Second London Confession 26.5

“In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” (John 10:16; John 12:32; Matthew 28:20; Matthew 18:15-20)

Scripture Reading: Matthew 18:15-20

“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.” (Matthew 18:15–20)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

As we continue in our study of the doctrine of the church, I wish to remind you of the foundational principles articulated in the Second London Confession chapter 26, paragraphs 1 -4. As I have said in past sermons, the first three paragraphs of chapter 26 of our confession are very important because they present the most fundamental truths regarding the church. Essentially, they answer the question, what is the church, and who are its members to be? But paragraph 4 probably is the most significant paragraph in this chapter because of the principle articulated in the first sentence: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner.” 

This statement communicates that Christ alone is Lord and Head of the church. All church power has been given to him by the Father. And what does he have the power to do? He has the power to call his universal church into existence, to institute local churches, to order local churches, and to govern them. This is what paragraphs 5-13 of chapter 26 of our confession are about. They tell us about the power of Christ to call, institute, order, and govern his churches and how he executes this power.

The Power Of Christ: His Act Of Calling

Paragraph 5 concerns Christ’s power to call his church into existence and the means he uses to accomplish this. 

The paragraph begins with these words: “In the execution of this power wherewith he is so intrusted…” Translation: Jesus Christ has the power to call his church into existence, and here is how he does it… “the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word.” Notice six things about this statement:

One, it is the Lord Jesus who calls his church into existence. He alone is the Head of the church, and as our great prophet, priest, and king, he alone is the one who has the power and authority to do this! John 10:16 is listed as a proof text. There Christ says, “And I have other sheep that are not of this fold…” by this he means, he has other elect to gather who were not with him in the days of his earthly ministry. He goes on to say, “I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.” (John 10:16). Jesus Christ alone has the power and authority to call his universal church into existence. 

Two, the members of this church will be called from where? Out of the world. John 12:32 is listed as a proof text. There Christ says, “And I, when I am lifted up from the earth, will draw all people to myself” (John 12:32). When he spoke of being “lifted up from the earth” he probably was alluding to his crucifixion and especially his ascension to the Father’s right hand. After he ascended, he promised to draw all people to himself. He is a great example of a place in Scripture where “all people” clearly does not mean all individuals without exception. If that is how you take it, then you make Jesus a lair. It should be clear to all that by “all people” Jesus means people from every tongue, tribe, and nation –  people from the whole world. Christ’s universal church is being called into existence as sinners are “delivered… from the domain of darkness and transferred… to the kingdom” of Christ (Colossians 1:13).

Three, the members of the universal church will be called out of the world and “unto Christ”. Do not forget the definition of the catholic or universal church presented in 2LCF 26.1: The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.” It’s all about union with Christ, you see. And how is this union formed?  

Four, the members of the universal church will be united to Christ the Head through the ministry of his word and by his Spirit. This is the doctrine of effectual calling. I cannot take the time to teach you the doctrine of effectual calling. It is expressed in chapter 10 of our confession. I’ll read you the first paragraph. “Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone; and giving to them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.” When 2LCF 26.5 says that Christ will gather his universal church to himself “through the ministry of his word, [and] by his Spirit”, it is to remind us of the doctrine of effectual calling. How does God effectually call sinners to repentance and faith? He calls them externally through the preaching of the word of God, especially the gospel of Jesus Christ, and he calls them inwardly by his Holy Spirit. 

Five, who will be effectually called by Christ out of the world and into the universal church? Only “those that are given unto [Christ] by his Father.” This is the doctrine of predestination or election. It is articulated in chapter 3 of our confession, entitled, Of God’s Decree. For the sake of time, I’ll leave it to you to read that statement. The point is this, it will only be the elect of God who will be effectually called out of the world to true repentance and faith and into the catholic or universal church through their Spirit-wrought and faith-bound union with Christ the Head. 

Six, what are those called out of the world and unto Christ to do? They are to “walk before [Christ] in all the ways of obedience, which he prescribeth to them in his word.” The phrase “walk before [Christ]” reminds us that as we live life in this world (walking is used as a metaphor for living in the Scriptures) we walk before him, that is to say, before his eyes. Those united to Christ by faith have been set free from sin so that they might “walk before [Christ] in all the ways of obedience.” Those who love Christ will strive to keep his commandments (see John 14:15). And where do we find the commandments of Christ? Where do we learn how he commands us to live individually and corporately? Our confession says, “which he prescribeth to them in his word.”It is in the word of God that we find the commandments of Christ. 

So far, we have been talking about the power of Christ to call his universal church into existence, that is to say, unto himself. The catholic or universal church is invisible, remember? It cannot assemble presently, at least not on earth. Notice that the second part of 2LCF26.5 directs our attention to the local church. “Those thus called, [Christ] commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” 

 Here, we confess that Christ commands the members of the universal church to walk together in particular societies or churches. This should remind us of the description of the local church in 2LCF 26.2 and the word of caution in 26.3. 

Who are the members of these local churches, or particular societies, to be? In brief, those who make a credible profession of faith and don’t destroy their profession of faith by holding to errors that undermine the foundation of the faith or by living in unrepentant sin. Notice, our confession does not say, that only the elect are to be received as members of local churches! Why? Because we cannot see who the elect are! A credible profession of faith is what is required. And here in 2LCF 26.5 we are told that all who are effectually called, Christ “commandeth to walk together in particular societies, or churches…” 

Professing Christians must join churches. It’s impossible to read the New Testament and not see this principle. It’s been said that the New Testament is a church book from beginning to end, and I agree. The church – the local church – is everywhere present. If not explicitly mentioned, it is everywhere assumed. 

Professing Christians must join themselves (formally)to local, particular congregations if they are to obey Christ. Stated negatively, to claim to be a Christian and to not formally join a church is to live in disobedience to Christ.     

I could make a case for this in a variety of ways. 

Those passages that command pastors or elders to shepherd the flock that is among them prove formal church membership (see 1 Peter 5). And those passages that command Christians to show honor to their pastors or elders also prove the point (see 1 Thessalonians 5:12; Hebrews 13:17). They assume a formally established relationship between pastors and members. By the way, they also assume that pastors and members will know one another personally.   

I could also argue for formal church membership by pointing to the “one another” passages found throughout the epistles. Christians must love all people. They are to have a special love for all who are united to Christ by faith. But they have a special obligation to their fellow church members. It is within the local church that we are called to “walk in a manner worthy of the calling to which [we] have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.” (Ephesians 4:1–3)

Interestingly, our Confession lists Matthew 18:15-20 as a proof text for local church membership. This is a famous passage about church discipline. It might seem strange at first to argue for formal church membership from a passage about church discipline and excommunication, but the argument is powerful. Think of it. How can Matthew 18:15-20 ever be obeyed without formal church membership? To state the matter succinctly, how could the matter about unrepentant sin be told to the church if the members of the church are not identified? And how can a professing believer who is unrepentant be put out of the church if they never joined? Church discipline passages such as Matthew 18 and 1 Corinthians 5 assume formal church membership. They assume that those who are members of Christ’s universal and invisible body will formally join a local body of believers. 

A more robust case for formal church membership could certainly be made, but this will have to do for now. 

Lastly, what is the purpose of the local church? Our Confession answers this question succinctly when it says, “for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” The church exists to edify saints and to worship God corporately and publicly in the world. 

How are the saints edified, or built up? Principally, through the means of grace. The Spirit of God will use the word of God read and preached, prayer, and the sacraments to build up the body of Christ. And church members are called to edify one another in love. As Paul says, “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:15–16)

And how is the church to worship corporately and publically under the New Covenant? Chapter 22 of our confession has something to say about that. In brief, the church is to assemble on the Lord’s Day to worship according to the commands of Scripture. 2LCF 22.5 sums it up nicely. There we confess that “the reading of the Scriptures, preaching, and hearing the Word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; as also the administration of baptism, and the Lord’s Supper, are all parts of religious worship of God, to be performed in obedience to him, with understanding, faith, reverence, and godly fear…”   

The point of 2LCF 26.5 is this: Christ alone has the power to call his his universal church into existence. 

Conclusion

The point of 2LCF 26.5 is this: Christ alone has the power to call his universal church into existence. 

Q: How does Christ execute his power to call his church into existence? 

A: “In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.” 

