Adoption / pengangkatan sebagai anak

 

R. L. Dabney: “Adoption cannot be said to be a different act or grace from justification. Turettin devotes only a brief separate discussion to it, and introduces it in the thesis in which he proves that justification is both pardon and acceptance. Owen says that adoption is but a presentation of the blessings bestowed in justification in new phases and relations. And this is evidently correct; because adoption performs the same act for us, in Bible representations, which justification does: translates us from under God’s curse into His fatherly favour. Because its instrument is the same: faith. Gal 3:26, with 4:6,7; Titus 3:7; Heb. 11:7; Jno. 1:12.” (=) - ‘Lectures in Systematic Theology’, hal 627.

 

Loius Berkhof juga memasukkan adoption ke dalam elemen positif dari justification.

 

Kata Yunani untuk ‘adoption’ adalah HUIOTHESIA (Ro 8:15,23  Gal 4:5  Ef 1:5  Ro 9:4.

 

Ayat-ayat terpenting tentang adoption adalah Yoh 1:12-13  Ro 8:14-17  Gal 4:4-7  Ef 1:5  1Yoh 3:1-2,9-10

 

Ef 1:5 - “Ia telah menentukan kita dari semula oleh Yesus Kristus untuk menjadi anak-anakNya, sesuai dengan kerelaan kehendakNya”.

Ef 1:5 (NIV): ‘he predestinated us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will’ (= Ia telah mempredestinasikan kita untuk diadopsi sebagai anak-anakNya melalui Yesus Kristus, sesuai dengan kesenangan dan kehendakNya).

Ef 1:5 (NASB): ‘He predestinated us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will’ (= Ia telah mempredestinasikan kita untuk pengadopsian sebagai anak-anak melalui Yesus Kristus bagiNya sendiri, sesuai dengan maksud / tujuan yang baik dari kehendakNya).

 

Gal 4:5-7 - “Ia diutus untuk menebus mereka, yang takluk kepada hukum Taurat, supaya kita diterima menjadi anak. Dan karena kamu adalah anak, maka Allah telah menyuruh Roh AnakNya ke dalam hati kita, yang berseru: ‘ya Abba, ya Bapa!’. Jadi kamu bukan lagi hamba, melainkan anak; jikalau kamu anak, maka kamu juga adalah ahli-ahli waris, oleh Allah”.

NASB: “in order that He might 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 our hearts, crying, ‘Abba! Father!’. Therefore you are no longer a slave, but a son; and if a son, then an heir through God” (= supaya Ia bisa menebus mereka yang ada di bawah hukum Taurat, sehingga kita bisa menerima pengadopsian sebagai anak-anak. Dan karena kamu adalah anak-anak, Allah telah memberikan Roh AnakNya ke dalam hati kami, yang berseru: ‘Abba! Bapa!’. Karena itu kamu bukan lagi hamba, tetapi anak; dan jikalau kamu anak, maka kamu adalah ahli waris melalui Allah).

 

John Murray: “Adoption is an act of God’s grace distinct from and addition to the other acts of grace involved in the application of redemption. ... It is particularly important to remember that it is not the same as justification or regeneration. Too frequently it has been regarded as simply an aspect of justification or as another way of stating the privilege conferred by regeneration. It is much more than either or both of these acts of grace” (= ) - ‘Redemption accomplished and applied’, hal 132.

 

Hubungan Adoption dengan Justification dan Regeneration:

John Murray: “Though adoption is distinct it is never separable from justification and regeneration. The person who is justified is always the recipient of sonship. And those who are given the right to become sons of God are those who, as John 1:13 indicates, ‘were born not of blood nor the will of the flesh nor the will of man but of God.’” (= ) - ‘Redemption accomplished and applied’, hal 132-133.

