Parable of the Prodigal

“When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death!’ ” (Luke 15:17).

The story of the Prodigal Son is one of the most beloved of Jesus’ parables. It is the third parable Jesus told to the Pharisees to reprove them for their hard attitude toward the “publicans and sinners.” In this parable, He shows them how God feels about sinners who repent, and how they should also feel.

Remember that the Prodigal Son left his father’s house, taking his inheritance. Away from his father’s watchful eye, he squandered his wealth in riotous living. Soon reduced to poverty, he managed to find work feeding pigs, an unclean animal according to Mosaic law.

Finally, we read that “he came to his senses.” That phrase indicates that this man had been lost—not just lost from God—but lost from himself. Such people do not understand themselves and have no direction in life. They are riding the rollercoaster of life, moving from one party to another, from one affair to another. When this happens, a person tends to lose his sense of identity and integrity.

We human beings have the amazing ability to deceive ourselves. We rationalize, make up excuses, and say we will change tomorrow. God brought circumstances into the life of the Prodigal Son that woke him up. Suddenly he realized what had happened to him. That awakening was the most critical event in his life.

The Prodigal Son journeyed home. His father received him with joy and killed the fatted calf to celebrate. However, the older brother was not rejoicing. He became angry and refused to go to the feast. He focused on the past sins of his brother rather than on his repentance. The father told him that rejoicing was necessary “because this brother of yours was dead and is alive again; he was lost and is found” (v. 32). The message was sent and received; the Pharisees realized they were acting like the older brother.

Often we get angriest at those closest to us. Are you refusing to forgive a relative who sinned against you, but who has since repented? Such an attitude will keep you from full fellowship with God. Ask the Holy Spirit to search your heart and to show you the people you need to forgive, so you, too, can partake of the feast of the kingdom.

Seeking That Which Is Lost

"But the Pharisees and the teachers of the law muttered, “This man welcomes sinners and eats with them” (Luke 15:2).

Today we come to Jesus’ evangelistic parables. Their common theme illustrates the mission of Christ: seeking and saving the lost. Unfortunately, in some churches today, Jesus’ call to evangelism is regarded as unnecessary and even a violation of human rights. To deny the validity of evangelism in the church borders on treason because it is the mandate and the example of Christ.

It is important to take note of the context in which Jesus delivered these parables. Luke tells us “the tax collectors and ‘sinners’ were all gathering around to hear him” (Luke 15:1). The Pharisees muttered about this, remarking that Jesus welcomed sinners and ate with them.

They were appalled that Jesus spent time with immoral people and other outcasts. In fact, the Pharisees believed they attained their holiness through segregation. Luke has an overarching concern in his gospel and in the book of Acts to carefully show that the Good News is for everyone—Gentile and Jew, man and woman. Thus, Luke reacts vigorously against the doctrine of salvation by segregation, a view that is utterly contrary to the teaching of God, both in the Old and New Testaments.

Jesus first responds to those criticizing Him with the parable of the lost sheep. Jesus is making the point that He has come to search out and save lost souls. When an unbeliever becomes a believer, this should be a time of great joy and celebration in the church. To underscore that truth, Jesus said that even the angels in heaven rejoice.

He then told the parable of the lost coin. Have you ever lost something of great material value and embarked on a frantic search for it? Didn’t you rejoice when you found it? One point Jesus stressed was that both the sheep and the coin were helpless to save themselves—they had to be sought. Yet, these two parables are not about sheep and coins: They are about people all around us who are lost and don’t even realize it.

The church once believed strongly in evangelism and missions. Unfortunately, many of our modern churches are woefully lacking in this area. Is your church actively involved in sharing the Gospel in your community?

Salt for Kingdom

“Salt is good, but if it loses its saltiness, how can it be made salty again?” (Luke 14:34).

As Jesus came to the end of His challenge to His followers, He told them they needed to be salty. Though salt was used as a spice in the ancient world, its primary use was as a preservative. It kept food from spoiling.

The salt of antiquity was not of the same degree of refinement that we have today. Over the course of time, because of impurities and chemical changes, salt could lose its savor. Once that happened, there was no way to restore it. It was neither good as a spice nor as a preservative.

Moreover, said Jesus, “It is fit neither for the soil nor for the manure pile; it is thrown out” (Luke 14:35). In the ancient world, tiny amounts of salt would be added to the manure pile to help the process of decay to produce fertilizer. But why would you put it in the soil? Conquering armies would salt the earth to make sure that nothing could grow in the soil. Thus, salt was also an instrument of destruction. True disciples, said Jesus, are like salt. They taste good to God. They nurture and preserve what is pure and true in society. And they bring righteous judgment upon that which is evil.

Thus, Jesus ends with one more military image. His disciples are to be warriors committed to fighting through the entire battle. How many people have come into the church, stood before congregations promising to be faithful, and then have fallen away? How many such Christians only attend worship twice a year or refuse to tithe?

Jesus does not consider this apathetic approach to Christianity authentic discipleship. He calls His people to a total, reckless abandon in personal commitment. Some might regard this as fanaticism. The difference, however, between Christian commitment and fanaticism is at the point of sobriety. Christian commitment in contrast to fanaticism is sober, enduring, and well grounded. Like the salt to which Jesus refers, it preserves the church and the world.

Some in the church prefer a saccharin substitute for salt as a controlling image of the Christian life. Such sweeteners, however, may promote decay. Thinking of relationships, decide where you can effectively act as preserving salt.

The Cost of Discipleship

Any person who seriously considers the claim of Christ upon his or her life soon faces the teachings of Scripture that relate to discipleship in its truest meaning. Confronted with the terms of discipleship, many have chosen a life of mediocrity primarily because they are unwilling to pay the price to be His disciple.

There is a cost of discipleship, and that consideration will lead us to become involved in what God is doing in this world. What will that cost be? It will cost you your life! 

I remember an experience related to the cost of discipleship while living in Norman, Oklahoma. I was facing an important decision whether I should go to seminary and answer the call to ministry or continue my work as a biologist and ecologist. I remember praying, “Lord I’m not willing to give my life to biology any more; I want to be involved in the bigger job of the Great Commission.” Even though I was involved in a fruitful work, the struggle of my commitment was real. Having made that decision, I look back today and realize how significant it was, for God has honored it.

In our text passage, Luke 14:25–35, Jesus was followed by a multitude of people apparently out to see Him perform some miracles. He proclaimed to the crowd the conditions for following Him as a disciple. The disciple must: (1) have no rivals in his relationship to Him, and that includes self; (2) bear the cross of identification with Him daily; (3) follow Him unreservedly; and lastly (4) forsake all to be His. Without each of these terms, Jesus insists with absolute authority, “He cannot be My disciple.”

