father, 
the devil, and the desires of your father you want to do. He was a murderer and a liar 
from the beginning. What was he highlighting there? 
That this murderous mob of Jews were acting consistently with 
the devil. They wanted to destroy the Lord 
Jesus. Well, all of us once walked, 
according to the Prince of the Power, in the air. But now, by 
God's grace, we are called sons of God. Very specifically, he 
is making this promise to both Jews and Gentiles. And so when 
we look at this statement, you are all sons of God, it highlights 
the theological doctrine called adoption. Now, adoption is a 
blessing. When somebody is adopted into 
a family, they receive all the rights, all the benefits, all 
the privileges and all the entitlements of the natural born son. Now, 
when we look at redemption, Jesus is the only begotten son of God. And it's in him that we have 
adoption as sons and that we are, according to Paul in Romans 
8, 17, joint heirs with Christ. Adoption is one of those blessings 
we ought to contemplate more fully. In fact, J. I. Packer, 
in his good little book, or great little book, Knowing God, says 
when he's dealing with adoption, this is a doctrine that doesn't 
get a lot of attention, and it's unfortunate. When you look at 
Galatians chapter 3, you see that when you believe the gospel, 
you are justified by faith alone. When you believe the Gospel, 
you receive the Holy Spirit. And when you believe the Gospel, 
you are brought in to the very family of God Most High. You are an adopted son of the 
Father. The Westminster Shorter Catechism 
asks, What is adoption? It says, Adoption is an act of 
God's free grace whereby we are received into the number and 
have a right to all the privileges of the sons of God. It's a great 
statement that we are received into the number. and have a right 
to all the privileges of the sons of God." Everything that 
Jesus secured, he secured for all of his people. It's not that 
in the mix of Christianity there are some who are better off. 
There are some who have this adoption. The rest of us are 
just, you know, pawn scum hoping for the leftover. That's not 
the way it works. The moment you believe, the moment 
you lay hold of Christ, justified by faith, receive the Holy Spirit 
and adopted as a son into God's family. Robert Raymond points 
out if justification concerns the sinner's relationship before 
God as judge and lawgiver, If definitive sanctification concerns 
the sinner's relationship before God as new master, then adoption 
concerns the sinner's relationship before God as father. That's why he can end in chapter 
four, verses six and seven. And because you are our sons, 
God has sent forth the spirit of his son into your hearts, 
crying out, Abba, father. Now some in this room, some of 
us came from families where we didn't have a good father figure. 
Perhaps our fathers left us when we were young men. But we have 
a father now who is the model, the paradigm, the pattern for 
excellent fatherhood. It may at times seem a bit odd 
to now have a relationship with a father, but that's precisely 
what we enjoy in and through the Lord Jesus Christ. Some of 
the consequences of adoption. We learn that the Father's name 
is placed upon us. We learn that the Holy Spirit 
seals us. The believer now has Jesus Christ 
as his brother. In fact, in Hebrews 2.12, it 
says that Jesus is not ashamed to call them brethren. It's a 
great statement that Jesus should be ashamed, but by virtue of 
his doing and dying and rising again, he's not ashamed to call 
us brethren. The believer is awaiting an inheritance. In fact, turn to first Peter 
four for just a moment. First Peter, chapter four, verse 
seven. We see the believer, the adopted 
son of God, is waiting for an inheritance. I'm sorry, 1 Peter 4, verse 7. 
