was adopted by Julius Caesar, he became Caius Julius Caesar Octavianus.

a change of home, and (4) new responsibilities and privileges.--

While the adopted person suffered many losses, these were more than

counterbalanced by his gains, for he received a new capacity to

inherit.  In the case of the adopter dying intestate, the adopted son

acquired the right of succession.

Paul alludes to the patria potestas, the absolute power of the father in

the family, in Galatians 4, where he speaks of `the child differing nothing from

a slave' and goes on to say `Thou art no longer a slave, but a son' (Gal. 4:7).

Paul also alludes to tutelage in 3:23,24 and 4:2,3, where we have such phrases

as `kept in ward', `tutor to bring us to Christ', `under guardians and

stewards', and `children held in bondage'.

So far as the ceremony was concerned, the difference between the

transferring of a son into slavery, and his becoming a member of the family was

very slight.  In the one case the adopter said `I claim this man as my slave';

in the other, `I claim this man as my son'.  The form was almost the same; it

was the spirit that differed.

If the adopter died and the adopted son claimed the inheritance, the

latter had to testify to the fact that he was the adopted heir.  Furthermore:

`the law requires corroborative evidence.  One of the seven witnesses is

called. "I was present", he says, "at the ceremony.  It was I who held the

scales and struck them with the ingot of brass.  It was an adoption.  I

heard the words of the vindication, and I say this person was claimed by

the deceased, not as a slave, but as a son"` (W.E. Ball).

Bearing all these facts in mind, can we not feel something of the thrill

with which the Roman Christian would read the words of Romans 8?

`Ye have not received the spirit of bondage again to fear; but ye have

received the spirit of adoption, whereby we cry, Abba, Father.  The Spirit

itself beareth witness with our spirit, that we are the children of God:

and if children, then heirs' (15-17).

It is not so much the Holy Spirit addressing Himself here to the human

spirit in confirmation, but rather the joint witness of the Holy Spirit and the

spirit of the believer to the same blessed fact.

Closely associated with the law of adoption was that of the Roman will.

The Praetorian will was put in writing, and fastened with the seals of seven

witnesses (cf. Rev. 5 and 6).  There is probably a reference to this type of

will in Ephesians:

`In Whom also after that ye believed, ye were sealed with that Holy Spirit

of promise, which is the earnest of our inheritance until the redemption

of the purchased possession, unto the praise of His glory' (1:13,14).

W.E. Ball translates the latter part of the passage, `Until the ransoming

accomplished by the act of taking possession (of the inheritance)':