Truth Magazine

By Mike Willis

The Christian’s hope is an anchor to the soul (Heb. 6:11); it is the Christian’s helmet in his defense against Satan (1 Thess. 5:8). The Christian’s hope for everlasting life is based on the firm foundation of the immutable promise of God (Tit. 1:2). The hope of everlasting life is a motive to cause us to purify our present lives (1 Jn. 3:2-3). Our is a “lively hope” (1 Pet. 1:3) for an inheritance “which is incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you who are kept by the power of God through faith” (1 Pet. 1:4-5).

Yet, Paul warned of some who would move us away from the hope of the gospel (Col. 1:23). Though not specifically prophesied by Paul, there are several contemporaries theologies which result in moving us away from the one hope (Eph. 4:4) of the Christian to some other hope.

Hopes Offered By False Religions

1. The Hope of Modernism. Modernism denies the inspiration of the Scriptures, the miracles of the Bible, the eternal nature of man, the judgment, and heaven and hell. The man who walks by faith in hope of eternal life is mocked by modernists as one who believes in a “pie in the sky in, the sweet by and by.” Commenting upon the manner in which modernism or liberalism destroys the hope of the Christian, J. Gresham Machen wrote as follows:

Very different is the “program” of the modern liberal Church. In that program, heaven has little place, and this world is really all in all. The rejection of the Christian hope is not always definite or conscious; sometimes the liberal preacher tries to maintain a belief in the immortality of the soul. But the real basis of the belief in immortality has been given up by the rejection of the New Testament account of the resurrection of Christ. And, practically, the liberal preacher has very little to say about the other world. This world is really the centre of all his thoughts; religion itself, and even God, are made merely a means for the betterment of conditions upon this earth (Christianity And Liberalism, pp. 148-149).

Modernism consequently has the hope of improving social conditions on this earth; it is not interested in a religion which preaches everlasting life in the world to come.

The program of work which is engaged in by Modernism reflects this program of work. They are interested in improving housing, providing proper education, eliminating poverty, and abolishing child labor. Many programs of social work have been initiated and supported by modernists who have rejected the one hope of the gospel in hope of making this life a “heaven on earth.”

Modernism was coupled with the belief in the inherent goodness of man. Tied to evolution, this doctrine assumed that man was constantly getting better and that this world was going to continue to be improved. World Wars I and II pretty well shattered the dreams of modernism as theologians were forced to grapple with man’s inhumanity to his fellow man.

The comment which Paul made regarding those at Corinth who had denied the possibility of the bodily resurrection certainly seems appropriate to apply to modernists: “If in this life only we have hope in Christ, we are of all men most miserable” (1 Cor. 15:19). Modernism confines the hope of the gospel to matters pertaining to this life. Consequently, modernism destroys the “one hope” of the gospel.

2. Judaism and Premillennialism. Both first century Judaism and twentieth century premillennialism have changed the hope of the gospel. A careful assessment of modern dispensationalist preachers will reveal that they are looking for the establishment and rise to power of Israel as a nation. The establishment of Israel as a nation is supposed to have occurred in 1947. Her rise to power is supposed to be in the process of being fulfilled at this time.

The old kingdom of Israel as existed in the days of David and Solomon becomes the hope of modern Israel and the premillennialist. The modern premillennialist believes that Jesus will come back to this earth, established an earthly kingdom, and reign over this kingdom for a thousand dears. Hence, the hope of the premillennialist is the establishment of the earthly kingdom of Israel and the one thousand year reign on this earth of the Messiah.

This is certainly not that for which the Apostle Paul hoped. He was not anticipating Christ to come to this earth to establish His kingdom; instead, he looked forward to the time when Christ would deliver us His kingdom to God (1 Cor. 15:24). Premillennialism, therefore, perverts the one hope of Christianity.

3. Atheism and agnosticism. Atheism and agnosticism destroy the belief in “one hope.” They replace faith with infidelity. The result is a philosophy which is properly described as being without hope. Atheism has nothing beyond this life to look forward to; agnosticism states that there is no way of knowing whether or not there is something beyond this life to look forward to. At any rate, both systems of belief destroy the “one hope” which the Christian has through Christ.

Atheism leaves man without a hope. To demonstrate that this is so, please consider some of these despairing statements of some atheists:

David Home: “Where am I, or what? From what causes do I derive my existence, and to what condition shall I return? . . . I am confounded with all these quotations, and begin to fancy myself in the most deplorable condition imaginable, environed with the deepest darkness, and utterly deprived of the use of every member and faculty (Treatise of Human Nature, Book I, pp. 44, 47).

