Define "son"

[CrossLightMin]

Hey

Need some input here...

Paul uses the term "son" in the hebraic usage that means the father adopts his son when the son reaches a level of maturity and conditions are met.

Ie.. the father adopts what was his already what was his by procreation.

Not every child that he fathers automatically becomes his son.


Is this true?


His servant,
stacie
:wave

[antsinmypants]

What verse? Not every verse uses the same words.

I'd be glad to check it for you though.

[CrossLightMin]

Hey Ants..


This is the statement I am trying to support or deny...


"K-155 Sons and Daughters of God

In Hebraic life, a son is not a son until a certain condition is obtained before he ‘adopts’ him. And it is only sons and daughters who are qualified to fulfill the Last Day’s purposes of God. Only they have a single-eyed devotion to the will of the Father."

It is found on the page....


http://www.benisraelaudio.org/index.htm
at the K 155 down the list...
by Art Katz...

It is a mp3 and Art talks about it in the first few minutes..
I learned about Art on the Huntly 100 show.. huntly 1000.. ???


If you have time.. that would be great.. I believe Art's concept.. just need to support it



His servant,
stacie

:wave

[antsinmypants]

He's right, but I don't know where I put my stuff on the adoption-- and how that works in Hebraic society-- because it's something that's also in Prophesy prior to the NT..

I'll try to have a look at "adoption" and other such terms and see what I find..

The link wouldn't open for me.. (weiiiiird)

[CrossLightMin]

Thanks,

I'm looking too...






His servant
stacie

[antsinmypants]

Here is what I found in the Brit Chadashah:

Rom 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
Rom 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God:
Rom 8:17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
Rom 8:18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
Rom 8:19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
Rom 8:20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
Rom 8:21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
Rom 8:22 For we know that the whole creation groaneth and travaileth in pain together until now.
Rom 8:23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Rom 8:24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
Rom 8:25 But if we hope for that we see not, then do we with patience wait for it.
Rom 8:26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
Rom 8:27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.



Rom 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
Rom 9:2 That I have great heaviness and continual sorrow in my heart.
Rom 9:3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Rom 9:4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
Rom 9:5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
Rom 9:6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
Rom 9:7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
Rom 9:8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
Rom 9:9 For this is the word of promise, At this time will I come, and Sara shall have a son.
Rom 9:10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
Rom 9:11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
Rom 9:12 It was said unto her, The elder shall serve the younger.
Rom 9:13 As it is written, Jacob have I loved, but Esau have I hated.
Rom 9:14 What shall we say then? Is there unrighteousness with God? God forbid.
Rom 9:15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
Rom 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
Rom 9:17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
Rom 9:18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
Rom 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Rom 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Rom 9:21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
Rom 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
Rom 9:23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
Rom 9:24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Rom 9:25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
Rom 9:26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.
Rom 9:27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
Rom 9:28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
Rom 9:29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
Rom 9:30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
Rom 9:31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
Rom 9:32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
Rom 9:33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.


Gal 4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
Gal 4:2 But is under tutors and governors until the time appointed of the father.
Gal 4:3 Even so we, when we were children, were in bondage under the elements of the world:
Gal 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
Gal 4:5 To redeem them that were under the law, that we might receive the adoption of sons.
Gal 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Pater.
Gal 4:7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.


Eph 1:1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
Eph 1:2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.
Eph 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
Eph 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Eph 1:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Eph 1:6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
Eph 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Eph 1:8 Wherein he hath abounded toward us in all wisdom and prudence;
Eph 1:9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Eph 1:10 That in the administration of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
Eph 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Eph 1:12 That we should be to the praise of his glory, who first trusted in Christ.

[antsinmypants]

G5206
uihothesia
From a presumed compound of G5207 and a derivative of G5087; the placing as a son, that is, adoption (figuratively Christian sonship in respect to God): - adoption (of children, of sons).

G5207
uihos

Apparently a primary word; a “son” (sometimes of animals), used very widely of immediate, remote or figurative kinship: - child, foal, son.

G5087
tithe¯mi

A prolonged form of a primary word θέω theo¯ (which is used only as an alternate in certain tenses); to place (in the widest application, literally and figuratively; properly in a passive or horizontal posture, and thus different from G2476, which properly denotes an upright and active position, while G2749 is properly reflexive and utterly prostrate): - + advise, appoint, bow, commit, conceive, give, X kneel down, lay (aside, down, up), make, ordain, purpose, put, set (forth), settle, sink down.

