Whether one is reading the covenant curses laid out in Deuteronomy 28 or the stinging rebukes of the prophets (Isaiah through Malachi), a certain pattern emerges. It goes something like this:
I, God, have saved you and treated you well.
You have rejected Me.
Terrible devastation will follow your rebellion.
In the end, I will forgive, save, and restore you.
Part C is sometimes so bleak and graphic (Deuteronomy 28, Ezekiel 23) that one would pause before using it for a family devotion. But if one keeps turning the pages, a light of hope emerges—hope that prophets will return (Mal. 4:5), hearts will turn (Mal. 4:6), and God will restore all things.
Can we apply this hope to families that are falling apart, spouses who don’t believe, or children who are giving the world a try? This week’s lesson encourages us to do just that. God’s restoration of this sin-fallen planet is an irrevocable promise. We can’t apply that promise in a way that undermines free will. But if anyone can persuade a heart, the Spirit of God can. In this hope we place our confidence.
Elijah’s experience testifies that God will go to great lengths to regain the loyalty of His people. A drought, the raising of a widow’s dead son, and a showdown with the opposing tribal god Baal shows that God does not give up easily on Israel (1 Kings 17:1, 17:22, 18:19).
Can you imagine the family conversation at dinner tables the night Israel saw fire come down from heaven? When God sees Israel, what He really sees are its people and their families. From this angle, all of God’s attempts to woo Israel back to Himself are an attempt to reach the family.
John the Baptist is the New Testament Elijah (Matt. 11:13, 14). He has Jesus’ endorsement as being both more than a prophet and unparalleled among “ ‘those born of women’ ” (Matt. 11:11, ESV). His message and life ought to hold our attention, especially in regard to encouraging others (and perhaps ourselves) to return to the Lord.
Part II: Commentary
Scripture
The life and words of John the Baptist provide rich material for a few lessons on the subject of returning to the Lord that could be used in a variety of contexts, including the family. The following texts and commentary serve as starting points for you, as the teacher, for further study or for class discussions.
“ ‘Repent, for the kingdom of heaven is at hand’ ” (Matt. 3:2, ESV). This command of John’s is the identical phrase that Jesus spoke in His ministry (Matt. 4:17). Commanding people to repent may sound tactless in our ears today, but it’s important to remember that John was relatively successful. People were baptized, “confessing their sins” (Matt. 3:6). What gave such impetus to this message? It was that something big was right around the corner—the kingdom of God. To have God’s kingdom finally break into history was the covenant climax and the hope and dream of every Jew. “The coming of God’s kingdom is what we have waited for our entire lives, for generations!” one could hear people say. John and Jesus leveraged Israel’s anticipation for, and hope in, God’s kingdom (Luke 11:20, 17:21). Their message, in large part, applies to us today. The revolution Jesus began, and the kingdom He inaugurated, is still in full swing. The Spirit has been poured out, is accessible, and is changing hearts now as He did in New Testament times. The consummation of Christ’s kingdom at His second coming is drawing near. What, one might ask, are you waiting for?
“ ‘You brood of vipers! Who warned you to flee from the wrath to come?’ ” (Matt. 3:7, ESV). Obviously, the command to repent wasn’t strong enough for a Pharisee or Sadducee (Matt. 3:7). Usually when we think of “turning the hearts” of family or friends to the Lord, we think of those uninterested in God or those blatantly abandoning any semblance of Christian ethics. But what about churchgoers’ hearts that have grown cold and critical? Who’s warning them that they are in danger? The answer often is no one. The Pharisees and Sadducees are the religious leaders of their day, who, along with others in positions of respect, dole out criticisms toward others but can’t tolerate the same toward themselves. From them, John asks for more than verbal repentance. Words are cheap; these folks are masters of religious verbosity. John’s imperative for them is somewhat obscure in older translations, “Bring forth therefore fruits meet for repentance” (Matt. 3:8). What does that exactly mean? It means that we must dispense with the religious jargon and instead do actions (fruits) that are worthy of, give evidence of, or prove that we have repented (changed, turned) toward God. Our words, our beliefs, and our love are all authenticated by actions. This outward display of an inward conversion is the test the hypocrite, unless transformed, can’t pass.