The life of discipleship is the only life any Christian who is serious about his faith can live. Discipleship and its terms must be very thoughtfully studied and reflected upon before one makes a decision. Jesus’ illustration of completing a construction project and carefully evaluating a battlefield situation teaches us this. How true is another statement of Jesus: “No one who puts his hand to the plow and looks back is fit for service in the kingdom of God” (Luke 9:62).

Most Christians have never given any protracted thought to these terms or the cost of discipleship. The only way to avoid the cross is to follow the world. “And anyone who does not take his cross and follow me is not worthy of me” (Matthew 10:38). Christ requires denial of self at the beginning. Self must abdicate the throne of one’s life. Our Savior was emphatic that no one could be considered His disciple unless they bear the cross (Luke 9:23).

Today in luxury-living America, many Christians shrug off these claims of Christ claiming them unwise or not realistic for today’s world. In many of our churches, the average church member never hears a series of sermons on the terms and cost of discipleship. Yet in small groups, the work can be done as students are confronted with the claims of Christ.

Countless servants of the Lord all stand together in absolute submission to the conditions of discipleship and with one voice say, “It is worth it all, no matter what the cost, for we know His approval.”

As you reflect on this passage, ask God to open your heart to Him and honestly let Him show you the vitality of these conditions. Choose the life of a disciple and let the rewards be yours as you walk with Him daily.

Over the years, I’ve struggled with the connection of Luke 14:34–35 and its relationship to discipleship. It is my understanding that any professed Christian who refuses to be a disciple of Christ when confronted with the conditions Jesus set is like savorless salt. It is no good, only to be cast out. Our churches are full of people like this.

What does it cost to be a disciple of Christ? It will cost your life, yet I must say, the driving force that keeps us going until we stand before Him is “Well done, good and faithful servant!… Come and share your master’s happiness!” (Matthew 25:23). 

The Cost of Discipleship

“If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple” (Luke 14:26).

As Jesus traveled to Jerusalem, a large crowd followed Him. At one point, Jesus turned to the crowd and warned them that there was more to discipleship than being enamored with Him and His works. He said it was necessary to hate one’s own family, even one’s own life, in order to be His disciple (Luke 14:26).

These words shock us, and they are meant to. As a teacher, Jesus used hyperbole to make His points. It is proper to say, based on Jesus’ teachings about love, that He was not saying that we are literally to hate our families. Rather, that next to our love for God, what is left over for others should by comparison be hatred.

Jesus clarified His meaning with another scandalous statement: “And anyone who does not carry his cross and follow me cannot be my disciple” (v. 27). Hating one’s life means, in part, being willing to carry the cross. We often think this means putting up with the woes of daily life, but that is not what Jesus meant. Rather, He is making a clear reference to martyrdom. If you are not willing to be a martyr, you cannot be Jesus’ disciple.

Jesus underscored this by warning the crowd to count the cost. “Suppose one of you wants to build a tower. Will he not first sit down and estimate the cost to see if he has enough money to complete it?” (v. 28). If he starts but cannot finish, he will be ridiculed.

Then Jesus gave a second comparison: “Suppose a king is about to go to war against another king. Will he not first sit down and consider whether he is able with 10,000 men to oppose the one coming against him with 20,000?” (v. 31). The point is, if you take on such huge projects, you will have to give up everything else. “In the same way, any of you who does not give up everything he has cannot be my disciple” (v. 33).

Jesus rightly called men and women to drop everything and follow Him. That call is still valid today. In our materialistic society, we become attached to many “things.” Recall a past experience where you failed to fully count the cost and had to live with the consequences.

Rejecting the Second Call

"When one of those at the table with Him heard this, he said to Jesus, “Blessed is the man who will eat at the feast in the kingdom of God” (Luke 14:15).

While Jesus was eating with the Pharisees, a man commented that those who ate at the feast of the kingdom would be blessed. Jesus used this point to tell a parable. He said a certain man was preparing a great banquet and invited many guests. It was customary to issue two invitations, one in advance, and one just before the meal was served. Thus, at the time of the banquet, the man sent out his servants to tell the guests that everything was ready.

In that day, it was a serious breach for a host to fail to issue this second call. But it was even more offensive for a guest to accept an invitation and then reject the second call, except in extreme circumstances.

In Jesus’ parable, the invited guests rejected the call to the meal and gave amazingly feeble excuses. The first said, “I have just bought a field, and I must go and see it. Please excuse me” (Luke 14:18). What kind of excuse was this? No one would buy land without looking at it first; but, even if he had, he could easily wait until the next day.

The second said, “I have just bought five yoke of oxen, and I’m on my way to try them out” (v. 19). Did he buy these oxen without first trying them out? This excuse was so flimsy, it was an insult. The third said he had just gotten married and could not come (v. 20). Weddings did not happen suddenly in Israel. If this man knew he was going to get married, why did he accept in the first place?

These insulting excuses infuriated the master of the feast. He turned from them, inviting others to come, saying, “I tell you, not one of those men who were invited will get a taste of my banquet” (v. 24). The meaning was clear: Jesus’ call to the Pharisees was the second call, and the Jews were making poor excuses. Thus, the feast would be given to the Gentiles.

The first call has gone out to all the world through general revelation (creation, etc.). The second call (special revelation) is the written and preached Word of God. The unregenerate man continues today to make flimsy excuses in rejecting this call. List some excuses used by unbelievers to reject the second call. How can you use Scripture to invalidate such excuses?

Honor or Humiliation?

“For everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11).

After healing the man with dropsy, Jesus proceeded into the dining room of the Pharisee’s house. He noticed that the guests were scrambling to get the most honorable seats at the table, so He gave them some advice. “When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. If so, the host who invited both of you will come and say to you, ‘Give this man your seat.’ Then, humiliated, you will have to take the least important place. But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honored in the presence of all your fellow guests” (Luke 14:7–10).

Jesus is not divulging a political strategy here on how to win the highest place for ourselves. Rather, He is stressing the point that honor cannot be attained by human action nor can it be snatched from God. Honor is bestowed by God. Moreover, if you try to seize honor, you will face humiliation.

Jesus has the kingdom of God in view. Don’t grasp for a position of honor in the kingdom, because maybe God has reserved that place for someone better suited. Rather, seek humble service in the kingdom, and if God wants you to have a more influential position, He will grant it to you.