[Jael]

Another verse to consider:

Hbr 12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?

Hbr 12:8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.

[antsinmypants]

ISBE:

Adoption
a-dop´shun (υἱοθεσία, huiothesía, “placing as a son”):
I. The General Legal Idea
1. In the Old Testament
2. Greek
3. Roman
II. Paul's Doctrine
1. In Galatians as Liberty
2. In Romans as Deliverance from Debt
III. The Christian Experience
1. In Relation to Justification
2. In Relation to Sanctification
3. In Relation to Regeneration
IV. As God's Act
1. Divine Fatherhood
2. Its Cosmic Range
This term appears first in New Testament, and only in the epistles of Paul (Gal_4:5; Rom_8:15, Rom_8:23; Rom_9:4; Eph_1:5) who may have coined it out of a familiar Greek phrase of identical meaning. It indicated generally the legal process by which a man might bring into his family, and endow with the status and privileges of a son, one who was not by nature his son or of his kindred.
I. The General Legal Idea
The custom prevailed among Greeks, Romans and other ancient peoples, but it does not appear in Jewish law.
1. In the Old Testament
Three cases of adoption are mentioned: of Moses (Exo_2:10), Genubath (1Ki_11:20) and Esther (Est_2:7, Est_2:15), but it is remarkable that they all occur outside of Palestine - in Egypt and Persia, where the practice of adoption prevailed. Likewise the idea appears in the New Testament only in the epistles of Paul, which were addressed to churches outside Palestine. The motive and initiative of adoption always lay with the adoptive father, who thus supplied his lack of natural offspring and satisfied the claims of affection and religion, and the desire to exercise paternal authority or to perpetuate his family. The process and conditions of adoption varied with different peoples. Among oriental nations it was extended to slaves (as Moses) who thereby gained their freedom, but in Greece and Rome it was, with rare exceptions, limited to citizens.
2. Greek
In Greece a man might during his lifetime, or by will, to take effect after his death, adopt any male citizen into the privileges of his son, but with the invariable condition that the adopted son accepted the legal obligations and religious duties of a real son.
3. Roman
In Rome the unique nature of paternal authority (patria potestas), by which a son was held in his father's power, almost as a slave was owned by his master, gave a peculiar character to the process of adoption. For the adoption of a person free from paternal authority (sui juris), the process and effect were practically the same in Rome as in Greece (adrogatio). In a more specific sense, adoption proper (adoptio) was the process by which a person was transferred from his natural father's power into that of his adoptive father, and it consisted in a fictitious sale of the son, and his surrender by the natural to the adoptive father.
II. Paul's Doctrine
As a Roman citizen the apostle would naturally know of the Roman custom, but in the cosmopolitan city of Tarsus, and again on his travels, he would become equally familiar with the corresponding customs of other nations. He employed the idea metaphorically much in the manner of Christ's parables, and, as in their case, there is danger of pressing the analogy too far in its details. It is not clear that he had any specific form of adoption in mind when illustrating his teaching by the general idea. Under this figure he teaches that God, by the manifestation of His grace in Christ, brings men into the relation of sons to Himself, and communicates to them the experience of sonship.
1. In Galatians as Liberty
In Galatians, Paul emphasizes especially the liberty enjoyed by those who live by faith, in contrast to the bondage under which men are held, who guide their lives by legal ceremonies and ordinances, as the Galatians were prone to do (Gal_5:1). The contrast between law and faith is first set forth on the field of history, as a contrast between both the pre-Christian and the Christian economies (Gal_3:23, Gal_3:24), although in another passage he carries the idea of adoption back into the covenant relation of God with Israel (Rom_9:4). But here the historical antithesis is reproduced in the contrast between men who now choose to live under law and those who live by faith. Three figures seem to commingle in the description of man's condition under legal bondage - that of a slave, that of a minor under guardians appointed by his father's will, and that of a Roman son under the patria potestas (Gal_4:1-3). The process of liberation is first of all one of redemption or buying out (Greek exagorásēi) (Gal_4:5). This term in itself applies equally well to the slave who is redeemed from bondage, and the Roman son whose adoptive father buys him out of the authority of his natural father. But in the latter case the condition of the son is not materially altered by the process: he only exchanges one paternal authority for another. If Paul for a moment thought of the process in terms of ordinary Roman adoption, the resulting condition of the son he conceives in terms of the more free and gracious Greek or Jewish family life. Or he may have thought of the rarer case of adoption from conditions of slavery into the status of sonship. The redemption is only a precondition of adoption, which follows upon faith, and is accompanied by the sending of “the Spirit of his Son into our hearts, crying, Abba, Father,” and then all bondage is done away (Gal_4:5-7).
2. In Romans as Deliverance from Debt
