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You can turn with me in your confession to chapter 12 of Adoption, just one short paragraph but loaded with good things concerning our redemption in and through our Lord Jesus Christ. Chapter 12 of Adoption, I'll read the entirety and then we'll look at the basis of adoption and then the benefits of adoption.

All those that are justified, God vouchsafed in and for the sake of his only son, Jesus Christ, to make partakers of the grace of adoption, by which they are taken into the number and enjoy the liberties and privileges of children of God, have his name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father. are pitied, protected, provided for, and chastened by him as by a father, yet never cast off, but sealed to the day of redemption and inherit the promises as heirs of everlasting salvation. Amen.

Well, the Westminster Shorter Catechism gets at this in a shorter way. It asks, what is adoption? 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. So a blessed, and wonderful truth, and one that inevitably flows from the preceding chapter, which is on justification. So, God forgives us, God gives us a righteousness that avails with God, God then includes us in this family.

So, as I said, we've got the basis of adoption in the first line, or the first main section, and then we have the benefits of adoption for the rest of the paragraph. But with reference to the basis, note first the recipients. Again, we shouldn't be surprised by this, because as we've noted before in chapter 10, those whom God hath predestinated unto life. Chapter 11, those whom God affectionately calleth, he also freely justifieth. So it makes sense that in chapter 12, all those that are justified, God vouchsafed, or God gave or grant, in and for the sake of His only Son, Jesus Christ, to make partakers of the grace of adoption."

So this isn't dealing with some abstract concept of the universal fatherhood of God. Rather, it is dealing with adoptive privilege based on the blood of the Lord Jesus Christ and the power of the Holy Spirit. So this idea of a universal fatherhood of God is simply not biblical. I mean, in a creational sense, Paul seems to speak concerning that in Acts chapter 17, but obviously we're dealing with a redemptive sense. God is not the father of all men equally in terms of relationship through Jesus Christ, our Lord. In fact, Jesus condemns the religious leaders of his day of being of their father, the devil, in John 8, 44.

So spiritually speaking, there's only two fathers. the God of heaven and earth, or the devil. And the only way of adoption into the family of God comes through God's grace and revealed in predestination and in effectual calling and in justification. So it is those and those only that are considered as the children of the living God. So adoption is a most blessed response, or rather effect, of what God does for us in the gospel.

So if you turn with me to Romans chapter 8, I've mentioned on several occasions that this is a skeletal framework of the order of salvation, or if you prefer the Latin, ordo salutis. Notice in Romans chapter 8 at verse 28, we know that all things work together for good to those who love God, to those who are the called according to His purpose. Already, if we didn't have verses 29 and 30, this is not a universal promise. We know that all things work together for good, not for every human being without exception. It's not for every single person that has ever been made. But there's a specific focus, together for good, notice, to those who love God, to those who are the called according to His purpose. So it is specific, it is focused, it is limited to God's elect.

And then that skeletal framework in terms of order of salvation in verses 29 and 30. "'For whom he foreknew, he also predestined "'to be conformed to the image of his son, "'that he might be the firstborn among many brethren. "'Moreover, whom he predestined, these he also called, "'whom he called, these he also justified, "'and whom he justified, these he also glorified.'" Again, skeletal in that it doesn't indicate every possible blessing that we have in our Lord Jesus Christ, but certainly the general framework. So predestination, effectual calling, justification and glorification.

So if we're reflecting on the flow of the confession, we would insert adoption, at least thematically we won't do that to the Word of God, but between justification and glorification you find adoption. We are counted as the sons and daughters of God. And then, of course, between justification and glorification, you'd also have sanctification. You'd have perseverance of the saints. You'd have the assurance of salvation that the persevering saints, by God's grace, have. And that's, again, the flow in the confession in terms of the application of the redemptive benefit of our Lord Jesus Christ to the elect. So chapter 8, covenant mediator, or chapter 7 is a covenant in terms of God's plan to save His people. Chapter 8 is the covenant mediator. Chapter 9 deals with the place of free will in the continuum. And then chapters 10 and following deal with that ordo salutis, the application of redemptive benefit to God's people. And then Ephesians chapter 1. You can turn there. 

Ephesians chapter 1, as Paul comes to celebrate the grace of God received through our Lord Jesus Christ, he gives that general statement in verse 3 concerning God being blessed for what He has blessed us with, and then he highlights adoption specifically in verses 4 and 5. Just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him. Again, it's not an unlimited promise to everybody everywhere, but rather it is focused specifically on those chosen in Christ before the foundation of the world. 

