Numbered With the Martyrs - Prayer Request

Today news came out that Pastor Yousef Nadarkhani has exhausted his legal options in the Islamic state of Iran and has been sentenced to death, which could come at any time, for having left Islam. Please be in prayer for this man, for his family, for his lawyer, and for his church; all of whom are being persecuted for their practice of the Christian faith. May the Lord be a shield about them (Ps. 3:3).

Pastor Nadarkhani Sentenced to Death

Numbered With the Martyrs - The Fate of the Apostles (Part 2)

We now continue our look at the Apostles and the martydom thereof.

"James, took in hand to govern the Church with the apostles, being counted of all men, from the time of our Lord, to be a just and perfect man. He drank no wine nor any strong drink, neither did he eat any animal food; the razor never came upon his head. To him only was it lawful to enter into the holy place...; and he used to enter into the temple alone, and there, falling upon his knees, by oft kneeling (for worshipping God, and craving forgiveness for the people), lost the sense of feeling, being benumbed and hardened like the knees of a camel. He was, for the excellency of his just life, called 'the Just,' and, 'the safeguard for the people.'

When many therefore of their chief men did believe, there was a tumult made of the Jews, Scribes and Pharisees, saying; There is danger, lest all the people should look for this Jesus, as the Christ. Therefore they gathered themselves together, and said to James, 'We beseech thee restrain the people, for they believe in Jesus, as though He were Christ; we pray thee persuade all them which come unto the feast of passover to think rightly of Jesus; for we all give heed to thee, and all the people do testify of thee that thou art just, and that thou dost not accept the person of any man. Therefore persuade the people that they be not deceived about Jesus, for all the people and we ourselves are ready to obey thee. Therefore stand upon the pinnacle of the temple, that thou mayest be seen above, and that thy words might be heard of all the people; for all the tribes with many Gentiles are come together for the passover.'

And thus the forenamed Scribes and Pharisees did set James upon the battlements of the temple, and they cried unto him, and said, 'Thou just man, whom we all ought to obey, this people is going astray after Jesus which is crucified.'

And he answered with a loud voice, 'Why do you ask me of Jesus the Son of Man? He sitteth on the right hand of the Most High, and shall come in the clouds of heaven.'

Whereupon they were persuaded and glorified God, upon this witness of James, and said, 'Hosannah to the Son of David.'

Then the Scribes and Pharisees said among themselves, 'We have done evil, that we have caused such a testimony of Jesus; let us go up, and throw him down, that others, being moved with fear, may deny that faith.' And they cried out, saying, 'Oh, oh, this just man also is seduced.' Therefore they went up to throw down the just man. Yet he was not killed by the fall, but, turning, fell upon his knees, saying, 'O Lord God, Father, I beseech thee to forgive them, for they know not what they do.' And they said among themselves, 'Let us stone the just man, James;' and they took him to smite him with stones. But while they were smiting him with stones, a priest, said to them, 'Leave off, what do ye? The just man prayeth for you.' And one of those who were present, a fuller, took an instrument, wherewith they did use to beat and purge cloth, and smote the just man on his head; and so he finished his testimony. And they buried him in the same place. He was a true witness for Christ to the Jews and the Gentiles."

These men had imagined in their wicked hearts that they could separate this man from the love of Christ. They had imagnied that through the practice of false religion they had a special claim on heaven and God's favor and that through intimidation they would be able to stifle the pious uprising of belief that was infecting the elect. They were so arrogant and self-righteous that they took the most pious man avaliable and believed they had persuaded him to speak ill of Jesus Christ. What they found instead was a man of character, a man that would not be silenced or intimidated and would not flee from the truth, not even for the sake of his own life. He died a righteous death and is now resting in the warmth of God's eternal favor.

What prevents us from making the same stand? What prevents us from standing for truth in the face of adversity? Death as a punishment for Christian belief is no longer commonplace in most of the world. So that can't be it, though that would be no excuse even if that was the case. Have we become so beholden to others, are we such men-pleasers that the mere possibility of falling into disfavor will silence us and lead our hearts to practice apathetic dead religion? Has being an outcast become so meaningful to us that we are willing to sit idly by and watch the Church be assaulted both from within and from without? This righteous man saw no such conflict, he knew the prize he was after and to forsake his conscience was tantamount to forsaking the very soul he had committed to Christ. The plot of the Scribes and Pharisees was ludicrous, it was impossible for a heart so in love with the Lord to play the role of Judas; may we all be as committed and confident as our dear brother James.

Study of Romans - Rom. 1:2

Note: All my commentaries are agreed here that the word “before” or perhaps “afore” is important because it erases all doubt of novelty. I have only included Calvin’s commentary on the subject but the impact of that one word is felt by all and commented on by all.

