RESTORATION

"Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself." (Galatians 1:1-3)

The word “restore” was a medical term describing how doctors would reset a broken bone. When someone has a broken bone, a doctor must put it back in place so the injury can heal. That bone will never be exactly the same as before, but the only chance it has of regaining any usefulness is for it to be “restored.”

The same can be said of the believer who has fallen into sin, he has almost zero chance of being healed without our help. According to Paul, one of the important functions of the church is that we, “Bear one another's burdens...”

One of the most needed and yet most neglected ministries in the body of Christ is that of going after and seeking to restore a brethren who has fallen into sin. Many avoid doing it for a number of reasons: No one likes confrontation. They don’t know what to say or how to go about it. They don’t want to be judgmental or critical. They are aware of their own shortcomings and don’t want to come across as hypocrites. So they say, “It’s none of my business,” and let the person go on in his sin. Or, perhaps they tell the pastors and let him deal with it.

Restoring a brethren who has sinned calls for a faith that is both bold and humble, bold enough to confront sin and yet humble enough to see how prone we are to sin and humble enough to depend on the Lord so that we don’t fall into sin in the process of restoring a brethren.

A good Christian mourns his past failures, sins, and shortcomings. Since he doesn't do those bad things anymore, he is intolerant toward others who do still commit them. He is impatient toward others who still do bad things. He is trying to live right with God's help.

A spiritual believer, on the other hand, mourns over what he is. He mourns that he is a sinner. The apostle Paul exclaimed in Romans 7:24, “O wretched man that I am! who shall deliver me from the body of this death?” Paul mourned what he is, not the bad things he had done. A good Christian mourns the things he has done wrong, but the spiritual believer mourns that he is wrong. The spiritual person cannot bring himself to judge others because he sees himself as the biggest sinner. The spiritual believer does not point fingers at other sinners because he is continually aware of what he is, a woeful sinner! There is a big difference. 

The first responsibility of those who are spiritual is the restoration of one who has sinned. Paul's conditional clause, "if someone is caught in a sin", is framed in such a way as to point to the high probability that believers will sin. Sin in the church is not a hypothetical possibility, it is a reality. Paul is more concerned about the manner in which sinners in the church are treated than in the sin itself.

We can learn three things when trying to restore a fellow believer to keep us from sin while doing it. First, we should be spiritual, this is of the utmost importance. If we aren’t right with God and a mature believer our pride and deep-rooted sin will surface. Second, we should confront the person in order to restore them and not to shame them. Third, we must understand that the roles have the potential to be reversed and we could be the ones in need of restoration. Think of those who have left the Lord because they were hurt and shamed rather than restored when confronted about their sin. How many of those would have remained in the Lord if these three principals were considered?

HOW TO DEAL WITH SIN:

“Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledge my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin.” Psalms 32:1-5

There are a number of Greek words that are translated sin in the New Testament. Here are four of them:

A. Hamartia: Missing the mark (Romans 5:12).

B. Hamartama: Doing an evil deed (I Corinthians 6:18).

C. Paraptoma: Differing from the path (Matthew 6:14).

D. Parabasis: Stepping across a known boundary (Romans 5:14).

Most believers think that sin is sin and that there is no difference it is all the same. The truth is that there is a big and important difference. The Word of God uses various words to describe sin and to distinguish the different types of sin: transgression, sin, iniquity, and deceit. These four are four different types of sin and they have to be dealt with in different ways.

A. Transgression (parabasis): To go beyond a known limit. Before the Law there was sin but no transgression.

B. Sin (hamartia): To miss the mark, to fall short of what God wants us to do.

C. Iniquity (hamartama): Lawlessness, a person will not obey the law of God or man. Making excuses for sin. (Matthew 7:22-23)

D. Deceit (paraptoma): Guile, cunning, guilt. Deceit is concealment or distortion of the truth for the purpose of misleading.

There are many believers who, because they did not know the difference between these four and how to deal with them; have been forgiven but have not had their joy restored. These four things can also be seen in Psalms 51.