Ingersoll: “Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word” (Cited by McClure, Mistakes of Ingersoll and His Answers, II, p. 147).

Woosley Teller, President of American Association For The Advancement of Atheism: “It is only by forgetting his place in stellar space that man can find the urge to continue his interest in things here below, for all his labors on earth are destined to be wiped out in the crash of things” (The Atheism of Astronomy, p. 63).

Atheism gives man no reason for living and no reason for striving to do what is right. It promises him nothing but the grave. Agnosticism has nothing to offer; it affirms that one cannot know that there is anything beyond the grave. Hence, infidelity leaves man in despair – without God and without hope in this world. It is a departure from the “one hope” of the gospel.

The Christian’s Hope

The hope of the Christian is tied to the second coming of Jesus Christ. We understand that Jesus has gone to prepare a place for us and will return again to receive us unto Himself that where He is there we may be also (Jn. 14:1-3). Hence, we await the second coming of our Savior (1 Thess. 1:9-10; 1 Cor. 1:7; Gal. 5:5; Phil. 3:20; Heb. 9:28).

At the second coming, the saints of God will receive the blessed reward of everlasting life, eternal communion with God. Heaven is our everlasting home of our everlasting soul. There we will receive eternal life (Tit. 1:2; Mark 10:30). Our everlasting home of the soul is described as communion with God (Rev. 21:3). There “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Rev. 21:4). Our faithful loved ones will have been raised from the dead with us (1 Thess. 4:13-18) and those who are alive at His coming will have been transformed. There with thousands of others, we shall lift our voices in praise to God who created the world and to the Son who gave His life that we might be redeemed.

Frankly, this hope stabilizes my life in Christ – it is the anchor of my soul (Heb. 6:18). There are times when conditions are such in life that a person would choose to commit suicide if there were no resurrection and no judgment to face. When the number of pleasurable experiences are significantly less than the number of painful experiences, the infidel has no reason for continuing to live. The Christian has hope – the hope of everlasting life – to sustain him through the dark clouds of life. When Paul and Silas had been beaten and placed in the jail at Philippi, their spirits did not despair; instead they sang praises to God (Acts 16:25). When Paul faced a certain death at the hands of Nero, he looked beyond the agonies of death to his crown of life and wrote, “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim. 4:6-8). The hope of everlasting life sustained him as he walked through the valley of the shadow of death.

Be Not Moved Away From The Hope Of The Gospel

Paul warned the brethren at Colosse, “. . be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven” (Col. 1:23). Inasmuch as the hope of the gospel is under attack, we need to be reminded to maintain our hope. Let us not be diverted to begin to hope for the conversion of the entire world to Christ, for we have no divinely revealed reason for expecting that to occur. Let us not be diverted to hope for the total improvement of social conditions to the point that poverty, ignorance, and crime are totally eliminated, for that is not the hope of the gospel. Let us not be diverted to watching the newspapers in anticipation of the political improvement of the state of Israel, for that is not the hope of the gospel.

Rather, let us be firmly fixed in the one hope of the gospel – everlasting life to be given to us in the world to come. Let us anxiously await the second coming of our Lord. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words” (1 Thess. 4:16-18).

Truth Magazine XXIV: 48, pp. 771-773
December 4, 1980

By Randy Harshbarger

In a time when men and women are searching and longing for something meaningful in “religion,” we, as members of the Lord’s church, should declare forcefully and clearly that all man’s needs can be found in Jesus Christ. ‘This is exactly what the Apostle Paul declares in Colossians 2. While men and women put their faith and trust in religious leaders of this age, Paul declared some 2,000 years ago that all men can be “made full” in Christ Jesus. Jesus asked the Pharisees: “What think ye of Christ?” That is still the crucial question in religion. The Old Testament looked for and declared in prophecy the coming Messiah. Finally, when Jesus did come, He did not fail in any respect. He died for all, that all might live; all can be complete in Christ. That is what men should think of Christ!