Jesus concludes that whoever exalts himself will be humbled, and he who humbles himself will be exalted. There is nothing wrong with honor and exaltation. These are rich and meaningful human experiences, and we are commanded in the Bible to give honor to rulers, parents, elders, the brethren, and, most importantly, to God. Our heavenly Father promises that each of us shall participate in the glorious exaltation of Christ. But if we seek exaltation for ourselves and by ourselves, we will be disgraced.

James 3:16 says selfish ambition is one of the greatest causes of disorder in the church and in society. Take an honest look at your goals and motives, in your church and in your community. Is it possible that you are guilty of selfish ambition? Find where in your life you need to take the lowest seat.

Silencing the Pharisees

"And they had nothing to say" (Luke 14:6).

Jesus was invited one Sabbath to dine in the home of a prominent Pharisee. The Pharisees watched Him carefully because in front of Him sat a man suffering from dropsy. We have every reason to believe that this was a setup. Several days earlier, Jesus had severely rebuked a synagogue leader who criticized Him for healing on the Sabbath (Luke 13:10–17). Now the Pharisees were trying to trap Him.

In a shrewd move, Jesus turned the tables on the Pharisees. Instead of immediately healing the sick man, Jesus asked the Pharisees and the experts in the law, “It is lawful to heal on the Sabbath or not?” (Luke 14:3). Now, the answer to this question is obvious: If someone is seriously ill, you do not withhold assistance on the Sabbath. The Pharisees and legal experts, however, “remained silent” (v. 4).

So Jesus healed the man and quickly sent him on his way. He did not want him to suffer the emotional trauma of being verbally rebuked by the Pharisees.

Jesus then pointed out to the Pharisees that their own legal tradition allowed healing on the Sabbath. He asked them, “If one of you has a son or an ox that falls into a well on the Sabbath day, will you not immediately pull him out?” (v. 5). Again they had no reply.

What could they say? Jesus knew and they knew that, according to both the Old Testament and the Jewish oral tradition, if an animal fell into a pit and was in danger, it was not forbidden to rescue it. Obviously, if you can deliver an animal from illness or danger on the Sabbath, you can deliver a human being.

By silencing the Pharisees, Jesus exposed their hypocrisy. They hid behind their rigid code of moralism. They pretended to be righteous, but they were enemies of humanity. The holy law of God was never intended to prevent the relief of all suffering.

Some of our society’s laws and customs actually work against relieving human misery. Jesus changed society by healing, and many of the confrontations He experienced involved healing. Think of ways Christians can work to heal our society and generate significant social change.

Herod and the True King

"He replied, “Go tell that fox, ‘I will drive out demons and heal people today and tomorrow, and on the third day I will reach My goal’ ” (Luke 13:32).

As Jesus approached Jerusalem, some of the Pharisees warned Him to leave because Herod would try to kill Him. Jesus replied by calling Herod a fox. This declaration implied that Herod was a sly and untrustworthy thief, lacking dignity and honor. Not only did Jesus denounce Herod to the crowd, but when He was summoned before Herod, He refused to answer his questions. In doing these things, Jesus was making it clear that He was the true king and that He would pass judgment on Herod.

Jesus stated that nobody was going to stop Him from doing His work. He said that He was going to keep right on driving out demons and healing people until He had reached His goal. When we read Jesus saying, “On the third day I will reach my goal” (v. 32), we think of the Resurrection, but the Resurrection was actually more than three days away. In the ancient world, to say something had reached the third day was a way of saying that it had reached completion. Jesus was saying that He was going to finish His work, whether Herod liked it or not.

Perhaps these Pharisees were being friendly to Jesus, but it is more likely that they were trying to silence Him by bringing up the threat of Herod. In any event, Jesus went on to issue one more condemnation of Israel, telling the Pharisees, “In any case, I must keep going today and tomorrow and the next day—for surely no prophet can die outside Jerusalem!” (v. 33). This ironic statement calls attention to the fact that the people had repeatedly rejected God’s messengers.

Jesus continued, “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (v. 34). The chicks preferred Herod the fox to Jesus the hen, and so they were destroyed.

There is no word Jesus ought to have said but didn’t; likewise He spoke no word He was later to regret. Whether calling Herod a fox or condemning Israel or prophesying doom, each word was perfectly suitable. Can the same be said of you? Honor Christ today with your speech.

Don't Despise Old Books

We have been fed the idea over and over again that the new is best. We have been tutored to be impatient with anything old.  Anything new is supposed to be most valuable and accurate. The idea is based on circular logic, already assuming that what is new is better. If we don’t know what is old and only embrace what is new how can we assess whether it is an improvement? But what if it doesn’t, in fact, improve on what we have had but only replaces it? Much of the content we consume – even blog posts – is temporary in the sense of being connected to the moment and soon forgotten.  Older books bring us a sense of perspective away from current fashions and blind spots. They have also passed the test of time but new books are still being tried and assessed. If we are prepared to learn from contemporary Christians why not from those in the past? Let’s hear the case for making use of older books.

Here are a few reasons we should take older books seriously. Many older books are now published in a way that makes them easier to read in terms of their format and explaining some of the difficult words. It’s easier than ever to make use of them.

(a) Older Books Take Us Out Of Our Current Context. Sometimes we need to take a break and not be caught up in the myopia of our own context. We need to listen to people who are asking questions we have never thought of. We need to engage with their refreshingly different ways of answering the questions we ask. They help us assess new ideas critically.

(b) Older Books Help Us Grow in Our Understanding. Perhaps they do have more theology – that is a good thing. They are often more full of Scripture quotations and so bring us to the fountain of truth more frequently. They also tend to quote and apply Scripture in a different way than we might have considered.

(c) Older Books Humble Us. When we see the depth of understanding and learning evident from older writers we are humbled. We have many opportunities, resources, and technologies that they did not have but yet we still feel that we are walking amongst giants when we read them.

(d) Older Books Edify Us. They often feed the soul more because the authors had a higher spiritual temperature than exists in our day. We are warmed by their love of Christ and His Word.

James Durham gives wise counsel in this area. He gives simple rules that if truly weighed would help us zero in on the most beneficial reading possible. The less time we have for reading, the more selective we need to be. The following is an updated extract from an essay that he wrote on the subject of reading and hearing. We must take heed what we hear and how we hear (Mark 4:24 and Luke 8:18); it is the same with reading. Older books that have stood the test of time have been approved by more as most beneficial.

Just as we should beware of listening to false teaching, so we should beware of reading it. He warns against a “lightness” and indifference in our reading and hearing. Our ears may be “itching” after some new teaching and we may have a secret discontent with sound teaching (2 Timothy 4:1-4).