In Rom_8:12-17 the idea of obligation or debt is coupled with that of liberty. Man is thought of as at one time under the authority and power of the flesh (Rom_8:5), but when the Spirit of Christ comes to dwell in him, he is no longer a debtor to the flesh but to the Spirit (Rom_8:12, Rom_8:13), and debt or obligation to the Spirit is itself liberty. As in Galatians, man thus passes from a state of bondage into a state of sonship which is also a state of liberty. “For as many as are led by the Spirit of God, these (and these only) are sons of God” (Rom_8:14). The spirit of adoption or sonship stands in diametrical opposition to the spirit of bondage (Rom_8:15). And the Spirit to which we are debtors and by which we are led, at once awakens and confirms the experience of sonship within us (Rom_8:16). In both places, Paul conveys under this figure, the idea of man as passing from a state of alienation from God and of bondage under law and sin, into that relation with God of mutual confidence and love, of unity of thought and will, which should characterize the ideal family, and in which all restraint, compulsion and fear have passed away.
III. The Christian Experience
As a fact of Christian experience, the adoption is the recognition and affirmation by man of his sonship toward God. It follows upon faith in Christ, by which man becomes so united with Christ that his filial spirit enters into him, and takes possession of his consciousness, so that he knows and greets God as Christ does (compare Mar_14:36).
1. In Relation to Justification
It is an aspect of the same experience that Paul describes elsewhere, under another legal metaphor, as justification by faith. According to the latter, God declares the sinner righteous and treats him as such, admits into to the experience of forgiveness, reconciliation and peace (Rom_5:1). In all this the relation of father and son is undoubtedly involved, but in adoption it is emphatically expressed. It is not only that the prodigal son is welcomed home, glad to confess that he is not worthy to be called a son, and willing to be made as one of the hired servants, but he is embraced and restored to be a son as before. The point of each metaphor is, that justification is the act of a merciful Judge setting the prisoner free, but adoption is the act of a generous father, taking a son to his bosom and endowing him with liberty, favor and a heritage.
2. In Relation to Sanctification
Besides, justification is the beginning of a process which needs for its completion a progressive course of sanctification by the aid of the Holy Spirit, but adoption is coextensive with sanctification. The sons of God are those led by the Spirit of God (Rom_8:14); and the same spirit of God gives the experience of sonship. Sanctification describes the process of general cleansing and growth as an abstract process, but adoption includes it as a concrete relation to God, as loyalty, obedience, and fellowship with an ever-loving Father.
3. In Relation to Regeneration
Some have identified adoption with regeneration, and therefore many Fathers and Roman Catholic theologians have identified it with baptismal regeneration, thereby excluding the essential fact of conscious sonship. The new birth and adoption are certainly aspects of the same totality of experience, but they belong to different systems of thought, and to identify them is to invite confusion. The new birth defines especially the origin and moral quality of the Christian experience as an abstract fact, but adoption expresses a concrete relation of man to God. Nor does Paul here raise the question of man's natural and original condition. It is pressing the analogy too far to infer from this doctrine of adoption that man is by nature not God's son. It would contradict Paul's teaching elsewhere (e.g. Act_17:28), and he should not be convicted of inconsistency on the application of a metaphor. He conceives man outside Christ as morally an alien and a stranger from God, and the change wrought by faith in Christ makes him morally a son and conscious of his sonship; but naturally he is always a potential son because God is always a real father.
IV. As God's Act
Adoption as God's act is an eternal process of His gracious love, for He “fore-ordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will” (Eph_1:5).
1. Divine Fatherhood
The motive and impulse of Fatherhood which result in adoption were eternally real and active in God. In some sense He had bestowed the adoption upon Israel (Rom_9:4). “Israel is my son, my first-born” (Exo_4:22; compare Deu_14:1; Deu_32:6; Jer_31:9; Hos_11:1). God could not reveal Himself at all without revealing something of His Fatherhood, but the whole revelation was as yet partial and prophetic. When “God sent forth his Son” to redeem them that were under the law,” it became possible for men to receive the adoption; for to those who are willing to receive it, He sent the Spirit of the eternal Son to testify in their hearts that they are sons of God, and to give them confidence and utterance to enable them to call God their Father (Gal_4:5, Gal_4:6; Rom_8:15).
2. Its Cosmic Range
But this experience also is incomplete, and looks forward to a fuller adoption in the response, not only of man's spirit, but of the whole creation, including man's body, to the Fatherhood of God (Rom_8:23). Every filial spirit now groans, because it finds itself imprisoned in a body subjected to vanity, but it awaits a redemption of the body, perhaps in the resurrection, or in some final consummation, when the whole material creation shall be transformed into a fitting environment for the sons of God, the creation itself delivered from the bondage of corruption into the liberty of the glory of the children of God (Rom_8:21). Then will adoption be complete, when man's whole personality shall be in harmony with the spirit of sonship, and the whole universe favorable to its perseverance in a state of blessedness. See CHILDREN OF GOD.
Literature
Lightfoot, Galatians; Sanday, Romans; Lidgett, Fatherhood of God; Ritschl, Justification and Reconciliation.

