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

Numbered With the Martyrs - The Fate of the Apostles (Part 1)

As usual we reference that great work by John Foxe which details the martyrdom of the saints. Today we look at the fate of the apostles and how these men gave all they had to serve their Lord. Their piety and witness even, and especially, in death is a testament to the work of the Spirit upon their hearts. May we all be so bold and steadfast in our walks.

I am splitting this up to allow it to be more readable. We will still cover Andrew, Peter, Paul, and James in other parts soon to be published. For now let us consider the following.

The Apostle James:
After the martyrdom of Stephen, suffered next James the holy apostle of Christ, and brother of John. "When this James," saith Clement, "was brought to the tribunal seat, he that brought him and was the cause of his trouble, seeing him to be condemned and that he should suffer death, was in such sort moved therewith in heart and conscience that as he went to the execution he confessed himself also, of his own accord, to be a Christian. And so were they led forth together, where in the way he desired of James to forgive him what he had done. After that James had a little paused with himself upon the matter, turning to him he saith, "Peace be to thee, brother;" and kissed him. And both were beheaded together, A.D. 36.



The Apostle Thomas:
Thomas preached to the Parthians, Medes and Persians, also to the Carmanians, Hyrcanians, Bactrians, and Magians. He suffered in Calamina, a city of India, being slain with a dart (or spear).






The Apostle Simon:
Simon who was brother to Jude, and to James the younger..., was Bishop of Jerusalem after James, and was crucified in a city of Egypt in the time of Trajan the emperor. Simon the apostle, called [the Zealot], preached in Mauritania, and in the country of Africa, and in Britain: he was... crucified.




The Apostle Mark:
Mark, the evangelist and first Bishop of Alexandria, preached the Gospel in Egypt, and there, drawn with ropes unto the fire, was burnt and afterwards buried in a pace called there "Bucolos," under the reign of Trajan the emperor.




The Apostle Bartholomew:
Bartholomew is said to have preached to the Indians, and to have translated the Gospel of Matthew into their tongue. At last in Albinopolis, a city of greater Armenia, after divers persecutions, he was beaten down with staves, then crucified; and after, being [stripped of his skin], he was beheaded.



The Apostle Matthew:
Matthew, otherwise named Levi, first of a publican made an apostle, wrote his Gospel to the Jews in the Hebrew tongue. After he had converted to the faith Ethiopia and all Egypt, Hircanus, their king, sent one to run him through with a spear.




The Apostle Philip:
Philip, the holy apostle, after he had much labored among the barbarous nations in preaching the word of salvation to them, at length suffered, in Hierapolis, a city of Phrygia, being there crucified and stoned to death; where also he was buried, and his daughters also with him.


Let us consider the great witness these men have left us. Willing to give all to serve their Lord they paid with their lives. In detesting displays of hate and sin, cruel and malicious murder was committed against them; yet, they were faithful to the end. How remarkable it is that we read of James, the brother of John, that he converted the very man who had brought him before the tribunal. How remarkable it is that he then forgave him for what he had done so that the two could die together as brothers, both having the peace of a clear conscience. And then there is "Doubting" Thomas who didn't seem to doubt much of anything at all as he evangleized the nations and laid down his life to serve his Lord.

Beatings did not disuade them, imprisonment did not disuade them, nothing could stop them from proclaiming the Gospel of Jesus Christ to the world. Their faith in Him and their committment to fulfill the Great Commission stands as an example to the rest of us that we must be willing to follow and support. Their piety must be our piety too, it must be the mark of our character that we too are willing to die as martyrs if it will but glorify the Lord in doing so. Onward Christian Soldiers!

Youth’s Lost Innocence

Loathe the day when naïve eyes
Lose the brightness of their view;
Lost from focus is the prize
Like an old toy no longer new.

Oh! The pain to see it slip! When
Offended by the good and pure,
Once and for all their eyes are dimmed;
Obviously no longer demure.

Valiantly we try to save,
Victory we seek to secure,
Very little seems to sway, when
Vying against the world.