 

John Murray: “Adoption is like justification, a judicial act. In other words, it is the bestowal of a status, or standing, not the generating within us of a new nature or character” (= ) - ‘Redemption accomplished and applied’, hal

 

Orang yang diadopsi ke dalam keluarga Allah diberi Roh Adopsi, dengan mana ia menyadari bahwa ia adalah anak (Gal 4:6  Ro 8:15-16).

John Murray: “The Spirit of adoption is the consequence but this does not in itself constitute adoption” (= ) - ‘Redemption accomplished and applied’, hal 133.

 

Hubungan Adoption dengan Regeneration.

Louis Berkhof: “The sonship by adoption should be carefully distinguished from the moral sonship of believers, their sonship by regeneration and sanctification. They are not only adopted to be children of God, but are also born of God” (= ) - hal 516.

Ini kelihatannya ditentang oleh Murray.

 

John Murray: “When God adopts men and women into his family he insures that not only may they have the rights and privileges of sons and daughters but also the nature or disposition consonant with such a status. This he does by regeneration - he renews them after his image in knowledge, righteousness, and holiness. God never has in his family those who are alien to its atmosphere and spirit and station. Regeneration is the prerequisite of adoption” (= ) - ‘Redemption accomplished and applied’, hal 133.

 

John Murray: “Adoption, as the term clearly implies, is an act of transfer from an alien family into the family of God himself. ... We would not dare to conceive of such a grace far less to claim it apart from God’s own revelation and assurance. ... It is only as there is the conjunction of the witness of revelation and the inward witness of the Spirit in our hearts that we are able to scale this pinnacle of faith and say with filial confidence and love, Abba Father” (= ) - ‘Redemption accomplished and applied’, hal 134.

 

John Murray: “The standard terms are however HUIOS and TEKNON. ... TEKNON is derived from TIKTEIN which means to bear or bring forth. ... Since TEKNON is derived from TIKTEIN we might readily suppose that the word TEKNA would reflect upon divine parentage by generation. ... We must not, however, take for granted that the word TEKNON, because of its derivation or because of other assumptions which attach to its ordinary use, implies that we become children of God by regeneration or that it expressly reflects upon sonship as constituted by regeneration. Although it has been maintained in this connection that we become children of God both by deed of adoption and by participation of nature, it is not by any means so apparent that regeneration is to be co-ordinated with adoption as the way by which we become sons of God. ... We may never think of sonship as being constituted apart from the act of adoption. If we should think of sonship as constituted by regeneration simply and solely then we should be doing serious prejudice to the necessity and the fact and the distinctive grace of adoption. And not only so. It is questionable if the generative act of God in regeneration is to be construed as an aspect of God’s grace by which we are constituted sons of God. One other consideration may be mentioned in this connection. As will be noted later, it is to God the Father specifically and par excellence that the children of God sustain this relationship. It is God the Father who is our Father in heaven. We should expect then that it is by an action which is pre-eminently that of the Father that this relation is constituted. But regeneration is pre-eminently the act of the Holy Spirit. In any case, even if we allow that regeneration is to be co-ordinated with adoption as an ingredient in the total action by which we become sons of God, yet it is adoption thatmust be regarded as distinctive and definitive act by which this relation is constituted. That is to say, that the privilege and status of sonship is not acquired simply by a subjectively operative action but by what must be called, by way of distinction, a judicial act that has its affinities with justification rather than with regeneration and sanctification” (= ) - ‘Collected Writings of John Murray’, vol II, hal 226,227,228.

Catatan: kata-kata yang digarisbawahi itu, kelihatannya bertentangan dengan Ro 8:15b - “tetapi kamu telah menerima Roh yang menjadikan kamu anak Allah”. Tetapi ini terjadi karena Kitab Suci bahasa Indonesia salah terjemahan. Bandingkan dengan Ro 8:15 versi NASB/Lit: ‘but you have received a spirit of adoption as sons (= tetapi kamu telah menerima Roh adopsi sebagai anak-anak)

 

Ia menambahkan lagi:

“We may not, however, rule out the significance of regeneration in connection with the sonship constituted by adoption. Regeneration it is that generates them anew after the image of God so that the adopted may be imbued with the disposition which is consonant with the responsibilities and privileges and prerogatives belonging to the status of adoption” (= ) - ‘Collected Writings of John Murray’, vol II, hal 228.