Notice that we're not chosen because we are holy and without blame. We're chosen in order that we may become holy and without blame. As Gill says, election does not find men in Christ, but puts them there. It gives them a being in him and union to him. So, continuing in verse 5, I put the in love with verse 5. In love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He made us accepted and beloved. 

So that the Bible teaches adoption is without challenge. But what it means in terms of adoption is not every single human being that's ever been created, but those predestined by God, those effectually called by God, those justified freely by God's grace through faith in Jesus, those and those alone are the ones that God vouchsafed or gave or granted with reference to adoption. So with reference to the recipients, it's all those that are justified. With reference to the source, it's God. God granted, God gave, God vouchsafed according to the confession here. 

It's not us that was looking for a new family, it was not us that was burdened by our relationship to the devil, and we no longer wanted him as a father, so we said, hey, is there a better option out there? No, it's God who vouchsafed this, it's God who granted or gave this. And then again, the ground is specifically in and for the sake of His only Son, Jesus Christ. So the redemptive plan of God Most High is focused specifically on those elect that were chosen in Christ before the foundation of the world. 

And then notice toward the end of that first statement, it says, all those that are justified, God vouchsafed in and for the sake of his only son, Jesus Christ, to make partakers of the grace of adoption. So we've already seen there in Ephesians chapter one, verse five, predestined unto adoption as sons in Jesus Christ our Lord. 

you can turn back to Galatians chapter 4 where again we see this emphasis by Paul on adoption with reference to our relationship to God Almighty. In Ephesians chapter 4, specifically at verse 5, After highlighting the incarnation, the temporal procession of the Lord Jesus Christ from the Father in the fullness of the time when He was sent forth, born of a woman, born under the law, notice in verse 5, to redeem those who were under the law that we might receive the adoption as sons. 

And if you go back for a moment to Romans chapter 8, you will see that being adopted as a son into God's family doesn't come with less privilege. It's not like you're treated as a second-class citizen. It's not like you're not looked upon favorably or that you just don't have the leg up that a natural-born son does. In the Roman Empire, in the context in which Paul is writing with reference to adoption, adoption entitled the one adopted to all of the privileges, all of the blessings, everything was granted. It wasn't like it was doled out. You got 80% if you were an adopted son, and you were given 100% if you were a natural born son. That's not adoption. That's not the way we are to approach this. 

In fact, if you look at Romans 8, 17, and if children than heirs, heirs of God, and notice the next language, and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified together. So Christ is the only begotten Son of the Father, and the adopted sons of the Father are joint heirs with Christ. So that does not indicate any less privilege. It doesn't indicate any less benefit, but rather it reiterates the full benefit, the full blessing, the full privilege afforded to the sons of God by God. 

Now, Paul emphasizes adoption, but if you go back with me to John's gospel, John chapter 1, you'll notice that John comes at it from a different vantage point. They're both teaching the exact same thing, but they're looking at it from from differing places of emphasis. Notice in John 1, let's see, verse 12. But as many as received him, to them he gave the right to become children of God, 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. So while Paul deals with adoption, into the family of God, John deals with us being born into the family of God. Both are the same in terms of result. We are considered children, whether we're adopted or whether we're born into the family. Again, there's no difference, the same benefits, the same blessings, the same privileges, but just coming at it from a different vantage point.

Notice as well in 1 John, 1 John 3, specifically at verse 9. Again, the emphasis on being born of God. Verse 9, whoever has been born of God does not sin, for his sin remains in him. And he cannot sin because he has been born of God. And then 1 John 4, specifically at verse seven. Beloved, let us love one another, for love is of God, and everyone who loves is born of God and knows God. Again in 5.1, whoever believes that Jesus is the Christ is born of God, and everyone who loves him who begot also loves him who is begotten by him. Again in verse four, notice it says, for whatever is born of God overcomes the world, and this is the victory that has overcome the world, our faith. And then again in verse 18, you see a similar emphasis. We know that whoever is born of God does not sin, but he who has been born of God keeps himself, and the wicked one does not touch him.