Complete means “lacking no part, finished, thorough.” The true nature of Christ is the fundamental premise on which Christains may rest, being assured of having their spiritual needs supplied; by His very nature, He can make all men complete. Colossians 1:15 tells us that Christ is “the image of the invisible God.” Jesus is the revelation of God’s true nature; He is God’s ideal of man and man’s ideal of God! Jesus Christ is also Creator and Sustainer of the universe (Col. 1:16, 17; cf. Heb. 1:3). Paul also tells us, “And he is the head of the body, the church: who is the beginning, the firstborn from the dead . . .” (Col. 1:18). The church is comprised of, or identifies the saved; the saved are people who are in subjection to Jesus Christ (Acts 2:47). As Head of the church, Christ directs the movement of His body; we, as members of the body, follow the direction of the Head. When men and women are content to be part of the body of Christ and are willing to follow Christ’s lead, they have the assurance of continued blessings from the one who died for all.

Sometimes men of this world have different ideas and concepts as to what constitutes their needs. Some think they need great wealth; some want prominence. Whatever men may come up with, if it does not match the spiritual blessings found in Christ, then those men have failed. Paul tells us (Col. 2:3) that in Christ, and only in Him, can we find the wisdom that we need to make the right choices and decisions in this life. With wisdom from Christ, we can make discriminating choices; the more we study and “learn of Christ,” the better our spiritual understanding.

In Colossians 1:14, Paul tells us that in Christ we have redemption from sin. When you consider the binding, damning, nature of sin, you realize how important it is to be “in Christ.” “Redeem” literally signifies “the buying of a slave out of slavery.” The price paid to buy you and me out of slavery was the blood of God’s Son. Peter tells us that redemption is in the blood (1 Pet. 1:18-2p), and Paul tells us that redemption is in Christ (Col. 1:14). It was the blood of Christ that was the awful price paid to redeem all men. Closely associated with redemption is the idea of forgiveness. The only way for us to have the guilt of sin removed is to be forgiven of our wrongs; this is possible through the blood of Christ. While there are many unhappy people in the world, the New Testament pictures people who have been forgiven of their sins as happy people (Acts 8:9, 39; 16:34). In Colossians 3, Paul describes another blessing that comes to those in Christ. “And let the peace of Christ rule in your hearts . . . .” Real, lasting peace is not subject to externals, i.e.,, the things of this world. Paul and Silas were. beaten and thrown in jail; still, at midnight they were able to worship God in song. From a Roman prison, Paul could write about true, lasting peace (Phil. 4:6, 7). The peace that comes from serving Christ guards and rules the heart. In Christ we have hope. In Christ we have a feeling of self-worth. In Christ, our everyday relationships take on added meaning and significance. We live in hope of eternal life. We live as God’s “elect.” We are able to live at peace with all men.

You may be complete in Christ by obeying His will and then faithfully serving Him. Have you done that?

Truth Magazine XXIV: 48, p. 770
December 4, 1980

By Dan Waiters

In Matt. 16:18, Jesus said, “Upon this rock I will build my church.” We know that He kept this promise because the church is spoken of as being in existence after the day of Pentecost, described in Acts 2. We know that those who obeyed the Gospel in the apostolic age were added to this church by the Lord (Acts 2:47). The epistles were written in order that members might know how to “behave themselves” in “the church of the living God” (I Tim. 3:15). Christ, who built the church, continues as the head of the church, “which is His body” (Eph. 1:22, 23). This church has not ceased to exist, because we are assured in Old Testament prophecy that the church, or kingdom, “shall stand for ever” (Dan. 2:44). In the New Testament, it is described as “a kingdom which cannot be moved” (Heb. 12:28).

The only question, then, for modern men is how that church can be identified in the world today. It is true that there are hundreds of churches in existence today, but they do not all claim to be the church that Jesus built. Most of them are denominations which freely admit to being such, and admit that no one denomination is the church of our Lord. All the “orthodox” denominations teach that men can be saved outside their churches and can go to heaven without ever joining one of them. They teach that there are saved persons in all denominations, at least in the “orthodox” ones, that membership is optional, and that one is as good as another, as far as salvation is concerned. What, then, do they say about the one body of Christ? The denominational theory teaches that all these modern churches are parts of the one great invisible, universal church. The word “denomination” means a part of the whole. But is this claim in harmony with the teachings of Christ and His Apostles? The New Testament speaks of “one body,” “one spirit,” “one Lord,” “one faith,” “one baptism,” and “one God.” As we observe the denominational churches, we see that there is not one faith among them, and that there is not one baptism. The “one faith” is the faith mentioned in Jude 3 where we are told to “earnestly contend for the faith.” This faith is a body of truth; a system of religion which is contained in the New Testament. It is more than simply a belief that Jesus Christ is God’s Son. When inspired preachers “preached Christ,” they included “the things concerning the kingdom of God” (Acts 8:5, 12). Today men will ask, “What is your faith?”, inquiring as to which denominational creed you accept. Indeed there are many faiths, all claiming to be of Christ. These faiths are determined by creed books, disciplines, and manuals written by uninspired men, and by the decisions of councils, committees, congresses, and other legislative bodies. These faiths are even changed from year to year according to the whims of fallible men.