“Which He promised before…”
¨      As the suspicion of being new subtracts much from the authority of a doctrine, he confirms the faith of the Gospel by antiquity; as though he had said, “Christ came not on earth unexpectedly, nor did He introduce a doctrine of a new kind and not heard of before, inasmuch as He, and His Gospel too, had been promised and expected from the beginning of the world.” John Calvin
¨      The meaning is not, that the history of the Gospel was promised by the prophets, but that Jesus Christ, with all His benefits, (which is the direct subject of the Gospel history and revelation,) was promised or foreshown by them. Matthew Poole
¨      […] let me beg you to look and see what a very long time ago these things were foretold. For when God is about to do openly some great things, He announces them of a long time before, to practice men’s hearing for the reception of them when they come. Chrysostom
¨      […] that Gospel which… was thus expressly committed to the Christian apostles, was in a more obscure manner promised, and in some manner declared and exhibited, by His prophets, in the records of the Holy Scriptures, on which such bright luster is now thrown by comparing the predictions with the events. Philip Doddridge
¨      That is the Gospel which Paul was sent to preach, was the same system of grace and truth, which from the beginning had been predicted and partially unfolded in the writings of the Old Testament. Charles Hodge
¨      The Gospel is… what God had conceived in His own breast from eternity. This mystery was hid in Him from the beginning of the world, and was ordained before the world was; in time God was pleased to make it known to the sons of men. John Gill

Note: There is some minor discussion as to who the term prophet may be applied to as you can see Hendriksen refer to below. I simply don’t think there is any legitimate reason to get sidetracked addressing that though and have included his comment exclusively. Anyone else who addressed it among my commentaries agrees with Hendriksen but some have taken the time to refute others that may make claims that are otherwise. But no matter what else others will debate about we can use it in a general sense of the Old Testament prophets without fear of finding ourselves in error.

“[…] through His prophets…”
¨      […] as antiquity is often fabulous, he brings witnesses, and those approved, even the Prophets of God, that he might remove every suspicion. John Calvin
¨      When Paul says, “His prophets” he has reference, of course, not only to such holy men of God as Isaiah, Jeremiah, etc., but also to Moses, Samuel, David, etc. William Hendriksen
¨      Though the Roman church… [is] here reminded that in embracing the Gospel they had not cast off Moses and the prophets, but only yielded themselves the more intelligently and profoundly to the testimony of God in that earlier revelation. JFB, David Brown

“[…] in the Holy Scriptures.”
¨      He in the third place adds, that their testimonies were duly recorded, that is, in the Holy Scriptures. John Calvin
¨      […] one of the strongest proofs of the divine origin of the Gospel is found in the prophecies of the Old Testament. The advent, the character, the work, the kingdom of the Messiah, are there predicted, and it was therefore out of the Scriptures that the apostles reasoned, to convince the people that Jesus is the Christ; and to this connection between the two dispensations they constantly refer, in proof of their doctrines. Charles Hodge

Personal Summary:

You ever watch a show or movie where someone is speaking a foreign language and as they show the subtitle at the bottom of the screen, which in English is a few words making up a sentence, the person on the screen seems to talk forever? It takes them a minute to say what we could have said in a matter of seconds. While I have heard it said that English is a very difficult language to learn I must say that we at least seem to have a very efficient language as opposed to many others. But in relation to this verse we see, as with many others in the word of God, that it is amazing how our efficient language can only portray the barest glimpse of the deepest meaning included in a given passage. I wonder how often the brevity of a verse can lead us to naturally dismiss it without contemplating all that it entails?

Here we have an example of a verse we may have been prone to read and move along from without giving it much thought. After all, in our minds which have been conditioned on the reality and truth of the New Testaments we were raised with we don’t doubt the things that Paul is testifying to here. But more than Paul establishing his bona fide, there is actual application here for us as well as for those Paul was writing to in his own day.

Calvin says, “We may learn from this passage what the Gospel is: he teaches us, not that it was promulgated by the Prophets, but only promised. If then the Prophets promised the Gospel, it follows, that it was revealed, when our Lord was at length manifested in the flesh. They are then mistaken, who confound the promises with the Gospel, since the Gospel is properly the appointed preaching of Christ as manifested, in whom the promises themselves are exhibited.”

Hendriksen agrees with this verse’s impact when he says, “This passage is indeed very important. It shows us how Paul, inspired by the Holy Spirit, wants us to regard the Old Testament. He clearly views the old and the new dispensation as belonging together. He regards (a) the Old Testament and (b) the good news of salvation as proclaimed by Jesus and His messengers, as being a unit. Speaking by and large we can say that the Old Testament contains the promises; the New Testament shows how these promises had been, were being, and were going to be fulfilled.”

Matthew Poole adds, “He hereby intimates, that there is a great harmony and consent betwixt the prophets and apostles, the doctrine of the Old Testament and the New.”

We live in a time, perhaps not unique to us alone, where many are inclined to one of two errors: either a) they disregard the Old Testament altogether; or, b) they overestimate the Old which by default abrogates the clear testimony of the New. Both are error and both stand staunchly opposed to the testimony of Scripture. We are seeing in our day legitimate assaults on our faith as a result of these two errors.  The errors of Sacramentalism and an abandonment of Justification by Faith, even within Reformed churches, are symptomatic of this error. The Federal Vision, New Perspectives on Paul, and Emergent crowds find themselves in this category.