Everyone must see this,
Everywhere it’s true,
Every child’s lost innocence
Engulfs our hearts in blue.

Underneath it all I pray,
Unconditional love will last.
Unbreakable bonds with God will stay, when
Unthinkable things have passed.

If any of my dear children should be reading this then I ask that you pay attention for there is a less obvious message written in this poem directed exclusively at you.

The Christian’s Obligation to Give

I undertake this task because it is apparent to me that the principle of giving within the Christian church is lacking. I don’t make the assertion that this holds true in all places around the world, but it certainly holds true in the United States and perhaps in all of Western culture. Giving is quickly becoming a foreign concept to the people of God. Mired in materialism and selfishness a great many Christians refuse to give almost anything to anybody. Think otherwise? Look at the faces of the people in the pews around you the next time a pastor dares to bring up the need for people to tithe faithfully; not that they dare do so very often for fear of backlash from their congregants. I have even heard professed Christians questioning whether or not they should have to tithe at all and demanding that their pastors go out and look for a second job in order to support him and his family. So the purpose of this study is to clarify 1) what the biblical principle of giving is, 2) whether or not we are to give for the care of our pastors, 3) caring for the poor within our ranks, and 4) the role of the Church itself in relieving the poor.

1) What is the biblical principle of giving?

We begin with a look at the passage of 2 Cor. 9:6-15. Here Paul lays out what the demand of God is as given to us in His inerrant word. I think even a cursory reading of this passage would reasonably lead one to come to the conclusion that God has never insisted that we act as misers with the bountiful wealth He has given us. But that would be at best the negative understanding of the positive command. And more than just forbidding us from hoarding our wealth and possessions God is indeed giving a positive command.

Paul begins by addressing the normal thought process of one who is giving of what they have with the analogy of sowing seed. John Calvin says, “[…] in sowing, the seed is cast forth by the hand, is scattered upon the ground on this side and that, is [covered], and at length rots, and thus it seems as good as lost. The case is similar as to alms giving. What goes from you to some other quarter seems as if it were diminishing of what you have.” See, people are afraid that if they give what they have then it will be lost forever and if lost forever then they will lose their nice house, their expensive cars, their ability to take vacations, or whatever the luxury may be. This mindset shows a great lack of faith being placed in the Lord to provide for you and to care for you even though you have accumulated all you have from His hand in the first place. It is as if we think the Lord was good to me for this season but he will not remain so and thus I must hoard my possessions to make sure that I can maintain this lifestyle throughout my life. Perhaps we would be wise to remember the Parable of the Rich Fool found in Luke 12:13-21.

But rather than leave us with that analogy alone Paul uses it to tell us that there is both a blessing and a warning to be taken from the analogy. He says, “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” Rather than Paul latching on to our fears and confirming them he utterly dismisses them and urges us to give anyway. He says that if we hoard what we have then we will also get very little from the Lord, but if we give bountifully we will get much from the Lord. I know there are false churches out there that use this logic to convince people that if they will just give what they are being asked to give then they too will be rich, “look it says so right here in the word of God!” But since when is our great reward from the Lord exclusively concerned with material wealth? It may indeed be that the Lord blesses you with great wealth as a result, but spiritual wealth is more than likely the chief consideration here. Calvin goes on to say, “[…] the season of harvest will come, when the fruit will be gathered. For as the Lord reckons everything that is laid out upon the poor as given to Himself, so He afterwards requites it with large interest. (Prov. 19:17)” This is our great comfort; this is our sword with which we slay the fear of ruin! Calvin says, “[…] let this doctrine be deeply rooted in our minds, that, whenever carnal reason keeps us back from doing good through fear of loss, we may immediately defend ourselves with this shield. – ‘But the Lord declares that we are sowing.’ The harvest… should be explained as referring to the spiritual recompense of eternal life, as well as earthly blessings, which God confers upon the beneficent. For God requites, not only in heaven, but also in this world, the beneficence of believers.” Yes, you may get some earthly reward from God, but the reward you are seeking has nothing to do with the low view of earthly gain and lies in heaven where your reward is eternal! What greater reward could the Lord possibly give than to pay back your paltry sum of money with a priceless reward that you cannot and would not possess if He had not given it to you through grace? The thing the Lord gives you is something you could not buy; worth more than all of man’s possessions combined, and yet He gives it to you freely.