“ ‘For John came neither eating nor drinking, and they say, “He has a demon.” The Son of Man came eating and drinking, and they say, “Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!” ’ ” (Matt. 11:18, 19, ESV). Local churches and the unfortunate cliques and politics that are sometimes found therein can get in the way of a believer’s sincere efforts to encourage a friend or loved one to return to Jesus. How many times has it been said, “How can I invite so-and-so to church with all that is going on here?” There is definitely a spectrum of beliefs and practices within our church that can cause tensions. However, the fact that Jesus and John were condemned for appearing to be on opposite ends of that spectrum should offer some perspective. John’s strict lifestyle pegged him as being demon-possessed. Jesus’ preferred associations resulted in His being labeled as an indulgent glutton. Yet, Messiah Jesus and His prophetic forerunner John were both on the same page. There existed a profound harmony between them, coupled with a deep commitment to God and to spreading His kingdom message.
This harmony is encouraging news for one returning to the Lord and starting to attend church again. It means that the different “camps” within a given church, though looking very different, may both be striving to please the same God. It means that God accepts their worship, imperfect though it may be. It also means that one does not have to figure out which camp is the “right” one and then feel obligated to join. You can never go wrong in joining Jesus’ side—proving all things and holding on to the good (1 Thess. 5:21). This perspective does not mean that all groups are equally correct in what they maintain. But it should serve to remind returning members that intrachurch factions have no authority to set the stage for an individual’s church experience. Always look for the third option between two extremes and remember the wise words of G. K. Chesterton:
Both John and Jesus led lifestyles that others pointed to in order to discredit their relationship with God. Remind people returning to the Lord that if the people in Jesus’ day did that to the Son of God and the greatest “ ‘born among women,’ ” people in our day might do it to them too. Brace yourself and count it a privilege to walk in those men’s shoes.
“ ‘He must increase, but I must decrease’ ” (John 3:30, ESV). John the Baptist was the first prophetic voice in 400 years since Malachi. Through him, the return of Elijah was fulfilled. John had disciples who called him rabbi. He received the highest endorsement from the Messiah Himself. His fame was real and widespread throughout Jerusalem. But his influence and popularity were about to take a nosedive in contrast to the skyrocketing fame of his younger cousin. His response to that was “ ‘Therefore this joy of mine is now complete’ ” (John 3:29, ESV). If there is a quality of John’s character worth imitating, it is his humility. Returning to the Lord, and perhaps to a church one once belonged to, can be a humbling experience. But humility is a beautiful thing. If it can be embraced on one’s journey back to Christ, the journey will be all the sweeter.
Part III: Life Application
Joseph invited “lost sheep” back to church and then watched them stand bitter and cold as smiling church members and old friends greeted them welcomingly. Afterward, Joseph asked them how their experience had gone, and they said, “No one was nice to us. They just stared. They were probably judging us.” What actually happened was that they projected onto everyone else their own feelings of bitterness and resentment, while the members were doing all they could to be kind. But indulging this perspective allowed them to walk away from church and God feeling justified because “those ‘church people’ think they are better than everyone else.”
Oh, for the humility of a John the Baptist in these cases. A man who could watch his disciples and influence migrate to another. A man whose greatest joy was not in being in the spotlight of the admiration of others but in seeing his Lord exalted. Church is a place to worship. It is a place to sing to God, pray to God, study God, and commit one’s life to God. If we go to church but ignore the purpose of why we go—if we ignore God—then our wounded egos will take His place.
Recount the above story to your class. What kind of prework could/should be done before bringing the “lost sheep” through the church doors?
Ask the class to share testimonies they’ve heard of regarding why someone returned to church. What, if any, are the patterns that emerge? What can they teach us? How can they help us become more successful in our efforts to woo members back and retain them?