It is just as dangerous now as it was in Paul’s day. It inevitably leads either to ramped legalism or aggressively moves towards antinomianism. We have Christians running around today refusing to say or write the name of God, as if Christ had said “In this manner, therefore, pray: Our YHWH who art in heaven…” There are Christians running around panicking because they ate this food or that food and even worse did it on the Passover! Then there are those who seem to be chasing after the thought that Paul refutes in Rom. 6:1 and seeking to abandon the Moral Law entirely, or at least whatever part they no longer wish to adhere to. In Paul’s own day the Jews refused to acknowledge the harmony of the Old and the New and they were lost as unbelievers. They too thought they were earning their way into God’s favor and eternal rest, they denied Christ by refusing to acknowledge that He was the fulfillment of Old Testament prophecy and they were broken off from the tree. They had what they had been waiting for and they rejected it.

Paul here tells them clearly that the Old looked forward to the New and was fulfilled in it. The Old Testament ultimately fails if not paired with the New and the New Testament stands on similar ground. They need each other; they are not disconnected themes that stand opposed to one another but beautiful harmonious revelations of God’s will for all of mankind. Nothing on earth can be found that is more beautiful than the Gospels. They are the revealing, the grand unveiling, of God’s plan for redeeming the elect; it is the much anticipated fulfillment of the entire Old Testament. With bated breath all of history looked forward to the moment when the Christ would appear on the scene and Paul here says, “The time has come, it is here! I have been sent to share this good news with you!” But alas, those in Paul’s own time, like those in our day, made the error that cost them so much: they refused to see how the two work together in harmony and as a result rejected, in sin, much that was there for the good of their souls.

Let us understand the simple rhyme Hendriksen leaves for us, “The New is in the Old concealed, the Old is by the New revealed.” Or perhaps it is sufficient to hear Paul tell us as plainly in 2 Tim. 3:16-17, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work.” So then let us dedicate ourselves to the study of the entire canon of Scripture that we indeed may be ready for every good work to the glory of our Father in heaven. What an act of love that He has left us His word and oh how foolish we would be if we were not to use it in its entirety. May the Lord give us wisdom to understand and apply the clear testimony of his Word, Amen.

Study of Romans - Introduction and Rom. 1:1

This is the kick off for a study that will work its way through the book of Romans. I don't claim that it will be quick, but I do intend that it should be throrough and will be conducted in the same manner as the Study on Psalms for those of you that follow it. Please pray the Lord use this to His glory, as I have, and that if I am imparted with any wisdom at all I will use it to the edification of my family in the least and to any others the Lord sees fit to lead to participate in this study.

Romans

Introduction:

¨      […] it [appears] beyond all controversy, that besides other excellencies, and those remarkable, this can with truth be said of [Romans], and it is what can never be sufficiently appreciated – that when anyone gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture. John Calvin

¨      […] I grieve and am pained, that all people do not know [the apostle Paul], as much as they ought to know him; but some are so far ignorant of him, as not even to know for certainty the number of his Epistles. And this comes not of incapacity, but of their not having the wish to be continually conversing with this blessed man. For it is not through any natural readiness and sharpness of wit that even I am acquainted with as much as I do know, if I do know anything, but owing to a continual cleaving to the man, and an earnest affection towards him. For, what belongs to men beloved, they who love them know above all others; because they are interested in them… And so ye also, if ye be willing to apply to the reading of him with a ready mind, will need no other aid. For the word of Christ is true which saith, “Seek, and ye shall find; knock, and it shall be opened unto you.” (Matt. vii. 7.)… For from this it is that our countless evils have arisen—from ignorance of the Scriptures; from this it is that the plague of heresies has broken out; from this that there are negligent lives; from this labors without advantage. For as men deprived of this daylight would not walk aright, so they that look not to the gleaming of the Holy Scriptures must needs be frequently and constantly sinning, in that they are walking in the worst darkness. And that this fall not out, let us hold our eyes open to the bright shining of the Apostle’s words; for this man’s tongue shone forth above the sun, and he abounded more than all the rest in the word of doctrine; for since he labored more abundantly than they, he also drew upon himself a large measure of the Spirit’s grace. (1 Cor. xv. 10.)… [We] may see specially in the soul of Paul, who having as it were become winged through love, went continually round to all, abiding nowhere nor standing still… Let us too then, in imitation of him, each one bring into order, if not the world, or not entire cities and nations, yet at all events his own house, his wife, his children, his friends, his neighbors. And let no one say to me, “I am unskilled and unlearned:” nothing were less instructed than Peter, nothing more rude than Paul, and this himself confessed, and was not ashamed to say, “though I be rude in speech, yet not in knowledge.” (2 Cor. xi. 6.) Yet nevertheless this rude one, and that unlearned man, overcame countless philosophers, stopped the mouths of countless orators, and did all by their own ready mind and the grace of God. What excuse then shall we have, if we are not equal to twenty names, and are not even of service to them that live with us? This is but a pretence and an excuse—for it is not want of learning or of instruction which hindereth our teaching, but drowsiness and sleep. (Acts i. 15; ii. 41.) Let us then having shaken off this sleep with all diligence cleave to our own members, that we may even here enjoy much calm, by ordering in the fear of God them that are akin to us, and hereafter may partake of countless blessings through the grace and love of our Lord Jesus Christ towards man, through Whom, and with Whom, be glory to the Father, with the Holy Ghost, now, and evermore, and to all ages. Amen. Chrysostom
¨      The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent. John Gill
¨      The epistle consists of three parts. The first, which includes the first eight chapters, is occupied in the discussion of the doctrine of justification and its consequences. The second, embracing chapters 9 – 11, treats of the calling of the Gentiles, the rejection and future conversion of the Jews. The third consists of practical exhortations and salutations to the Christians at Rome. Charles Hodge
¨      […] I think it must be evident to every reader of common discernment and attention, that Paul is laboring through all this epistle, “to fix on the minds of the Christians to whom he addresses himself, a deep sense of the excellency of the Gospel, and to engage them to act in a manner agreeable to their profession of it.” Philip Doddridge