In the place of “one baptism,” we find sprinkling, pouring, immersion, Holy Spirit baptism, and no baptism at all. We find some who baptize babies, and some who do not; we find some who baptize for one purpose, and some who baptize for another. But all still claim the Lord as their head. Yet, by the very act of setting up earthly heads for their churches, of exercising legislative power which belongs only to Christ, and of changing or ignoring the clearest teachings of the New Testament, these churches have denied Christ His position as head. If He were ever head of any one of them or of all of them, they have certainly forced Him to abdicate by their own rebellion.

The church that we read about in the New Testament does not have parts or branches, except for the individuals who compose it. Division and sectarianism are condemned (1 Cor. 1:10-13). Christ prayed that His disciples might be one, or united (John 17:21). It is true that undenominational Christians are often divided because of sin, ignorance and improper attitudes; that is to be deplored. But denominationalism is a system of which division is the essence; it glorifies division; it depends for its very existence upon the continuation of division; it claims that such division can be justified in God’s sight; it claims that division is inevitable, thus condemning the prayer of Christ as foolishness.

If any of these churches, or all of them combined, claim to be the church that Jesus built, then the clearest test is to determine how men became a part of Christ’s church in the New Testament, and to compare that with the entrance requirements of modern denominations. We find that men and women obeyed the gospel by believing (John 6:47), repenting (Acts 2:38), confessing (Acts 8:37), and being baptized for the remission of sins (Acts 2:38, Mark 16:16). When they did this, the Lord added them to the church (Acts 2:47). The conditions of pardon have not changed, so it is foolish to assume that anyone will be added to Christ’s church today without full obedience to the gospel according to the apostolic pattern. Most denominations teach that water baptism (immersion) for the remission of sins is unnecessary. Most of them, if they baptize at all, baptize for some other purpose. Thus, the greater part of the membership of modern denominations is composed of persons who have never been pardoned from their sins. They are still alien sinners. It is redundant to state that they have not been added to the Lord’s church. The individual denominations have their own terms of admission. Some vote on candidates for membership; some demand an experience of grace. None assume that because a man or woman has obeyed the gospel, he is already a member of their church. In this way, they distinguish between their church and the church that Jesus built. They may claim to be members of two churches: a human denomination and the one body.. But the fact that most have never obeyed the gospel leaves them out of the one body. And if one has obeyed the gospel, he is already a member of the Lord’s church. For him to forsake the fellowship of his own brethren who have also been added to the church, in order to work with alien sinners in a church disloyal to Christ’s teaching would be treason.

There are a few modern denominations, or religions, or cults which do claim to be the one true church. There are the Roman Catholic Church, the Mormon Church, and the Jehovah’s Witnesses, among others. But it is immediately evident that these churches claim the wrong standards of authority, are ruled by men instead of Christ, and do not teach men how to obey the gospel. Most of those in such churches are alien sinners.

That leaves only the undenominational churches of Christ. There are some who argue that these churches also constitute a sect or denomination which is different from the church that Jesus built. How can we determine the truth or falsity of this charge? First, we must ask what those in the churches of Christ have done in order to acquire membership. Have they obeyed any man-made standard? All undenominational churches of Christ teach that one must obey the gospel according to the scriptures in order to be saved, and that when one is saved the Lord adds him to the church. They do not recognize anyone as a member of a church of Christ who has not obeyed the gospel. Therefore, with the possible exception of a few imposters who may have lied about their obedience, no one is recognized as a member of a church of Christ except a regenerated, blood-bought child of God. That means that churches of Christ are composed of those who, according to the Scriptures, are members of the church that Jesus built. They have been added to that church by the Lord.

Now, the possibility still exists that, though these men and women are members of the church that Jesus built, they are also at the same time members of a human denomination. It is generally recognized that no one can be accused of being a member of any organization unless he has willfully joined the organization, having performed some act in order to become a member. The question now is, what have members of the churches of Christ done in order to join some religious group other than the body of Christ? I cannot speak for everyone, but my own experience is similar to that of most other members of churches of Christ whom I know. I obeyed the gospel when I was eleven years old, after having heard the gospel preached and having read about it in the New Testament. It was my understanding, based upon Acts 2:47, that when I did that, the Lord added me to His church. Being a member of His church, it never entered my mind to seek entrance to some human church also. Being a member of the church that Jesus built was, and is, sufficient.