I was looking at 1, 7. That's not it either. 1 Peter 
1, 4. There we go. 1 Peter 1, picking 
up at verse 3. Just to confuse you all the more 
here. Blessed be the God and Father of our Lord Jesus Christ, 
who according to His abundant mercy has begotten us again to 
a living hope through the resurrection of Jesus Christ from the dead 
to an inheritance incorruptible and undefiled and that does not 
fade away. Right. Your earthly father may 
have had you in the will, but maybe he was a poor financial 
planner. So by the time you actually received the inheritance, it 
wasn't what you expected. Not that you should expect it 
in some sinful, carnal way. The idea here is that what God 
has laid up for us is secure. What God has laid up and promised 
for us will be brought to pass. And then notice it says reserved 
in heaven for you who are kept, verse five, by the power of God 
through faith for salvation, ready to be revealed in the last 
time. So the believer, the adopted 
son of God, is kept by the power of the father. Though there is 
that poneness to wander, though there is that desire at times 
to stray, God, most high, will always bring us back. Yea, though 
I walk through the valley of the shadow of death, I will fear 
no evil, for thou art with me, thy rod and thy staff, they comfort 
me. That rod and staff Christ uses 
to bring us back. When we are prone to wander, 
He lays hold of us and brings us back. He may chasten us, He 
may discipline us, there may be some pain involved, but He 
will keep us by His sovereign power unto that great day. So the blessing of adoption is 
here set forth, you are all sons of God. He highlights the means 
by which this is made effectual through faith in Jesus Christ 
or faith in Christ Jesus. Again, the emphasis in this epistle 
is on faith alone, faith only. Faith by itself, not faith plus 
words. Notice the conspicuous nature 
of this statement. He doesn't say you're all sons 
of God through faith, plus words, through faith, plus circumcision, 
through faith, plus your efforts, through faith, plus your doings. No, it's faith alone. You must 
get that. You must understand that. You 
mustn't ever forget it. We are saved by grace alone, 
through faith alone, in Christ Jesus alone. And then notice 
in this filial identity, he points to our baptism. Notice in verse 
27, for as many of you as were baptized into Christ have put 
on Christ. This does not mean that baptism 
is what saves us. It means that baptism is the 
symbol, the sign of the internal reality. Paul can point to the 
baptism of believers as a shorthand conveying all the information 
that that symbolizes. We have union with Christ. We 
have newness of life. We have remission of sins. Paul 
does a similar thing in Romans chapter six. He appeals to the 
believers baptism to highlight the fact that they have this 
privileged position in the Lord Jesus Christ for as many of you 
as were baptized into Christ when you went into the water. 
Having already believed the gospel of Jesus Christ, all that is 
represented by that tank is true of you. And you are indeed sons 
of God. And then notice the figure of 
speech that he uses here. For as many of you as were baptized 
into Christ have put on Christ. You've put him on. Not put him 
on like, you know, making fun or something like that. One commentator 
says the figurative use of this word put on or clothed with a 
personal object, that means Christ, means to take on the characteristics, 
to take on the virtues and or intentions of the one referred 
to and so to become like that person. In Romans 13 and verse 
14, Paul says, but put on the Lord Jesus Christ and make no 
provision for the flesh to fulfill its lusts. There he is urging 
us as Christians to put on Christ and live in a holy manner, which 
is characteristic of Christ. I don't think that's a close 
parallel. That's a context dealing with the Christian life. Here, 
he is telling us what is true of us. Having believed the gospel, 
you're justified by faith. You're adopted as a son of God. 
You've received the Spirit. In your baptism, you have put 
on Christ. You are now identified with Christ. You now have union with Christ. You are in Christ. Christ is 
in you. I believe a closer parallel is 
Roman six five, though the figure is not used. The idea is there. It says, for if we have been 
united together in the likeness of his death, certainly we also 
shall be in the likeness of his resurrection. So what is true 
for us when we first believe is true throughout. So brethren, 
we have a filial identity as sons of the one true and living 
God. I hope that's an encouraging 
word for you tonight. I think anything. I think that 
that fits right along with what we read and studied this morning. 
Bless the Lord. Oh, my soul and all that is within 
me. Bless his holy name. Don't forget his benefits. Don't 
forget adoption. Don't forget that you are now 
a son of God. You are a joint heir with Jesus 
Christ. In fact, look at that text, Romans chapter 8 and verse 
17. It's actually amazing. If men 
under the inspiration of the Spirit hadn't append these words, 
perhaps we wouldn't have believed them. It's so good to be, it's 
almost too good to be true. Romans 8, 16. The Spirit himself 
bears witness with our spirit that we are children of God. 
