Sonship to Himself is the Christian status, the rank and standing which God confers on those who believe in His Son; it accrues to them by the fact that they are in Christ.[30] It is defined by the term _adoption_, which St Paul employs in this sense in Romans viii. 15, 23, as well as in Galatians iv. 5. Adoption was a peculiar institution of Roman law, familiar to Paul as a citizen of Rome; and it aptly describes to Gentile believers their relation to the family of God. “By adoption under the Roman law an entire stranger in blood became a member of the family into which he was adopted, exactly as if he had been born in it. He assumed the family name, partook in its system of sacrificial rites, and became, not on sufferance or at will, but to all intents and purposes a member of the house of his adopter.... This metaphor was St Paul’s translation into the language of Gentile thought of Christ’s great doctrine of the New Birth. He exchanges the physical metaphor of regeneration for the legal metaphor of adoption. The adopted becomes in the eye of the law a new creature. He was born again into a new family. By the aid of this figure the Gentile convert was enabled to realize in a vivid manner the fatherhood of God, the brotherhood of the faithful, the obliteration of past penalties, the right to the mystic inheritance. He was enabled to realize that upon this spiritual act ‘Old things passed away and all things became new.’”[31] This exalted status belonged to men in the purpose of God from eternity; but as a matter of fact it was instituted “through Jesus Christ,” the historical Redeemer. Whether previously (Jewish) servants in God’s house or (Gentile) aliens excluded from it (ii. 12), those who believed in Jesus as the Christ received a spirit of adoption and dared to call God _Father_! This unspeakable privilege had been preparing for them through the ages past in God’s hidden wisdom. Throughout the wild course of human apostasy the Father looked forward to the time when He might again through Jesus Christ make men His sons; and His promises and preparations were directed to this one end. The predestination having such an end, how fitly it is said: “_in love_ having foreordained us.” Four times, in these three verses, with exulting emphasis, the apostle claims this distinction for “us.” _Who_, then, are the objects of the primordial election of grace? Does St Paul use the pronoun distributively, thinking of individuals--you and me and so many others, the personal recipients of saving grace? or does he mean the Church, as that is collectively the family of God and the object of His loving ordination? In this epistle, the latter is surely the thought in the apostle’s mind.[32] As Hofmann says: “The body of Christians is the object of this choice, not as composed of a certain number of individuals--a sum of ‘the elect’ opposed to a sum of the non-elect--but as the Church taken out of and separated from the world.”