Divine Adoption in the Intertestamental Literature: Messiah, Israel, and the Spirit of Restoration
Divine adoption in the intertestamental literature shows how Jewish writers reflected on earlier biblical promises and expanded them with new hope for the Messiah and for Israel’s restoration. The adoption formula from 2 Samuel 7:14 ("I will be to him a father, and he shall be to me a son") provided the foundation, but by this period it was applied not only to the Davidic king but also to God’s people as a whole. This expectation became bound up with the promise of the Spirit in the age of renewal. These developments prepared the way for the New Testament’s teaching about Jesus as God’s Son and the church as God’s adopted children.
1. The Adoption Formula and the Messiah
Early Jewish texts such as the Florilegium apply the adoption formula directly to the Messiah. The promise first given to David’s offspring in 2 Samuel 7:14 was interpreted as pointing forward to the coming Anointed One who would embody Israel’s hopes.
This shows a development of thought:
Original context: David’s son Solomon was adopted into a father–son relationship with God (2 Samuel 7:14; 1 Chronicles 28:6).
Later interpretation: The Messiah, as a future Davidic king, would fulfill this adoption in a greater way.
Expectation: God would raise up a son who perfectly represents His people, ruling with justice and receiving the nations as an inheritance (Psalm 2:7–8).
This messianic application of adoption highlights a shift from Solomon’s partial fulfillment to a future king who would embody the promises in their fullness. The Messiah was anticipated as both God’s adopted Son and the one who secures the adoption of Israel.
2. The Adoption of God’s People in Restoration
Other intertestamental texts, such as Jubilees 1:24, apply adoption to the entire nation. In the time of restoration, Israel would again hear the covenant formula, "You shall be my people, and I will be your God" (Jeremiah 30:22), alongside the adoption formula, affirming their status as God’s children.
This expansion reflects three key convictions:
Exile signaled broken sonship — Israel’s rebellion made them "no longer my people" (Hosea 1:9).
Restoration requires renewed adoption — God would reclaim His children in mercy (Hosea 1:10, "It shall be said to them, ‘Children of the living God’").
Corporate identity — Adoption was not just for individuals but for the whole people, restored as a faithful family of God.
The Testament of Judah 24:3 brings these threads together, applying adoption both to the Messiah and to the people, showing how the king and the nation were bound in shared destiny.
3. Adoption and the Outpouring of the Spirit
Intertestamental writings also connect divine adoption to the Spirit. The prophetic promises of Isaiah, Ezekiel, and Joel became central to this hope:
Isaiah 42:1 – "Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him."
Ezekiel 36:27 – "I will put my Spirit within you, and cause you to walk in my statutes."
Joel 2:28 – "I will pour out my Spirit on all flesh."
This expectation of the Spirit created a threefold link:
Messiah as Spirit-filled Son — God’s chosen king would receive the Spirit as a sign of divine sonship.
Israel as Spirit-filled children — The people would be renewed by the Spirit, restored as God’s family.
Restoration of adoption — Adoption and Spirit baptism were two sides of the same promise.
By the time of the New Testament, this link was well established. Jesus’ baptism in the Jordan, where the Spirit descended and the Father declared, "You are my beloved Son" (Mark 1:11), fulfilled these expectations.
4. Patterns of Adoption in Jewish Expectation
The intertestamental reflections can be summarized as patterns preparing for Christ:
Adoption applied to the Messiah — anticipation of a Davidic king who is God’s son.
Adoption applied to Israel — hope of restored covenant sonship for the nation.
Adoption tied to the Spirit — expectation of renewal through divine presence.
Adoption and representation combined — the Messiah represents the people; their destiny is bound together.
These patterns converge in Jesus Christ. He is the Son who fulfills David’s promise, the true Israel who embodies the nation, and the Spirit-filled Messiah who brings adoption to all who belong to Him.
5. Gospel Fulfillment and Eschatological Hope
The New Testament builds directly on these intertestamental developments. Paul in Galatians 4:4–5 declares, "God sent forth his Son… to redeem those who were under the law, so that we might receive adoption as sons." Romans 8:15 describes believers crying, "Abba! Father!" through the Spirit, showing the fulfillment of both adoption and the Spirit’s outpouring.
What Israel longed for—the restoration of sonship, the Spirit’s indwelling, and the Messiah’s reign—has come in Christ. Yet the fullness is still to come. Romans 8:23 looks ahead to "the redemption of our bodies," the consummation of adoption. Revelation 21:7 confirms the eschatological hope: "The one who conquers will have this heritage, and I will be his God and he will be my son."
Thus, divine adoption in the intertestamental literature bridges the Old Testament and the New, preparing for the Gospel’s declaration that in Christ, God’s people truly become His children.
Conclusion
Divine adoption in the intertestamental literature reveals how Jewish writers developed earlier biblical promises. The adoption formula of 2 Samuel 7:14 was applied to the Messiah, to Israel as a nation, and to both together, anticipating a future of restored sonship. This hope became inseparable from the promise of the Spirit, who would confirm God’s fatherly relationship with His people. These themes found their fulfillment in Jesus Christ, the Spirit-filled Son, who brings adoption to all who believe. The intertestamental period thus serves as a vital link, showing how the hope of adoption matured until it was realized in the Gospel.