In Psalms 32:5 we see how David dealt with these four:

A. He acknowledged his sin

B. He did not hide his iniquity

C. He confessed his transgression

D. He acknowledged the deceitfulness of his sin (the iniquity of my sin)

When we hide our transgression, we began to feel the weight of transgression upon us (Psalms 32:3-4). The weight of transgression is meant to drive us to confession (Proverbs 28:13).

The main objective of a believer that has sinned is to go past and beyond forgiveness and have his joy and his place in God restored. There is a joy of knowing our sins are forgiven, but there is a greater joy of having the approval of God towards us restored. Many believers have never known this joy.

In Psalms 51:11 the words “Thy Presence” means from his face. God’s face is not forgiveness, but his favor (acceptance or approval). One of the problems that a backslider faces when he comes back to God is that he knows he has been forgiven, but he doesn’t have the joy that he once had in the Lord.

He expects God to fill him with joy the moment he confesses and repents of his sins. How can God give him joy if he has disappointed Him? He has to earn His favor once again. I don’t know how a believer who has sinned and has not been restored to God’s favor can live in peace: “Restore unto me the joy of thy salvation; and uphold me with thy free spirit” Psalm 51:12.

When you are out of God’s favor you don’t have joy or liberty. You worship with your body and soul, but your spirit will not worship. The reason is that there is guilt and you are out of God’s favor.

Praise is the first thing to return to you when God gives you joy and it is the first thing to go when you sin (Psalms 51:15).

We might not like getting involved, but the responsibility of restoration rests squarely on the shoulders of those who ‘are spiritual.’ The right thing to do, the Spiritual thing is to restore them. We are called of God to help each other. It is our obligation. We are to provide the accountability and support they need that will help them be restored. Without that support, the person who has fallen into sin may not have the strength to overcome it. We need people who aren’t afraid to get involved in restoring a brother.

VIVIENDO MÁS ALLÁ DE LA MEDIOCRIDAD

“Y escribe al ángel de la iglesia en Lardácea: He aquí el Amén, el testigo fiel y verdadero, el principio de la creación de Dios, dice esto: Yo conozco tus obras, que ni eres frío ni caliente. ¡Ojalá fueses frío o caliente! Pero por cuanto eres tibio, y no frío ni caliente, te vomitaré de mi boca.” (Apocalipsis 3:14-16)

Un hombre de negocios prominente que matriculaba a su hijo en una universidad muy conocida meneaba su cabeza mientras el examinaba el catálogo de estudios de la escuela. “¿Tiene que tomar todos estos cursos mi hijo?” Él preguntó al decano. “¿No lo puede hacer más corto? Él quiere salir rápidamente.”

“Seguro que si, él puede tomar un curso más corto,” contestó el decano. “Pero, todo depende de lo que su hijo quiere ser. Cuando Dios quiere hacer un roble Él se toma veinte años, pero Él sólo toma dos meses para hacer una calabaza.”

Los atajos son atractivos, y usted está libre para tomar la salida fácil, pero esto es ser ordinario, uno de la muchedumbre, siendo mediocre.

En esta escritura Dios llama la mediocridad, tibieza. La gente de la iglesia de Lardácea no eran ni caliente, ni frio, ellos eran complacientes, ellos eran indiferentes al logro y ellos sólo estaban haciendo el papel. El mundo está lleno de la mediocridad. La mediocridad es el estado de ser moderado, hasta inferior en la calidad; ordinario. Dios no nos creó para ser mediocre, gente ordinaria.

El hombre no evolucionó de alguna ameba en el océano hace unos millones de años, como los científicos quieren que creíamos. No evolucionamos del mono como nos dicen los evolucionistas. Yo no sé de usted, pero yo fui creado en la imagen y la semejanza de Dios (Génesis 1:27). Somos extraordinarios en todas formas mediante Jesucristo. Dios nos ha dotado con la capacidad de pensar, para expresarnos con palabras, para amar y saber que fuimos creados por Él.

Somos la creación de Dios. Su carácter fue puesto en cada uno de nosotros en la creación. Cuando usted se siente sin valor o hasta comienza a odiarse, recuerde que Dios está en usted, listo y dispuesto a trabajar dentro de usted.