Since that time I have met and worshiped with other Christians, those who had obeyed the same gospel as I had, and who have professed to follow the New Testament pattern in the work and worship of the church, without addition or subtraction. My brethren and I have met every first day of the week to take the Lord’s Supper, and we have engaged in the other acts of worship and service approved by the apostles. We have attempted to teach the gospel to others so that they also might be saved and become members of the church that Jesus built. We have never subjected ourselves to the oversight of any conference, headquarters, association, gospel paper, college, or other center of influence. We have never consciously subscribed to any human creed, written or unwritten, but have been content to accept the New Testament as our guide. The fact that some of us have had our differences about certain passages of scripture does not nullify the fact that we are still striving to follow the pattern laid out in the New Testament, and thus to be subject to Christ who is our head. Human imperfections in following a pattern do not reflect upon the validity of the pattern itself, nor do they prove the impossibility of following it.

This being true, what is it that we’ have done to give detractors the right to accuse us of constituting a denomination? We have offended them by refusing to fellowship certain children of God, members of Christ’s body, who have taken up the habitual practice of sin, either moral or religious, and have not repented. The detractors believe that we should fellowship them in spite of the sin. Because we do not, this makes us a sect in their estimation. They demand that we recognize these apostates as faithful Christians, not in need of repentance, and in a saved condition. Nothing less will satisfy them.

Some apostates, or digressives, have not only corrupted the worship and work of the churches by adding practices not authorized in the New Testament, but they have organized themselves into full-blown denominations with all the trimmings. Some have admitted denominational status. To consider these as faithful Christians, and their churches as faithful churches, would be to repudiate our own plea. We would have to give up the idea of following the first century apostolic pattern. We would have to say that the Lord will be pleased with less.

Does marking and avoiding false teachers make one a sectarian? Does refusing to fellowship heresies, or factions, make one a denominationalist? Paul said to the Corinthians, “I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you” (1 Cor. 11:18, 19). Peter said, “There shall be false teachers among you, who privily shall bring in damnable heresies” (2 Pet. 2:1). Paul said to the Romans, “Mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom. 16:17). The apostles recognized the inevitability of factions arising among the brethren and of false teachers bringing in new doctrines, contrary to the New Testament. This has been going on since the first century. The first major departure from the faith resulted in the Roman Catholic Church. Later departures have resulted in other distinct religious groups. This will continue until the end of time. Sometimes the group departing from the faith becomes larger and more powerful than the remnant of the faithful.

The number and the influence of false teachers and factions who may be apostate children of God does not detract from the righteousness of those Christians who remain true to the pattern. Regardless of what course others may take, faithful Christians will continue to say: “As for me and my house, we will serve the Lord” (Josh. 24:15). As long as faithful children of God continue to follow the words of Christ and the Apostles, and refuse to join any human religious organization, and refuse to be bound by any human creed, they will collectively constitute the church that Jesus built. The local congregations they compose will be truly churches of Christ, meaning churches belonging to Christ and holding to him as “the Head” (Col. 2:19).

Truth Magazine XXIV: 48, pp. 769, 778-7799
December 4, 1980

By Dennis C. Abernathy

In the last article, we considered the steps that led to the departure or downfall of the young man in Luke 15:11-12, commonly known as the prodigal or lost son. We left him in the employ of a heathen, feeding the hogs and in dire need. He is in degradation which his sin has led him to. Indeed, “the way of transgressors is hard” (Prov. 13:15).

But there is a way out; the young man can do something about his condition. Regardless of how far you have sunk into sin (remember, Paul said he was “chief of sinners” 1 Tim. 1:15), God wants you to come back. Will you do it? Remember, it is your choice. Our loving Father in heaven is “not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). But now, let us notice this young man’s return back to his father’s house.

1. He came to himself (Lk. 15:17). Before one can come to the Father, he must first “come to himself.” Here we see a realization of his plight, a recognition of his sin, and a reflection upon how it might have been and, indeed, can be again. This young man recognized what and where he was, and where he had been. No doubt, there was much reflection now, on what his life could have been with his father.

This is a hard task, in leading one back to God. It is hard for a sinner to acknowledge his sin and seek forgiveness. (Many seek forgiveness, but really do not acknowledge their particular sin.) In all the Bible, I believe there are only nine times that you find the open admission, “I have sinned,” and even some of these admissions have the wrong motives behind them!

