Matthew 11:28-30, “²⁸ Come to Me, all you who labor and are heavy laden, and I will give you rest. ²⁹ Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. ³⁰ For My yoke is easy and My burden is light.”

We live in a chaotic world full of turmoil and strife. The world heaps upon our shoulders many heavy burdens. These burdens take many forms, and among them are the pursuits of academic excellence, athletic achievements, higher education, financially successful careers, overly full schedules, excessive material wealth, and the outward appearance of perfection at all times. Sometimes these burdens take the form of physical ailments, family strife, economic uncertainty, emotional heartbreaks, or natural disasters. These struggles and trials create stress, anxiety, familial tension, loneliness, depression, burnout, and hopelessness for many people, and it seems nigh impossible to escape from beneath this heavy weight our culture and this world lays upon our shoulders.

These heavy burdens are not unique to our time and place in history. Everyone, everywhere for all of history has had their own set of burdens to bear in this life. In other parts of the world the burdens may look differently than ours, but they have the same impacts on the spirits of the people beneath their load. The feelings of hopelessness and despair are what Satan wants us to feel so that we become crippled by the worries of this life to the point that we cannot see the hope and joy that is found in Christ. Satan seeks to devour us (1 Peter 5:8), but Christ came so that we might have abundant life in Him (John 10:10). In this offer of abundant life, we find one of the most encouraging promises we could ever hope to receive, the promise of rest for our souls.

Jon Bloom describes this promise of Jesus in this way:

The simplicity of Jesus’s promise is both striking and refreshing. Jesus doesn’t offer us a four-fold path to peace-giving enlightenment, like the Buddha did. He doesn’t give us five pillars of peace through submission as Islam does. Nor does he give us “10 Ways to Relieve Your Weariness,” which we pragmatic, self-help-oriented 21st century Americans are so drawn to. Unique to anyone else in human history, Jesus simply offers himself as the universal solution to all that burdens us.

When we who are heavy laden come unto Jesus with all our burdens and cares, we encounter a savior who desires us to cast those cares upon Him (1 Peter 5:7). He carries our burdens so that we don’t have to, and in their place He offers us the abounding hope that will fill us with all joy and peace in Him (Romans 15:13). Our souls can only find rest in the hope that Christ offers us, and when we humble ourselves and surrender ourselves to the will of God, we exchange the heavy burdens of this world for the yoke that is easy and a burden that is light. Then we find rest for our souls.

Before sin entered the world, man had communion with God; however, when Adam and Eve transgressed God’s law by eating of the forbidden tree, then sin, shame, and separation from God resulted (Gen. 3). Sin separates man from God (Isa. 59:2). Sadly, all choose to sin against God and fall short of His glory (Rom. 3:23). Sin means we deserve death, but God can give us eternal life in His Son (Rom. 6:23).

God is holy (1 Pet. 1:16). Habakkuk looked at how God used the wicked nation of Babylon to punish His people. The prophet questioned how God could let this continue since God is “of purer eyes than to behold evil, and cannot look on wickedness” (Hab. 1:13). God’s holiness means He cannot compromise His nature to sanction sin. There are some things God cannot do because of His perfect nature; for example, God cannot lie (Titus 1:2). Thus, in dealing with man’s sins, God cannot compromise His righteousness.

God is also gracious and merciful (Psa. 103:8). His holiness demands payment for sin, but His gracious mercy means He will go to incalculable lengths to provide a way of salvation for sinners (Jn. 3:16). These lengths are seen in His Son Jesus Christ. Since it would be a violation of the character of God to justify a sinner without penalty for the sin, God sent His Son so He can remain just and be the justifier of those who respond in faith to Jesus (Rom. 3:26). Appeasement had to be made for man’s sin. Remission of sins could not occur without the shedding of blood (Heb. 9:22). The blood of bulls and goats could not take away sin (Heb. 10:4). No sinful human could die as a substitute for man’s sins either—for that death would be deserved (Rom. 1:32; 6:23).

Jesus the Son of God took on flesh and lived the life of a human (Jn. 1:14; Phil. 2:7). He came to be the perfect sacrifice, the lamb of God (Jn. 1:29). He was tempted in all points as we are, yet He is without sin (Heb. 4:15). Because of the payment of Christ’s blood, God extends the offer for us to be “justified freely by His grace through the redemption that is in Christ Jesus” (Rom. 3:24).