Old Testament Reading: Psalm 86

“A PRAYER OF DAVID. Incline your ear, O LORD, and answer me, for I am poor and needy. Preserve my life, for I am godly; save your servant, who trusts in you—you are my God. Be gracious to me, O Lord, for to you do I cry all the day. Gladden the soul of your servant, for to you, O Lord, do I lift up my soul. For you, O Lord, are good and forgiving, abounding in steadfast love to all who call upon you. Give ear, O LORD, to my prayer; listen to my plea for grace. In the day of my trouble I call upon you, for you answer me. There is none like you among the gods, O Lord, nor are there any works like yours. All the nations you have made shall come and worship before you, O Lord, and shall glorify your name. For you are great and do wondrous things; you alone are God. Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name. I give thanks to you, O Lord my God, with my whole heart, and I will glorify your name forever. For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol. O God, insolent men have risen up against me; a band of ruthless men seeks my life, and they do not set you before them. But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness. Turn to me and be gracious to me; give your strength to your servant, and save the son of your maidservant. Show me a sign of your favor, that those who hate me may see and be put to shame because you, LORD, have helped me and comforted me.” (Psalm 86)

New Testament Reading: Luke 15:11-32

“And [Jesus] said, ‘There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. ‘But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.’ ’ And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate. ‘Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’” (Luke 15:11-32)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

Of all Jesus’ parables, I would imagine that the parable of the prodigal son is among the most well-known and beloved, and for good reason. This parable is rich with meaning. It does not convey one lesson but many. It reveals a great deal to us about man’s sinfulness and the love and grace of God extended to sinners, both common and saving. 

As we turn our attention to this parable today, it is important to remember the situation that prompted Jesus to tell it. Keeping the situation in mind will help us to properly interpret this parable. In Luke 15:1-3 we are told that “tax collectors and sinners were all drawing near to hear [Jesus]. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them.’ So he told them this parable…” (Luke 15:1–3). In fact, Christ told the scribes and Pharisees, and the crowd that had gathered around him, three parables. We considered the parable of the lost sheep, and the lost coin last Sunday. Today we will consider the parable of the lost son. As we begin, we must remember that Jesus uttered all three parables in response to the grumbling of the scribes and Pharisees. It should be clear to all that these parables were delivered by Jesus for this purpose: to correct the scribes and Pharisees and to call them to repentance, and to comfort the sinners in the crowd who had turned from their sins to follow after him. Indeed, this parable does correct the prideful and it comforts the repentant.  

In the introduction to the previous sermon, I asked you to consider what must have been in the minds and hearts of the scribes and Pharisees to move them to respond as they did. Many sinners were coming to hear Jesus. Jesus spoke the word of God to them and he ate with them. You would expect these God-fearing shepherds of Israel to rejoice in this fact! But they grumbled and complained. These scribes and Pharisees did not grumble because they were having a bad day. Their grumbling was from the heart. Their grumbling was the product of their deeply held beliefs and convictions. Concerning their belief in God, they must not have viewed him as having love for sinners. Concerning their beliefs about the coming Messiah, they did not think he would be willing to associate with sinners when he arrived. And concerning their view of themselves, they thought they were righteous. Why did the scribes and Pharisees respond with grumbling when they saw Jesus eating with tax collectors and sinners? They responded as they did because of the beliefs that resided in their minds and hearts. As I have said, Jesus told these three parables to correct the false beliefs of the scribes and Pharisees and to comfort the sinners in the crowd who had turned from their sins to follow him. 

This parable is traditionally called The Parable of the Prodigal Son. Prodigal means wasteful, extravagant, or reckless. And the word “prodigal” does accurately describe the behavior of the younger son in this parable. Jesus tells us that he gathered all his father had given to him and “took a journey into a far country, and there he squandered his property in reckless living” (Luke 15:13). Indeed, he was for a time a prodigal, that is to say, a reckless and wasteful son. While I think the traditional name that has been given to this parable is good, we must not focus all our attention on the behavior and words of the prodigal son in this story. We must also carefully consider the behavior and words of the father and of the older son. 

Who does the father in this story represent? The father in this parable represents God the Father. We will learn a great deal about the love and grace that God the Father shows to sinners through this parable. 

Who does the older brother represent? He must represent the scribes and Pharisees. Clearly, this parable was meant as a warning to them concerning their grumbling and their self-righteous pride.   

Finally, who does the younger son – the prodigal son – represent? He must represent the tax collectors and sinners who had, at one time, lived sinful lives but had recently turned from their sins to draw near to Jesus.

Let us now go to the parable to consider the details.

The Prodigal Son

First, in verses 11- 20a, our attention will be fixed on the prodigal son. As we consider his behavior, we will see four things. Firstly, we will see a sinner follow the natural desires of his heart. Secondly, we will see a sinner learn from bitter experience that the ways of sin are hard and miserable. Thirdly, we will see a sinner come to his senses, recognize his miserable condition, and resolve to repent. Fourthly, we will see a sinner turn to God in true repentance and faith (see J.C. Ryle’s Expository Thoughts On The Gospels, Luke, vol 2, pgs. 136-138). These four experiences will resonate with anyone who is a follower of Jesus Christ today, for these experiences, to one degree or another, are common to all who have been effectually called to repentance and faith in Christ.  

A Sinner Follows The Natural Desires Of His Heart

The first thing we must notice about the prodigal son is that he was a sinner following the natural desires of his heart. 

The parable begins with these words: “And [Jesus] said, ‘There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them” (Luke 15:11–12). 

These opening lines tell us a lot about the younger son. One, he clearly does not respect his father. To request an inheritance early (for no good reason) would have been regarded as highly disrespectful. Two, this younger son is portrayed as being in love with the world and the things of this world! Already, the younger son represents the tax collectors and sinners well. Before repenting and following Jesus, they too lacked respect for God and his law. And they were in love with the word and the things of the world. 

Notice that these opening lines also tell us something about the father. The father freely gave to his two sons, neither of whom were deserving. He gave the younger, disrespectful, son his portion and he gave the older, self-righteous, son his portion too. No doubt, this is meant to symbolize the common love and grace that God the Father bestows on all.  

In Matthew 5:43-45 we hear Christ speak to his followers, saying, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:43–45). Here Christ Jesus commands his followers to love even their enemies. And who does he point to as our example? He points to God the Father! Does God the Father love his enemies (those living in sin and rebellion against him) with a saving love? No! The scriptures teach that unrepentant and unbelieving sinners are under God’s wrath and curse! But does he show common love and grace to his enemies? Yes. As Christ has said, “He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” This common or universal love and grace of God is what we, as followers of Christ, are to imitate as we show love and kindness even to our enemies. By the way, if you are not showing love and kindness to your enemies you are not living in obedience to Christ. Disciples of Jesus are to love their enemies just as God loves those who hate him by showing them mercy and common grace.

Let us now continue in our consideration of the behavior of the younger of the two sons. Verse 13: “Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living” (Luke 15:13).

Three actions are mentioned here. 

One, the younger son gathered all of the property he had received from his father. The Greek word translated as “gathered” suggests that he sold his property and possessions and turned these assets into cash. If you were to reflect on this action for a moment, I think you would be able to see how wicked it is. What did the father give to the son? The text says, property. This word can refer to a variety of forms of wealth, but given that he needed to sell the property, I think it is right to view the property as being in the form of land, houses, livestock, and other material possessions. This younger son had already disrespected his father by requesting his inheritance early (for no good reason), and now he disrespects his father further by selling these precious possessions and turning them into cash. In doing so, he reveals his lack of love for his father and his lack of concern for his father’s estate. 

Two, we are told that the younger son took a journey into a far country. He did not remain near to his father out of a sense of gratitude for the kindness his father had shown to him. No, quite the opposite. He gathered up his father’s gifts and ran far away from him! This further reveals the son’s lack of love for his father.

Three, once in the far-off country, we are told that the younger son squandered his property in reckless living. Some English translations say that he squandered his wealth with “prodigal living” (NKJV). Others say, “wild living” (NIV84). Still, others say, “riotous living” (AV 1873). Later in this parable, the older son explicitly accuses the younger son of devouring his father’s property with prostitutes (see Luke 15:30). Clearly, this younger son was living a very worldly, sinful, and reckless lifestyle. Indeed, he was a prodigal son.

I think it would be good to pause for a brief moment before moving on in our text to consider how the two groups to whom Jesus spoke would have received this parable up to this point. 