[antsinmypants]

Webster's Bible Dictionary"


Adoption
ADOP'TION, n. [L. adoptio.]

1. The act of adopting, or the state of being adopted; the taking and treating of a stranger as one's own child.

2. The receiving as one's own, what is new or not natural.

3. God's taking the sinful children of men into his favor and protection.

Adoption of arms, an ancient ceremony of presenting arms to one for his merit or valor, which laid the person under an obligation to defend the giver.

Adoption by baptism is the spiritual affinity which is contracted by god-fathers and god-children, in the ceremony of baptism. It was introduced into the Greek church, and afterwards among the ancient Franks. This affinity was supposed to entitle the god-child to a share of the god-father's estate.

Adoption by hair was performed by cutting off the hair of a person and giving it to the adoptive father. Thus Pope John VIII adopted Boson, king of Arles.

Adoption by matrimony is the taking the children of a wife or husband, by a former marriage, into the condition of natural children. This is a practice peculiar to the Germans; but is not so properly adoption as adfiliation.

Adoption by testament is the appointing of a person to be heir, by will, or condition of his taking the name, arms, &c. of the adopter.

In Europe, adoption is used for many kinds of admission to a more intimate relation, and is nearly equivalent to reception; as, the admission of persons into hospitals, or monasteries, or of one society into another.

[CrossLightMin]

:nod

Got lots to read here..

I am out of here for now.. will pick up early tomorrow..


Thanks







His servant,
stacie
:wave

[CrossLightMin]

Hey



Those who are led by the Holy Spirit are called the sons of God.
Jesus, at His baptism, was called a son and it was anounced as such.

What I need is a path of understanding that distinguishes the children of God with the Son and daughters of God. Those led by the Spirit are called sons, and there are many who are born again who have not "even heard the was a Holy Spirit."

With sonship, there is authority and responsibility.
With children, there is nurturing and grow until they can be led in obedience by the Holy Spirit.

What makes a son or daughter of God any different that anyone else in the world? If you are at work, what is the difference between you and them? You are saved, have eternal life, have hope, have a clean mouth and maybe a comfortable life, a little smarter about your money because you want to be a good steward.

But.. what about the examples we have in the New Testament. When Jesus entered into a room, spirits cried out because they knew Him.

When the apostles walked into a room, the spirits acknowledged them also. Those who were walking in their authority were noted by those who tried to copy them (who were not in authority) ie.. sons of sevea.. (sp?)

I assert that there are too many of us walking in a mere authority of the world, but of our spiritual authority, we are but children.

A child of God does not assert the same authority in the spiritual realm that a son or daughter of God does. The Lord can not and will not place a greater responsibility and authority on a young christian who is more of the world and its ways than of the Kingdom and the Kingdom's ways.

Trust from our Father comes through obedience... as Jesus walked.

There are ministers of the gospel who don't even know there are demons around.. are we missing something?


His servant
stacie

[antsinmypants]

These merit looking into:


Pro 17:2 A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.

Pro 29:21 He that delicately bringeth up his servant from a child shall have him become [his] son at the length.



Btw, there is no difference when someone says "this is my child" or "this is my son/daughter".

It means the same, though the designation is different.