In order for one to desire the Savior, he must first realize that he is a sinner and in need of a Savior. This is why we are to preach the word and point out sin. “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgressions, and the house of Jacob their sins” (Isa. 58:1).

2. This young man repented (Lk. 15:18-19). “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (2 Cor. 7:10). Repentance was the change of his will or mind toward his father and home. Repentance is not godly sorrow, but the result of it. Repentance was not turning back to the father, but led to that turning back. A divine commentary on repentance is found in Matthew 21:28-29: “But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went.”

Repentance is not easy, but Jesus said, “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Lk. 13:3). John told the Jews to “bring forth therefore fruits, meet for repentance” (Matt. 3:8). A changed will is always manifested in a change of life. Do not many Christians have a problem here? They claim to love and serve God, but they live like the devil. Is true repentance evident in such lives?

3. This young man arose and returned home (Lk. 15:20). He could no longer remain in the hog pen. His change of mind brought a changed life; he immediately arose to return home. Many folk resolve to do better, but delay (put off until tomorrow), and good intentions are soon lost beneath the accumulation of trivial things. But true repentance must stir action that produces the fruits of repentance. There will be restitution wherever possible and, even if it is impossible, a changed life attests a willingness to amend. Repentance is not an “easy way out.” When one is dealing with the devil and sin, it is not easy.

4. We see open confession by this young man, with a resignation to his father’s will. This is seen in his open admission in Lk. 15:18-19. This is an open confession of wrong. We do not see him trying to slip back home, lamely saying, “If I have done anything wrong, I guess I am sorry.” He gave a complete and open confession of guilt. Does this not show maturity on his part? Rather than saying, “I may have been a little wild” or trying to blame it on something or someone else, he says, “I have sinned.” It is easy to feel good toward a little fellow like that. This shows a truly “humble and contrite” spirit (Isa. 66:2). This is the way we must come to God. Beaten and weighted down with our sins and sorry for them (godly sorrow), we must humble ourselves and admit our wrong and make His will our will (Matt. 5:4; 16:24; Lk. 18:13).

5. The young man is received and restored to home upon his confession of guilt and asking forgiveness (Lk. 15:20-23). He was received of his father. How glad his father was to see him. He, no doubt, had longed for his return; now, he had returned. He had compassion on him; he ran out to meet him. What a welcome sight for a tired, weary, ragged and hungry son. What a homecoming this is – a father and son reunited! A more tender story you will not find. It speaks of divine things.

Of note also, is the absence of probation and recriminations. The boy thought himself unworthy to be called his son, but the father did not think him unworthy to be his son. He was received as his son, not as a hired servant. He was restored to his original place as his son. Here we see reconciliation. Nay, instead of restrictions and recriminations, he calls for the best robe, shoes, and ring for his hand. His son is home. All is forgiven. The relationship is restored. “For this my son was dead and is alive again; he was lost, and is found” (v. 24).

How tenderly God our Father receives anyone who will turn again home in obedience. There is pardon full and sweet from a Father who always loves and really cares (Rom. 5:8). But it is sin that rears its ugly head and separates man from his God (Isa. 59:1-2). Sin shows a rejection of the Father’s love and goodness and provision. God is asking, “How long will it be ere they return to innocency?” (Hos. 8:5).

6. Next, we see rejoicing (Lk. 15:23, 25). A son is found alive. Bring the fatted calf, the shoes, robe and ring. Let us be merry. All are to rejoice. Think of the rejoicing of this homecoming.

What a joyous occasion when one returns to God (Lk. 15:4-10)! God wants all to come to repentance (1 Pet. 3:9) and, when this happens, all should rejoice.’ The angels in heaven rejoice, we should rejoice, the church should rejoice. (But how many do you know who can not even be put out enough to stay for the baptism of a precious soul into Christ?)

What a wonderful thing it is that one can return to God from a life of sin, that God will forgive, that He loves, even though we are unlovable, that God desires us to come, even though we may not desire to go. We ought to be ever thankful for such a heavenly Father, and give Him the honor, praise, and reverence that is due Him.

We will not mention the elder brother of this story in this article, except to say that the parable begins with the younger son away from home, and his brother at home, and it ends with the younger son at home again and his elder brother refusing to enter the home. Perhaps we will have an article on the elder brother at a later date.

Truth Magazine XXIV: 47, pp. 762-763
November 27, 1980