So again, same benefit, same privilege, same blessing from vantage points. Paul highlighting adoption as sons of God into the family of God. John speaking concerning being born of God. And Warfield makes the observation concerning this. There is a corresponding difference in the use by Paul and John of the conception of childship or sonship to God. In accordance with his juridical point of view, Paul speaks of sonship conferred by adoption, and thinks of our acquisition of the rights and the inheritance of sons. In accordance with his essential point of view, John speaks of childship as conveyed through birth and thinks of growing up into the likeness of God. Accordingly, Paul prefers the term sons, we are adults received by God's grace into the number of his sons. And John prefers the term children or even little children. We are born into the family of God as the infants of his household.

The difference, or this difference, in the use of the conception of childship is not a difference of doctrine. It is only a difference in the illustrative use of the conception of childship in the setting forth of doctrines." Again, it's not that one comes at it less privileged. One is coming at it from, as Warfield points out, Paul's emphasis on jurisprudence and legality. And that full-fledged adoption that we receive into the family of God, John speaks concerning being children born of God, children or little children. So that's the basis of our adoption. It is those that are justified. It is ground, its source is God vouchsafed. The ground is in and for the sake of his only son, Jesus Christ. And the execution of this blessing is to be, to make partakers of the grace of adoption. So it's a blessed statement. Again, it's short, but it's packed with meaning.

Now we move on into the benefits of adoption, and there are four that are indicated. First, the inclusion into the family of God. Secondly, the reception of the privileges. Third, the fatherly treatment by God. And fourth, the inheritance of promises. But notice, inclusion into the family of God. So after partakers of the grace of adoption, It says, by which they are taken into the number and enjoy the liberties and privileges of children of God. So it's not less liberty, less privilege, but all liberty and all privilege that God has purposed to give those who by his grace are included into that family. We've already seen it in John 1, 12 and 13. We're born into this family, we are the children of God. Romans 8, 17, we are joint heirs or co-heirs with our Lord Jesus Christ. So everything that the Father is pleased to confer upon the Son, the Son, the Father, the Son and the Spirit are pleased to confer those benefits and blessings upon the children of God who are brought in by way of adoption.

Notice that they receive the name of God. 2 Corinthians chapter six, you can turn there. 2 Corinthians chapter six with reference to this name of God. Well, it doesn't use the language, it highlights the theme. 2 Corinthians 6, 18, I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty. Now, I've always loved verse 1 in chapter 7, which actually should be verse 19 in chapter 6, that therefore points back to what he has said previously. Notice specifically at verse 16, what agreement has the temple of God with idols, for you are the temple of the living God. As God has said, I will dwell in them and walk among them. I will be their God, and they shall be my people. Therefore, come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you. "'I will be a father to you, "'and you shall be my sons and daughters,' "'says the Lord Almighty. "'Therefore having these promises, beloved, "'let us cleanse ourselves from all filthiness "'of the flesh and spirit, "'perfecting holiness in the fear of God.'" 

We don't cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God in the hopes that we become his children. We do those specific things because by God's grace, we already are his children. And notice the proper path of Christian sanctification is grounded in the promises of the Christian gospel. 

Verse 1, having these promises beloved. He doesn't say having the Decalogue, having the Ten Commandments, having this order from God on how you are to conduct yourself. Not that Paul is against invoking the Ten Commandments as a pattern for sanctification, But we need to appreciate the reality that sanctification is grounded in what God has done in Christ Jesus in terms of saving us. So having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 

And then you can turn to Revelation chapter three, Revelation chapter three, specifically at verse 12. He who overcomes, I will make him a pillar in the temple of my God, and he shall go out no more. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and I will write on him my new name. 

You know, when you get to Revelation chapter 13 and you see the number of the beast there, 666, and you see this emphasis that all of the wicked have this mark of the beast, again, there's a lot of speculation. Is that your Interact card? Is that the COVID vaccine? Is that 5G networks? Is that, you know, anything that the government might impose upon us to mark us out as being children of the beast? I think the idea is that it's ownership, it's identification. And I think that a counterpart to Revelation 13 and the Mark of the Beast is Revelation 3.12. We've got the name of God written on us. We are identified as God's blood-bought children through His Son, the Lord Jesus Christ. 

So again, I don't particularly personally think that it has to do with the embedding of chips. Now, I would be against the embedding of chips for a whole host of other reasons, but with reference to is that Revelation 13? Now, I think it's ownership, I think it's identification, and I think that that's what's in view here specifically in the book of Revelation in the larger scheme of things. You've got the mark of the beast in Revelation 13 and all his followers, and then you've got in Revelation 14 the Lamb standing on Mount Zion with His fair army. And so, His army are those marked by Him, who have the name of God written on them, and they follow the Lamb wherever He goes. 