What do you imagine the tax collectors and sinners were thinking? I imagine them thinking, this describes me! I was living like this younger son! I had no respect for God or the things of God! God gave me good gifts to enjoy in this world, and yet I foolishly loved the gifts instead of the giver of the gifts. I ran away from God and his kingdom and I wasted the days of my life in foolish, senseless, and reckless living. Lord, have mercy on me, a sinner. 

Now, what do you imagine the scribes and Pharisees thought as they listened to this parable? I imagine them thinking, that’s them! They are like the prodigal son! They have had no love for God! They have only loved the world and the things of this world. They are wicked. They deserve God’s judgment!

Let’s continue our consideration of the prodigal son. 

A Sinner Learns From Bitter Experience That The Ways Of Sin Are Hard And Miserable 

As we move on in the parable we see, secondly, that the prodigal son learned from bitter experience that the ways of sin are hard and miserable.

Look with me at verse 14: “And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything” (Luke 15:14–16).

The prodigal was, for a time, living what many would consider to be, the high life. He had lots of money, but soon it was all gone. He ate fine food, but a famine arose and took it all away. He indulged in every worldly pleasure, but soon, these earthly enjoyments came to an end. He found himself filthy, empty, and alone.   

This portion of the parable illustrates the common experience of every sinner who looks for satisfaction in the fleeting pleasures of this life and places their hope in the transient and temporary things of this world. Everyone’s experience is different. Some sinners fall quickly into this sense of despair. Others are permitted to flourish, worldly speaking, for a longer period of time. All who live for the pleasures of this life and place their hope in the things of this world will come to this sense of despair at death.  

The prodigal son descended rather quickly into this hard and miserable condition, and we must view this as an act of mercy from God. As we will soon see, God used this hard and miserable circumstance to bring the prodigal to his senses. 

Friends, God always works this way. No one ever turns from their sins to God through faith in Christ without first coming to an awareness of their miserable condition. Some are brought to the awareness of their sin and misery relatively quickly and without descending so far into a life of sin and debauchery. Others take longer and descend further into a life of sin before comprehending the greatness of their need. But all who turn from their sins to draw near to God through faith in Christ Jesus share this in common: they come to see themselves as filthy sinners; they recognize that they are empty and alone; they are awakened to the fact that true satisfaction will be found in God, Christ, and the world to come.   

A Sinner Comes To His Senses, Recognizes His Miserable Condition And Resolves To Repent

This is the third thing we see in the prodigal: a sinner who comes to his senses, recognizes his miserable condition, and resolves to repent. 

Look with me at verse 17: “But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, ’Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants’” (Luke 15:17–19).

The parable is descriptive, not explanatory. By this I mean, it describes what happened to the prodigal, but it does not explain how it happened. What happened? While the prodigal was wallowing in the filth of his sin, hungry, and alone, he came to himself. This means he came to his senses. He woke up. He was enlightened. Though he was once blind, he began to see. 

This illustrates what happens to everyone who turns from their sins to God through faith in Christ. In a moment, they come to their senses. Though they were blind to these things before, they come to see the filth of their sin, their miserable condition, and the magnitude of their need. And notice this: they also come to see the goodness of the Father and long to be with him. 

How does this happen? The parable of the prodigal son does not explain. But other passages of Scripture do explain that sinners are brought to their senses by the grace of God alone through the preaching of the gospel of Jesus Christ as the Holy Spirit works upon them inwardly to regenerate them and to make them willing and able to believe. 

This is the doctrine of effectual calling. It is summarized beautifully in chapter 10 of our confession. Paragraph one says, “Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone; and giving to them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.” This is what Paul speaks of in Colossians 2:13 when he says, “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses…” (Colossians 2:13).

It is important to note that when the prodigal son turned from his sin and to his father, the change was internal before it was external. 

Christ tells us that “he came to himself.” The NASB translation says, “he came to his senses“, and that is the meaning. 

Next, we read, “he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger!’” (Luke 15:17). Who did the prodigal say this to? He said it to himself! As you can see, he had a change of mind. He could see the goodness and love of his father. He could also see the folly of his ways. 

Notice, that the prodigal’s heart was changed too. He spoke within himself, saying, “I will arise and go to my father, and I will say to him, ’Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants” (Luke 15:18). Notice the humility. Notice the brokenness. Notice the true sorrow over sin. When the prodigal says that he will request to be treated as a hired servant, this means he will request to be received by the father, not as a son, and not even as a household servant (these were often regarded as members of the family), but as a day-laborer. At least he would be near to his father and would enjoy his provision. The point is, that the prodigal’s heart was changed. He was humbled. 

And can you see that the conversion did not only affect his mind and heart but also his will? The prodigal spoke to himself inwardly, saying, “I will arise and go to my father, and I will say to him, ’Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants” (Luke 15:18). These are three parts of the soul, the mind, the affections, and the will. We make choices with the will. And when the prodigal “came to his senses” his will was renewed too. 

True repentance begins in the soul. The mind, heart, and will of a sinner must be converted by God before his way of life can be truly converted. But repentance is not true if it is inward only. No, true repentance will begin in the soul and it will result in action.  

A Sinner Turns To God In True Repentance And Faith

This is the fourth thing we see in the prodigal son. Having been converted inwardly we see the sinner turn to God in true repentance and faith. 

In verse 20 we read, “And he arose and came to his father” (Luke 15:20a).

Dear friends, I’m sure there are many sinners in the world who feel bad about their sins. They can see that they are filthy. They are aware of their sin and misery. And they might even say to themselves, it would be good to follow after God and Christ. I will stand up and walk out of this pig pen. I will draw near to the Father through Christ. I will, I will, I will. But if these “I wills” do not result in action, they mean nothing. True repentance is first internal, and then it is external. Conversion begins in the soul and then it involves the lips, the hands, and the feet. Do not be deceived, dear friends. To say to yourself, to others, or even to God, I feel bad about my sins and will turn from my sins to draw near to God through Christ, means nothing if it does result in actually turning from sin and drawing near to God through Christ. 

The prodigal son proved that his inward conversion and repentance were true when “he arose and came to his father” (Luke 15:20)    

I’d like to ask you to do what we did a moment ago and to view what we have heard in this parable so far through the eyes of the tax collectors and sinners, on the one hand, and the scribes and Pharisees, on the other. 

At this point in the parable, the looming question is this: what will the father do when the prodigal son returns home?

I imagine that many from amongst the tax collectors and sinners were hopeful that the father would show mercy to the prodigal and grant him his request to be received back, not into his house as a household servant, and certainly not as a son, but at least as a hired servant – a day laborer. This would be a very kind and merciful thing for the father to do!

I imagine that from amongst the scribes and Pharisees thought that the son ought to be rejected by the father, or at most, to be received, but only as the lowliest of servants. 

The Gracious Father

In the second half of verse 20, the focus of the parable shifts to the father. This section begins with the word, “but”. In the Greek (the language the NT was originally written in), the word translated as “but” is a marker of contrast. The prodigal son returned to the father hoping to be shown some mercy and to be received back as one of the fathers employees – a day laborer. “But…” in contrast to this,  “while [the prodigal son] was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him” (Luke 15:20).

This response from the father is shocking. I do believe it would have shocked even the tax collectors and sinners. Certainly, I would have shocked (and perhaps even offended) the scribes and Pharisees. The prodigal son deserves the father’s wrath! Perhaps the father will show him mercy! But this is way more than mercy. It is a shocking display of unconditional love. It is an outpouring of unmerited grace.

In the introduction to this sermon, I mentioned that the scribes and Pharisees must have viewed God as having no love or concern for sinners. It was this belief concerning God that led them to grumble and complain when they saw Jesus receiving and eating with tax collectors and sinners. It is here at this point in the parable that Jesus corrects their faulty beliefs about God. 

How does God view repentant sinners? In the previous parables Christ taught that “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). And again he said, “I tell you, there is joy before the angels of God over one sinner who repents” (Luke 15:10). But here in the parable of the prodigal son we learn that there is joy in heaven and joy before the angels of God in heaven when a sinner repents because there is joy in the very heart of God when sinners turn from their sins and draw near to him through Jesus the Messiah.