Simon Kistemaker dives into the actual meaning of the words in 9:6 and says, “The second half of the proverbial saying literally reads: ‘he who sows on the basis of blessings, on the basis of blessings he will also reap.’ That is, he who gives by praising God will in turn reap a harvest for which he thanks the Lord. The generous giver responds with thanks and praises to God for the numerous material and spiritual blessings he receives.” God gives to us that we may give back to Him and to His children and we do so as an act of praise to Him for all He has given us. Through such purity of thought and desire the cycle continues through repeated blessings, giving, and praise for the many gifts the Lord has given us in our lives.

Now that leads us into the main point I want us to consider which is found in 9:7. Notice the idea we are left with in 9:6 is that we are praising God willfully as a result of all of the things that He has given us. Yes we look forward to the reward but the motivation lies more in caring for His children and praising Him than in what we receive in return. Paul continues that theme in this verse and clarifies in no uncertain terms that each of us are to give as he purposes in his heart. Well, what does that mean? Does that mean that we can determine how much to hoard and how much to give? Does that mean that we make a grand show of giving abundantly while holding back much? Obviously the answer is no. Calvin says it well, “[…] liberality is esteemed by God not so much from the sum, as from the disposition. [Paul] was desirous, it is true, to induce them to give largely… but he had no wish to extort anything from them against their will. Hence he exhorts them to give willingly, whatever they might be prepared to give. He places purpose of the heart in contrast with regret and constraint.”

I think with Calvin’s last point in mind perhaps we should remember the significance of a pure heart in giving by looking back to Ananias and Sapphira in Acts 5:1-10. See they made a pretense of giving all they had like the other Christians were doing at the time. They even lied and claimed they had actually done so. But the reality was that in their hearts they were not giving from a pure motivation but out of obligation and fueled by regret, constraint, and reluctance they lied about what they had done and about what they were giving. I don’t imagine that we will see Christians dropping dead at our feet over this issue, but certainly that isn’t because they aren’t just as guilty as Ananias and his wife were. Christians give very privately in the tithing trays and can claim whatever they want. Many will speak openly about having given the Church and given fellow Christians every dime they have. Then you hear them joyfully proclaiming about the new season tickets they secured, about the new car they just bought, the new house, TV, upgraded appliances, or extravagant vacation they took and you are left wondering where the definition of “all” got mixed up. But in their ill-motivation they failed to see what Ananias and Sapphira failed to recognize just as Peter said, “While it remained was it not your own? And after it was sold, was it not in your control…? You have not lied to men but to God.” It is yours to do with as you please. Yes, you should give and give abundantly, that principle is clear; but, you should do so willingly and out of love for God and for His people. To make a pretense of giving is a grave sin against God and though it is Him whom you will have to stand before to explain your deceit let it be known that even on this earth you don’t fool those around you for very long. If you are guilty here then understand that on this principle it is the same condemnation placed upon your head as on Ananias’ head. Matthew Henry explains, “When [Ananias] brought the money [he] expected to be commended and encouraged, as others were…, [but] the Spirit of God in Peter… discerned the principle of reigning infidelity in the heart of Ananias, which was at the bottom of it…” When this is how we behave as Christians it shows corruption in our hearts and we have succumbed to sin at the very least in relation to our giving.