As well, notice, in terms of the reception of the privileges, it continues, in the confession, by which they are taken into the number and enjoy the liberties and privileges of God, have His name put upon them, receive the spirit of adoption, and have access to the throne of grace with boldness. So we've already seen that, the reception of the spirit of adoption in Galatians 4, 5 to 7. You see it there emphasized as well in Romans chapter 8. 

But let's look a bit at this have access to the throne of grace with boldness. Turn to Ephesians 2, Ephesians chapter 2. As I have said on many occasions, you've got blessing from the Father through the Son in the Spirit in chapter one, and then you've got us in the Spirit through the Son coming to the Father to glorify Him in chapter two, and specifically in 2.18, for through Him, we both have access by one Spirit to the Father. So through Christ, we both, Jew and Gentile believers, have access by the one Holy Spirit to the Father. And then the same emphasis in verse 22, in whom you also are being built together for a dwelling place of God in the Spirit. So in Jesus, you also are being built together for a dwelling place of God in the Spirit. 

So we have access to the throne of grace. We have that ability to come to the Father through the Son in the Spirit. But in terms of this boldness, turn to Hebrews chapter 10. Hebrews chapter 10, we have boldness at the throne of grace because of what Christ has secured for us. Well, we can go back to 4 first, just let's do this chronologically. 4.14, seeing then that we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need. This doesn't mean arrogantly, this doesn't mean presumptuously, but it does mean boldly. We can come to the throne of grace with boldness. Why? Because it has been secured for us by our Lord Jesus Christ. That's not presumption and that's not arrogance when we come boldly and we do what God has commanded. 

Notice in Hebrews 10. specifically at verse 19. Therefore, brethren, having boldness to enter the holiest by the blood of Jesus, by a new and living way which he consecrated for us. Again, the boldness there isn't presumption and arrogance, it is consistent with what we have in New Covenant blessing. Because of what Christ has done, Therefore, we have boldness now to enter the holiest by the blood of Jesus. If anything, it stresses the power of the Christian gospel and the glory of the new covenant. It's not about presumption or arrogance, but rather about the privilege we have as the sons and daughters of God. 

So therefore, brethren, having boldness to enter the holiest by the blood of Jesus, by a new and living way which he consecrated for us through the veil that is his flesh, and having a high priest over the house of God, let us draw near with a true heart and full assurance of faith, having our hearts sprinkled from an evil conscience. and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together as is the manner of some, but exhorting one another and so much the more as you see the day approaching. 

I think that what we have here practically with reference to our approach to God the Father through the Son in the Spirit differs significantly from what we had or what believers had in the Old Covenant. If you look back at chapter 9, specifically at verse 6, there's a contrast. to 10 and then 11 to 14. Notice in Hebrews 9 at verse 6, now when these things had been thus prepared, the priests always went into the first part of the tabernacle performing the services. But into the second part, the high priest went alone once a year, not without blood, when he offered for himself and for the people's sins committed in ignorance. The Holy Spirit indicating this, that the way into the holiest of all was not yet made manifest while the first tabernacle was still standing. It was symbolic for the present time in which both gifts and sacrifices are offered, which cannot make him who performed the service perfect in regard to the conscience. It had external purity, external cleanliness, and external holiness as its end game. That's why in 1019, for instance, we have this, or 1022, we have our hearts sprinkled from an evil conscience. The conscience is affected in the new covenant the way it wasn't in the old covenant. Verse 10 says it's concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation. 

So I have pondered this over and over for the last while. We hear an argument for paedo-baptism. This is going to take us off the beaten track, but I think it's something that should at least be thought through. Paedo-baptism insists that in the Old Covenant there was an external and internal attachment to that covenant. Does that sound right? There's an external and an internal attachment to Old Covenant. So therefore, in the New Covenant, there's an external and an internal attachment to the New Covenant, right? I'm in because I believe, but my daughters and sons are in because they've been born into my family. So you've got external, internal connection. I'm at the point where there was no internal connection to the Old Covenant, and there's no external connection to the New Covenant. What was an Old Covenant believer internally connected to in terms of salvation by God's grace? To the New Covenant. The Old Covenant as a covenant of works didn't save him. The only internal connection to Old Covenant was exact, entire, perpetual obedience rendered up by the one who swore fidelity at the base of Sinai, all that Yahweh has commanded we will do. In other words, the old covenant was external, so how could there be an internal connection? The new covenant is internal, so therefore, how is there an external connection to the new covenant? 