In today’s religious world, perversions of the grace of God are promulgated. Many teach it is dispensed without obedience to the will of God. However, we should not allow ourselves to be intimidated nor driven away from teaching on the grace of God merely because some have perverted it. Paul called what he received from Jesus and preached to others “the gospel of the grace of God” (Acts 20:24). In the great book of Romans, the apostle expounded God’s wonderful grace in the justification that comes through faith in Jesus Christ. At the beginning of that letter, Paul said of Jesus, “Through Him we have received grace and apostleship for obedience to the faith among all nations for His name” (Rom. 1:5). At the end, he wrote, “Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith (Rom. 16:25-26). God’s grace is dispensed when man obeys the faith—the gospel. Study 1 Corinthians 15:1-3 and Romans 6:1-17 regarding obedience to the death, burial, and resurrection of Jesus.

We were dead in trespasses and sins (Eph. 2:1), but by God’s grace we have been saved through faith so that we cannot boast of earning salvation (Eph. 2:8-9). God’s grace brings salvation and teaches us to deny ungodliness and worldly lusts, and that we should live soberly, righteously, and godly in the present age (Titus 2:11,12). Will you choose to enter and continue in the grace of God?

In the days of the prophets leading up to the exile, God’s people were steeped in idolatry. God did all that He could to plead with His people to worship Him alone. Figuratively speaking, He rose up early to send prophets to the people, but they would not hear (Jer. 7:13, 25; 11:7; 26:5). As an adulteress leaves her loving husband to pursue her illicit affairs, so Israel and Judah were unfaithful to their God (Ezek. 16:8-63; 23:1-49; Hos. 1:2; 3:1-5). God would have to put them away. They would be exiled for seventy years (Jer. 25:11, 12; 29:10).

Rather than completely destroying His people, God spared some of them (Isa. 48:9); God referred to their time of punishment as a furnace of affliction (Isa. 48:10). Just as a refining pot makes hard metals molten, when people suffer they can be brought to their knees, soften their hearts and pray to God. However, the furnace of affliction can be a kiln to further harden their hearts if they are not receptive. The minority who would not be destroyed by their punishment but rather purified to come back from captivity are often called the remnant (Isa.10:20-23; 11:11-16; 28:5; 37:4, 31, 32; 46:3; cf. 6:13; 7:3*).

In Isaiah 40-66, God instructed His people about His plans for them. He identified two anointed servants—a conquering servant and a suffering servant—who would bring hope back to His people. God’s conquering servant was the Persian king Cyrus, who was used by God to bring an end to Babylonian captivity and allow Judah to return to their homeland (Isa. 41:25; 44:24-28; 45:1-7; cf. Ezra 1:1-4). The suffering servant was Jesus Christ who descended from the remnant of Judah and came into this world to bear the stripes for our sins (Isa. 52:13-53:12). This shoot from the stem of Jesse rules the remnant (Isa. 11:1-16).

Daniel and his friends, who were of the king’s royal seed (Dan. 1:3), had to endure captivity in a foreign land. They continued to make the one true God known. God used them to interpret dreams, reveal the future, and miraculously endure death sentences. Instead of giving up, Daniel faithfully served God (as his first priority) and also ministered to foreign kings until he saw the reign of Cyrus (Dan. 6:28; 10:1). He told Nebuchadnezzar about Christ’s church, the kingdom of God that would never be destroyed (Dan. 2:44-45). As Christians, we are children of God who belong to Christ; thus, we are part of the royal seed (Gal. 3:26-29). We must continue to stand for Christ’s church, the eternal kingdom, even when the world around us makes us feel as if we are in a faraway land. Genuine faith gleams in a dark world, and it might surprise us who takes notice (Mt. 5:16; Phil. 2:14-15; 1 Pet. 1:7). If we allow suffering to refine us and remain faithful to the end, we will see the Lord’s salvation (Mt. 7:13-14; 10:22; Rev. 2:10; 3:10-12).

*The name “Shear-Jashub” in 7:3 means ‘a remnant will return.

In Luke 15 Jesus is speaking to a crowd of tax collectors and sinners. The hypocritical religious elites were also present, and they were complaining saying, “This Man receives sinners and eats with them.” (Luke 15:2b) The scribes and Pharisees were disgusted that Jesus would associate Himself with people who were so lowly and ungodly in their eyes.