Reading is a special means of edification if used well but a great step towards destruction if otherwise, as experience shows.  Thus, people are commanded to watch and choose that which is most excellent. They cannot be left to be indifferent in this. We must spend our time wisely (as a special talent given by God). In reading many things our time can be greatly misspent and abused to our harm.

Christian wisdom is called for in order to make a right choice. Especially considering that many can only spend a little time in reading. A wrong choice means that they incapacitate themselves from reading things that may be more profitable for their condition and situation. Also, seeing that not everyone has the ability to discern poison from good food, people must regulate their Christian liberty in this aright. Otherwise, it will become carelessness and turn into a snare. Some due to their gifts and calling need to acquaint themselves with writings of all kinds in order to refute them. Yet not everyone should take this liberty for themselves any more than they would attempt to publicly debate with adversaries of any kind. The strength and weight of their errors are stuffed into their writings and we are unable to counter their writings just as much as their speeches.

1. Read Books Recommended by Godly Christians

Spend your time reading the books from which godly Christians have previously derived benefit or recommend.  Such have (so to say) been tried and tasted and, like good food in which there is no danger, may therefore be used. There is no difficulty here, for it is easy to find out which books are commonly esteemed to be such.

2. Consider the Character of the Author

Consider the author to help decide whether such and such a book may be made use of. Other writings, preaching or otherwise will make it clear whether he is known to be sound and serious so as to give confidence to venture on the book. This is why the names of authors are inserted in their writings frequently (John’s name occurs frequently in the Book of Revelation). No man’s name ought to carry such weight that we digest anything without first testing it just because it comes from him. Yet it may give liberty to make use of their writings rather than those of another in whom there are no grounds of confidence.

3. Don’t Read Books and Authors Rejected by Godly Christians

Some books and authors are noted by the godly to be dangerous and unprofitable and have been found to be so by experience. Keep your distance from such lest you have to prove by your own experience what you will not learn from others.

4. Avoid Unknown Books and Authors

Where both books and authors are unknown it’s safer to abstain from reading them until those best able to discern discover what they are. In the meantime, spend your time reading those that are unquestionably profitable. This means that we waste no time. It may also be done in faith, knowing that we are not risking temptation (which would not be the case in reading unknown books).

People usually do this in choosing doctors for the body. They choose those who others have found to be skillful and useful, rather than take a risk on any who are yet unknown and no one has tried.  Wisdom would say that no less should be required in making use of doctors or remedies for our spiritual edification; it is no less important than the other. If these things were observed in writing, reading, and hearing respectively, the Church of Christ might be preserved from many errors and offenses. Many might be saved from much damaging and unprofitable writing and reading.

Conclusion

Some of the most highly commended books by those of Durham’s contemporaries are of course William Guthrie’s The Christian’s Great Interest and Samuel Rutherford’s Letters (The Loveliness of Christ contains quotations from the Letters). The Westminster Confession and Catechisms together with associated documents make vital reading. One of the documents is The Sum of Saving Knowledge, a valuable little book that strengthens assurance in explaining and applying the gospel. Durham wrote this together with David Dickson. Dickson also produced Truth’s Victory over Error to defend the Westminster Confession against many errors.

James Durham himself preached and published 72 sermons on Isaiah 53. These have been very highly commended. They are a rich presentation of Christ crucified as the “marrow of the gospel”. His commentary on the Song of Solomon explores the depths of communion with Christ in Christian experience. Spurgeon said that Durham was always good but in this commentary, he was at his best. He also discussed many practical aspects of church principles and order. His Treatise on Scandal also gives wise counsel in how to avoid stumbling others as well as in matters of church discipline and government.

The First Shall Be Last

“Indeed there are those who are last who will be first, and first who will be last” (Luke 13:30).

A man asked Jesus, “Lord, are only a few people going to be saved?” (Luke 13:23). Jesus exhorted the people to press through the narrow door because the time was approaching when the door would be shut. The people would beg the judge to reopen the door, but it would be too late. The unbelieving Jews of Jesus’ generation will weep and gnash their teeth on that day because they will behold Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, but be themselves cast out (vv. 24–28).

On the other hand, said Jesus, “People will come from east and west and north and south, and will take their places at the feast in the kingdom of God” (v. 29). The Gospel will be gladly received by the Gentiles.

Then Jesus said that many who are last will be first, many who are first will be last. There will be some surprises in heaven. Some will enter the kingdom with only their salvation, while others will be given great rewards because of their faithfulness. Remember, though, that God’s rewards will be according to His perfect wisdom and righteousness. Regardless of what reward we receive in heaven, we will rejoice at the rewards all the other people receive. There will be no envy.

In this world, we cater to the big givers and the big doers, forgetting that much is required from those to whom much has been given. These people may be doing no more than is expected of them, while someone who gives or does only a little, may be doing far more than is required. When God judges us, it will be those who were the most sacrificial who will receive the greatest rewards.

Thus, some of those who are greatly honored on earth may not be among the greatest in heaven, while there will be many who are highly honored in heaven who were completely unknown here on earth.

In certain kinds of services, God desires us to give of ourselves secretly. However, in our egocentric society, many personally herald their own good deeds. Ask God to give you a commitment to pray for a contentment to work with those who toil for the Lord behind the scenes, the “hidden heroes.”

Mustard Seeds and Yeast

"Then Jesus asked, “What is the kingdom of God like? What shall I compare it to?” (Luke 13:18).

Today we come to two parables of God’s kingdom. When Jesus speaks of the kingdom, He tells of a place where God reigns absolutely, a reign characterized by justice, righteousness, and mercy. The King Himself is describing the kingdom, using two unusual visual aids: a mustard seed and leaven.

The parable of the mustard seed says the kingdom “is like a mustard seed, which a man took and planted in his garden. It grew and became a tree, and the birds of the air perched in its branches” (Luke 13:19). The tiny mustard seed grows into a very large tree. In the same way, the kingdom starts small, but experiences tremendous growth.

Jesus is talking to only a handful of people. He would later command them to change the world. How easy it would be for the disciples to surrender to the overwhelming numbers of the multitudes. “We are so few, and the world is so large,” they might have thought. Instead, they turned the world upside down. This is true not only of that first generation, but of every generation. Every time we begin a new work for the kingdom, we begin as a minority. The promise of Jesus, however, is that the kingdom will grow in size and strength.