I will not add much to the already well covered introduction to this book. What I will say is that the reason behind this study is that, as Calvin pointed out, we may have a deeper understanding of the word of God, and as Chrysostom said, we may have a deeper heart for God and for His people. Everything we do as Christians should be geared towards growing in grace and piety to the glory of God. We should be striving to learn the doctrines left to us in the Bible and we should be striving to be more mature Christians. To that end, just as the book of Psalms has been an integral part of any explosion of true piety, I trust that this book will act in like manner and lead us all to live more pious lives.

1:1

Note: The book starts with Paul declaring his name and there is some controversy over how this name came into being. One theory is that it happened when he converted Sergius in Acts 13:7, 9; for this is where we see it first mentioned. Others think that it had reference to stature; Paulus meaning little in Latin. Others think that it took place at his conversion, much like Abram became Abraham. But with the exception of Chrysostom, who favors the last of those possibilities, every one of the other eight commentaries I have favor that Paul had two names as was common in the time. Saul then was his Jewish name and Paul would’ve been his name as a Roman citizen. Calvin opines that the most likely reason that Paul used the Roman version was “because in the churches to which he wrote, it was more known and more common, more acceptable in the Roman empire, and less known among his own nation. It was indeed his duty to avoid foolish suspicion and hatred under which the name of a Jew then labored among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself.” This seems the most likely explanation of why he is known to us as Paul rather than Saul.

Another brief consideration here is the word which then immediately follows his name: “a servant.” Some translations have this in English as “bondservant’ rather than simply servant which makes it akin to “slave.” Now the Greek word used here is doulos which can be translated into English as slave, this much is true. William Hendriksen explains the problem with that when he says, “[…] with the concept of slave we generally associate such ideas as involuntary service, forced subjection, and (frequently) harsh treatment, many have, probably correctly, concluded that “slave” is not the best English equivalent in this context.” David Brown well covers this topic and shows very well that the word left on its own is indeed identified with slavery, there is no way around it. But he then goes on to explain how it was a willing privilege that the first Christians would’ve identified themselves as such. He says, “Among the earliest Christians, indeed, so great was felt to be the honor and privilege of standing in such a relation to Christ, that it absorbed every repulsive association attaching to the word that expressed it…” In the end Hendriksen summarizes the meaning and context which tells us that Paul is willingly surrendering himself completely to his Master Christ.

“[…] a servant of Jesus Christ, called to be an apostle…”
¨      He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine…; first, by asserting his call to Apostleship; and secondly, by showing that his call was not connected with the Church of Rome: for it was of great importance that he should be deemed an apostle through God’s call… The meaning is this,– that Paul was a servant of Christ, not any kind of servant, but an apostle, and that by the call of God, and not by presumptuous intrusion. John Calvin
¨      Paul… was an apostle in the richest sense of the term. His apostleship was the same as that of the Twelve… Paul even stresses the fact that the risen Savior had appeared to him just as truly as He had appeared to Cephas. That same Savior had assigned to him a task so broad and universal that his entire life was henceforth to be occupied with it… The characteristics of full apostleship… were as follows: In the first place, the apostles have been chosen, called, sent forth by Christ Himself. They have received their commission directly from Him. Secondly, they are qualified for their tasks by Jesus, and have been ear-and-eye witnesses of His words and deeds; specifically they are witnesses of His resurrection… Thirdly, they have been endowed in a special measure with the Holy Spirit, and it is the Holy Spirit who leads them into all truth… Fourthly, God blesses their work, confirming its value by means of signs and miracles, and giving them much fruit upon their labors… Fifthly, their office is not restricted to a local church, neither does it extend over a short period of time; on the contrary, it is for the entire church and for life. William Hendriksen
¨      It has… been properly remarked, that as the expression, servant of Christ, implies implicit obedience and subjection, it supposes the Divine authority of the Redeemer. That is, we find the apostle denying that he was the servant of men, rejecting all human authority as it regards matters of faith and duty, and yet professing the most absolute subjection of conscience and reason to the authority of Christ. Charles Hodge
¨      […] Paul, who, though once a bitter persecutor, hath now the honor to style himself a servant of Jesus Christ; whose property he humbly professes himself to be, and glories in it, as his highest happiness, to be absolutely at the command and disposal of such a Master. Philip Doddridge