We must be careful to not push this parable to answer questions it is not designed to answer. There are two guardrails, one on each side of the road, that will keep us from veering off the edge. The guardrail on the right is the context. We must remember what prompted Jesus to tell this parable, namely the grumbling of the scribes and Pharisees. He told this parable to them to, among other things, correct their erroneous views concerning God’s heart for sinners. Let the parable speak to that and do not insist that it speak to other issues. The guardrail on the left is what the Scriptures have to say elsewhere about the nature of God (he is unchangeable and impassable), his decree (he has foreordained all that comes to pass), and how he effectually calls his elect to faith and repentance (he calls them through the preaching of the word and by the working of the Holy Spirit).

When we keep these hermeneutical guardrails up – the context on the one side, and the analogy of faith on the other – it will free us to fully appreciate what this parable is communicating about and his love for truly repentant sinners and it will keep us from slipping into grave theological error.        

Dear friends, this parable does not intend to teach that God the Father sits in heaven with all of the passions and emotions of an earthly father, grieving over the rebelliousness of his creatures, waiting, wishing, and hoping, that some of them will somehow manage to come to their senses and to return to him. How do we know this is not the meaning? One, the context reveals that the focus of the parable is more narrow. Two, to take this view would mean that there are contradictions in the Scriptures. For the Scriptures plainly teach that God is not like a man. He does not have human emotions or passions. He does not change. He does not sit in heaven hoping that things will go this way or that. No, he has decreed all things that come to pass. He has declared the end from the beginning. As it pertains to the salvation of sinners, the Scriptures plainly teach that God has chosen whom he will save. He sent the Son to atone for the sins of his elect. And he draws these elect to repentance and faith in Christ at his appointed and accepted time through the ministry of the word and by the working of the Holy Spirit. Our interpretation of the parable of the prodigal son cannot contradict these doctrines about God and salvation taught elsewhere in Scripture. 

What then does this parable reveal about God the Father? It reveals that he is pleased to receive those who turn from their sins to draw near to him through faith in Jesus Christ. That God the Father is pleased to receive repentant sinners is illustrated in the parable by these words: “But while [the prodigal] was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.” (Luke 15:20–24)

This is a parable. It is an earthly story with a heavenly and spiritual meaning. We cannot make a one-to-one correlation between the earthy father in this parable and God the Father in heaven. I hope it is clear to all that God the Father does not react to the decisions of men. He does not feel like men feel. He does not run, embrace, or kiss, for he is a most pure spirit. And neither does he eat or celebrate like men eat and celebrate. Though we must not make a one-to-one correlation between man and God, we must see that these analogies have meaning.   

What is the meaning of it all? When repentant sinners draw near to God through faith in Christ Jesus, he eagerly receives them. He does hold grudges against them for their past sins. He does not give them the cold shoulder or the silent treatment. He does not leave them at the door to beg. He does not make them pay for their iniquities. No, he is eager to receive repentant sinners and is willing to commune with them. He does not receive repentant sinners and day laborers or as mere servants, but as sons. He able to receive them into his holy presence because he has cleansed them from all their sins through Christ’s blood. Not only this, he clothes them. He clothes them with the best clothes. He clothes them with the very righteousness of Christ. This is the point of the parable. And this point was made by Jesus in response to the grumbling of the scribes and Pharisees. They “grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:2). Here Jesus shows himself to be in sync with the Father, for the Father is eager to receive repentant sinners and to commune with them too. 

Think of the comfort this portion of the parable would have brought to the repentant tax collectors and sinners who had drawn near to Jesus and were eating with him. I imagine tears of gratitude in their eyes. 

And think of the condemnation this brought to the scribes and Pharisees. Christ here demonstrates that while he is in perfect sync with the heart of God for sinners, they are terribly out of step with the plans and purposes of God. 

The Self-Righteous Son

The older son represents them. Verses 25?: “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found’” (Luke 15:25–32). 

In this parable, when the father spoke to the indignant, self-righteous, and unforgiving son, saying, “Son, you are always with me, and all that is mine is yours”, it perfectly symbloized the scribes and Pharisees as they lived under the Old Covenant order. They were near to God, covenantally speaking. They were often in the house of the Lord, that is to say, the temple. They had access to the blessings of that covenant blessings (see Romans 9:4-5). But this parable reveals that, though they were near to God, covenantally speaking, their hearts were far from him. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). When sinners drew near to Jesus to eat with him the angels rejoiced with God in the heavenly realm, and Christ and his disciples rejoiced on earth. But these scribes and Pharisees grumbled and complained.

Conclusion

Dear friends, this parable is rich and is worthy of careful mediation. I wish to exhort you to take up this parable to look closely at it later today. Ask yourself this question: where am I in this parable? 

Perhaps you will see yourself in the prodigal son. The question is, where in his journey do you see yourself represented?

Perhaps you are presently like the prodigal was at the start. No love for God and lots of love for the world. I pray that the Lord would be gracious to you to bring you to your senses soon to spare you from having to learn by experience that the way of sin is hard and miserable. 

Or perhaps you are already wallowing in the filth of your sin and begin to sense your emptiness and need.  May the Lord grant you true repentance and faith. I pray that you will quickly move out of this miry bog wherein you feel sorry for your sins and resolved to someday draw near to God through faith in Christ. Do it today. Get up, turn from your sins, and go to the Father. The only way to get to him is through Christ the Son, for he is “the way, and the truth, and the life. No one comes to the Father except through [him]” (John 14:6).

It may be that some of you have turned from your sins and have come to the Father through Christ the Son, but you still cannot believe that the Father has so warmly accepted you. He has accepted me as a hired servant, but not as a son, or so you think. Believe it, brothers and sisters, if you have turned from your sins to trust in Jesus, the Father has eagerly and warmly embraced you. He has clothed you with the finest clothes, he has put a ring on your, and shoes on your feet to show that you belong to him and to make you fit for his house. Did you deserve this? No. Did you earn it? No. But Christ earned it. And it is by the grace of God and through faith in Christ that you have received these blessings. Look away from yourself and to Christ, and give glory to him for the redemption he has worked and the reconciliation he has secured, 

Some of you might not see yourselves in the prodigal son but in the older, self-righteous, unforgiving, and indignant son instead. Please hear me. Though it may have appeared that the older son was near to the father, his heart was far from him. The older son was as lost as the younger. He represents those who are religiously devout but dead inwardly, being devoid of spiritual life and love. 

No matter if the younger son or the older son represents you, the message is the same. Turn from your sins and draw near to God the Father through faith in Jesus the Messiah, for “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12).

Old Testament Reading: Ezekiel 34:1-24

“The word of the LORD came to me: ‘Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them. So they were scattered, because there was no shepherd, and they became food for all the wild beasts. My sheep were scattered; they wandered over all the mountains and on every high hill. My sheep were scattered over all the face of the earth, with none to search or seek for them. ‘Therefore, you shepherds, hear the word of the LORD: As I live, declares the Lord GOD, surely because my sheep have become a prey, and my sheep have become food for all the wild beasts, since there was no shepherd, and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep, therefore, you shepherds, hear the word of the LORD: Thus says the Lord GOD, Behold, I am against the shepherds, and I will require my sheep at their hand and put a stop to their feeding the sheep. No longer shall the shepherds feed themselves. I will rescue my sheep from their mouths, that they may not be food for them. For thus says the Lord GOD: Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice. As for you, my flock, thus says the Lord GOD: Behold, I judge between sheep and sheep, between rams and male goats. Is it not enough for you to feed on the good pasture, that you must tread down with your feet the rest of your pasture; and to drink of clear water, that you must muddy the rest of the water with your feet? And must my sheep eat what you have trodden with your feet, and drink what you have muddied with your feet? Therefore, thus says the Lord GOD to them: Behold, I, I myself will judge between the fat sheep and the lean sheep. Because you push with side and shoulder, and thrust at all the weak with your horns, till you have scattered them abroad, I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep. And I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken.” (Ezekiel 34:1–24)

New Testament Reading: Luke 15

“Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them.’ So he told them this parable: ‘What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. ‘Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy before the angels of God over one sinner who repents.’ And he said, ‘There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. ‘But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.’ ’ And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate. ‘Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’” (Luke 15)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

The three parables we have just read, the parable of the lost sheep, the lost coin, and the lost son, go together. 