Using leaven as an example, Jesus says in his next parable that the kingdom “is like yeast [leaven] that a woman took and mixed into a large amount of flour until it worked all through the dough” (v. 21). Often leaven represents the growth-principle of evil, as when Jesus warned His disciples to beware the leaven of the Pharisees. Here, however, the leaven represents the growth-principle of the kingdom. It only takes a tiny bit of yeast to cause a loaf to rise. Jesus is again saying that the kingdom has an uncanny power for growth, production, and change. It starts small and may work invisibly, but its production is enormous.

The church of Jesus Christ is one mustard seed that has experienced enormous growth. God’s kingdom will never perish, though it will need continual care until Jesus’ return. If you are considering starting a personal ministry, as small as it may be today, ask God to bless and protect your efforts for the furtherance of His kingdom.

Healing on the Sabbath

"Indignant because Jesus had healed on the Sabbath, the synagogue ruler said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath” (Luke 13:14).

Luke tells us that on a certain Sabbath Jesus was teaching in the synagogue. He encountered a woman who had been crippled for eighteen years. So severe was her malady that she could not straighten up at all. Jesus took pity on her, and, without her asking, healed her (Luke 13:10–13).

Suddenly, Jesus was interrupted by a self-righteous official who criticized Him for healing people on the Sabbath. This man used his distorted moralism as a pretext for attacking Jesus’ work.

Jesus immediately rebuked him and his associates. “You hypocrites! Doesn’t each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?” (vv. 15–16). Jesus’ point was this: You put forth effort on the Sabbath in order to give rest to your animals. Thus, what is wrong with putting forth effort on the Sabbath to grant restoration to a human being?

We read that “when he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing” (v. 17). When Jesus taught and acted, there was a split reaction. Remember when Jesus explained that His ministry would divide the people. Just so, we need to realize that any Christian ministry is divisive. We cannot please everyone. Community evangelization, for instance, disturbs some people, sometimes even the “pious” in the church. All the same, Jesus calls us do the right things, and if opposition arises, we look to Him. He knows what it is like to face opposition.

Christians traditionally have visited the sick and infirm on Sundays in order to bring the healing ministry of Christ and His love to those who are unable to attend worship. Is there any such ministry in your church? Make a list of ways you can make the Christian Sabbath a more redemptive occasion in your community, church, and home.

Bearing Fruit for God

“If it bears fruit next year, fine! If not, then cut it down” (Luke 13:9).

Jesus told a parable about a landowner who had been looking for figs on a certain tree for three years. Finally, he told his vineyard keeper to cut down the tree. “Why should it use up the soil?” exclaimed the owner. The vineyard overseer, however, said, “Sir, leave it alone for one more year, and I’ll dig around it and fertilize it. If it bears fruit next year, fine! If not, then cut it down” (Luke 13:6–9).

The application of this parable to Israel at that time is fairly clear. God was ready to judge Israel, but Jesus was asking the Father to give Israel one more chance. We need to consider the meaning of this parable for us today.

This story shows that God requires fruit from us. Because of the aggressive character of modern enterprise and the numbers orientation of some churches, we find many Christians who hold that God does not care about fruit. All He cares about, some choose to believe, is that we try. It would take some pressure off of us if it were true. Bearing fruit, however, is one of the main emphases in Jesus’ ministry. To be sure, we are not to become caught up in our society’s fascination with shallow and quick results, but we dare not become so peaceful that we lose interest in bearing fruit.

God calls us to make our labors fruitful. The parable shows us that God is patient and gives second chances. We need to understand that there is a limit to God’s patience and mercy. It is urgent that we get our lives in order.

In our day, a common philosophy is that human generosity demands that we give people a second chance. But as unpleasant as it may be, we must realize that it is ultimately God’s prerogative to cut down unfruitful trees. Any second chances are evidence of God’s mercy and we dare not presume upon it. We don’t know when we will die. But when we do, there are no second chances.

Dawson Trotman of the Navigators said, “Emotion is no substitute for action and action is no substitute for production.” God wants each one of us to bear fruit. Today, reexamine the parable of the sower. Evaluate your productivity in light of Jesus’ admonition to bear fruit 30, 60, or 100 times what was sown.

Surprised by God's Mercy

“Unless you repent, you too will all perish” (Luke 13:5b).

Jesus had been speaking of the coming judgment of God when the righteous would be blessed and the wicked punished. In this context, a man asked Him about some Galileans “whose blood Pilate had mixed with their sacrifices” (Luke 13:1). These men had been offering sacrifices to God, in obedience, yet they had been brutally slain. Where was God when all of this happened?

The Bible provides a number of answers to questions about suffering. For instance, as the book of Job teaches, we do not always know God’s reasons, but we know He has a holy purpose for everything He allows to happen. Also, suffering in this world lasts only an instant compared to eternity. However, Jesus answers the question about suffering another way: He says we deserve to suffer.

“Do you think,” asked Jesus, “that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish” (vv. 2–3). The crowd might have thought, “Well, these Galileans must have been worse than the rest of us for this to happen to them.” Jesus rejects that thought. He says that all men stand under God’s judgment, and, apart from His mercy, all would be destroyed.

Our problem is we tend to become so accustomed to God’s mercy that we have begun to think we deserve it. Then we are astonished when we suffer. Jesus says we should not be surprised at suffering; rather, we should be amazed that we do not suffer more. What is truly astonishing is that so many live without excruciating suffering.

Most of us wonder, “Why do I suffer so much?” Yet, do any of us ever ask, “Why is it that I suffer so little when I deserve to suffer so much?” I am afraid most of us believe God owes us a life free of suffering and heartache. Yet, if we really understand the depth of our sinfulness, we will not be surprised by suffering, but by mercy.

The problem of pleasure is perhaps more difficult than the problem of pain. Why is God good at all to fallen sinners is the really profound question. Enjoy God’s goodness and benefits to you today both through grateful prayer and testimony to others.

Daily Podcast:

Strengthened by Grace Episode 17 - "The Trinity - Part 3" - Our host, Matthew Dowling, discusses the cultish rejection of the doctrine of the Trinity and the personal aspects of the Holy Spirit.

The Great Crisis of History

In Luke 12:49–57, Jesus tells His disciples that He had not come to bring peace but division. He told them that He was bringing a baptism of fire to the earth, warning the crowd to flee the wrath to come.

This was the great moment of crisis in history. It was a time of urgency that swept the earth with the appearance of Jesus. Jesus’ coming to this planet in the fullness of time was a time of division, of judgment, of separation. In fact, the Greek word for judgment is krisis, which of course we have in English as crisis.

It was a time of personal choosing, when eternal destinies were at stake. Everyone who encountered Jesus was called upon to make a choice, to stand either with Him or against Him. Thus, since the time of Jesus’ first appearance, the world has been gripped in a kind of crisis that will continue until the last great crisis, the Last Judgment.