In response to this condescending attitude, Jesus gives us three parables about lost things. In Luke 15:4-7 we are told of the “lost sheep”. In verses 8-10 and verses 11-32 we are told about the “lost coin” and the “lost son” respectively. All three of these parables describe a situation in which an individual has something very precious that is lost, and this loss brings tremendous distress to the individual. With the lost sheep and the lost coin, we see situations in which the individual actively works to reclaim that precious thing that was lost. In the story of the lost son (or prodigal son as we often call it) we see a situation in which the son who was lost must decide to return himself.

All three of these parables depict a person who is a child of God, a Christian in the fold of God who wanders away and becomes lost in the world. We can draw much comfort from these parables in the reality that God seeks out the lost sinner. That is why Jesus came to this earth, to seek and save the lost (Luke 19:10). He works providentially to draw His children back to Himself and reconcile our relationship with Him (2 Cor 5:18-19). In all three instances we can see that God views the lost as precious beyond measure, and He demonstrates His love in His desire to see the lost return to Him and be restored to His house. There is joy and celebration in heaven over one sinner who repents and returns to the fold of God(15:7). It is comforting to know that no matter how far we may stray, no matter how caught up we become in the far country of sin, God desires us to be restored to His possession. We need only turn back to Him and walk in His ways once more.

While we may draw great comfort from these parables, we should also draw some warning. At the opening of the chapter the scribes and Pharisees complain about Jesus’ association with sinners, prompting the parables. The scribes and Pharisees viewed themselves as superior to these sinners because they thought they were much more righteous in their obedience to God. However, they were mistaken. They had grown legalistic and proud, and in doing so they themselves became as those lost things. Being Jews of the highest order was not enough to save them because they forsook the weightier matters of the law (Matthew 23:23). We should take heed lest we too grow proud in our own obedience and forget the weightier matters of the Gospel. We should never grow condescending of those outside of Christ, because we too were once foolish, disobedient sinners before the grace of our Lord gave of hope of eternal life (Titus 3:3-7). Rather we should humbly seek out the lost and show them the love of Christ through the Gospel.

-Daniel Goshorn

The days following Thanksgiving are filled with bids for our money. Black Friday, Cyber Monday, and Giving Tuesday encourage us to spend our money to get something for our loved ones at a discounted price or to generously give to create change around the world. The New Testament reveals that the Lord’s church raises money to do its work of helping those in need and spreading the gospel by the voluntary donations. From the very inception of the church, Christians gave freely to help those in need: “Now all who believed were together, and had all things in common, and sold their possessions and goods, and divided them among all, as anyone had need” (Acts 2:44-45). Some made very sizeable donations, such as selling houses or land and giving all the proceeds to the church, “Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles’ feet; and they distributed to each as anyone had need” (Acts 4:34-35).

In the New Testament, the church is never seen going into business or having special sales to raise funds. When a need arose, such as the famine (Acts 11:27-30; Rom. 15:25-27), Christians would freely give as they had been prospered on Sunday, the first day of the week, the day they had been called together for worship in taking the Lord’s supper (Acts 20:7; 1 Cor. 11:17-29; 16:1-4). These donations first helped fellow saints and then all others in need (2 Cor. 9:13; cf. Gal. 6:10). When Christian missionaries went forth they made it their policy to be supported by fellow Christians rather than peddling the word of God for profit from unbelievers (3 John 7; 2 Cor. 2:17; 1 Thess. 2: 5-9). If a non-believer wanted to house missionaries or give them a gift, it did not have to be refused (Luke 10:3-8); however, their policy was that missionaries would not be begging from those they were trying to convert, but in fact would be supported by those who already believed. After one is a Christian, it is appropriate for the one taught to share material things with the one teaching (Gal. 6:6; 1 Cor. 9:1-14).

Paul commended congregations that did well in giving to those in need (2 Cor. 8:1-5), and who bore spiritual fruit by giving to those preaching the gospel as a well-pleasing sacrifice to God (Phil. 4:14-19). The Lord’s church at Flatwoods is to be commended for generous giving. Whenever special needs have arisen for missionaries (3 John 5-8), to care for orphans (Jas. 1:27), or to help those who have lost much in natural disasters (Acts 11:29), generous members of this congregation have given—above their regular contributions in supporting the Lord’s cause here—to meet these specific needs. Truly, it is more blessed to give than to receive (Acts 20:35), for God loves a cheerful giver (2 Cor. 9:7).

-Mark Day