Christ told these three parables in response to the situation described in Luke 15:1-2. There we read, “Now the tax collectors and sinners were all drawing near to hear [Jesus]” (Luke 15:1). This means that, at this point in Jesus’ ministry, many who were known to be sinners within society were flocking to Jesus. The tax collectors were despised by the Jews. If Jewish, they were regarded as traitors because they collected taxes from their kinsmen on behalf of Rome. All of them had a bad reputation given the prevalence of corruption among them. Back in Luke 3, “Tax collectors… came to [John the Baptist to] be baptized and said to him, ‘Teacher, what shall we do?’ And [John] said to them, ‘Collect no more than you are authorized to do’” (Luke 3:14). In other words, he commanded them to repent of their sin of greed and corruption. If they wished to follow after God and Christ they would have to repent. Now we see that many tax collectors followed Jesus. I think we are to take this to mean that many of the tax collectors had turned from their sins and had believed in Jesus as the Messiah. The word “sinners” is more generic. It is used to refer to those who were known to live a life of sin. These sinners were known to be sexually immoral (see Luke 7:37), drunkards, and gluttons (see Luke 7:35). And these were the kinds of people who were responding to the preaching of Jesus and his disciples. These were the kinds of people who were turning from their sins and following after him. “The tax collectors and sinners were all drawing near to hear [Jesus]”, our text says. 

In verse 2 we read, “And the Pharisees and the scribes…”, that is to say, those who were regarded as righteous within society, and who regarded themselves to be righteous, they “grumbled, saying, ‘This man [Jesus] receives sinners and eats with them” (Luke 15:2). When you and I consider the words of the Pharisees and scribes, “This man [Jesus] receives sinners and eats with them”, hopefully, we think, Yes, he does! Thanks be to God for the mercy and grace he has shown to us in the Messiah! But the scribes and Pharisees did not rejoice in this fact. Instead, they grumbled and complained. 

Can we just take a moment to think about this reaction and let it sink in? The scribes and Pharisees – the religious leaders and shepherds of Israel – were bothered by the fact that Jesus would associate with sinners. Listen again to the text: They “grumbled, saying, ‘This man receives sinners and eats with them.’” Notice, they were not upset that Jesus was gaining followers. They did not grumble, saying, why are all these people flocking to Jesus? They ought to be coming to us! No, they themselves wanted nothing to do with these tax collectors and sinners and they were repulsed by the fact that Jesus received and ate with them! Think about it. What does this reveal about the religious beliefs of the scribes and Pharisees? What does this reveal about how they viewed God and his heart for sinners? What does this reveal about their expectations for the Messiah?  What does this reveal about how they viewed themselves? In brief, they could not comprehend that God would show love to sinners like this. As they contemplated the Messiah, they did not envision him as one who would associate with sinners like this. When Messiah comes, he will certainly be one with us and associate with us, or so the scribes and Pharisees thought.  And clearly, they viewed themselves as righteous! They looked upon the tax collectors and sinners with contempt. Only these beliefs in the mind a heart could produce this response: they “grumbled, saying, ‘This man receives sinners and eats with them.’” 

The three parables that Jesus told, as recorded here in Luke 15, were told in response to the grumbling and complaining of the scribes and Pharisees. The meaning of each of these parables is basically the same. Each one reveals the truth about the heart of God towards sinners. God and his elect angels rejoice in heaven when a lost sinner recognizes his sin and turns from it to place their faith in the Messiah! These parables also teach us something about the mission of the Messiah. God the Father sent the son to seek and to save lost sinners! In Luke 19:10 Jesus states his mission in these exact terms: “For the Son of Man came to seek and to save the lost.” These parables illustrate this truth. And finally, these parables condemn the scribes and Pharisees for their self-righteous and judgemental pride.

If time were not a factor, I suppose I could preach one sermon on all three parables. But given our time limits I thought it best to consider the first two parables – the parable of the lost sheep and coin – today. And to save the parable of the lost son for next Sunday.

The Parable Of The Lost Sheep

Look with me at verse 3. After informing us that “the Pharisees and the scribes grumbled, saying, ‘This man receives sinners and eats with them’” (Luke 15:2), Luke writes, “So he told them this parable…” (Luke 15:3). I take the pronoun “them” to be a reference up the scribes and Pharisees and to the multitudes that followed after him, many of them having been notorious sinners before their conversion. To whom did Jesus tell this parable? To the multitude that followed him and to the scribes and Pharisees. This parable, and the two that follow, were designed to condemn the scribes and Pharisees for their lovelessness, their self-righteous pride, and their judgemental spirits, while at the same time bringing comfort to the multitude of sinners that had followed after Jesus.   

In verse 4 the parable begins. “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it?” (Luke 15:4). Here Christ suggests that this is the behavior you would expect from a shepherd. If a shepherd has a flock of 100 sheep and one is missing, he will leave the 99 in the open country to graze while he searches for the one lost sheep. 

The shepherd represents Christ. The 99 sheep represent the nation of Israel. 

The nation of Israel is often described as a flock of sheep in the Old Testament. For example, Psalm 78 recounts the Exodus. Verse 52 speaks of God, saying, “Then he led out his people like sheep and guided them in the wilderness like a flock” (see also Psalm 74:1; 79:13; 95:7). Under the Old Covenant, the nation of Israel was God’s flock. 

It seems to me that the Ezekiel 34 passage we read at the beginning of this sermon is very significant. That passage, written long before Jesus was born, is a prophecy about the coming Messiah. It concludes with these words: “I [God] will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. And I, the LORD, will be their God, and my servant David shall be prince among them. I am the LORD; I have spoken” (Ezekiel 34:23-24). So, the Messiah, the son of David, will be a shepherd to God’s people. Before that, God spoke to Israel, saying, “Behold, I, I myself will judge between the fat sheep and the lean sheep. Because you push with side and shoulder, and thrust at all the weak with your horns, till you have scattered them abroad, I will rescue my flock; they shall no longer be a prey. And I will judge between sheep and sheep” (Ezekiel 34:20-22). So, according to this prophecy, when Messiah comes there would be judgments made within the flock of Israel. God would judge between sheep and sheep. And earlier in this prophecy, the shepherds, that is to say, the leaders within Israel, were condemned for being bad shepherds. The shepherds of Israel did not feed the sheep, they devoured them. The shepherds of Israel did not gather the sheep, they scattered them. And at the heart of this wonderful prophecy, the LORD God of Israel says, “Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice.” (Ezekiel 34:11–16)

There is no way that the scribes and Pharisees – these experts in the Old Testament – did not think of this messianic prophecy when Christ told this parable. Jesus is here claiming to be the good shepherd of Ezekiel 34. He is the good shepherd who seeks after the scattered and lost sheep. The flock that he leaves behind is the flock of unbelieving Israel. The one that he pursues represents the elect remnant within Israel, God’s true flock, those who believed in the promised Messiah (see Romans 9:27; 11:5).  

One thing to notice in this parable is that it was the shepherd who went to look for the lost sheep. This is how the prophecy of Ezekiel 34 portrayed the coming Messiah. He would be a good shepherd.  He would be a proactive shepherd. He would “search for [his] sheep and [would] seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so [would he] seek out [his] sheep, and… rescue them from all places where they have been scattered…” This is what Jesus did in the days of his earthly ministry, and this is what he does to this present day. He is the good shepherd who came to seek and save the lost (see Luke 19:11).

Christ goes on to say in verse 5, “And when he has found [the lost sheep], he lays it on his shoulders, rejoicing” (Luke 15:5). Notice three things about this verse:

One, the lost sheep did not find the shepherd, rather, the good shepherd found his lost sheep. Brothers and sisters, when you first placed your faith in Christ it may have seemed as if you found Jesus, but the truth is that Jesus found you! Christ was proactive. You were not. You were wandering in the wilderness and lost in your sins. God the Father sent Christ to atone for your sins. And the Father and Son sent forth the Spirit to call you to repentance and faith at the appointed time through the word preached. If you are united to Christ by faith, you did not find Jesus, Jesus found you. 

Two, when the good shepherd found the lost sheep, he laid it on his shoulders to carry it home. This illustrates our miserable spiritual condition and the magnitude of our need. So weak and miserable are we in our fallen and sinful condition, we do not have the strength or ability to carry ourselves home. Christ, the good shepherd must carry us home. Consider how kind and compassionate he is. Consider how strong and able he is. Christ is able to carry his lost sheep home. 