Siempre recuerde quién es usted; somos Su hijos, somos Su iglesia. Tenemos la promesa de Su amor perdurable y presencia. Somos herederos del cielo. Podemos hacer cualquier cosa por medio de Cristo. No se conforme por menos que lo mejor. Dios nos ha dado Su Espíritu, Su Palabra, Sus bendiciones, Él le ha dado dones. Ahora él espera que hagamos nuestro mejor para Su honra y gloria.

Si usted está viviendo una existencia mediocre, su alma está en el peligro. El mensaje muy claro de Dios es que Él está harto y no tolerará la mediocridad en su pueblo.

LIVING ABOVE MEDIOCRITY

“To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth.” (Revelation 3: 14-16)

A prominent businessman who was enrolling his son in a well-known university shook his head as he examined the school's catalog of studies. “Does my son have to take all these courses?’ he asked the dean. “Can’t you make it shorter? He wants to get out quickly.”

“Certainly, he can take a shorter course,” replied the dean. “But it all depends on what your son wants to be. When God wants to make an oak tree He takes twenty years, but he only takes two months to make a squash.”

Short cuts are attractive, and you are free to take the easy way out, but that’s being ordinary, one of the crowd, being mediocre.

In this scripture, God calls mediocrity, lukewarmness. The people of the Laodicean church were neither hot nor cold, they were complacent, they were unconcerned with accomplishment and they were just going through the motions. The world is full of mediocrity. Mediocrity is the state of being moderate to inferior in quality; ordinary. God did not create us to be mediocre, ordinary people.

Man did not evolve from some ameba in the ocean millions of years ago like the scientists want us to believe. We did not evolve from the monkey as the evolutionists tell us. I don’t know about you but I was created in the image and likeness of God (Genesis 1:27). We’re extraordinary in every way through Jesus Christ. God gifted us with the ability to think, to express ourselves with words, to love and to know that we were created by Him.  

We are God’s creation. His character went into the creation of every one of us. When you feel worthless or even begin to hate yourself, remember that God is in you, ready and willing to work within you.

Always remember who you are; we are His children, we are His church. We have the promise of His abiding love and presence. We are heirs of heaven. We can do anything through Christ. Don’t settle for less than your best. God has given us His Spirit, His Word, His blessings, He has given you gifts. Now he expects us to do our best for His honor and glory.

If you are living a mediocre existence, your soul is in danger. The very clear message from God is that He is fed up with and will not tolerate mediocrity in his people.

ARDIENDO EN EL FUEGO DEL ESPÍRITU SANTO

“El fuego arderá continuamente en el altar; no se apagará.” Levítico 6:13

Una iglesia que había sido construida hace muchos años fue incendiada una noche. El incendio podría ser visto por miles en cada dirección y esto atrajo a una gran multitud. Un hombre que nunca daría un paso dentro de la puerta de una iglesia y que se burlaba de los feligreses vino a mirar la quemadura de la iglesia. Un miembro de la iglesia se acercó a él y le dijo: “es extraño verlo aquí.” El hombre le contestó, “Esta es la primera vez que he visto esta iglesia el fuego.”

Cuando una iglesia verdaderamente esta en fuego, la gente es atraídas a ella. El deseo del Señor es que la iglesia este en fuego. Jesús le dijo a la iglesia en Laodicea que Él deseaba que estuviera caliente y no tibia (Apocalipsis 3:15). Sin el halito de vida del Espíritu la iglesia será como el valle lleno de huesos secos como en la visión de Ezequiel, fría y muerta (Ezequiel 39).

El Espíritu Santo es vital a la vida dinámica de la iglesia. Uno de los propósitos del derramamiento del Espíritu es la renovación de la iglesia para que pueda cumplir su misión al mundo. El Espíritu es dado para fortalecer a la iglesia para ser testigos, que comienza en el hogar y se extiende hasta los confines de la tierra (Hechos 1: 8).