“[…] separated to the gospel of God.”
¨      […] the choosing for the gospel…, expresses the end as well as the use of the Apostleship; for he intended briefly to show for what purpose he was called to that function. John Calvin
¨      As the testimony which the apostles were to bear related to all that Jesus had taught them, it was by preaching the gospel that they discharged their duty as witnesses… it is an explanation of his apostolic office, and in the further assertion of his divine commission that Paul adds, separated unto the gospel of God… It is obvious, therefore, that the apostle here refers to his appointment by God to his office… Paul’s designation to office was neither of man, nor by man. The words, unto the gospel, expresses the object to which he was devoted when thus separated from the mass of his brethren; it was to preach the gospel. Charles Hodge
¨      He calls it ‘the gospel of God” here, because in the next two verses he was going to speak more immediately of what God had to do with it. David Brown

Personal Summary:

If we are to give a cursory read to this first verse in the book of Romans it would appear to have little or no meaning. But as we look a little deeper into it quite a bit stands out to us. There are two things I would like to specifically talk about, 1) the office of Apostle, and 2) being a servant of Christ.

For the first consideration I think it important to understand what the office is and to whom it was assigned. I won’t spend any time reiterating what was previously said, but if you had missed it above then please go back and read what William Hendriksen says and what all of the other commentaries agree with. Sufficient for what I wish to say, though, is that this was a special office where these men received their commission, or ordination, directly from Christ Himself. This is important to us today because they are a plethora of men (and even women) running around calling themselves apostles, with the approval of their denominations and local churches, and they do so with zero merit. I am not even talking about false religions such as the Mormons who apply whatever sounds good to them with no biblical authority at all. Within the scope of what calls itself evangelical Christianity there are many that are running around trying to apply this title either to themselves or to others within their ranks. It is a false title, one that cannot be biblically justified, and will never carry the authority or weight of those that were ordained to fill this office by Christ Himself. They are not able to even fulfill the minimum qualifications for the office. Whether this is done through woeful ignorance or through deliberate deception I cannot say. But I think, and this is merely my opinion for what it’s worth, they are trying to accomplish the exact same thing Paul was when he stated his legitimate claim to the office. They are trying to elevate themselves to a special position where Paul was merely qualifying that our Lord had actually placed him in that special position. One was blessed abundantly and one leads souls to ruin. We must be on our guard for these men that would desire that we think more highly of them than we should and understand that the office of apostle will never be fulfilled again.

For the latter consideration we see the heart of the apostle Paul. He had a servant’s heart. First and foremost he was a servant to our Lord and second to those he was called to serve. We must have this same heart. We must follow the lead of Paul and of the first Christians. Remember David Brown said of them, “Among the earliest Christians, indeed, so great was felt to be the honor and privilege of standing in such a relation to Christ, that it absorbed every repulsive association attaching to the word that expressed it…” They happily and willingly identified themselves as servants, slaves, of Jesus Christ. It was an honor for them to do so. But in this age where men spend more time seeking autonomy from God than submitting to Him, this is a brutal concept that is an affront to many of us. Submission in any form is ultimately frowned upon, yet alone slavery which requires complete submission; yet, this is exactly what we are called to. Christ said in Jn. 14:15 if you love me, keep my commandments. That doesn’t leave a lot of room for interpretation. We are to submit ourselves to Him entirely. Furthermore, it is not the burden our sinful hearts have imagined it to be. Christ who demands utter and complete submission also said in Matt. 11:30 my yoke is easy, and my burden is light. It is a beautiful relationship we share with our Lord and when we submit to Him we are free to let go of the many struggles and worries that plague us in this life. We are free to put them at His feet knowing that He who demands our complete devotion will not suffer us to be unnecessarily burdened. Paul had spent his life as a Pharisee, wholly dedicated to working his way into heaven and was more disciplined in their foolish rituals then we could ever hope to be; but this same Paul only flourished and found true freedom when he became a slave to Christ. It is no different for us today, the offense to our sinful hearts is the same now as it was then, but the expectation of the saints is also no different and the rewards are just as real today as they have ever been. Our Master is a loving kind Master who will take care of us. It is in Him that we can trust all we have and are both now and always. With that in mind may we all learn to serve and submit to our holy Lord and Savior Jesus Christ, Amen.

The Prodigal Son and the Wayward Children of the Saints

In this paper we are going to look at the parable of the Prodigal Son and view it in its most basic form regarding the struggle of the saints in dealing with wayward children. Now, let it be said up front that I fully recognize that this parable is not intended to deal with this issue exclusively, or even primarily, but it is nonetheless a part of the consideration.

It is a sad reality of Christian homes that children break away from us and go their own way. At times it can be a painful ordeal as you struggle to impress upon them the need to care for their souls versus satisfying their lust for immediate sinful gratification. But in many cases after years of Christian education and after much pleading for their souls the child still feels the need to reject what they have been taught and to leave the family in search of what they think will please them more. As we walk through this parable it will no doubt cause a great many of you to nod in agreement that this is what you are or have experienced with your own children. But as you do so remember there is hope in this parable and in many places beyond, some of which we will look at as well.