I think that paedo-baptism, try as they might, have some insurmountable obstacles to overcome, especially when you see the apostles' argument here in Hebrews 9, 6 to 10. He's telling us that the Old Covenant was not able to deal with the conscience. It was not able to get at sin. Notice in Hebrews 10 verses 1 to 4. For the law having a shadow of the good things to come and not the very image of the things can never with these same sacrifices which they offer up continually year by year make those who approach perfect. For then would they not have ceased to be offered. For the worshipers, once purified, would have had no more consciousness of sins. But in those sacrifices, there is a reminder of sins every year. For it is not possible that the blood of bulls and goats could take away sins. 

So I ask, what internal connection to the old covenant could a person have? Based on what the Apostle argues here in Hebrews chapters 9 and 10, and backing up all the way to chapter 7, there's no internal connection to the Old Covenant. There is no external connection to the New Covenant. And if we're hinging paedo-baptism on that, we're creating a third category that the Bible simply doesn't acknowledge. 

And to press down on that further, if by way of contrast, verses six to 10 show life under the old covenant, verses 11 to 15 show life under the new covenant. 

But Christ came as high priest to the good things to come, with the greater and more perfect tabernacle not made with hands, that is not of this creation. Not with the blood of goats and calves, but with his own blood he entered the most holy place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer sprinkling the unclean sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, cleanse your conscience from dead works to serve the living God? 

And if we ask the question, well how then were Old Covenant believers saved? By virtue of the New Covenant. It wasn't an internal connection to the Old Covenant, it was an internal connection to the New Covenant. And that's verse 15. And for this reason he is the mediator of the New Covenant. By means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance." 

Again, most Pado-Baptists will affirm and suggest, yeah, Old Covenant believers were saved by New Covenant grace looking to Christ in faith. So whence the external connection or the internal connection to the Old Covenant? How can you maintain an internal connection to the old covenant? But I see why they do, so that they can then have an external connection to the new covenant. It is faulty theology. It is backward movement in redemptive history. 

So that is a blessed promise and privilege that we have as the blood-bought children of God, that our Father pities us, that He doesn't upbraid us, that He doesn't, you know, cast us off for every infraction. It is, you know, parallel to, you know, the earthly realm where we as parents have pity for our children. Nothing like what God has for us, but when our children get hurt, what do we do? We don't tell them, knuckle under, suck it up, and deal with the fact that you've got a gash in your leg and it's pouring out blood. No, we pity them. Mothers take their children, they take them into arms, they give them a kiss. When I was a kid and my mother wasn't a born-again believer, if I got hurt outside, I'd run inside and she'd hand me an Oreo cookie. She had pity for me. when I was hurt, her little Jimmy was hurt, and she was gonna take care of me. That's pity, brethren. That's what God does for his people. 

The Lord Jesus in Gethsemane does chide the disciples for falling asleep, but he understands that the spirit is willing and the flesh is weak. Who could say that but a debt without sin? The father pities his children. But he not only pities his children, he protects his children. So they're pitied and protected. 

Remember in chapter eight of Christ the Mediator, when we look at Christ as mediator, we think of three offices, prophet, priest, and king. As our prophet, he reveals to us the word and mind of God. As our priest, he makes intercession for us and he offers up himself on our behalf so that we can have a justification by grace through faith in him. And as king, he certainly rules over us As King, He certainly commands. As King, He certainly defends, and He protects us as King. And we ought never to forget that reality, that He not only pities us, but He protects us. 

We're gonna see something of that tonight in Psalm 46. The Lord is the refuge for His people. He protects them when there is a whole host of assaults against them. But then notice as well, they are provided for. They are provided for. If you're still in Hebrews, good, you can turn to Hebrews chapter 13. I understand that we often extrapolate from this a spiritual emphasis, and I don't think it's wrong to emphasize a spiritual emphasis, but I don't think it's wrong to emphasize a temporal emphasis either. Notice in Hebrews 13, five, let your conduct be without covetousness, be content with such things as you have, for he himself has said, I will never leave you nor forsake you. And again, spiritually speaking, In the commission, the Lord Jesus says, and lo, I'm with you always, even to the end of the age. I think it was last week when I was trying to draw that out from the book of Acts. Paul is facing difficulty in Corinth, and Jesus appears to him in vision and says, don't be afraid. I have many people in this city. Acts 23, Paul faces the Sanhedrin that are enraged against him. And of course, that would be doting. That would be intimidating. When one man faces the godless Sanhedrin, I gotta think that Paul isn't eight foot tall and bulletproof. He indicates something of his disposition in 1 Corinthians chapter two. I'm sure he needed encouragement from the Lord Jesus and he got encouragement from the Lord Jesus there in Acts chapter 23.