Undoubtedly it is this principle that is being spoken of by Paul when he declares that we should give with a willing heart, not grudgingly or of necessity. He goes on to explain that not only should we be willing but that we should be cheerful givers. Calvin explains, “[Paul] calls us back to God… for alms are a sacrifice. Now no sacrifice is pleasing to God, if it is not voluntary. For when he teaches us, that God loves a cheerful giver, he intimates that, on the other hand, the [stingy] and reluctant are loathed by Him. For He does not lord it over us, in the manner of a tyrant, but, as He acts towards us as a Father, so He requires from us the cheerful obedience of children.” This is the heart of the matter dear friends. It is not enough that we give, not even enough that we give willingly without a sense of duty; it is that at our very core we are giving it to God out of love for Him and we are definitively happy to do so. This is the Christian principle of giving and if we cannot say affirmatively in our heart that this is the principle we are practicing then please know the Bible condemns us all in our sin. We cannot behave in this manner and be at peace with it, if this where we find ourselves guilty we must immediately change.

With this as the foundational truth by which we can consider the corollary propositions let us now move on to the next topic.

2) Are we to provide for the care of our pastors?

With the common practice of hoarding money already firmly rooted in our churches I have seen repeated attempts from Christians to justify not tithing at all and specifically as it relates to the care of our pastors. I am not going to spend any time on the tithing as a Christian principle since a) that should be well understood as an expectation from the previous topic already resolved, and b) even a simple evaluation will lead any reasonable person to assume that without tithes the church cannot function. So we will spend our time here considering whether or not what we give to the church should be used to support our pastors or whether they should be required to carry second jobs in order to sustain themselves.

The answer to this question, as a principle clearly given us in the word of God, is that we are to provide for the financial needs of our pastors. That does not mean that those pastors that live in a rural area with little money and very small congregations may never find themselves in a position where it is impossible to make a living on their ministry alone simply because the church does not have enough to give. But that is the rare exception to the rule and where the church belongs to a larger denomination, Presbyterians for example, then the Presbytery can, should, and does complete his salary so that his focus may be on performing his duties exclusively.

The passages we will consider on this topic are all based on the same verse which is used in multiple places. The primary verse is Deut. 25:4 and is explained in both 1 Cor. 9:1-18 and 1 Tim. 5:17-18. The bulk of our focus will be on 1 Cor. 9 in dealing with this as it is the most extensive explanation of the topic given to us.

Let us start with 9:7. Paul gives us three examples of other careers that by default are allowed to earn their wages from their duty. The first is by the example of soldiers who earn their living by defending the nation they serve and do so at the public’s expense. The next two are examples of men that cultivate either crops or livestock and gain their sustenance from the bountiful harvest, as is their due. Taken in their metaphorical sum they are examples of what a pastor does in serving the church and especially in growing the church both in knowledge and in numbers. Calvin says, “Now, by three comparisons… taken from common life, he makes it out that it was allowable for him to live, if he chose, at the public expense of the Church, to show that he assumes nothing to himself but what human nature itself teaches us is reasonable… As natural equity points out that this is reasonable, who will be so unjust as to refuse sustenance to the pastors of the Church?” You see few, if any, would object to those given in the examples drawing their wages from their jobs; but bring this as a consideration for pastors in some circles and hardly a more insulting proposition could be given! Yet Paul doesn’t even leave room for the possibility that any other conclusion can be found. He states clearly and openly that it is his right, and the right of all pastors, to garner wages for the service they give the church. Calvin presents it in such a way that the person who objects to such a practice can only be found as unreasonable and unjust. Other commentaries leave the matter as firmly settled as does Calvin; in fact I think you would be hard pressed to find a reliable one that disagrees with his conclusion. Simon Kistemaker concludes his commentary on this verse by saying, “These three examples of the soldier, the gardener, and the shepherd pertain not only to the culture of the Apostolic age; in Scripture God’s people are often portrayed as an army, a vine, and a flock. With these three illustrations from daily life, Paul proves the unmistakable point that he deserves financial support for his labor among the Corinthians.” The demand is clear and it becomes rather impossible for anyone to argue that pastors do not have the right to earn their wages from the churches they serve.