And if children, then heirs. Heirs of God and joint heirs 
with Christ. If indeed we suffer with Him, 
that we may also be glorified together. So all that Jesus secured 
for His people is true for all of His people. And that brings 
us to our redemptive unity. Notice in verse 28, there is 
neither Jew nor Greek, there is neither slave nor free, There 
is neither male nor female, for you are all one in Christ Jesus. Look at the three classes referred 
to. Jew, Gentile. Fits the context 
very well. Slave, free. And male, female. In a couple of other places, 
Paul makes similar distinctions. In 1 Corinthians chapter 7, Verse 
19, he refers to the distinction between circumcised and uncircumcised. In verse 22 of 1 Corinthians 
7, he refers to the distinction between slave and free. In Colossians 
chapter 3, in verse 11, he makes this statement very similar to 
what we have here in Galatians, where there is neither Greek 
nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor 
free, but Christ is all. in all. Why does he use these 
three categories in this particular passage? Well, it has to do with 
the way certain Jews used to pray. And it wasn't just the 
certain Jews. Some of the commentators bring 
this all the way back to the ancient philosopher Thales. He would pray and thank God that 
he, well, thank whatever God, not the Jehovah that we worship, 
but he would thank, he would be thankful for the fact that 
he wasn't born a barbarian. He wasn't born a woman and he 
wasn't born a slave. The Jews prayed that too. In 
fact, FF Bruce says by similarly similarly excluding the religious 
distinction between slaves and the freeborn, and between male 
and female. He's already noted the Jew-Gentile 
reference. He says, Paul makes a threefold 
affirmation which corresponds to a number of Jewish formulas 
in which the threefold distinction is maintained. As in the morning 
prayer in which the male Jew thanks God that he was not made 
a Gentile, a slave, or a woman. Now before you ladies start to 
think, oh, the Jews, what a bunch of horrible people. Oh, Phileas, 
what a wicked man. The idea is primarily one of 
the lack of access in terms of religion. In fact, he goes on 
to say, Gentile slaves and women were all disqualified from several 
religious privileges. If you're a woman, you couldn't 
serve as a Levitical priest. If you were a slave, you couldn't 
serve as a Levitical priest. If you were a Gentile, you couldn't 
even go into the tabernacle or temple itself. There was an outer 
court that you could not pass through. You see what he's saying? Any barriers that ever existed, 
any distinctions that were ever maintained, anything whatsoever 
that would keep you from free access to your father, who is 
in heaven, has been done away with. There is neither Jew nor 
Gentile. This would be good news for the 
Galatians. This means you don't have to 
go out and be a Jew first before you become a Christian. You don't 
have to go get circumcised in order to be saved. This is good 
news to the slave. You mean I, as a slave, can have 
the same redemptive privilege in Jesus Christ that my master 
has? Absolutely. It's good news for 
ladies. You mean now I am brought nigh 
through the same blood of the same Christ and I have same free 
access to God most high? Absolutely. There's no distinction. All those things are done away 
with. All those things are mitigated. They're gone. Paul's point is 
that in Christ, race, social status and gender do not invalidate 
the promise of the gospel. That is a great statement. There 
is no distinction within the people of God. You're not better 
off because you're a man. You're not better off because 
you're free. You're not better off because 
you're a Jew in Jesus Christ. We're justified. We've been adopted 
and we've received the Holy Spirit, whether we're slave or free, 
whether we're Jew or Gentile, whether we're men or women. And 
he goes on to say, for you are all one in Christ Jesus. This is something highlighted 
over and over again in the New Testament. Look just at one place 
in Ephesians 4. Ephesians chapter 4, beginning 
in verse 4. There is one body and one spirit. Just as you are called in one 
hope of your calling, one Lord, one faith, one baptism, one God 
and Father of all who is above all and through all and in you 
all. Now, this doesn't mean that Muslims, 
Jews and Christians all worship the same God, the Father. No, 
he's talking to Christians. He's talking to believers. He's 
talking to those who have come to the Lord Jesus Christ. To 
those there is one God and Father of all, who is above all and 
through all and in you all. Now, before we move on from this 
passage, we need to make a qualification. Some people take this passage 
and they teach that because there is neither Jew nor Greek, neither 
slave nor free, neither male nor female, women ought to be 
pastors. They take Galatians 3.28 and 
they say, because there is no distinction in terms of redemption, 
that ladies ought to have whatever ability that men have within 
the church. That's not true. We're talking 
redemptive unity. Paul himself, the author of Galatians 
3, upholds role distinctions. The idea isn't that you are no 
longer a Canadian. You're no longer Polish. You're 
no longer Dutch. You're no longer an American. 