So God protects and God provides for us spiritually and temporally. Look at 1 Peter chapter five. 1 Peter chapter five. Verse 5, likewise you younger people submit yourselves to your elders. Yes, all of you be submissive to one another and be clothed with humility. For God resists the proud, but he gives grace to the humble. Therefore, humble yourselves under the mighty hand of God that he may exalt you in due time. Casting, notice, all your cares upon him, for he cares for you, casting all your cares upon him for he cares for you. That's Psalm 55, by the way, verse 22. Peter didn't make that up. Peter is reaching back to the Psalter to underscore this particular reality. Psalm 55, 22, cast your burden on the Lord and he shall sustain you. He shall never permit the righteous to be moved.

So God provides for his people. God provides spiritually every spiritual blessing in the heavenly places in Christ Jesus. God provides for us the ministry of the Holy Spirit. Jesus in the upper room says, I'm not gonna leave you as orphans, I'm gonna come again to you. How do we know that he comes again to us? By the promise of the Spirit. The Spirit of Truth who works according to the Word of Truth to bring glory to the incarnate truth. The Lord Jesus promises that we will be provided for. Notice in the upper room. He's constantly reiterating the fact and the things that they had learned, the things that they had been taught, the things that they needed to remember. It would all come as a result of the outpouring of the Holy Spirit so that they would be equipped for their task to go turn the world upside down.

So they are pitied, they are protected, they are provided for, but then notice, fourthly, they are chastened. They are chastened or disciplined, and this is a blessing. This is a great privilege from God Almighty.

Oftentimes, we take the rod, or we take the chastening, or we take the discipline, and we immediately conclude that God is upset with us. Well, that's not the conclusion we ought to draw. God disciplines those whom he loves. You can turn to Proverbs 3. Proverbs 3, 11 and 12. Proverbs 3, 11 and 12, my son do not despise the chastening of the Lord, nor detest his correction.

And again, I love the way that Solomon writes in such a way as appeals to the reality of the situation. I've often said that when Paul tells husbands not to be embittered against their wives in Colossians 3, he's a genius. Because most Christian husbands aren't battling at the thought of punching their wives. Most Christian husbands aren't battling at the thought of throwing their wives and their clothes and their goods out on the front lawn. But probably a lot of Christian husbands have to struggle against being bitter against their wives. So it's a particular and an appropriate address or exhortation based on the reality of the situation.

Husbands, don't be embittered against your wives. Again, of course, Paul doesn't want you to punch your wife. Of course, Paul doesn't want you to collect her gatherings and throw them out on the front yard and say, pack it up and get out. Of course, he doesn't want that. But what is it uniquely that the Christian husband might be tempted toward when it comes to life in the Christian home? Bitterness.

Well, I think Solomon does the same sort of thing in verse 11. My son, do not despise the chastening of the Lord. Why? Because it's probably our inclination to despise the chastening of the Lord. It's probably our inclination to buck against the chastening of the Lord. It's our inclination to say, why Lord, are these bad things happening? And then he says, nor detest his correction. You know, the thought that I'm serving this high king of heaven, I'm a child of the king, I've got all these privileges, I've got all these blessings, I'm pitied, I'm protected, I'm cared for, all this stuff, and bad things are happening to me. What could it inevitably yield? A detestation of God's correction of his children. Brethren, we're not what we're going to be, God willing. We're not, you know, as Newton said, I bless God that while I'm not what I ought to be, I'm thankful that I'm not what I once was, and I'm thankful that I'm going to be what I should be, something to that effect. So Solomon is highlighting the reality of our response to chastening and correction, and then he gives this as the reason in verse 12, for whom the Lord loves he corrects, just as a father the son in whom he delights. Oh, that's why I'm being chastened. Oh, that's why I'm being corrected. Because whom the Lord loves, he corrects, just as a father the son in whom he delights. 