John Murray: “In John 1:12 he speaks of giving authority to become sons of God. Sonship, he indicates, is instituted by the bestowment of a right and this is to be distinguished from the regeneration spoken of in verse 13” (= ) - ‘Collected Writings of John Murray’, vol II, hal 228.

John Murray: “by regeneration we become members of God’s kingdom, by adoption we become members of God’s family” (= ) - ‘Collected Writings of John Murray’, vol II, hal 229.

Kutipan terakhir ini saya tidak yakin. Mungkin berdasarkan Yoh 3 Murray berpendapat bahwa orang yang mengalami regeneration sudah masuk ke dalam Kerajaan Allah, tetapi bisa saja artinya adalah: regeneration adalah syarat untuk masuk Kerajaan Allah, tetapi hanya regeneration, tanpa iman, seseorang belum masuk Kerajaan Allah.

 

Beberapa macam ‘keBapaan’ / ‘Fatherhood’ dari Allah Bapa.

 

1)         KeBapaan Allah Bapa di dalam Tritunggal.

Ini adalah keBapaan dari Pribadi pertama dari Allah Tritunggal dalam hubunganNya dengan Pribadi kedua dari Allah Tritunggal.

John Murray: “This applies only to God the Father in his eternal and necessary relation to the Son and to the Son alone. It is unique and exclusive. No one else, not even the Holy Spirit, is the Son in this sense. It does not apply to angels or men” (= ) - ‘Redemption accomplished and applied’, hal 134.

John Murray: “This is the only Fatherhood that obtains in the opera ad intra and to think of it as belonging to the opera ad extra would deny its immanent and eternal character” (= ) - ‘Collected Writings of John Murray’, vol II, hal 223.

Contoh: ayat-ayat yang menunjukkan Yesus sebagai ‘the only begotten Son’ seperti Yoh 3:16. Juga ayat-ayat seperti Yoh 20:17b.

 

2)   KeBapaan Allah Bapa dalam hubunganNya dengan semua manusia secara universal.

John Murray: “It is true that there is a sense in which God may be said to be the Father of all men. Creatively and providentially he gives to all men life and breath and all things. In him all live and move have their being. It is this relation that is referred to in such passages as Acts 17:25-29; Hebrews 12:9; James 1:18.” (= ) - ‘Redemption accomplished and applied’, hal 134-135.

Bahas Yak 1:18. Dalam KS Indonesia ‘anak sulung’, tetapi dalam NIV/NASB: ‘first fruits’.

Ibr 12:9 - ‘Bapa segala roh’.

Kis 17:25-29 - perhatikan kata ‘keturunan Allah’ dalam ay 28-29.

 

John Murray: “This is very seldom stated in terms of God’s Fatherhood. But since it appears in such passages as Acts 17:28,29; Hebrews 12:9; James 1:17,18, we shall have to reckon with the fact that it is not improper to speak of God’s creative relationship in terms of Fatherhood. Since all three persons of the Godhead were the agents of creation we cannot restrict this Fatherhood to the first person of the Trinity but we must think of the Godhead as sustaining this relation to angels and men” (= ) - ‘Collected Writings of John Murray’, vol II, hal 223.

 

Dalam Mat 5:45-48 Allah tidak disebut sebagai Bapa dari semua orang. Ia disebut sebagai Bapa dari para murid, dan sekalipun dikatakan bahwa Ia menurunkan hujan untuk orang benar dan orang jahat, tetapi tidak dikatakan bahwa Ia melakukan hal itu karena Ia adalah Bapa dari semua mereka.