But Paul doesn’t just use basic reason as his support for this. He tells us in 9:8-9 that it is the demand of God as given to us through His word that is the ultimate consideration for this. Certainly had he left it there we would have had sufficient reason to believe him and to place this practice in all of our churches. But then that may leave room for speculation or for others to say that the examples he had given were not the same thing and still found a cause to refuse their faithful pastors their wages. Even with the forthcoming explanation that such is a command from God Himself there are still those that rail against providing income for their pastors, imagine if the case was assumed to have been proven in 9:7 alone?  Calvin explains, “[This] thing is commanded by the Lord… Now, that God Himself designed that the labors of men should be remunerated with wages, he proves from this, that He prohibits the muzzling of the mouth of the ox that treadeth out the corn…” Imagine a large ox strapped to an even larger stone. In order to grind the grain the men would feed the grain into the mill while the ox walked in circles and it would be crushed between the two stones. As this was happening some of the grain would fall to the ground, not all or even a large portion of it, but some would certainly fall out. The ox would eat those grains that fell out as it walked in circles. But some men greedy for gain would muzzle the ox so that even those few scraps might not be lost. Yet God had made this practice unacceptable. So unacceptable in fact that Simon Kistemaker says, “If a Jew muzzled an ox, he would run the risk of a scourging in the local synagogue.”

But why? Why was God so concerned with whether or not the ox was able to collect the scraps for food? Paul asks the same question when he says, “Is it oxen God is concerned about?” The answer is clearly no, it was not the oxen. But it was a general principle of equity and the heart of the man that would deprive the oxen of those few scraps. In showing kindness to the ox they learned to be kind and giving to their fellow man. Kistemaker explains again, “[…] if God wants the farmer to take care of his ox, does He not require man to take greater care of his fellow man?” Calvin explains as well, “Let it then be understood by you, that God is not so concerned for oxen, as to have had merely a regard to oxen in making that law, for He had mankind in view, and wished to accustom them to equity, that they might not defraud the workman of his hire… [This] extends generally to any kind of recompense for labor.”

Perhaps this should be enough for us, for it is quite clear that Paul is giving us a command from God that pastors should be paid for their work by the churches they serve. But Paul makes it unmistakable and final in 9:14. Once again we look to Calvin’s excellent commentary on the verse, “[Paul] argues that pastors, who labor in the preaching of the Gospel, ought to be supported, because the Lord in ancient times appointed sustenance for the priests, on their ground of serving the Church.” This is not now, nor was it then, a new principle being introduced by Paul which was left up for debate. This was a practice that has always existed. God ordained men to serve in His church and clearly expected that they would be provided for through that work and nothing else.

The fact that this has come under scrutiny may be in part a just reaction to the extravagant salaries of the pastors of mega-churches and the scoundrels that infect our airwaves professing false religion for their own personal gain. But since when do the people of God refuse to submit to the clear will of God because of the sin of some? I would be so bold as to say wherever that just indignation may lie there is a greater problem with the tight purse strings of the people of God and even more so with their lack of obedience to His will. Just like before you are clearly required to give for the care of your pastors and just like before it should be done willfully and joyfully to the glory of God.

3) Christians caring for other Christians.

We are fond of putting on the pretense of charity, of kindness, of pious religion in general. We love to tell people that we wish them well and pray for them, as indeed we should. But one of the great plagues facing the Church today is that this is where we leave it. That is the entirety of the grace we are willing to extend to fellow Christians in dire need of help. And that is what can be applied to some of the most charitable within our ranks. The rest don’t even seem to care at all. I can recall not that long ago a message had gone out to a group I am a part of (all Christians) to tell us that one of our brothers was in real financial trouble and had no way of escaping by himself. It was so bad for this friend that he was in danger of losing his home and was in danger of missing even the minimum necessities for life (food, heat, water, etc.). When the message went out some of the members in the group were in the middle of a fairly heated debate and in spite of this message coming before us continued the debate as if nothing had happened. When they were asked to stop debating that some focus could be put on this dear brother and his wife that needed our help they were fairly indignant and refused to stop. I can recall the sick feeling it left in my stomach, it was a shockingly grotesque show of callous indifference from one Christian to another. In the group there are many people and through repeated alerts I am confident we were able to reach all of them. But out of 400 or so people in the group only a small handful (less than a dozen) stepped up and did anything. We were blessed that a couple had the ability to give more than others and we got together just enough to free the immediate burden on this man’s shoulders. We could have done so much more, but there was debating to attend to, who has time to care for a brother in need? And this is not an isolated incident or circumstance. I have seen an instance where a Christian was without a car for 3-1/2 months and wasn’t contacted by a single person in his church (Pastor, Elders, and Diaconate included) though the family was not able to come to church throughout that entire time. Many such cases exist; as the Church has become apathetic to doctrine they have also become apathetic to the needs of other Christians. I know of many Christians that have been out of work for months and months and months and many even for years now. They sit in church every week next to managers, executives, and those who can hire people into their companies and yet nothing happens while everything they have slips away. With that in mind we will turn to the word of God for direction. The texts we will be considering here are Jas. 1:27 and Jas. 2:15-16.