En el Libro de los Hechos observamos una iglesia eficaz que puso el mundo de arriba abajo. El Espíritu Santo era la llave a su vida dinámica. Los dones del Espíritu estaban muy en operación como herramientas esenciales para el evangelismo. La iglesia del Nuevo Testamento experimentó el crecimiento explosivo en la potenciación del Espíritu. Dios desea restaurar la iglesia de hoy a los principios y los modelos  de la vida de la Iglesia del Nuevo Testamento.

El Espíritu Santo es derramado con el fin de revivir la iglesia para que la Iglesia renovada realice la Gran Comisión. Dios desea que su iglesia sea un cuerpo unido bien coordinado, unido con cada parte funcionando correctamente de modo que el evangelio alcance a todo mundo.

La evidencia del control del Espíritu Santo en la iglesia se manifiesta en varias maneras.

1. El Espíritu Santo Produce Una Actitud De Vida, Amor, Gozo, Paz, Fe, Excitación Y Entusiasmo:

    Un espíritu infeccioso, contagioso está presente en una iglesia que experimenta vida nueva en el Espíritu. La gente es atraída a una congregación que está viva. Su fe vibrante es capturada aún más de lo que se enseña. El Salmo 126:2 describe el ambiente de restauración: “Entonces nuestra boca se llenara de risa, y nuestra lengua de alabanza.” La alegría es evidente a todos. Las iglesias llenas del Espíritu son centros alegres.

2. Hay Predicación Lleno Del Espíritu Que Produce Respuesta De Arrepentimiento O Resistencia:

El predicador se convierte en un canal para la Palabra de Dios (Marcos 13:11). La predicación en el poder del Espíritu es bíblico y habla a la conciencia y al corazón. Las iglesias llenas del Espíritu son centros de predicación.

3. El Espíritu Santo Libera La Gente De La Culpa Y La Esclavitud Del Pecado:

El Espíritu hace posible vivir en la justicia de Cristo y santificación. Las iglesias llenas del Espíritu son centros de evangelización.

4. El Espíritu Santo Inspira Servicios Vibrantes De Adoración En Donde La Vida De Cristo Y Su Victoria Son Celebradas, Proclamadas y Demostradas:

Es el Espíritu de Dios quien evoca verdadera adoración (Filipenses 3:3; Juan 4:24). Iglesias llenas del Espíritu son  centros de adoración (Hechos 2:46-47).

5. El Espíritu Santo Crea Compasión Para El Pobre, El Necesitado Y El Enfermo:

Las iglesias guiadas por el Espíritu ministran amor, aceptación, el perdón, sanidad, y asesoramiento a los heridos y al solitario (Hechos 5:12, 16). Las iglesias llenas del Espíritu son centros de sanidad.

6. Los Creyentes Transformados Se Congregan Juntos Tanto En Adoración Corporativa y Confraternidad En Los Hogares:

El principio se da en Hechos 2:42. La práctica de la Iglesia se ve en Hechos 2:44, 46; 5:42. La reunión de creyentes era un tiempo para evangelizar, ensenar, compartir, ministrar, orar, y equipar. Los hermanos a la vez salían espontáneamente al mundo para testificar de su vida en Cristo. Las iglesias llenas del Espíritu son centros de reunión.

7. El Espíritu Conduce A La Restructuración De La Vida De La Iglesia, Estilo De Ministerio, Y Gobierno Congregacional Según Principios, Prácticas y Modelos Bíblicos:

El señorío del Señor se reconoce y se somete a ellos. Los dones del oficio del ministerio se reciben y son permitidos que operen. Todos los miembros son entrenados y equipados para su ministerio. Las responsabilidades del cristiano en la administración del evangelio y de sus recursos se proclaman y practican. Consiguientemente la iglesia puede funcionar según el designio de Dios. Las iglesias llenas del Espíritu son cuerpos que funcionan. 

Muchas iglesias hoy en día se encuentran en la necesidad desesperada de avivamiento, renovación, rejuvenecimiento, revitalización y restauración. Llámelo lo que usted quiera, la verdad del asunto es que la iglesia necesita urgentemente una nueva derramamiento del Espíritu Santo.