You're still that. But in Jesus Christ, it's not 
that the Jews have it a bit better. In our redemption, we're all 
level. We're all the same. But that 
doesn't do away with genuine rule distinctions. Paul teaches 
that with reference to the family. He says the husband is the head 
of the wife. He says that wives are to submit 
to their own husbands as to the Lord. That doesn't do away with 
what he's teaching here. He's saying that in redemption, 
in terms of benefit, in terms of privilege, everybody has the 
same thing. But in God's world, He's made 
fish to swim. He's made birds to fly. He's 
made men to lead in the family, in the home. The husband is the 
head of the wife. That's not open for debate. It's 
not open for vote. It's not if he's qualified. It 
is the way it is. The husband is the head. The 
wife is called upon to submit to her own husband as to the 
Lord. Now, Paul upholds this distinction 
in the church as well. The clearest passages in First 
Timothy two, he says, I do not allow a woman to teach or exercise 
authority over a man. Some say, well, that was just 
cultural because the women were asserting themselves in an ungodly 
way. No, it wasn't. Paul's argument 
is based on creation. He goes back to Genesis chapters 
1 to 3. He says the man was created first 
and then the woman and she being deceived transgressed. God's 
intention for the church is that men preach and teach and exercise 
authority in terms of eldership and the diaconate. Galatians 
3.28 is not a passage that undoes all those passages that Paul 
upholds role distinctions in. I hope you see the difference. 
In terms of our redemption, we all have the same thing. In terms 
of function within the family and the church, God has assigned 
certain specific roles. And then finally, actually, Fung 
says, it is not their distinctiveness, but their inequality of religious 
role that is abolished in Christ Jesus. A good place to see this 
demonstrated is in 1 Peter 3. 1 Peter 3, verse 7, upholds the 
fact that there is distinction in terms of role, but there is 
equality in terms of what we have in Jesus. 1 Peter, rather, 
chapter 3, verse 7. Husbands likewise dwell with 
them, talking about wives, with understanding, giving honor to 
the wife as to the weaker vessel and as being heirs together of 
the grace of life, that your prayers may not be hindered. 
Going back to chapter 3, verse 1. Wives, likewise, be submissive 
to your own husbands, that even if some do not obey the word, 
they without a word may be won by the conduct of their wives. So he tells ladies, submit to 
your husbands. He tells husbands, dwell with 
them with understanding. Give honor to them as to the 
weaker vessel and as being, here it is, heirs together of the 
grace of life. It's not that you are better 
off because you're a man. In Christ, you have the same 
benefit. In the home, the husband is the 
head. And thirdly and finally, our 
covenantal solidarity. This is the point in chapter 
three. that he's been driving home. Verse twenty nine. And 
if you are Christ's, then you are Abraham's seed and heirs, 
according to the promise. He said that in verse seven. Therefore, know that only those 
who are of faith are sons of Abraham. Verse nine. So then 
those who are of faith are blessed with believing Abraham. Remember, 
the Judaizers would come and say, be circumcised so you can 
be a true son of Abraham. You believe the gospel, you're 
Christ. When you're Christ, you are Abraham's seed. And as Abraham's 
seed, you are heirs according to promise. You have that inheritance 
laid up for you where moth and rust cannot destroy, and you 
are being kept by the power of God unto the enjoyment of it. So that's an exposition. Quickly, 
some implications, and then we close. By way of the context. 
What Paul's primary focus is in this is to tell us that the 
right of circumcision or any work of the law does not bring 
completion. I've often thought about this. 
You know how there's churches today that are called full gospel churches? Usually full gospel refers to 
the gifts of the Spirit. You come to the full gospel, 
you not only get justification, but you get all these other things 
as well. I think these Judaizers probably put full gospel signs 
on their churches. Not literally. But that's how 
they were playing their hand. Paul's good. What he's saying 
is right. But there's so much more you can have. There's so 
much more. In fact, Abraham is the father 
of circumcision. You want to be in Abraham. You 
want to be a genuine seed of Abraham. You Gentiles need to 
first become Jews in order to be good Christians. It's the 
full gospel. Paul is saying absolutely not. It was never the purpose, the 
promise made to Abraham was never that it would be by works or 
a mingling of faith and works. It's by faith alone. The right 
of circumcision or any work of the law does not bring completion. How can you get more complete 
than being a son of God? Think about this. If somebody 
comes along to you and says, yeah, it's good that you're going 
to that church or you're reading that Bible or you're listening 
to those tapes, but there's so much more you can have. What 
more is there? Being a son of God? Having been 
forgiven? Having a righteousness, not your 
own according to the law, but that which is imputed by God's 
grace through faith? There is nothing better. It doesn't 
get any better. We're always looking for the 
experience. We always want to have our minds blown. We always 
want Fourth of July fireworks or Canada Day fireworks. We're 
not so thrilled with what we actually possess in God. So we 
fall prey to these religious peddlers who come along and say, 
just do this or just go there. You get a higher life, a better 
existence, a better... Man, we're sons of God. Can you 
think of anything better? Hasn't Paul exhausted the blessings 
that we possess in Christ? Forgiveness? justification, adoption, 
the spirit. I don't care who comes peddling 
anything else. There is nothing more to get. 