Jesus warned the crowd that judgment was coming upon them: their generation would, in forty years, see the destruction of all the outward symbols of the old covenant. Jesus warned them to enter the new covenant before it was too late.

In a larger sense, that warning is still valid for us. The new covenant has arrived in history, but men still cling to old ways, ways that have even less validity than during the old covenant period. What Jesus told them is true of us as well: “Make peace with your Adversary (God) before you come to the Judge (God).”

How do men encounter Jesus today, thus facing their own crisis of history? Jesus is in heaven, but men and women encounter Him through His people, the church. The church is His body and His herald. The fiery baptism Jesus came to bring, fell in one sense at Pentecost to ignite the tongues of His people, so that they might bring the crisis of decision to all men.

Forty years later, the fire fell in another sense at the Holocaust of A.D. 70. Knowing these things should make us urgent in our proclamation of His name and make us insistent that the generation of our day be exposed as much as possible to Jesus Christ, Lord of lords.

Division, Not Peace

“Do you think I came to bring peace on earth? No, I tell you, but division” (Luke 12:51).

Jesus Christ brought with Him a kind of unity and community the world had never known. We are to be as committed to the union and communion of the church as is Jesus Himself (John 17:21). Yet, Jesus exercised the most divisive ministry in the history of the world.

He said, “From now on there will be five in one family divided against each other, three against two and two against three” (Luke 12:52). Jesus was not advocating deliberate divisiveness, but He was predicting what would happen. If we are passionately committed to Jesus Christ, those who are less committed will be offended, and those who are indifferent will be uncomfortable with our commitment to Him. Jesus does not invite neutrality. Our loyalty to Him will cause a certain amount of strife and division, even when we try to prevent it.

In seminary, the faculty would daily drill into us the importance of unity and peace in the church. A pastor should never be divisive, we were told. Sadly, there was not an equal amount of emphasis put on the purity of the church. It is easy to keep the peace of the church if we compromise her purity.

We must be careful because God speaks harshly against a contentious spirit, an argumentative style that needlessly provokes strife among the people of God. Jesus was murdered because His teaching and His claims brought division. Jesus Himself was anything but a contentious and harsh person; and yet division followed Him because He was quietly committed to the holiness of God. We are called to a ministry of peace and reconciliation, but there is a certain inevitability to the strife that comes in the wake of true Christian commitment.

As you look at the church in America today, what kinds of divisions do you see taking place? Critical issues like inerrancy, abortion, and the ordination of homosexuals have polarized the body. Recognize your need to take a stand and what it will cost you if you do. Pray today for guidance and strength to take effective action for Christ regarding at least one of these issues.

Ready for Jesus' Return

"Peter asked, “Lord, are you telling this parable to us, or to everyone?” (Luke 12:41).

Jesus had just told the disciples to be prepared for His return through the parable of some servants who needed to keep the house ready for their master’s return. Since the disciples were special servants of Jesus, Peter asked if His warning was for everyone, or exclusively for the disciples.

Jesus answered by asking, “Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? It will be good for that servant whom the master finds doing so when he returns” (Luke 12:42–43). In other words, all believers are God’s servants, but there are special servants—leaders in the church—who are managers. And the Master is particularly concerned about how they behave.

“But suppose the servant [manager] says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers” (vv. 45–46).

This passage terrifies me because it is clear Jesus is speaking to those who hold positions of authority in His church. They, in particular, are the ones who are to study and learn the Master’s will; and if they squander their time, fail to teach the people properly, or abuse their position by lording it over the flock, they will be destroyed.

Jesus summarizes the matter this way, “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (v. 48). Surely it is a fearful thing to have responsibility in the church. Those who have it must walk in the fear of God, more than those who don’t.

Each of us is responsible before God, no matter what position we hold. Thus, Jesus’ teachings apply to each of us. Today, reflect on the position your elders, deacons, and pastor hold before God. They need your prayers and your support because they will be required to give an account of their leadership on the Day of Judgment. Read Hebrews 13:17, and then pray for those who watch over your soul.

The Return of Jesus Christ

“Be dressed ready for service and keep your lamps burning” (Luke 12:35).

Today we return to the gospel of Luke. Recall from our study on July 23 that Jesus told His disciples not to worry about the future, because the God of providence would take care of them. This leads our Lord to a discussion of His second coming.

Jesus tells His disciples to be “dressed in readiness.” What does this mean? In the ancient world, the servants in a wealthy man’s house would wear long flowing robes, which were not well suited for heavy work or for rapid movement. If a person wanted to ready himself for action, he would put a belt around that robe and tuck it up so his knees would be ready for quick movements. Jesus also says to keep our lamps burning. This is a call to vigilance—to be on the alert.

Jesus adds to this a parable. His return is like a master who goes on a trip to a wedding banquet and leaves his servants behind. The servants need to watch for his return. “It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night” (Luke 12:38). Notice Jesus’ warning. People are enthusiastic and expectant when they are looking for something to happen. But if the event they await is postponed, their enthusiasm wanes and they may begin to think the event will never take place. Just so, Jesus warns them that His return may be a long time off, but they are not to stop being vigilant on that account.

We don’t know the day or the hour when Jesus will return, but we can be absolutely sure about two things. One, it is certain that He is coming; and two, it is certain that His coming is closer today than it was yesterday. It is not wise to speculate when Jesus will return. But whether He comes in our lifetime or not, it does not change the fact that we are to be awake, alert and actively involved in fulfilling the duties the Master has left for us.

In the last couple of years, no small amount of publicity has surrounded precise predictions of the Lord’s return and the subsequent alterations and excuses when the day and hour had passed. From this study, how should you judge such predictions, regardless of their sincerity?

Our Sovereign Father

“You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20).

The doctrine of concurrence means God is involved in all the human actions in the world. He stimulates the good we do, and He superintends the evil we do in order to fulfill His purposes. He works concurrently with all we do.

A good illustration of how this works is found in Job 1. We read that one day Satan appeared before God and told Him he had been roaming around the earth and surveying the domain that Adam had handed to him. Satan challenged God and said nobody served Him anymore.

God called attention to Job, a righteous man who did serve God. Satan said the only reason Job served God was because God had made it easy for him. “If you let me torment him,” said Satan, “he won’t serve You any longer.” So God gave Satan permission to bring ruin upon Job.

Next, we read that some Chaldean cattle rustlers broke in and stole all of Job’s cattle. How did this come about? Were these Chaldeans really good cowboys who loved Job, but who had become demon possessed and were forced to rob him? Did God force these Chaldeans to attack Job? Of course not. The only reason these cattle thieves had not rustled Job’s cattle before was that God had been protecting Job.