Here is what we find in the bible and Hebraic heritage/tradition concerning children and their designations:

Miriam, The Virgin of Nazareth
Victor Buksbazen

Page 60: Children:

Children, especially sons, were considered a gift from G-d. The rabbis expressed this idea through a play of words. "Sons" (in the Hebrew banim) are "builders" (bonim), because they build the future of the family and of the community. (12)
The relationship of children to parents was anchored to the fifth commandment, "Honor thy father and mother." This commandment was given the broadest interpretation to include all social, moral and economic aspects of life. According ot the rabbis a son was bound, if necessary, to beg for his father in order to provide his needs. Children became independent of parental tutelage only after marriage or when able to earn a living. On the other hand, fathers were obliged to provide for their minor children, to educate them, and to teach them a trade. Aged persons were to be respected as if they were pieces of the broken tables of the Law.(13)

Something of the importance of children in the life of the Biblical family can be gleaned from the number of terms used to describe children in their various stages of growth and development,

ben---son
bath/bat---daughter
yeled---babe
yonek---suckling
olal---older suckling
gamul---weaned one
taph---skirt clinger
alma---young maiden, virgin
elem---young man
naar---boy (13 and older)
naarah---girl (12 years and older)
bachur---young fellow-warrior


The family has always played an all-important role in the life of the Jewish people. ISrael as a people in itself was an extension of the family, of the clan or the tribe.
Among the Jews childlessness was considered a disaster. "A childless person is accounted as dead." (14)

While sons were considered a great blessing and a mark of G-d's favor, daughters were looked upon as a minor blessing.

"Lo, sons (Children) are a heritage of the L-rd: and the fruit of the womb is his reward. As arrows are in the hand of a mighty man; so are sons (children) of the youth"--Psalm 127:3,4 (The King James version translates the word "Sons" not quite correctly as "children.")


Notes:
13) Beracoth8b.
14) Genesis Rabbah 71:6

I might also mention that 18 was the age a boy was considered perfect to be getting married and settling down. The saying is "Eighteen and perfect for the chuppah". For a girl anywhere from 13-18 was common for marriage, though many waited until after her Bat Mitzvah.


Bachur would be somewhere between 18 and 40.
Alma and Elem would also be somewhere between 18-40.

Someone was an elder once they had passed the "age of Rav" (40) and we had already seen how their children have grown and married, and how their grand-children are coming along.. This would have a person being an elder between the ages of 40-50 years of age.


Another way we can tell the difference between a son/daughter of this world, and a son/daughter of G-d would be by our fruits (actions) of the spirit. (Galatians 5, Ephesians 5 & 6)

Other than that, I don't know how to better answer your question at this point.

[CrossLightMin]

Thank you so very much for your help...

I like the "words/names" for the different stages of ages...



Again, thank you very much..
I need to pause and consider all the information I have and start again on the point I was trying to understand...


Thanks

His servant,
stacie

[7Rock]

Define the word "heir".

That seems like a strange word for God to use.
I may be wrong, but doesn`t heir mean someone that will inherit something from someone that dies?

[7Rock]

I just rethought that last question, and may have come up with my own answer.
Maybe we got our inheritence when Jesus died for us?

[CrossLightMin]

Yes, Heir....
What does it mean?
What does it mean to be "seated" with Christ in Heavenly places? What stumbled me years ago was the tense.. seat-ed.. past tense.. not tomorrow, but now...

His servant,
stacie

[antsinmypants]

Gal 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Pater.
Gal 4:7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.


G2818
klēronomos
From G2819 and the base of G3551 (in its original sense of partitioning, that is, [reflexively] getting by apportionment); a sharer by lot, that is, an inheritor (literally or figuratively); by implication a possessor: - heir.

G2819
klēros
Probably from G2806 (through the idea of using bits of wood, etc., for the purpose); a die (for drawing chances); by implication a portion (as if so secured); by extension an acquisition (especially a patrimony, figuratively): - heritage, inheritance, lot, part.


G3551
nomos
From a primary word νέμω nemō (to parcel out, especially food or grazing to animals); law (through the idea of prescriptive usage), generally (regulation), specifically (of Moses [including the volume]; also of the Gospel), or figuratively (a principle): - law.




:thumb

[CrossLightMin]

:wave

Ants..

Thanks for your diligence...





His servant,
stacie

[ronredeem]

CrossLightMin,

I think this is something that you have already said. The thing that distinguished the two is the Son has the heart of The Father. The mature Son has the Father's interest in his heart. His reason for living is to make sure that the Father's will comes to pass. A child on the other hand may not have the heart of the Father but his own self interest.
All creation is waiting for the Sons to appear. The children are already here but the Sons are slowing being manifested. Praise God.