I have seen Christians discussing Jas. 1:27 as if it gives us an exclusive directive for orphans and widows at the expense of all others, but that isn’t what is being discussed here. In the same way that there was a general principle applied in our last section the same thing is being accomplished here. As Walter Wessel says, “[…] orphans and widows were not provided for in ancient society, they were typical examples of those who needed help.” John Calvin further explains, “To visit in necessity is to extend a helping hand to alleviate such as are in distress. And as there are many others whom the Lord bids us to [help in time of need], in mentioning widows and orphans, He states a part for the whole. There is then no doubt that under one particular thing He recommends us to every act of love, as though he had said, ‘Let him who would be deemed religious, prove himself to be such by self-denial and by mercy and benevolence towards his neighbor.’” Here we are back to considering the heart; this is a general principle that is to be applied in all situations. The care that you should give to those in need is to be a general mark of your character, the character of all Christians. If it should cost you some new toy then so be it. The Lord has placed all of us in His church as vital cogs that are necessary for our survival and growth. Some He has placed in the Church as wealthy men in order that they may give more than others. But let us not think that because we are not rich we are freed of obligation here. Remember Christ’s reaction to the poor widow that gave her last two mites in Mk. 12:42-44. Christ didn’t quickly retrieve them and chastise her for giving all she had into the treasury, He didn’t sit back with the disciples and mock her foolish giving; no, He praised her for giving out of want while the others gave out of their abundance. Relative amounts may vary based on what we have, but give we can and give we must. It may indeed be that we get to a point that we honestly have nothing to give monetarily but that still doesn’t prevent us from helping with a meal, or by helping them clean their house, or watch their kids, or whatever the need may be. We have to be ready and willing to give of our resources and our time and of our talents to help fellow Christians in need.

Next we see the example James gives us in 2:15-16. Here the situation given was common then and it is common now. You have a brother or sister in Christ, one whom you will spend eternity with, and they are hurting financially; their needs are not being met. It would appear to any reasonable person that we should help them and give to them what they need for their welfare and to the glory of God. Yet the respondent in this passage doesn’t do that at all; no, he gives him a blessing that was common at the time, “Depart in peace, be warmed and filled” and sends him on his way. Simon Kistemaker says this is the equivalent of our goodbye when we say “God is with you” or more likely “God bless you.” The sum is that it was a flippant callous response to an actual need and we see the same thing in our churches all the time. The next time you hear that a fellow believer is hurting and needs help watch how quickly people will jump right in and say “I am praying for you.” Watch also how slowly anyone will say “What I can I give you to fulfill your need.” In fact it is such a rare occurrence that should you hear that response you should perhaps mark the calendar for it may be some time before you hear it again.