Despite this and other losses, Job did not curse God. Was Job really an evil unbeliever who God forced against his will to be faithful? Of course not. Job was a righteous, faithful man who freely chose to side with God.

Nobody in this story acts out of character. For His own good purposes God allows Job to be tested, and in the end, Job gets back double what he had before. Satan’s purposes and the purposes of the Chaldeans fit with God’s plan. But God is not responsible for their evil. Everyone acts according to his own desires, but all are working together under God’s superintendence and providence.

In the story of Joseph, God so superintended that Joseph became prime minister of Egypt. His brothers acted freely and Joseph’s responses to his situation were also his own. But God worked concurrently throughout. This week, think of the ways God may be acting concurrent with your actions to bring about the good and bad you experience.

Is God in Control?

Randomness, luck, chance, fate. This is modern man’s answer to the age-old question, “Why?” Of course, if one dismisses the whole idea of God, as many do, then there is no other alternative. Many, while not dismissing the idea of God, have fabricated a God of their own speculation. Seventeenth-century deism constructed a God who created a universe and then walked away to leave it running according to its natural laws and man’s devices. Many people today are practical deists.

In His well-known statement about sparrows, Jesus said, “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father.… So don’t be afraid; you are worth more than many sparrows” (Matthew 10:29–31). According to Jesus, God does exercise His sovereignty in very minute events—even the life and death of an almost worthless sparrow. And Jesus’ whole point is: If God so exercises His sovereignty in regard to sparrows, most certainly He will exercise it in regard to His children. While it is certainly true that God’s love for us does not protect us from pain and sorrow, it is also true that all occasions of pain and sorrow are under the absolute control of God. If God controls the circumstances of the sparrow, how much more does He control the circumstances that affect us? God does not walk away and leave us to the mercy of uncontrolled random or chance events.

A Christian husband flew in a private plane to another city to give his testimony at an evangelistic meeting, taking his son with him. On the way home, they ran into an electrical storm that caused the plane to crash. Both the father and son were killed. A Christian friend, in an effort to comfort the wife and mother said, “One thing you can be sure of: God had no part in that accident.” According to this friend, God was apparently looking the other way when the pilot got into trouble. A sparrow cannot fall to the ground without our Father’s will but apparently a plane with Christians aboard can?

I read a blasphemous statement by someone who said, “Chance is the pseudonym God uses when He’d rather not sign His own name.” A lot of Christians are doing that for God today. Often unwilling to accept the fact that God is working, because they don’t understand how He is working, they have chosen to substitute the doctrine of chance for the doctrine of divine providence. 

Evil and God's Providence

"And we know that in all things God works for the good of those who love him, who have been called according to his purpose" (Romans 8:28).

If God is good and sovereign, how can He allow evil in His world? First of all, what is evil? Christianity teaches that sin is any lack of conformity to God’s standards of righteousness. In philosophical terms evil is defined in terms of the negation of the good, a lack of goodness. In other words, the only way we can describe evil is in negative terms. Thus, evil, by its very nature, is a parasite.

Augustine put it this way: Only something good can do something evil. He meant something happens in a good being so that he has lost that goodness. When God created angels and men, He created them good. But the difference between the Creator and the creature is that God is unchangeably good, while the creature can fall away from good. It is possible for the creature to become wrongly related to the Creator. God cannot do evil because He cannot deny Himself.

Now we come to a second question: Does God ordain evil? There is only one possible answer to this question. Yes. If God did not ordain evil, there would be no evil. If there is evil going on and God did not ordain it, then God is not God. If there is something going on over which God is not in control, then something other than God is the sovereign of the universe—and this simply cannot be.

Here we encounter a great mystery--as great as any mystery in time or thought. We have said that nothing falls outside the providence of God, which extends to all creatures and all actions.  This is evident from the very Godness of God, as well as from many statements that Scripture makes about his sovereignty. Yet this raises a difficult and obvious question: If God governs everything that happens, does this make him the author of evil and the approver of sin? The Westminster Confession is helpful here:

WCF 5.4 The almighty power, unsearchable wisdom, and infinite goodness of God so far manifest themselves in His providence, that it extendeth itself even to the first fall, and all other sins of angels and men; and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering, and governing of them, in a manifold dispensation, to His own holy ends; yet so, as the sinfulness thereof proceedeth only from the creature, and not from God, who, being most holy and righteous, neither is nor can be the author or approver of sin.

The Confession begins its answer by asserting that sinful actions--everything from Adam's first rebellion to the "little" sins of omission and commission that I commit every day--are inside (not outside) the providence of God. Otherwise, God could not really be in control.

Nor does God simply permit these sins. On the contrary, in His wise providence, He sets limits on the destructive power of sin and uses our misdeeds to accomplish His holy purposes. When considered from the perspective of eternity, what Joseph said about the ungodly actions of his older brothers may rightly be said of all human sins: "You meant evil . . . but God meant it for good" (Gen. 50:20).

This does not mean, however, that God is implicated in humanity's sin. God does not commit any sin; the guilt belongs only to the sinner. Here it helps to remember a distinction that was made in section two--the distinction between God as the First Cause and all the other causes that operate within his world. The will of the sinner is one of the "second causes" that accomplishes God's purposes. We cannot blame God for what we do. In choosing to sin, each of us bears moral responsibility for our own actions.

None of this completely resolves the mystery, of course.  God foreknows and foreordains everything, including evil; nevertheless, He is not the author of sin. The Westminster Confession refuses to give ground on either of these truths because both are taught in Holy Scripture. We sometimes think that if God ordains evil, it means He imposes evil on people. However, when we say that God ordains evil, we mean He is mysteriously sovereign over all things that take place, including evil, yet without ever being the author of sin.

If the universe simply is, then there is no such thing as good or evil, justice or injustice. There is only “yin and yang,” or some other meaningless distinction. Only Christianity can give meaning to the world and explain the reality of evil and God’s victory over it in Christ. While the Christian view of evil is difficult to understand, think of the difficulties encountered by non-Christian perspectives.

Providence or Chance?

“Keep watching it. If it goes up to its own territory, toward Beth Shemesh, then the LORD has brought this great disaster on us. But if it does not, then we will know that it was not his hand that struck us and that it happened to us by chance” (1 Samuel 6:9).

Once when Israel was at war with the Philistines, they took the ark of the covenant into the field of battle with them. They went with a carnal and unsubmissive spirit, believing the ark would magically deliver them from defeat. God, however, allowed Israel to be smitten and permitted His throne, the ark, to be taken into captivity.