Three, notice that the good shepherd rejoices over the lost sheep he finds. In fact, verse 6 says, “when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost’” (Luke 15:6). Consider the heart that Jesus has for elect sinners. He rejoices over the repentance. He is glad to rescue them and to bring them into his fold.  

In verse 7, Jesus explains the meaning of the parable with these words: “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). 

By these words of explanation, it becomes clear that Jesus is the shepherd who has come down from heaven to seek and save the lost and to carry them on his strong shoulders into their heavenly and eternal home. The one lost sheep represents the sinner who knows he is a sinner, repents, and falls into the loving arms of Jesus. The 99 represents sinners who think they are righteous and therefore see no need to repent.

This attitude of self-righteous pride was a pervasive problem with Israel in the days of Jesus’ earthly ministry. In Luke 18 we will find another parable wherein the self-righteous pride of the Pharisees is condemned. In Luke 18:9 we read. “[Jesus] also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: ‘Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:9–14). 

The 99 sheep in this parable signified those within Israel “who trusted in themselves that they were righteous, and treated others with contempt”. The one sheep represented the elect within Israel. They were those who, by the grace of God, knew they were sinners. When Jesus Christ, the good Shepherd appeared, they, by the grace of God, “beat their breast, saying, ‘God, be merciful to me, a sinner!” These repentant ones were carried into their eternal home by the good Shepherd having been justified. Those who thought they were righteous in themselves were condemned.  

The Parable Of The Lost Coin

The parable of the lost coin has a very similar meaning. Let’s consider it briefly. Verse 8: “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost’” (Luke 15:8–9). 

It is interesting to read the commentaries on this parable. There are many different opinions as to who the woman represents, and what the house, the lighting of the lamp, and the sweeping of the house represent. 

Clearly, the lost coin represents a lost sinner, just as the lost sheep represents a lost sinner in the previous parable. Verse 10 makes this clear. There Christ explains the parable saying, “Just so, I tell you, there is joy before the angels of God over one sinner who repents” (Luke 15:10). The lost coin that is found must represent a lost sinner who is found, leading to rejoicing in heaven. 

What does the house represent? Given the context, the house must represent the Old Covenant nation-state of Israel. The kingdom of Israel is referred to as the house of David in the Old Testament (see 2 Samuel 7).

Who does the woman represent? I think it is best to view her as a representation of the church, the disciples of Jesus, with Christ as the head. In the previous parable, it was emphasized that Christ is the good shepherd of Eziekle 34 who came to seek and to save the lost. It seems to me, that this second parable emphasized the truth that Christ also seeks and saves the lost through his church, his body, and his bride,  with ministers of the word in the lead. Do not forget that in the days of his earthly ministry, Jesus went around preaching the gospel of the kingdom and calling sinners to faith and repentance, but he also sent his disciples out to do this work. His disciples, first the 12 and then the 70, were sent out into the house of Israel, to make a diligent search for lost sinners. 

What does the lighting of the lamp represent? It must represent the light of the gospel of Jesus Christ! How did the disciples of Jesus make a search for lost sinners within the house of Israel in the days of Jesus’ earthly ministry? They preached the gospel of the kingdom, which is the gospel of salvation through faith in Christ the King! This is precisely how this great multitude, many of them tax collectors and sinners, came to follow after Jesus. It was through the preaching of the gospel in this region by the 12 and by the 70. The light of the lamp signifies the gospel of Jesus Christ shining forth in the darkness of the house of Israel as preached by Christ and his disciples. This is the light by which lost sinners are found. 

And what does the sweeping of the house represent? It must represent the great cleansing of the house of Israel that was taking place in the days of Jesus’ earthly ministry and under the coming New Covenant. The Isreal of Old was filled with corruption and sin. As you know, under the Old Covenant, there were many within the house of Israel who did not believe in the promises concerning the Messiah or lived in obedience to God but rebelled against him. At times only a small remnant remained. But the Israel of God under the New Covenant is different. Who are the citizens of the Israel of God under the New Covenant? It has nothing to do with ethnicity (see Galatians 3:28). Under the New Covenant, the house of Israel is filled with only those who turn from their sins to place their faith in Israel’s Messiah. This sweeping of the house symbolizes the sweeping away of unrighteousness from the house of Israel. 

The term, “house of Israel” appears frequently in the Old Testament. It is used often to refer to the Old Covenant nation of Israel. And it appears very frequently in the book of Ezekiel. I’ve already suggested to you that the parable of the lost sheep was meant to remind the scribes and Pharisees of Ezekiel 34. That passage condemns them, as shepherds within Israel, for their ill-treatment, unconcern, and even disdain for the lost sheep of Israel. And though I cannot prove it to you at this time, I do believe the parable of the lost coin and the image of the coin being found by a woman (the church) who lights a lamp (the light of the gospel) and sweeps the house, is meant to remind us of the words of condemnation spoken by Ezekiel the prophet against the house of Israel and also his words of hope.

God’s judgment is sometimes described in the Old Testament as a sweeping away. Isaiah 14:23 is about the judgment that God would bring upon Babylon. The text says, “I will sweep it with the broom of destruction,” declares the LORD of hosts” (Isaiah 14:23). Zephaniah 1:2-3 is about the judgment that God would bring upon the earth. The text says, “‘I will utterly sweep away everything from the face of the earth,’ declares the LORD. ‘I will sweep away man and beast; I will sweep away the birds of the heavens and the fish of the sea, and the rubble with the wicked. I will cut off mankind from the face of the earth,’ declares the LORD.” (Zephaniah 1:2–3). To sweep away is to judge and to cleanse. 

This is precisely what the Messiah did when he came to inaugurate the New Covenant. He came to seek and save the lost, first within the house of Israel, and then from all nations. How did he seek and save the lost? He and his disciples went through the house of Israel (a house filled with darkness) and held forth the light of the gospel of the kingdom. It was by this light – the light of the gospel that the lost coins were found! And what did Christ and the disciples of Christ also do as they preached the gospel? They pronounced judgment upon the unbelieving within the house of Israel. They swept the house as they searched for the lost sinners with the light of the gospel. The house of Israel remains under the New Covenant, but it is not a dirty house filled with unbelief. Under the New Covenant, the house of Israel is swept and lost coins are found as the gospel is preached.

[[I’d like to show you something in Ezekiel before concluding with a few brief suggestions for application. In Ezekiel 34, immediately after that passage we read earlier about the wicked shepherds of Israel and the coming good shepherd, God says this: “I will make with them [that is to say the true sheep of Israel who have the Messiah as their shepherd] a covenant of peace and banish wild beasts from the land, so that they may dwell securely in the wilderness and sleep in the woods. And I will make them and the places all around my hill a blessing, and I will send down the showers in their season; they shall be showers of blessing. And the trees of the field shall yield their fruit, and the earth shall yield its increase, and they shall be secure in their land. And they shall know that I am the LORD, when I break the bars of their yoke, and deliver them from the hand of those who enslaved them. They shall no more be a prey to the nations, nor shall the beasts of the land devour them. They shall dwell securely, and none shall make them afraid. And I will provide for them renowned plantations so that they shall no more be consumed with hunger in the land, and no longer suffer the reproach of the nations. And they shall know that I am the LORD their God with them, and that they, the house of Israel, are my people, declares the Lord GOD. And you are my sheep, human sheep of my pasture, and I am your God, declares the Lord GOD” (Ezekiel 34:25–31).]]

What does the parable of the lost coin symbolize? It symbolizes how in the days of Christ’s earthly ministry the disciples of Christ were sent out into the house of Israel to seek and to save the lost. They searched for the lost with the light of the gospel of peace. They also swept the house of Israel by pronouncing judgment upon those who remained in unbelief. Christ instructed them, saying, “And wherever they do not receive you, when you leave that town shake off the dust from your feet as a testimony against them” (Luke 9:5). And when sinners were found, it resulted in rejoicing. Rejoicing on earth and in heaven. These Pharisees and scribes who grumbled when they saw Jesus eating with tax collectors and sinners were in grave danger. Far from being with God and in agreement with his plan of redemption, they were opposed to him. Heaven rejoiced over the salvation of these sinners, but the shepherds of Old Covenant Israel grumbled and complained. If they would not repent of their self-righteous pride and receive Jesus as the Messiah, soon, they would be swept away. 

Conclusion

To apply this text, I think we must simply look at these parables from two different vantage points: first, through the eyes of the scribes and Pharisees and then through the eyes of tax collectors and sinners who had turned from their sins to follow after Jesus.