Again, Solomon is not shy from exhorting parents to discipline their children in the book of Proverbs. In fact, he says that if you spare the rod, you hate your son. So what's the implication? If you don't spare the rod, it's most likely it's because you love your son. You don't let your son continue in transgression and rebellion and godlessness. No, you step in, unless you're Eli, unless you're Samuel. Unfortunately, they had sons, they didn't restrain. And that was Eli's undoing, to be sure, because you did not restrain these guys that according to 1 Samuel 2.12, didn't know the Lord. And according to 1 Samuel 2, lay with temple prostitutes and stole sacrifices. 

So this restraint and correction and discipline is necessary to bring up our children in the way they should go. And then turn to Hebrews chapter 12. Hebrews chapter 12, the same passage in a new covenant setting, underscoring that proverbs are applicable to life in the church today. But as well, he gives some amplification and explanation from the realm of men and women. 

So in Hebrews 12, 5, And you have forgotten the exhortation which speaks to you as to sons. My son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by him. For whom the Lord loves, he chastens and scourges every son whom he receives. If you endure chastening, God deals with you as with sons. For what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. The old King James has their bastards. You are a bastard if you are not being disciplined. You're illegitimate. That means there's a problem in terms of the father with reference to the son. 

Furthermore, verse nine, we have had human fathers who corrected us and we paid them respect, shall we not much more readily be in subjection to the father of spirits and live? And I love verse 10, for they indeed for a few days chastened us as seemed best to them, but he for our prophet, that we may be partakers of his holiness. 

Christian fathers and mothers do the best they can. I mean, By definition, Christian fathers and mothers do the best they can. They're not waking up every morning on how to best thwart their children's plans to glorify God and enjoy Him forever. They don't engage in nightly briefings on how do we ruin our children tomorrow. They just don't do that. Do they get it wrong sometimes? Yeah. Do they get it wrong a lot? Yeah. but they do it as seems best. We have the word of God, we have this preaching, we have this instruction, we know that our children need it, and we try to apply the discipline and correction that is necessary for their well-being. Do you err? Do you be too lenient? Sure. Sometimes are you too strict? Yeah, sure. But he acknowledges what is a reality in the lives of God's people, for they indeed for a few days chastened us as seemed best to them, But now with God, it's always for our profit that we may be partakers of His holiness. 

And just be reminded, according to verse 11, no chastening seems to be joyful for the present, but painful. No child ever says, thank you for the rod. May I have another? It's so delightful. It's so wonderful. I just enjoy correction and discipline. No, no, no chastening seems to be joyful for the present, but painful. That's kind of built into the concept of chastening. It's kind of built into the concept of correction and discipline. There's some pain. It's like, in sacrifice, built in as some pinch to the flesh. I mean, those are words that carry within themselves certain implications that we shouldn't miss. So chastening is painful. 

Nevertheless, afterward, it yields the peaceable fruit of righteousness to notice those who have been trained by it. Trained by it. Now, some kids, as I'm sure you saw in your own homes, learned lessons quicker than others. And then there were those who didn't seem to learn as quickly. They just didn't get it. Even as obvious as that lesson may have been, even as much as that discipline may have stung, they just didn't always get it. So what do you gotta do? You gotta long suffer, you gotta forbear, and you gotta stay in it for the long haul. Same in the Christian life. A lot of believers get it quick. A lot of believers don't get it so quick, right? And so notice, afterward, it yields the peaceable fruit of righteousness to those who have been trained by it. It's not just a point in time, one good smack with the rod and everything is sorted out. No, it's a training. It is a discipline. It is correction. It is long haul. And then one other text with reference to chastened is Revelation 3. Probably one of the most fascinating ones of the collection here. 

Revelation 3, the worst of the churches is Laodicea. I mean, hands down. There's bad in other churches in the seven churches in Asia Minor, but there's no commendation whatsoever for the church in Laodicea. I think there's one other church where there is no commendation either. Oh, yeah, Sardis. So there's no commendation for the church in Sardis, and there's no commendation for the church in Laodicea. 

And when we read the letter to the Laodiceans, again, it sounds pretty bad. Notice, verse 14, and to the angel of the church of the Laodiceans write, these things says the Amen, the faithful and true witness, the beginning of the creation of God. I know your works that you are neither cold nor hot. I could wish you were cold or hot. So then because you are lukewarm and neither cold nor hot, I will vomit you out of my mouth. Because you say I am rich, have become wealthy and have need of nothing and do not know that you are wretched, miserable, poor, blind and naked. 