Invitamos y desafiamos a la iglesia para capturar una visión de la voluntad del Señor para un derramamiento de Su Espíritu en la iglesia. Oremos para que la iglesia en fuego realice su misión en el mundo en estos últimos días.

BURNING IN THE FIRE OF THE HOLY SPIRIT

“The fire shall ever be burning upon the altar; it shall never go out.”  Leviticus 6:13

A church that had been built many years ago burned down one night. The blaze could be seen for miles in every direction and it drew a large crowd. A certain man who never would step inside the door of a church and who made fun of churchgoers came to watch the church burn. A member of the church went over to him and said: “It’s strange seeing you here.” The man replied, “This is the first time I’ve seen this church on fire.”

When a church is truly on fire, people are attracted to it. The Lord’s desire is that the church be on fire. Jesus told the church at Laodicea that He wished it were hot and not lukewarm (Revelation 3:15). Without the Spirit’s breathe of life the church, like the valley full of dry bones in Ezekiel’s vision, is cold and dead (Ezekiel 39).

The Holy Spirit is vital to dynamic church life. A purpose for the Spirit’s outpouring is to renew the church so it can fulfill its mission to the world. The Spirit is given to empower the church for witnessing, which begins at home and extends out to the ends of the earth (Acts 1:8).

In the Book of Acts, we observe an effective church which turned the world upside down. The Holy Spirit was the key to its dynamic life. The gifts of the Spirit were very much in operation as essential tools for evangelism. The New Testament church experienced explosive growth under the Spirit’s empowerment. God desires to restore today’s church to the principles and patterns of the New Testament church life.

The Holy Spirit is poured out for the purpose of reviving the church so that the renewed church will fulfill the Great Commission. God desires His church to be a united body fitly joined together with every part functioning properly so that the gospel will reach all people.

The evidence of the Holy Spirit’s control in the church is manifested in several ways:

1. The Holy Spirit Produces An Attitude Of Life, Love, Joy, Peace, Faith, Excitement And Enthusiasm:

A contagious, infectious spirit is present in a church experiencing new life in the Spirit. People are attracted to a congregation that is alive. Their vibrant faith is caught even more than it is taught. Psalm 126:2 describes the atmosphere of restoration: “Then was our mouth filled with laughter, and our tongue with singing.” Gladness is evident to all. Spirit-filled churches are joyful centers.

2. There Is Spirit-Filled Preaching Which Produces Response, Either of Repentance Or Resistance:

The preacher becomes a channel for the Word of God (Mark 13:11). Spirit-empowered preaching is biblical and speaks to the conscience and the heart. Spirit-filled churches are preaching centers.

3. The Holy Spirit Sets People Free From Guilt And Bondage To Sin:

The Spirit makes it possible to live in righteousness and sanctification. Spirit-filled churches are evangelistic centers.

4. The Holy Spirit Inspires Vibrant Worship Services In Which Christ’s Life And Victory Are Celebrated, Proclaimed and Demonstrated:

It is God’s Spirit who evokes true worship (Philippians 3:3, John 4:24). Spirit-filled churches are worship centers (Acts 2:46-47).  

5. The Holy Spirit Creates Compassion For The Poor, Needy and Sick:

Churches led by the Spirit minister love, acceptance, forgiveness, healing, and counseling to hurting and lonely people (Acts 5:12, 16). Spirit-filled churches are Healing centers.

6. The Believers Congregate Together Both In Corporate Worship And In Home Fellowships:

The principle is given in Acts 2:42. The practice of the early church is seen in Acts 2:44-46; 5:42. The gathering of believers was time for evangelizing, teaching, sharing, ministering, praying and equipping. The brethren, in turn, spilled out spontaneously into the world to witness to their life in Christ. Spirit-filled churches are gathering centers.

7. The Spirit Leads To The Restructuring Of Church Life, Ministry Style And Congregational Government According To Biblical Principles, Practices And Patterns.

The headship of Jesus is acknowledged and submitted to. The office gifts of ministry are received and permitted to operate. All members are trained and equipped for their ministry. The believer’s responsibilities in the stewardship of the gospel and of his resources are proclaimed and practiced. Consequently, the church can function as God intended. Spirit-filled churches are functioning bodies.