When we consider these parables through the eyes of the scribes and Pharisees we are strongly warned about the sin of self-righteousness pride. It is possible that some here are like the scribes and Pharisees of Jesus’ day. You falsy believe that you are right with God because of your own obedience and good works. You view God as being pleased with you and displeased with others based upon your own inherent goodness. You look down upon others, therefore. You see yourself as right with God but you see them as being irredeemable. All of this is contrary to the light of the gospel of Jesus Christ. If you persist in this way of thinking you will soon be swept away by God’s judgment.

When we view these parables through the eyes of the tax collectors and sinners who had turned from their sins to follow Jesus, we will be moved to a sense of gratitude and thankfulness to God for the marvelous Savior he has provided for us. Jesus Christ is a good and loving shepherd. Indeed, he came to seek and save the last. How kind God has been to us to send Christ to redeem us from our sin and misery through the cross! How kind God has been to us to send us the light of the gospel and to rescue us from our sin and misery by the effectual working of the Holy Spirit at the appointed and acceptable time. 

Lastly, sinners who have been saved by God’s grace will also be eager to see other sinners saved by God’s grace. If we know merciful God has been merciful to us in Christ Jesus to save us from our sin and misery, never will look upon another sinner and say, this one is too far gone. This one is irredeemable. Jesus would never give his word to this one and sit at table to dine with him. Our Lord is a friend of sinners. He came to seek and save the lost. And when the lost are found, he and his elect angels in heaven rejoice. Let us be sure to have the same heart for sinners as our Savior has.     

Second London Confession 26.4

“The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.”

(Colossians 1:18; Matthew 28:18-20; Ephesians 4:11, 12; 2 Thessalonians 2:2-9)

Scripture Reading: Matthew 28:18–20

“And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’” (Matthew 28:18–20)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

The first three paragraphs of chapter 26 of our confession are very important because they are fundamental. In paragraph 1, the catholic or universal church is defined. In paragraph 2, the local, visible church is described. And in paragraph 3 we find a word of caution and clarification about local churches: “The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churches of Christ, but synagogues of Satan; nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.” 

As I have said, the first three paragraphs of chapter 26 of our confession are very important because they present the most fundamental of truths regarding the church. Essentially, they answer the question, what is the church, and who are its members to be? But if you were to ask me, what is the most important paragraph in chapter 26 of our confession, or what is the most important principle in chapter 26, I think I would say, apart from the fundamental principles articulated in paragraphs 1 & 2, paragraph 4 is the most significant, especially the principle articulated in the first sentence:  “The Lord Jesus Christ is the Head of the church…” It is this principle – the principle of the exclusive Lordship and Headship of Jesus Christ over the church – that informs all that will be said in the subsequent paragraphs regarding the calling, institution, and government of local churches.

Stated differently, if you were to ask me to state the most important principle in our doctrine of the church and do so in one sentence, I would choose the opening line of Second London Confession (2LCF) 26.4: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” everything else we will say about the doctrine of the church and church polity flows from this governing principle. 

Sadly, the supreme importance of the first half of paragraph 4 is often eclipsed by the now-controversial statement made in the second half of the paragraph. And to be clear, when I say “sadly” I do not mean that I am sad that the second half of the paragraph says what it says! The thing that saddens me is that some are bothered by the statement and allow it to distract them from the main point of the paragraph, which is to assert that the Lord Jesus Christ is alone the Head of the church.

The statement made in the second half of paragraph 4 is probably considered the most controversial statement in our confession by modern readers. I say, by modern readers, because the Protestants and the Reformed living in the 17th century would not have hesitated in the least to confess, “neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.” I confess this without hesitation, and I think you should too! But to confess this without hesitation we need to understand what it means. To understand what it means, we need to interpret these words in their context. And that is what we will do.    

The Lord Jesus Christ Is The Head Of The Church 

In the introductory sermon in this series, I asked you to look for two themes as we progress through chapter 26 together. Look for Jesus Christ and ask, what is the relationship between Christ and the church? And look for the theme of power. Where does church power supremely reside, where does it go, and how is it distributed? Look for Jesus Christ and the theme of church power. That was my request.

Jesus Christ has already appeared in the first three paragraphs. 

Who are the members of the catholic or universal church? 2LCF 26.1 says, that the universal church is invisible and it  “consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fulness of him that filleth all in all.” Jesus is there identified as the head of the catholic church. And the members of the catholic church are made to be members only through their faith-bound and Holy Spirit-wrought union with him. Christ is the head of the church universally, and all of the elect become members of his body when they repent and believe. 

To review: Who is the head of the catholic church, friends? Christ alone. Is the catholic church visible or invisible? It is invisible, presently. Will the catholic church always be invisible? No, it will be made visible someday. When will the catholic church be made visible? When Christ, the head of the church, returns to judge, make all things new, and bring his body into the new heaven and earth that he has prepared for them. I would encourage you to keep these facts about the catholic church in mind as we progress.    

Jesus Christ also appears in 2LCF 26.2. Who are to be received as members of local, visible churches? Visible saints are. And who are we to regard as visible saints? All people “throughout the world professing the faith of the gospel, and obedience unto God by Christ according unto it, not destroying their own profession by any errors everting the foundation, or unholiness of conversation, are and may be called visible saints…” These are to be received as members of local, visible churches. They are those who profess faith in Jesus Christ, who is the Head of the catholic or universal church. 

Christ also appears in 2LCF 26.3. That paragraph, remember, is about local, visible churches. Notice the word churches is plural. There is one universal church of Christ. There are many local churches. And notice that these churches are said to be on earth, not in heaven. This paragraph is about the local church. It reminds us that no local church is perfectly pure. The best of them are subject to mixture and error. Mixture and error in a local church does not mean that it is not a church of Christ. But it is possible for a church to so degenerate, either through the abandonment of the foundational truths of the faith or by being thoroughly overrun by sin, that it is no longer a church of Christ but a synagogue of Satan. The paragraph concludes with a comforting truth: “Nevertheless Christ always hath had, and ever shall have a kingdom in this world, to the end thereof, of such as believe in him, and make profession of his name.” So then, the local church is the visible manifestation of Christ’s heavenly kingdom. 

Christ is all over the first three paragraphs of 2LCF 26. Christ is the head of the invisible, universal church. He is the head, therefore, of every visible, local church. It’s members are those who credibly profess to be united to him by faith. It is in the local church that the kingdom of heaven is manifest. Christ is the King of that kingdom! The citizens of this kingdom are those who credibly say, “Jesus is Lord!”

Notice how all of this comes to a climax in the first sentence of 2LCF 26.4: “The Lord Jesus Christ is the Head of the church.” The title Christ appears four times in the first three chapters of 2LCF 26, but here Jesus is called the “Lord Jesus Christ”. This is to stress his Lordship or Kingship over the church. 

When our confession says that Christ is head of the church it means he is above the church and rules over it, just as the head rules over the body. It means that he gives life to the church, just as the head gives life to the body. It means that he provides for the church, just as the head does the body.  

This imagery of Christ being the head of the church comes from Scripture. 

It appears in Colossians 1:18 and 2:19. In Colossians 1:18 Paul says that Christ, “is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent.” In Colossians 2:19 the Christian is warned to not go astray and is urged to hold “fast to the Head [that is, to Christ], from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God” (Colossians 2:19). 

Paul uses the same language in his letter to the Ephesians. 

In Ephesians 1:22, after speaking of the death, resurrection, and ascension of Christ into heaven, Paul says, “And [God] put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” (Ephesians 1:22–23)

In Ephesians 4:15 Paul exhorts the Christian to speak “the truth in love” and to “grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love.” (Ephesians 4:15–16)

And finally, in Ephesians 5:23-26 Paul says, “For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands. Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word…” (Ephesians 5:23–26) That passage is about marriage, but in it, we also learn a great deal about Christ and his relationship to the church. He is the head of the church, and the church his is body. The church is to submit to Christ in all things.

How did Jesus Christ come to be the head of the catholic church? Our confession says “it was by the appointment of the Father.” It was God the Father who appointed Christ the Son to this position of headship. Christ earned this position through his obedient life and sacrificial death. This reminds me of Psalm 110:1 “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (Psalm 110:1). This Psalm is about God inviting the Messiah to take his seat on his heavenly throne until the final judgment and consummation of all things. When the Father appoints Christ to this position of headship over the catholic church. When Christ died, rose again, ascended to heaven, and sat down at the Father’s right hand!