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Whether one is reading the covenant curses laid out in Deuteronomy 28 or the stinging rebukes of the prophets (Isaiah through Malachi), a certain pattern emerges. It goes something like this:
Part C is sometimes so bleak and graphic (Deuteronomy 28, Ezekiel 23) that one would pause before using it for a family devotion. But if one keeps turning the pages, a light of hope emerges—hope that prophets will return (Mal. 4:5), hearts will turn (Mal. 4:6), and God will restore all things.
Can we apply this hope to families that are falling apart, spouses who don’t believe, or children who are giving the world a try? This week’s lesson encourages us to do just that. God’s restoration of this sin-fallen planet is an irrevocable promise. We can’t apply that promise in a way that undermines free will. But if anyone can persuade a heart, the Spirit of God can. In this hope we place our confidence.
Elijah’s experience testifies that God will go to great lengths to regain the loyalty of His people. A drought, the raising of a widow’s dead son, and a showdown with the opposing tribal god Baal shows that God does not give up easily on Israel (1 Kings 17:1, 17:22, 18:19).
Can you imagine the family conversation at dinner tables the night Israel saw fire come down from heaven? When God sees Israel, what He really sees are its people and their families. From this angle, all of God’s attempts to woo Israel back to Himself are an attempt to reach the family.
John the Baptist is the New Testament Elijah (Matt. 11:13, 14). He has Jesus’ endorsement as being both more than a prophet and unparalleled among “ ‘those born of women’ ” (Matt. 11:11, ESV). His message and life ought to hold our attention, especially in regard to encouraging others (and perhaps ourselves) to return to the Lord.
Part II: Commentary
Scripture
The life and words of John the Baptist provide rich material for a few lessons on the subject of returning to the Lord that could be used in a variety of contexts, including the family. The following texts and commentary serve as starting points for you, as the teacher, for further study or for class discussions.
“ ‘Repent, for the kingdom of heaven is at hand’ ” (Matt. 3:2, ESV). This command of John’s is the identical phrase that Jesus spoke in His ministry (Matt. 4:17). Commanding people to repent may sound tactless in our ears today, but it’s important to remember that John was relatively successful. People were baptized, “confessing their sins” (Matt. 3:6). What gave such impetus to this message? It was that something big was right around the corner—the kingdom of God. To have God’s kingdom finally break into history was the covenant climax and the hope and dream of every Jew. “The coming of God’s kingdom is what we have waited for our entire lives, for generations!” one could hear people say. John and Jesus leveraged Israel’s anticipation for, and hope in, God’s kingdom (Luke 11:20, 17:21). Their message, in large part, applies to us today. The revolution Jesus began, and the kingdom He inaugurated, is still in full swing. The Spirit has been poured out, is accessible, and is changing hearts now as He did in New Testament times. The consummation of Christ’s kingdom at His second coming is drawing near. What, one might ask, are you waiting for?
“ ‘You brood of vipers! Who warned you to flee from the wrath to come?’ ” (Matt. 3:7, ESV). Obviously, the command to repent wasn’t strong enough for a Pharisee or Sadducee (Matt. 3:7). Usually when we think of “turning the hearts” of family or friends to the Lord, we think of those uninterested in God or those blatantly abandoning any semblance of Christian ethics. But what about churchgoers’ hearts that have grown cold and critical? Who’s warning them that they are in danger? The answer often is no one. The Pharisees and Sadducees are the religious leaders of their day, who, along with others in positions of respect, dole out criticisms toward others but can’t tolerate the same toward themselves. From them, John asks for more than verbal repentance. Words are cheap; these folks are masters of religious verbosity. John’s imperative for them is somewhat obscure in older translations, “Bring forth therefore fruits meet for repentance” (Matt. 3:8). What does that exactly mean? It means that we must dispense with the religious jargon and instead do actions (fruits) that are worthy of, give evidence of, or prove that we have repented (changed, turned) toward God. Our words, our beliefs, and our love are all authenticated by actions. This outward display of an inward conversion is the test the hypocrite, unless transformed, can’t pass.