While in captivity, the ark made war on the Philistines. First, the Philistine priests put the ark into the temple of their god, Dagon, as a sign that the Lord had been subjugated under Dagon. When they came to the temple the next day, however, they discovered the statue of Dagon prostrate before the ark. They propped Dagon back up, but the next morning found Dagon broken into pieces.

Meanwhile, God brought plagues of mice and tumors. After seven months, the Philistines had had enough. They decided to send the ark back to Israel but wanted to see if the ark was truly God’s throne. They put it on a cart and attached two cows that had just calved and had never been yoked. They expected the cows to buck and try to throw off the yoke, and they figured the cows would go nowhere because of their calves. If, however, the cows made a beeline to Israel, then it would be proof that the ark was under God’s superintendence. On the other hand, if the cows did nothing, it would be proof that the plagues had happened by chance.

These men were in essence atheists because they believed in chance. The word chance is used in mathematics to describe probabilities. There is, however, no such thing as chance. It is meaningless to talk about chance causing anything. Because chance has no being, it causes nothing. When men reject God, they invent meaningless words to describe the ultimate causation of the universe, because deep in their hearts they are afraid to face up to the One who really caused it.

How much has the language of chance infiltrated your thinking and vocabulary? How often do you hear others (or even yourself) say something “just happened” or was “by chance” or “by fate”? Begin to consciously change such language in yourself and challenge it in others.

God's Active Providence

"He is before all things, and in him all things hold together" (Colossians 1:17).

One of the dominant ideas in Western thought during the past several centuries is that we live in a closed mechanistic universe. The universe, we are told, is like a machine that functions according to natural laws intrinsic to itself. The earlier form of this view, called deism, said there was a God who set up this mechanistic universe. Nowadays, God is written out of the picture altogether.

The Christian view is quite a bit different. Christianity does not teach that God created the universe and then turned His back on it, or that He simply sits in heaven and watches His machine run. Rather, Christianity teaches that God is not only the primary cause of the universe, He is also the primary cause of everything that takes place in the universe. Nothing in the universe has intrinsic causal power. All of our power is derived from God’s activity.

God is the first or primary cause of every event that happens. If it rains we can rightly say that God sent the rain. At the same time, God has established the universe in such a way that secondary causes are also real. These are the kinds of cause and effect processes that science studies. Thus, it is also correct to say it is raining today because of certain meteorological factors.

What God creates, He sustains. Accordingly, one of the important subdivisions of the doctrine of divine providence is the doctrine of divine sustenance. Colossians 1:16 says God created all things. The following verse says “in Him all things hold together.” God actively and eternally works to guide and sustain what He has created.

The heart of the doctrine of divine providence is that God governs His creation. He governs it actively. His government is permanent and cannot be revoked or changed. The second psalm says when the nations rage and the people's plot to overthrow God’s reign, God roars in laughter at their insane dreams (Psalm 2:1–6).

Consider the fact that God brings to pass and sustains all things. List some different things God is bringing to pass in the world and in your life. Consciously thank God each day this week for His sustenance we take for granted.

The Providence of God

“Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father” (Matthew 10:29).

Yesterday we saw that the answer to worry is to trust in God’s care for us. This leads us to consider the doctrine of God’s providential care over all things. The doctrine of God’s providence is the biblical teaching that God superintends all things that come to pass in His world.

The word providence is a little bit of a misnomer. It comes from two Latin words: pro, meaning “before,” and video, meaning “to see.” Thus, in a sense, providence refers to both God’s seeing something before it happens, and before His face, in the sense that He oversees it. Thus, providence includes more than just foreknowledge. It includes His government over all things.

God sees all things. He sees every sparrow that lands on the ground. There is not the slightest detail that is overlooked by the gaze of God. He governs this world and manages it in total awareness of what is going on. The hairs of our heads are all numbered (Matthew 10:30), and every idle word we speak is heard by God.

On the one hand, this is very frightening, but at the same time, it should be comforting. The God who sees and hears is a God who cares. “So don’t be afraid; you are worth more than many sparrows” (v. 31). God knows fully what we need, and is willing and able to help us. Because of this, we don’t need to be afraid to be in His presence. As the old spiritual says, “His eye is on the sparrow, and I know He watches me.”

There is nothing more comforting than the doctrine of divine providence. We can be assured that God is aware, not only of every one of our transgressions but also of every one of our tears, aches, and fears. The modern world would have us believe there is no heavenly Father, no kindly providence overseeing the lives of believers and that the universe is ruled solely by natural laws and chance. There is surely no comfort in such a belief, and there is not a shred of evidence for it either.

God sits on His throne, leaning forward lovingly to watch the lives of His children. Meditate on God’s providence over all you think and do. Take another minute to thank God for the fact He sees every hurt and need you have.

Worry and Covetousness

"Then Jesus said to his disciples: “Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear” (Luke 12:22).

Today we return to Luke’s gospel to consider Jesus’ teaching on covetousness. A man in the crowd asked Jesus to settle an inheritance dispute. Jesus replied that He was not holding the office of a judge. Then Jesus went on to warn the crowd against greed. He told the crowd a parable about a rich man whose field produced a bumper crop. The rich man expected to have security for many years, but in fact, he died that very night. Jesus was not saying it is wrong to have riches or even to have a savings plan, but rather that such things are secondary. We are first of all to be “rich toward God” (Luke 12:21).

Jesus then told His disciples not to worry about material things. Remember that Jesus’ sayings are often hyperbolic; that is, He exaggerated for effect in order to deal with our attitudes. The Bible elsewhere encourages us to plan for the future as best we can, to provide for our families, and so forth. It is our fundamental outlook that Jesus addresses when He says, “And do not set your heart on what you will eat or drink; do not worry about it” (v. 29).

Jesus tells them to “consider the ravens: They do not sow or reap, they have no storeroom or barn; yet God feeds them. And how much more valuable you are than birds!” (v. 24). Passing from birds to plants, He says, “Consider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these” (v. 27). If God takes care of these, how much more will He take care of His children.

Jesus encourages us by saying, “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (v. 32). The Good Shepherd speaks to His intimate friends and tells them not to be afraid about the circumstances of life. Regardless of how life goes for us, the kingdom is ours. Why do we worry about trifles, when God has given us His everlasting kingdom?

The literary form of Jesus’ parable permits Him to exaggerate in order to show contrast. “How much more” (13:28) will God care for you, He asks. The implied answer is no exaggeration could ever approach the measure of His goodness and care. Trust Him whom Jesus trusted.