What does it mean that Christ sat down at the Father’s right hand? It means that he sat down upon his heavenly throne and assumed power.

Power over what? The Scriptures say that Christ has been given power over all things.

In Ephesians 1 Paul told the Christians in Ephesus that he prayed constantly for them. He also told them what he prayed for them about. It’s interesting, he did not say that he prayed for their ailments and comfort here on earth, but that God would give them “that the God of our Lord Jesus Christ, the Father of glory, [woukd] give [them] the Spirit of wisdom and of revelation in the knowledge of [Christ]” (Ephesians 1:17). In particular, he prayed that they would have the eyes of the hearts enlightened and come to know the hope to which God had called them and how rich and glorious their inheritance is in Christ Jesus, “and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:19–21). 

What does Christ have power and authority over? All things. This is what he meant when he spoke to his Apostles after his resurrection, saying, “All authority in heaven and on earth has been given to me” (Matthew 28:18). But notice that Christ has a special kind of power and authority over the church, for this is where his heavenly and eternal kingdom is now manifest – in the church. 

In the Ephesians passage we were just considering, after saying that God seated Christ “at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come” (Ephesians 1:19–21), Paul adds these words, “And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:22–23).

What does Christ have power and authority over? All things in heaven and on earth. And where is the power of his kingdom especially manifest? In the church! For God has given the one who has all things under his feet as head over all things to the church, which is his body, the fullness of him who fills all in all. That Christ exercises a special kind of headship, authority, and power over the church is also made clear in the great commission. “And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20). It is Christ’s supreme authority and power over the church that our confession highlights, for that is what this chapter is about – the church! Does Christ rule the nations? Yes! God now rules the nations through him! Chapter 24 or our confession is about that! But here in chapter 26, we are considering the way in which God rules his church through Christ the King. The Lord Jesus Christ has all church power entrusted to him. Here is the full statement: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…”

Not only did I ask you to look out for Jesus Christ in 2LCF 26. I also asked you to look for the theme of church power. It is here in 2LCF 26.4 that the word power appears for the first time. “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power”, that is to say, church power, “is invested in a supreme and sovereign manner.” The word power will appear five more times in this chapter of the confession and we will need to pay careful attention to it. The question will need to ask is, where does this power go and how is this power executed? But think we must notice today is that church power belongs to the Lord Jesus Christ in a supreme and sovereign manner. His power over the church is supreme. No one is equal to or above him, except the Father who has granted this authority to him. And his power is sovereign. It is unlimited.

How does Christ execute this power that has been invested in him? We will learn more about this in the following paragraphs, but we find a summary here in 2LCF 26.4. Our confession says that Christ has “all power for the calling, institution, order or government of the church.”

2LCF 26.5  will elaborate on the power Christ has to call his church into existence. There we read, “In the execution of this power wherewith he is so intrusted, the Lord Jesus calleth out of the world unto himself, through the ministry of his word, by his Spirit, those that are given unto him by his Father, that they may walk before him in all the ways of obedience, which he prescribeth to them in his word. Those thus called, he commandeth to walk together in particular societies, or churches, for their mutual edification, and the due performance of that public worship, which he requireth of them in the world.”

2LCF 26.6 will elaborate on the power Christ has to institute (begin, establish, or form) local churches. There we read, “The members of these churches are saints by calling, visibly manifesting and evidencing (in and by their profession and walking) their obedience unto that call of Christ; and do willingly consent to walk together, according to the appointment of Christ; giving up themselves to the Lord, and one to another, by the will of God, in professed subjection to the ordinances of the Gospel.” 

2LCF 26.7 will elaborate on the power Christ has to order his churches. There we read, “To each of these churches thus gathered, according to his mind declared in his word, he hath given all that power and authority, which is in any way needful for their carrying on that order in worship and discipline, which he hath instituted for them to observe; with commands and rules for the due and right exerting, and executing of that power.

Finally, 2LCF 26.8 will elaborate on the power Christ has to govern his churches. There we read, “A particular church, gathered and completely organized according to the mind of Christ, consists of officers and members; and the officers appointed by Christ to be chosen and set apart by the church (so called and gathered), for the peculiar administration of ordinances, and execution of power or duty, which he intrusts them with, or calls them to, to be continued to the end of the world, are bishops or elders, and deacons.

This is the power that is invested in Christ in a supreme and sovereign manner. For this reason, the catholic (or universal) church is subject to him and him alone.

The Pope Of Rome Is Not Head Of The Chruch

 It is only against this backdrop that the second portion of 2LCF 26.4 can be rightly understood. Quoting now James Renihan, “It is not primarily a statement about eschatology (which is frequently how it is viewed) but rather of ecclesiology, intended as a contrast with the sovereign lordship granted to Christ. To create a visible head on earth as a replacement for the true invisible head who is enthroned above is blasphemous” (Renihan, Baptist Symboliucs Volume 2, 488). Renihan is correct! And that is precisely what the Roman Catholics have done! They claim that the Pope is the vicar of Christ on earth. They regard him to be the visible head of the catholic church. But alone Christ is the head! And he rules in reigns, not visibly on earth, but in heaven. In the Roman Catholic system, the Pope is exulted to a position he has no right to. He is regarded as the head of the catholic church! And what have they done with Christ? They have, in the sacrifice of the mass, moved Christ off of his heavenly home and have placed him perpetually back on the cross. Both the papacy and the sacrifice of the mass are to be regarded as blasphemies. 

But in reality, “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner; neither can the Pope of Rome in any sense be head thereof, but is that antichrist, that man of sin, and son of perdition, that exalteth himself in the church against Christ, and all that is called God; whom the Lord shall destroy with the brightness of his coming.” 

Today, when protestants hear the word “antichrist” they will typically think of an individual who will appear at the end of time. And so many modern readers of the confession have assumed our confession is claiming the Pope who was alive in the 17th century when the confession was written was the Antichrist. But that is not what the men who wrote the confession (the Westminster or ours) believed. Notice, our confession does not say the Pope is the Antichrist, but that Antichrist. This is a reference to 1 John 2:18 which says, “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.” (1 John 2:18, AV). James Renihan states, “Unlike the Roman interpretations, among the Protestants, Antichrist was not identified as an individual, but as a designation for a system dominated by men” (Renihan, Baptist Symboliucs Volume 2, 488). When the Protestants of the 16th and 17th centuries considered the Pope and the papacy that then existed, they saw a system worthy of the designation “antichrist.” They saw a manifestation of that man of sin, and son of perdition that Paul describes in 2 Thessalonians 2:2-9. That man of sin and son of perdition is, in that passage, said to exalt himself against all that is called God and to take his seat in the temple of God, that is to say, the church. Again I say, that the papacy of the 16th and 17th centuries, and the papacy of today, fits the bill. Finally, our confession adds these words (they are not found in the WCF): “whom the Lord shall destroy with the brightness of his coming.”

Concerning this phrase, Renihan says, “This supplemental sentence does introduce an eschatological element into the doctrine, but its intention may be slightly different to what the modern reader might presume. Commenting on 2 Thessalonians 2.8, which states that the Lord ‘shall destroy with the brightness of his coming’ the Man of Sin, the English Annotations places this event at ‘the day of judgment.’ This fits the language of 32.1, which asserts that judgment will be meted out and all must give an account. Modern eschatological views must not be read back into these confessions” (Renihan, Baptist Symboliucs Volume 2, 490).  

Conclusion

As I have said, I am glad our confession contains this statement about the Pope as that antichrist for is it a concrete example of the usurpation of the power that belongs to Christ alone. But let’s be honest. We have our own problems within Protestantism. Over the years I’ve grown convinced that one of the biggest problems we have within Protestantism today is a deficient doctrine of the church. And if you were to ask me what is the most important principle that has been lost and needs to be regained, it is this: “The Lord Jesus Christ is the Head of the church, in whom, by the appointment of the Father, all power for the calling, institution, order or government of the church, is invested in a supreme and sovereign manner…” May the Lord have mercy on us and grant us the understanding, wisdom, and strength to build God’s house, not on the shifting sands of the opinions of man, but upon the rock solid truth of Christ and his word.