“ ‘For John came neither eating nor drinking, and they say, “He has a demon.” The Son of Man came eating and drinking, and they say, “Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!” ’ ” (Matt. 11:18, 19, ESV). Local churches and the unfortunate cliques and politics that are sometimes found therein can get in the way of a believer’s sincere efforts to encourage a friend or loved one to return to Jesus. How many times has it been said, “How can I invite so-and-so to church with all that is going on here?” There is definitely a spectrum of beliefs and practices within our church that can cause tensions. However, the fact that Jesus and John were condemned for appearing to be on opposite ends of that spectrum should offer some perspective. John’s strict lifestyle pegged him as being demon-possessed. Jesus’ preferred associations resulted in His being labeled as an indulgent glutton. Yet, Messiah Jesus and His prophetic forerunner John were both on the same page. There existed a profound harmony between them, coupled with a deep commitment to God and to spreading His kingdom message.
This harmony is encouraging news for one returning to the Lord and starting to attend church again. It means that the different “camps” within a given church, though looking very different, may both be striving to please the same God. It means that God accepts their worship, imperfect though it may be. It also means that one does not have to figure out which camp is the “right” one and then feel obligated to join. You can never go wrong in joining Jesus’ side—proving all things and holding on to the good (1 Thess. 5:21). This perspective does not mean that all groups are equally correct in what they maintain. But it should serve to remind returning members that intrachurch factions have no authority to set the stage for an individual’s church experience. Always look for the third option between two extremes and remember the wise words of G. K. Chesterton:
“The whole modern world has divided itself into Conservatives and Progressives. The business of Progressives is to go on making mistakes. The business of the Conservatives is to prevent the mistakes from being corrected.”—Illustrated London News, April 19, 1924, retrieved from https://www.christiantoday.com/article/the.wit.and.wisdom.of.gk.chesterton.10.quotes.to.make.you.think/54937.htm.
Both John and Jesus led lifestyles that others pointed to in order to discredit their relationship with God. Remind people returning to the Lord that if the people in Jesus’ day did that to the Son of God and the greatest “ ‘born among women,’ ” people in our day might do it to them too. Brace yourself and count it a privilege to walk in those men’s shoes.
“ ‘He must increase, but I must decrease’ ” (John 3:30, ESV). John the Baptist was the first prophetic voice in 400 years since Malachi. Through him, the return of Elijah was fulfilled. John had disciples who called him rabbi. He received the highest endorsement from the Messiah Himself. His fame was real and widespread throughout Jerusalem. But his influence and popularity were about to take a nosedive in contrast to the skyrocketing fame of his younger cousin. His response to that was “ ‘Therefore this joy of mine is now complete’ ” (John 3:29, ESV). If there is a quality of John’s character worth imitating, it is his humility. Returning to the Lord, and perhaps to a church one once belonged to, can be a humbling experience. But humility is a beautiful thing. If it can be embraced on one’s journey back to Christ, the journey will be all the sweeter.
Part III: Life Application
Joseph invited “lost sheep” back to church and then watched them stand bitter and cold as smiling church members and old friends greeted them welcomingly. Afterward, Joseph asked them how their experience had gone, and they said, “No one was nice to us. They just stared. They were probably judging us.” What actually happened was that they projected onto everyone else their own feelings of bitterness and resentment, while the members were doing all they could to be kind. But indulging this perspective allowed them to walk away from church and God feeling justified because “those ‘church people’ think they are better than everyone else.”
Oh, for the humility of a John the Baptist in these cases. A man who could watch his disciples and influence migrate to another. A man whose greatest joy was not in being in the spotlight of the admiration of others but in seeing his Lord exalted. Church is a place to worship. It is a place to sing to God, pray to God, study God, and commit one’s life to God. If we go to church but ignore the purpose of why we go—if we ignore God—then our wounded egos will take His place.