Ef 4:6 kontexnya adalah orang kristen, jadi ayat ini tidak menunjuk pada universal Fatherhood dari Bapa.

 

Mal 2:10: “Bukankah kita semua mempunyai satu bapa? Bukankah satu Allah menciptakan kita?”. Ini juga tidak menunjuk pada universal Fatherhood, karena Mal 2:10b jelas berbicara tentang ‘perjanjian (covenant) nenek moyang kita’

 

Kalau dalam Luk 3:38 Adam disebut sebagai ‘anak Allah’, maka ini tetap tidak menunjukkan universal Fatherhood dari Bapa, karena:

a)   Adam diciptakan oleh Allah dengan cara yang berbeda dengan semua manusia yang lain.

b)   Mungkin Adam disebut anak Allah melalui penciptaan, sebelum ia jatuh ke dalam dosa.

John Murray: “We might concede that Adam as created was a son of God without conceding that all men since the fall are sons of God. We must distinguish between Adam’s sonship and the sonship of adoption. The latter entails a security that Adam did not possess” (= ) - ‘Collected Writings of John Murray’, vol II, hal 225.

 

John Murray: “It is noteworthy, therefore, how infrequently the creative relation is expressed in terms of fatherhood. Nowhere is God expressly called the Father of all men. Hence the concept of universal fatherhood, if used at all, must be employed with great caution and it is particularly necessary not to confuse this rare use of the term Father with the frequent use of the same term as it is applied to the redeemed” (= ) - ‘Collected Writings of John Murray’, vol II, hal 224-225.

John Murray: “This doctrine of adoption is not only important in a positive way as setting forth the apex of redemptive grace and privilege, but it is also important negatively in that it corrects the widespread notion of the universal fatherhood of God and provides against its devastating implications. Though there is a sense in which the universal fatherhood may be maintained, yet to confuse this with adoptive fatherhood is to distort and even eviscerate one of the most precious and distinctive elements of the redemptive provision. For if we do not distinguish at this point it means one of two things; the denial of all that is specifically redemptive in our concept of the divine fatherhood, or the importation into the relation that all men sustain to God by creation all the privileges and prerogatives that adoption entails. On the former alternative God’s fatherhood is emptied of all the rich content Scripture attaches to it. On the latter alternative we shall have to espouse universalism and the final restoration of all mankind” (= ) - ‘Collected Writings of John Murray’, vol II, hal 233.

Cari tulisan Liberal yang menunjukkan semua orang = anak Allah.

 

3)   KeBapaan Allah dalam hubunganNya dengan Israel sebagai bangsa pilihanNya.

Kel 4:22-23  Ul 1:31  Ul 14:1-2  Ul 32:5-6,20  Yes 1:2  Yes 63:16  Hos 11:1-4  Mal 1:6  Mal 2:10  Ro 9:4.

John Murray: “This is not the exclusive property of the first person” (= ) - ‘Collected Writings of John Murray’, vol II, hal 225.

 

4)   KeBapaan Allah Bapa dalam hubungannya dengan orang-orang yang ditebus dan diadopsi.

Ini berbeda dengan keBapaan dalam arti ke 3 (terhadap Israel), dan perbedaannya dinyatakan secara jelas oleh Paulus dalam Gal 3:23-4:6.

John Murray: “The term ‘Father’ as applied to God and the title ‘son of God’ as applied to men are all but uniformly in Scripture reserved for that particular relationship that is constituted by redemption and adoption” (= ) - ‘Redemption accomplished and applied’, hal 135.

John Murray: “To substitute the message of God’s universal fatherhood for that which is constituted by redemption and adoption is to annul the gospel; it means the degradation of this highest and richest of relationship to the level of that relationship which all men sustain to God by creation. In a word, it is to deprive the gospel of its redemptive meaning. And it encourages men in the delusion that our creaturehood is the guarantee of our adoption into God’s family” (= ) - ‘Redemption accomplished and applied’, hal 135-136.