It’s not that those hurting don’t need and covet your prayers, they should and do. But when that is all you are willing to give them it seems a bit shallow and heartless. Kistemaker writes, “This brother or sister in the Lord ‘belongs to the family of believers’ (Gal. 6:10) who look with eager expectation to the members of the church for help in time of need.” Yes, they have hope that the Church will relieve them in their situation. They have hope that they can rely on other believers to fulfill their needs where they are not able to do so themselves. They should have that expectation and hope! Outside of their spouse and children there should be no more precious relationship on this earth than the one that exists between believers. Yet often, already inflicted with shame for their situation, they have shame heaped upon them even more for daring to ask for help, or for expecting help from their family of believers. Still, even that shame may ultimately have been bearable if in the end they had gotten the help they needed; instead they are taught that all of their hope for relief was in vain. Kistemaker goes on to describe how we treat these needy members of our family, “I see the remark Go, I wish you well summarized in the popular saying God helps those who help themselves. That is, let the shivering, hungry brother and sister pull themselves up by their bootstraps. ‘Keep warm and well fed.’ If the poverty-stricken brother and sister would only exert themselves, they would have plenty to eat and sufficient clothing to wear. And God would bless them… [Those that behave this way] speak empty words that do not cost [them] anything and that are meaningless to the hearer.”

Just as before there are greater ramifications for this than simply not meeting the needs of a fellow saint. For James uses this as the lead in to show that faith without works is not faith at all, it is meaningless exercise of empty religion. Just like in all the aforementioned passages what matters here is what is in your heart. Are you giving to others out of a willing submission to the will of God and are you delighted to do so? Does it please you to help others and especially the people of God? If not then you should probably question why your heart is displeased with things that God is entirely pleased with. Please understand that your care and love for the saints is an expression, a validation, of your inward faith. And please know when you are more concerned with your own accumulation of “things” or your own well being at the expense of all others then you are acting in a manner that displeases God. For as Christ said in Matt. 25:32-46, “[…] inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” When you do give for the care of your brothers it is as if you are caring for Christ Himself and when you deny their needs it is as if you are denying Christ Himself; it is a personal affront to Christ that you refuse His people help. Calvin sums up the whole affair nicely when he says, “[…] faith without love avails nothing, and that it is therefore wholly dead.” Fellow believers, is your faith alive and well and glorifying God or is it a dead faith that serves only your needs and your desires? God forbid it is the latter for therein is the promise of discipline from the Lord and as necessary as it is that He does so as a loving Father it is a miserable experience to go through. Give willingly with a cheerful heart as much as is possible for you to do so and may the Lord be well pleased with your care for His children.

4) The role of the Church itself in relieving the poor.

The last thing we will consider is not just the role of the individual but also the role of the Church itself in relieving the poor. Our consideration here will focus on Acts 6:1-6 which is the famous ordination of the Diaconate. It is here that we find undeniable warrant that a) the Church has an obligation to care for the needy among their ranks, and b) that this was such a vital function of the Church that the office of Deacon was instituted to handle the duties of this office.

Let us look for a moment at what function the Deacons serve within the Church. Samuel Miller says, “The very learned Suicer, A German Professor of the seventeenth century, in his Thesaurus Ecclesiasticus, makes the following statement on the subject: ‘In the apostolic Church, Deacons were those who distributed alms to the poor, and took care of them: in other words, they were the treasurers of the Church’s charity.” The entire purpose of the Diaconate is to serve the function of charity on behalf of the Church. This is their primary purpose! This isn’t even just a function of the New Testament Church; it has always existed, and even though the title may have differed the function was the same. God throughout all of time has expected not just the individuals within the Church to be charitable but the Church as a whole to be charitable. Miller says, “We know that, in every Jewish Synagogue, before the coming of Christ, there was a class of officers whose peculiar duty it was to collect and dispense the moneys contributed for the support of the poor. This seems to have been an invariable part of the Synagogue system.”

We also know that the Diaconate saw special function on the Lord’s Day where they were to administer to the needs of the poor in their churches.  Zacharias Ursinus says in discussing the Heidelberg Catechism Day 38, Q. 103, “[On the Lord’s Day the Church is to show] charity and liberality to the poor, which consists in giving alms, and performing works of love to the needy, to sanctify the Sabbath this way by showing our obedience to the doctrine of Christ. […] it has always been the practice of the Church to bestow alms upon the Sabbath day, and to perform acts of charity towards those who need our help and sympathy. The opposite of this virtue shows itself in a neglect and contempt of the poor, and in giving our alms for the sake of being seen of men, which Christ condemns.”