This is like having the entire world and someone saying, come 
to my garage sale. I got some neat things that you 
might want to look at. Why? Why in the world would I 
want to do that? Do not fall prey to people peddling 
things in the name of more, in the name of additional, in the 
name of supplemental. You believe the gospel and you 
receive the benefits that Christ has secured. It is that simple. The blessing of adoption is placed 
alongside of justification and the reception of the spirit. 
And these blessings are received by faith alone. The unity of 
Jew and Gentile in Christ Jesus is taught here. We are one. One new man. I read that in Ephesians 
chapter two. He takes the two and he makes 
one new man in Christ Jesus. There's not a future for ethnic 
Israel in terms of, you know, restoration to the land. We have 
all the blessings. We have all the benefits. The 
church is the Israel of God. The through faith in Christ Jesus 
of verse 26 excludes works of the law. And then as well, the 
idea of union with Christ. I'm sure you've heard me say 
that several times. This in Christ Jesus. Some people abuse this union 
with Christ. They say it's mystical or they 
say it's existential or it's all about feeling. Union with 
Christ, first and foremost, is legal. He is our covenant head. He is the second Adam. He is 
the victor. He is the champion. He is the 
one, the redeemer of God's elect. We are in union with Christ legally, 
just as we were with Adam when we were born in sin. And then 
secondly, that union with Christ is intellectual. We now, according 
to 1 Corinthians 2.16, have the mind of Christ. So that's the 
context, but a couple other things we need to notice. Look at the 
ecclesiastical implications. Ecclesiastical has to do with 
the church. Who's baptized according to this passage? It's people who believe the gospel. 
It's people who put on Jesus Christ. It's people who are Abraham's 
seed. In short, it's the people prophesied 
in Jeremiah 31, 31 to 34. All those in the new covenant 
shall know me. They will have the forgiveness 
of sins. I will be their God. They shall be my people. Reverend, 
this passage teaches believers baptism. For you are all sons 
of God through faith in Christ Jesus. For as many of you as 
were baptized into Christ have put on Christ. Paul would not 
say sprinkle those who are not Abraham's seed. Sprinkle those 
who are not believers on Christ. This is very specific. We ought to look for those who 
have a profession of faith. We ought to look to those who 
have a right to be called a son of God as the recipients of water 
baptism. And then thirdly, we should draw 
out some ethical implications. Notice, for you are all sons 
of God through faith in Christ Jesus. That's a privilege, isn't 
it? That's a privilege to be called a son of God. But as you 
well know, privileges oftentimes means responsibilities also. 
We have the privilege of being called the Son of God. We have 
the responsibility to live like the sons of God. Paul's going 
to deal with that in more detail in Galatians 5 and 6. He's going 
to deal with practical Christian living, with how to in the Christian 
life. Before we get there, we won't 
get there someday. I mean, we will, God willing, 
someday get there. But let's just look at Ephesians 
for a moment. Ephesians chapter 5 draws out 
three implications What it means to be adopted sons of God. Robert Raymond says a biblical 
theology of adoption encompasses one the father's love from all 
eternity to redemption from past enslavement. Three a status and 
way of life in the present and for a future expectation of glory. We have the status. By virtue 
of the fact that God has been gracious to us so that we believe 
the gospel, we are sons of God. But what is the way of life we 
are to live in the present? Well, Paul addresses that. What 
one man, a Raymond, actually calls Ephesians being the epistle 
dealing at length with what it means to be an adopted son of 
God. Notice chapter five, verses one and two. As sons of God, 
we ought to walk in love. He says, I'm sorry, chapter 5, 
verse 1, therefore be imitators of God as dear children and walk 
in love. That's what a son of God walks 
in. He doesn't walk in hate. He doesn't walk despising people. 
He doesn't avoid Christians. He doesn't avoid humanity. He 
walks in love. That's what should typify us. 