Contoh:

Mat 6:9 (doa Bapa kami)  Yoh 1:12  Ro 8:15  1Yoh 3:1-2,9-10.

Dalam 1Yoh 3:1 ada kata-kata ‘And that is what we are (= Dan itu adalah apa adanya kita sekarang) dan dalam 1Yoh 3:2 ada kata-kata ‘now we are children of God’ (= sekarang kita adalah anak-anak Allah). Bentuk present ini menunjukkan bahwa ini bukanlah sekedar suatu harapan untuk masa yang akan datang, tetapi suatu kenyataan sekarang ini.

 

Bagi kita yang sudah diadopsi, siapa yang dianggap sebagai Bapa kita? Apakah itu adalah Allah Tritunggal atau hanya Allah Bapa? John Murray menjawab: Allah Bapa.

John Murray: “God becomes the Father of his own people by the act of adoption. It is specifically God the Father who is the agent of this act of grace” (= ) - ‘Redemption accomplished and applied’, hal 136.

Alasan-alasannya:

1)         Sebutan ‘Bapa’ merupakan sebutan dari Pribadi pertama dari Allah Tritunggal.

2)   Yesus disebut saudara (sulung) dari orang-orang percaya (Ro 8:29  Ibr 2:11-12)

3)   Dalam Yoh 20:17 dikatakan: “Kata Yesus kepadanya: ‘Janganlah engkau memegang Aku, sebab Aku belum pergi kepada Bapa, tetapi pergilah kepada saudara-saudaraKu dan katakanlah kepada mereka, bahwa sekarang Aku akan pergi kepada BapaKu dan Bapamu, kepada AllahKu dan Allahmu’.”.

Jelas bahwa yang disebut ‘Bapa’ di sini adalah Allah Bapa.

John Murray: “the important observation for our present purpose is that the same person whom Jesus calls ‘my father’ he also calls the Father of the disciples; the Father to whom Jesus was about to ascend is not only his Father but also the Father of the disciples. It is the same person of the Father, though the distinctness of the relationship to the Father is jealously guarded by our Lord. He does not say ‘I ascend to our Father’ but rather ‘I ascend to my Father and your Father and my God and your God.’” (= ) - ‘Redemption accomplished and applied’, hal 137-138.

John Murray: “The relation of God as Father to the Son must not be equated, of course, with the relation of God as Father to men. Eternal generation must not be equated with adoption” (= ) - ‘Redemption accomplished and applied’, hal 139.

Dalam mengajar ‘doa Bapa kami’, Yesus mengajar mereka (Ia sendiri tidak tercakup) menaikkan doa itu. Ini terlihat dari Mat 6:9 - “Karena itu berdoalah demikian” [KJV/Lit: ‘After this manner therefore pray ye (= Karena itu berdoalah kamu dengan cara ini)].

John Murray: “But though the relation of Fatherhood differs, it is the same person who is the Father of the Lord Jesus Christ in the ineffable mystery of the trinity who is the Father of believers in the mystery of his adoptive grace” (= ) - ‘Redemption accomplished and applied’, hal 140.

 

 

John Murray: “The grace of adoption embraces not only the bestowment of the status and privilege of sons but also the witness of the Spirit to the fact (Rom 8:15,16; Gal 4:6)” (= ) - ‘Collected Writings of John Murray’, vol II, hal 229.

 

Lihat Berkhof, hal 515-516.

 

Yang sudah selesai:

·         John Murray, ‘Redemption accomplished and applied’.

·         John Murray, ‘Collected Writings of John Murray’.

 

Gal 3:26 - “Sebab kamu semua adalah anak-anak Allah karena iman dalam Kristus Yesus”.

Yoh 1:12

1Yoh 3:1-10

 

 

Author : Pdt. Budi Asali,M.Div.

E-mail : [email protected]

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