That's a pretty bad assessment. As far as an indictment goes, I don't know that that would be a church I'd want to seek membership in. Collectively, you say, we're rich, we're wealthy, we have need of nothing. Which, by the way, Laodicea was a very affluent community. There was a lot of trade and industry in that community. They were probably well healed. In fact, they had had an earthquake. Some years prior, they didn't depend upon government resources. They were able to fix it and get it back in order. 

But they say this, but actually you are wretched, miserable, poor, blind, and naked. Notice in verse 18, I counsel you to buy from me gold refined in the fire that you may be rich, white garments that you may be clothed, that the shame of your nakedness may not be revealed, and anoint your eyes with eye salve. So the garments and the eye salve is, again, you don't need to know this in order to understand Revelation 3, but I think it's helpful. industry in Laodicea, garment industry, fabric. They had a school there that developed an ISAV for use in healing people with reference to their vision problems. So he's speaking, you know, in a way that's consistent with what they know culturally. 

that you may see. And then notice in verse 19, as many as I love, I rebuke and chasten. Not as many as I'm mad at, not as many as I can't stand, not as many as I'm about to cut off, but as many as I love, I rebuke and chasten. That goes back to that Hebrews 12 thing. If you're not chastened, it's because you're not legitimate. Because inevitably, a father who loves his children chastens them, he corrects them, he disciplines them, he wants the best for them. 

Therefore, be zealous and repent. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and dine with him and he with me. To him who overcomes, I will grant to sit with me on my throne, as I also overcame and sat down with my father on his throne. He who has an ear, let him hear what the Spirit says to the churches. 

So they are pitied, they are protected, they are provided for, they are chastened, and then finally, in terms of privilege, they are never cast off. They are never cast off. Beautiful, wonderful statement. They are never cast off. Again, go through scripture, you see this emphasis on many an occasion. The Lord God does not cast us off. He does not discard us. The Lord Jesus in Laodicea says, as many as I love, I reprove and chase it. So this concept of never being cast off is a glorious one, and it answers to the whole idea of eternal security or perseverance of the saints. 

The Lord God, once adopting us into the family, Doesn't Nolan void the contract? He doesn't say, well, you send yourself out of my family off with you. No, that's not going to happen. We are never cast off. And the inheritance of the promises are specified the sealing of the Holy Spirit. Sealed for the Day of Redemption, you see that. Ephesians 1, 13 and 14, and Ephesians 4, 30. Don't grieve the Holy Spirit through whom you've been sealed for the Day of Redemption. So there's that sealing aspect of the Spirit such that that answers to how we are never cast off. Well, we're sealed. He is the guarantee of our final inheritance. 

and inherit the promises as heirs of everlasting salvation. So adoption, while it's small or short or brief in terms of treatment here in chapter 12 in the Confession, it is rich and full of blessing and comfort for the people of God. 

So in summary, I just want to look quickly in Ephesians 5 just to give you the responsibilities or the duties associated with being the adopted sons and daughters of God. In Ephesians, Paul emphasizes we are chosen in Christ before the foundation of the world, and love, he predestined us unto adoption as sons. And I would suggest in chapter five, he calls us to how we are to live. Notice in chapter five, verses one to seven, we're to walk in love. In chapter 5, verses 8 to 11, we're to walk in the light, and in chapter 5, verses 15 to 21, we are to walk in wisdom. That is what the blood-bought, spirit-filled children of God who occupy residency in the house of God and in the family of God, they're supposed to walk in love, they're supposed to walk in light, and they're supposed to walk in wisdom.

So may the Lord help us to live in light of these blessings and may the Lord help us by grace to live by the Spirit in a manner that is consistent with our high calling in Jesus Christ our Lord.

Well, let us pray. Is she staying there another day? Okay. That's our Brittany. Very rare, she'll find it. that she'll have to be on this new antibiotic for six weeks. But it's an oral antibiotic, so. Okay, well praise God.

All right, well let's pray. Our Father, we give you thanks that you have made it such that we can call you Father, that we can call you Abba Father. We thank you for the work of the Lord Jesus Christ. We thank you for the spirit of adoption. We thank you for all of these privileges and all of these blessings that you have given us by your grace. We thank you for this good news concerning Brittany. We pray that this new round of antibiotics would be blessed of God, that she would be healed, that she would be restored, that you would just continue to watch over her.

And as well, Father, we pray for the Faber family in light of their loss of Ted. We just commit them to you and to the word of your grace and pray that they would know that comfort that comes from you alone. Bless us now as we go to worship. We pray for your glory to be had and we ask in Jesus' name, amen.