Remember, Jesus said in the upper room discourse by this, all men 
will know that you are my disciples if you have love for one another. Remember what John says in his 
epistle, how can you say love? How can you say you love God 
whom you haven't seen when you hate your brother whom you have 
seen? We need to walk in love, walk 
in love to God and walk in love to man. Remember when Jesus was 
asked, what is the first and foremost commandment? He answered, 
you shall love the Lord your God with all your heart, with 
all your soul, with all your mind and with all your strength. 
And he said, the second is life unto it. Love your neighbor as 
yourself. He said, upon these hang all 
the law and the prophets. The first four of the Ten Commandments 
show us our duty toward God in terms of loving him. How can 
we love God? By having no other gods before 
him. By not being idolaters. By not blaspheming his name or 
causing others to blaspheme his name. By honoring his day. How 
do we love our fellow man? The last six commandments tell 
us that. Honor your father and your mother. 
Honor lawful authority. As long as the government isn't 
telling you to sin, do what they say. Don't murder people. Both 
externally and internally. Don't hate people. Don't despise 
people. The seventh, do not commit adultery. 
Again, not just external, but internal as well. Jesus said, 
if you look upon a woman to lust, you've broken the commandment 
in your heart. Don't do that. That's not an 
expression of love to God. Don't steal. Not just don't go 
into Walmart and steal a Snickers bar, but if you're being paid 
to work ten hours, work ten hours. Be a man of integrity. Don't 
bear false witness. Don't lie about people. Don't 
speak ill of people. Don't gossip about people. Don't 
engage in slander. Don't add fuel to somebody's 
fire. Don't bear false witness. And 
the tenth is don't covet. That's why we love God and we 
love man. It's not mysterious. It's concrete. It's application. It's what the law calls us to. 
So walk in love. Secondly, we're to walk in light 
as adopted sons of God. Notice in Ephesians 5, verse 
8. Ephesians 5, verse 8. For you 
were once darkness, but now you are light in the Lord. Walk as 
children of light. For the fruit of the light is 
in all goodness, righteousness and truth. Finding out what is 
acceptable to the Lord. How do you find out what is acceptable 
to the Lord? You read that thing that's in 
your lap. You search the Scriptures. How do you know it's acceptable 
to the Lord? You go to the Lord's word. This demands Bible study. It demands attention. It demands 
meditation. And then it says in verse 11, 
and have no fellowship with the unfruitful works of darkness, 
but rather expose them. I don't know that that means 
you take a flashlight and you shine it on somebody who's doing 
a wicked act. I think the idea is, is live 
in such a manner that your godliness will expose those unfruitful 
deeds of darkness. And then thirdly, walk in wisdom. 
Walk in wisdom as an adopted son of God. Verse 15, see then 
that you walk circumspectly, not as fools, but as wise, redeeming 
the time because the days are evil. Therefore, do not be unwise, 
but understand what the will of the Lord is. There's the emphasis 
again. How do we understand what the 
will of the Lord is? Search the scriptures. How do 
we be wise men and wise women? Search the Scriptures. Pray to 
God. Ask for a spirit of discernment. He says, Do not be drunk with 
wine, in which is dissipation, but be filled with the Spirit. 
What's it look like to be filled with the Spirit? Speaking to 
one another in psalms and hymns and spiritual songs. Singing 
and making melody in your heart to the Lord. giving thanks always 
for all things to God the Father in the name of our Lord Jesus 
Christ, submitting to one another in the fear of God. Adoption 
is not only about the privileges that we receive, but also the 
responsibility that goes along with it. As sons of God, we need 
to walk consistently with Christ. Well, brethren, I hope and trust 
that these privileges come with great encouragement to your hearts, 
that as you enter into a new week, you won't just be thankful 
tomorrow, but you'll be thankful each and every day for our filial 
identity, our redemptive unity, our covenantal solidarity. And 
if you are not in Christ tonight, there's only one way, and that's 
by faith. Look to the Lord Jesus. Look to Christ and take Him by 
faith alone. And you will receive all the 
blessings that He has secured on behalf of sinners. Well, let 
us pray. Father, we thank You for Your 
Word and we thank You for this portion of Holy Scripture. And 
I pray that You would encourage our hearts and that You would 
just bless and strengthen us and cause us to not only rejoice 
in our privileges, but to take seriously the responsibilities. 
Help us to walk in love. Help us to walk in light. and 
help us, Lord God, to walk in wisdom, to be students of Holy 
Scripture, and to seek, by Your grace, to bring glory and honor 
unto You. And we ask through Christ our 
Lord, Amen.