Lu. 15:11-13

First we see the introduction of the whole parable in light of the actions and the motivations of the younger son. William Hendriksen explains, “The younger of the two sons became tired of staying at home. As has been the case with certain young people ever since (and the situation deplorable even today), this young man desired to be free from parental restraint. He was convinced that being by himself, away from the eyes of his parents…, he would be able to do whatever he wanted, and this “freedom” would make him happy. Of course, to carry out his plan he needed money. He probably knew that… one-third of the parental estate would be his when his father died. But he wanted that portion now. He could not wait. Now it must be granted that a father did at times make “gifts” to his children while he was still alive, but this young man was not satisfied with a mere gift. He wanted his entire portion, and he wanted it here and now."[1]

David Brown says, “[…] weary of restraint, panting for independence, unable longer to abide the check of a father’s eye."[2]

The child has reached an age where rather than heed the instruction of his parents in a pious manner he behaves more like the men mentioned in Ps. 2:1-3. Is this not a fairly common experience? We see our children become hard to the exhortations of their parents and infatuated with the world about them they seek to be freed of the bonds that have held them so tenderly throughout their youth. If you have been fortunate enough not have seen this in your own children then perhaps you may recall a time when you yourself were guilty of this. The reality is they have caved into their flesh, they have seen a glimpse of the other side of the hill and nothing can restrain them from traveling into those distant lands no matter how hard you try. Your yoke has become unbearable and nothing much matters to their youthful minds except to escape.

But more than that there is normally little or no regard to the welfare of those around them. The hurt that ensues is acceptable collateral damage for them. It is highly likely that whether or not they are hurting others hasn’t even crossed their minds. Here the young man displays his selfishness through the demand for his inheritance. And make no mistake about it, though it may have been his eventually anyway it was not the norm that he should have it now, so demand he will and demand he does. Matthew Henry says, “What his request to his father was: He said to his father, proudly and pertly enough, “Father, give me” – he might have put a little more in his mouth, and have said, Pray give me, or, Sir, if you please, give me, but he makes an imperious demand – “give me the portion of goods that falleth to me; not so much as you think  fit to allot me, but that which falls to me as my due."[3] He selfishly views his inheritance not as the blessing it is, but as a debt owed to him that must be paid upon demand. It smacks of the same selfish arrogance shown in the parable of the Unforgiving Servant in Matt. 18.

Hendriksen sums up the selfishness of the child well when he says, “Aside from the fact that in all probability [the son’s demand] meant that the entire estate had to be broken up – a considerable portion of the holdings sold and converted into cash – and that as a result whatever was left would be seriously affected, did he at all consider what he was doing would grieve his father? What an insult it was to him? As if the young man’s “freedom” would actually be better for him than the loving care and advice he was constantly receiving from his father at home!"[1]

Children in this state of mind view the instruction of their parents as unreasonable shackles, whatever they may gain from them for their benefit as debt, and whatever the cost may be to the rest of the family as inconsequential. What they desire, what they chase after, what they think is best for them is not rooted in logic or love for their family and certainly not with any regard to whether or not they are glorifying God. For the time being, they are lost to you (at least spiritually speaking). Thinking they are ready for the world they travel, as Hendriksen says, “Apparently as far away from [their] home as [they] dare to go. Does not this folly remind one of the prophet Jonah who seems to have thought that by boarding a ship for Tarshish he could get away from God?"[1]

Luke 15:14-19

Next we see the often unfortunate reality these children face. They run after the desires of the flesh and never stop to consider that they will not be left peacefully alone like other children. These children have been raised in Christian homes by pious parents who have instructed them in the way of God. Their conscience is a burden to them and nothing seems to ultimately go right for them. Eventually they find themselves mired in ruin and desperate for help.

The young man in the parable provides us with an example of what many of these children face. Once again Hendriksen says, “How utterly foolish this conduct of his! First he gathered “all he had,” leaving nothing behind in case his plan should not work out and he should wish to return home; and now, in addition, he spent money right and left until in no time there was nothing left."[1] It may not be riches that are being squandered by the vast majority of our children but their spiritual health fades as quickly as the money this young man spent. Then, like him, they find themselves destitute and broken, mere shells of the glorious specimens that left the home.

Imagine the humiliation these children feel. Having abandoned all that is right and pure in their lives, having left the comfortable confines of their homes, they find themselves destitute and then famine arrives. Perhaps like the young man in the parable they are forced to do things to provide for themselves that otherwise would have been unimaginable, things that are even contrary to the quiet voice of conscience in their heads. For the young man in the parable the greatest expression of this was to be found in his caring for the pigs. This wasn’t just work that had previously been beneath him and in and of itself humiliating, but he was a Jew, doing so bruised his spirit as well as his pride. Hendriksen says, “A Jew feeding pigs, unclean animals, how degrading! How humiliating! Was not this saying current among the Jews: ‘May a curse come upon the man who cares for the swine’?"[1] In spite of all that has happened to the young man it is as Brown says for the man in the parable and our wayward children alike, “[…] pride, it seems, was not yet humbled; he could not brook the shame of a return."[2]

To add insult to injury the young man couldn’t even fill his aching stomach with the food the pigs were eating though he longed to. It doesn’t even seem that anyone stepped in to help him, they just let him starve. I suppose we can assume that he was paid a small wage for caring for the pigs and it was just enough for him to survive on though not enough to satisfy him. This too, is the way that wayward children face the world. They get to a low point and their souls are aching for the care that they were previously accustomed to. Yet the world cares nothing for these children and should their story be ultimately known they may even relish in their demise. “Ha! Another Christian who has turned his back on God and is worth nothing! See! There is no hope in Christianity, all religion is a lie!” Jer. 30:14 becomes all too real, “All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.”