Do we see it yet? Do we see how the initial use of the office of Deacon has been abandoned? How the relief of the poor at our churches has been handed over to the state even when it concerns a fellow brother in Christ? I would say that in far too many cases the Diaconate becomes nothing more than a lap dog for the Session and they are relegated to do whatever the Session generally doesn’t feel like doing, which is almost everything. Too many Sessions think it is their sole function “to sit” in their monthly meetings and to administer the Sacraments on the Lord’s Day and all other matters are somehow not applicable to them. Thus the Diaconate becomes mired in subservient impotence thoroughly blocked from performing the function of their office. They are unpaid maintenance men, unpaid accountants willing to count that week’s offering and run it over to the bank. But they are increasingly left barred from any actual input as to the charitable duties of the Church and the needs of her members. When was the last time we saw the Deacons spending time at the Church on the Lord’s Day available to the needy in the Church and ready and able to given them the relief they need? The Church has abandoned the biblical directive to care for each other and especially the needy within our ranks and thus the people have become just as apathetic to the needs of others just as their leaders have done for a very long time. Then, to add insult to injury, while the church is professing how broke it is they will celebrate their Radio Ministry that costs many, many thousands of dollars a year, or hire in a pianist or organist at the cost of many, many thousands a year, or constantly be seeking to build and expand the church at the cost of perpetual debt, or maybe it’s a new state of the art sound system; the list goes on and on and on. It isn’t that the Church doesn’t have the ability to care for those within her ranks; it is that they have placed a higher precedent on inconsequential things rather than caring for their people. We should all be so horribly ashamed; I hope and pray the Lord will once again wake us up from this materialistic selfish slumber we have been in for oh so long.

Summary:

The duties of the people of God are clear, in dealing with each other, in administering to our pastors, or as the Church itself: giving is part of our fundamental obligation as Christians. Where there is a dearth in giving and charity we must correct this problem and we must act upon it now, we cannot delay any longer. People are hurting needlessly; we are failing to live up to the standard God has set forth in His word to our detriment and the detriment of those around us. Support each other in charity, support each other in business, and support each other in using your collective talents for the good of others around you; let God and his people be your first consideration in all you do. If you have a choice of hoarding things for yourself, supporting the lost world around you or caring for a fellow Christian then you must learn to joyfully administer to those Christians that need your help. It does not mean that you don’t have a right to enjoy and use what you have earned, you do; but, please don’t be so presumptuous and callous as to think the Lord gave you all of your wealth as a Christian that you may live like the heathen. He has blessed you that you may in turn bless others now and always.

May the Lord bless you all abundantly and may you bless as many others as is possible with the bounty He has heaped upon your heads. Laus Deo.

Sources Cited:
1. John Calvin, Calvin Commentaries, Baker Books, vol. 20, pp 293-295; 299; 308-310
2. Simon Kistemaker, Hendriksen New Testament Commentary, Baker Academic, vol. 8, pp 311-312
3. Matthew Henry, Matthew Henry’s Commentary on the Whole Bible, Hendrickson Publishers, pp 1663
4. Simon Kistemaker, Hendriksen New Testament Commentary, Baker Academic, vol. 7, pp 291-292
5. John Calvin, Calvin Commentaries, Baker Books, vol. 22, pp 299-300; 309
6. Walter W. Wessel, The New Testament and Wycliffe Bible Commentary, Moody Monthly, The Iversen Associates, pp. 950
7. Simon Kistemaker, Hendriksen New Testament Commentary, Baker Academic, vol. 11, pp 88-89
8. Samuel Miller, The Ruling Elder, Crown Rights Book Co., pp 230, 242
9. Zacharias Ursinus, Commentary on the Heidelberg Catechism, Pres. and Reformed Pub. Co., pp 569-570