Their disquieted souls long to be nourished as they had become accustomed to and all they can find is wickedness which leaves them perpetually hungering for more; something, anything, to satisfy the hunger they feel inside them. Like the man in the parable they fill this need with inadequate and unfulfilling means. They join false churches; they put on a pretense of religion as long as it doesn’t challenge their hearts towards true piety or turn them back to their homes. Alas, they find that only for a very short time do they seem able to hope for something better than what they currently have. It is at this moment that they feel, as David Brown says, “[…] like Jonah, whom the storm did not overtake till on the mighty deep at the mercy of the waves, [and then they feel] as if ‘the stars in their courses were fighting against’ [them]."[2] The Lord is dealing with this wayward child and as we all know from experience, as necessary as it is, being disciplined by the Lord is not an enjoyable time.

But, the Lord must deal with them; the Lord must have His will fulfilled in their lives. We must allow that to happen. We cannot be agents of disruption in their lives. We care for them, we pray for them, we long for them with all of our hearts, yes; but we turn them over to the Lord and happily allow Him to work in their lives regardless of the emotional strain that may cause us and them at the time. We have committed these children to the Lord from their birth, we have set them aside for His disposal, and we have faithfully raised them accordingly believing all along in the covenant promises of God to save our children; nothing has changed. Do we assume that the Lord becomes impotent when our children leave the home? Has His purpose changed? No, nothing has changed! “For I am the Lord, I change not.” (Mal. 3:6). God has assured us that He is the same “yesterday, and today, and forever.” (Heb. 13:8) The only thing that has changed is that we now question Him; we panic, and our faith in Him, that He will save our children, falters. But we must hold on to faith in God for in that we can rest easy knowing that whatever happens His will is going to be accomplished, whatever that will may be, and that is our overriding concern. We represent to these children what we have always represented and what we must not depart from, we are to be examples of piety and faithfulness, and we are to trust that our imperfect examples will have been, and continue to be, pressed upon their hearts until the Lord extends to them the effectual call and they become not just children alone but brothers in Christ.

Eventually, and please don’t try and put a time limit on it as it will happen if and when the Lord pleases that it should happen, they are humbled; no longer able to bear the burden of the world they return home. The same was true of the Prodigal Son. Matthew Henry speaks not only of this but of his return to sanity, which he had clearly abandoned upon leaving the home, he says, “A sinful state is a state of madness and frenzy. This is intimated in that expression, when he came to himself, which intimates that he had been besides himself. Surely he was so when he left his father’s house, and much more so when he joined himself to the citizens of that country… Sinners, like those that are mad, destroy themselves with foolish lusts, and yet at the same time deceive themselves with foolish hopes; and they are, of all diseased persons, most enemies to their own cure."[3]

With a return to sanity the Prodigal Son returned home prodded on by his misery. Henry says, “What was the occasion of his return and repentance. It was his affliction; when he was in want, then he came to himself. Note, Afflictions, when they are sanctified by divine grace, prove happy means of turning sinners from the error of their ways. By them the ear is opened to discipline and the heart disposed to receive instructions; and they are sensible proofs both of the vanity of the world and of the mischievousness of sin."[3] The misery that ensues for the Prodigal Son, or in this consideration our wayward children, is there for a reason! It is used by the Lord to turn their hearts back to him and back to those who truly love them and care for them. It is why we cannot be detrimental to that process as the Lord turns their hearts from stone to clay. It is through such happenings that the Lord leads them to repentance and sets their feet on the straight path. It isn’t just that they come back but that they come back with a truly penitent heart. Hendriksen says, “[The Prodigal Son] arrives at the conclusion that his decision to leave home was what? Simply unwise? A practical error? No, definitely a sin, nothing less. A sin committed against whom? Against his father? Well, first and most of all against “heaven,” that is, “against God.” It was God who had given him a wonderful, kind, and loving father; hence “against heaven” and “in your sight” (or: against you)… What a change in this young man. How penitent he has become."[1] As common as the experience may be for the children of pious parents to be wayward for awhile, it is equally common that they return when the Lord has worked in their hearts as He sees fit. We must wait patiently to see that end realized.

Luke 15:19-24

Now the Prodigal Son comes home. I love the way that Hendriksen speaks of this moment. It has so much force and emotion behind it. He says, “It is clear that the father never lost interest in his wayward son. Again and again he must have been on the lookout for him. And now… there he sees him in the distance. What does the father do…? he sympathizes deeply, runs, embraces, and kisses. And all this before the son has even said a word! Such marvelous love! […] ‘I have sinned against heaven and in your sight; I am no longer worthy to be called your son.’ That is what the son had intended to say. But he had also intended to say even more, namely, ‘Make me as one of your hired men.’ He never said it. The father never gave him a chance to say it. Marvelous!"[1] You see, while we should not interfere with the work of the Lord we should be eagerly anticipating their return. We should be diligently praying for them and witnessing to them as the Lord provides opportunity. We should be joyfully greeting them upon their return and forgiving them as loving parents who pity the tragedy they have just experienced and celebrate their repentant hearts returning to the Lord and to our homes. Forgiveness is theirs without reservation; repentance brings them back into the fold.

Herein is our hope for these wayward sons of ours. We should have realized long ago that their salvation was dependent on the Lord just as ours was. We play a part in bringing them to that end; but, if it was their parents that were the primary consideration by which they would be saved they would all be doomed for hell. For example, I fear that a great many of us do not stand up too well to the demand of Eph. 6:4. Calvin says, “A hard and unkind severity makes [children] obstinate and destroys their sense of filial duty. At the same time, Paul insists on discipline, because he does not want children to be spoiled by doting parents."[4] Martin Bucer adds, “Christian people are free, and so every teaching and admonition directed at them must be moderated so as to lead, not drag them, and to advise them gently, not compel them by force. Therefore the apostle advises parents not to provoke their children to anger, that is, not to exacerbate their minds. If they force them to do their duty by employing intemperate severity, they will never make them good or prepared to of the extra mile. Therefore he urges that they should be brought up in the training and instruction of the Lord."[4] I don’t know that many, if any of us, can say we are not guilty to whatever degree of violating this Scriptural command. If our perfect parenting was to be the thing that their eternal salvation depended upon then there will never be a godly race on this earth, our failures and sin would permanently destroy the Christian faith.

But that is not the case at all. Pr. 22:6 tells us, “Train up a child in the way he should go: and when he is old, he will not depart from it.” Franz Delitzsch says that this proverb “refers to that training of youth, in conformity with his nature, which becomes a second nature, that which is imprinted, inbred, becomes accustomed."[5] In other words, our duty lies exclusively in the planting of the seed. In the same way a farmer plants a seed in the ground, and all that entails, as his responsibility in securing a crop, we plant the seed in the hearts of our children that they may be blessed with salvation. But, and this is a big but, just as the growing of the farmers crop depends upon God providing rain and sun in order to grow a healthy crop, we depend on God to grow the seed of faith we have planted in our children’s hearts. Archibald Alexander explains it this way, “It may be justly and scripturally compared to a growing crop: after the seed is sown it vegetates, we know not how, and then it receives daily the sun's influence, and from time to time refreshing showers; and later, after a long drought, there comes a plentiful shower, by means of which, nutriment is afforded for the formation of the full corn in the ear. No one will dispute the importance and efficacy of this last shower in maturing the grain; but had there been no cultivation and no showers long before, this had never produced any effect."[6] The important thing to know is that our hope for our children, indeed their hope for themselves lies not in the brilliance of the parent but in the faithfulness of God to grow the seed. Without God the seed would lie eternally dormant and even the best parent ever to walk the face of the earth would see their efforts amount to nothing. It is a wonderful grace that we look to the Lord to secure our children’s salvation; it is our hope for them, and it is a blessing to all.

If you are dealing with this issue in your life, regardless of the age of your children, may you set aside despair and reach for the sure of hope of the Lord our God. He is rich in grace and we know that not one person that has ever been numbered with the elect will be lost (Jn. 10:27-30). Just like the Lord has saved us as sinners, we whom the Prodigal Son represents, just like He called many of us back from the brink of destruction, our children are in His hands and with Paul we may boldly say, “I know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day.” (2 Tim. 1:12)

Plead with them, wait eagerly for them, pray for them daily, and wait on the Lord to answer your prayers. It may not happen in a day, a year, or even a decade, but if they are His they will indeed come and you have no reason to doubt that they are not. Do not attempt to delve into eternal calling regarding your children no matter how bad it gets, the current evidence may have little or nothing to do with where they will spend eternity. Paul was an accomplice to murder and yet he was the apostle the Lord used to evangelize the Gentiles. Your child may yet be called into God’s service and I would not surrender that hope for anything on this earth.

May the Lord who gives graciously to His children, may the Lord who has promised that no good thing will He withhold from them that walk uprightly bring peace and patience to your stricken hearts, and may He bless each of our children with salvation to His glory and for their good, Amen.

1. William Hendriksen, New Testament Commentary, vol. 3, Baler Academic, pp 752-756

2. David Brown, JFB Commentary, vol. 3, Eerdman’s Publishing Co., pp 288-291

3. Matthew Henry, Commentary on the Whole Bible, Hendrickson Publishers, pp 1497-1499

4. Gerald L. Bray, Reformation Commentary, IVP Academic, vol. 10, pg. 395

5. Franz Delitzsch, K&D Commentary on the Old Testament, Eerdman’s Publishing Co., vol. 6, pp 86-87

6. Archibald Alexander, Thoughts on Religious Experience, Banner of Truth, pg 3