Many churches today stand in desperate need of revival, renewal, rejuvenation, revitalization, and restoration. Call it what you will, the truth of the matter is that the church badly needs a fresh outpouring of the Holy Spirit.  

We invite and challenge the church to catch a vision of the Lord’s will for an outpouring of His Spirit on the church. Pray that the church on fire will fulfill its mission in the world in these last days.       

EL HIJO PRODIGAL

Lucas 15:11-32

El personaje principal de la parábola, el padre perdonador, cuyo carácter permanece constante a lo largo de la historia, es un cuadro de Dios. Al contar la historia, Jesús se identifica con Dios en su actitud amorosa hacia los perdidos. El hijo menor simboliza a los perdidos (Lucas 15: 1), y el hermano mayor representa a los hipócritas (los fariseos y maestros, Lucas 15: 2). El tema principal de esta parábola parece no ser tanto la conversión del pecador, como en las dos parábolas anteriores de Lucas 15, sino más bien la restauración de un creyente en comunión con el Padre. En las primeras dos parábolas, el dueño salió a buscar lo que había perdido (Lucas 15: 1-10), mientras que en esta historia el padre espera y mira con ansia el regreso de su hijo. Vemos una progresión a través de las tres parábolas de la relación de uno en cien (Lucas 15: 1-7), a uno en diez (Lucas 15: 8-10), a uno en uno (Lucas 15: 11-32), Demostrando el amor de Dios por cada individuo y su atención personal hacia toda la humanidad. Vemos en esta historia la gracia del padre que eclipsa la pecaminosidad del hijo, como es el recuerdo de la bondad del padre que lleva al hijo pródigo al arrepentimiento (Romanos 2: 4).

1. La palabra "pródigo" no significa rebelde o perdido - significa "malgastador" y "extravagante". La palabra origen se refiere a una persona que es imprudente y desperdicia su riqueza.

2. La parábola del Pródigo es la última de tres parábolas que Jesús comparte acerca de la pérdida y la redención -La Oveja Perdida, La Moneda Perdida y El Hijo Perdido- y lo mejor es leer en ese contexto para entender toda la fuerza de la narración de Jesús.

3. Cuando el hijo pródigo pidió su herencia, fue como decirle a su padre: "Ojalá estuvieras muerto." Fue un gran insulto, pesado de vergüenza y culpa.

4. En la cultura judía en este momento, hacer algo como esto probablemente lo habría cortado de la comunidad para siempre. Y ser parte de la comunidad mayor era fundamental para la supervivencia, la salud y la calidad de vida general.

5. En realidad, el padre habría tenido que dividir la tierra y vender una parte de sus bienes para dar a su hijo la herencia solicitada.

6. Después que el hijo pródigo había malgastado su herencia y se encontró solo y hambriento, él tomó un trabajo alimentando apacentando cerdos. ¿Por qué es esto significativo? En la cultura judía los cerdos eran animales "sucios". Si un hombre judío anhelaba la comida de los cerdos, definitivamente había llegado ya al fondo.

7. El hijo pródigo decide dirigirse a casa,  pensando que tal vez su padre lo recibiría como siervo. Esta es la prueba de que el hijo no comprendía la profundidad del amor y la compasión de su padre.

8. El hijo pródigo ensaya un discurso, pero nunca llega a usarlo.

9. Cuando el padre ve regresar a su hijo, corre a saludarlo. Correr en la antigua cultura del Cercano Oriente era tabú en ese momento. Requería a un hombre que subiera su túnica a las caderas y le expusiera las piernas (para no tropezar). La práctica era mal visto y normalmente traída vergüenza y deshonra.

10. Si un hijo judío despilfarró su dinero, entregándolo a los gentiles, él habría sido cortado de la comunidad a su regreso. Probablemente el padre corrió a encontrarse con su hijo para llegar a él antes de que alguien más de la comunidad tuviera la oportunidad de enfrentarlo. El hecho de que el Padre corra para recibirlo es escandaloso y chocante y va en contra de la norma cultura

11. El padre no reprendió al hijo, sino que le dio una fiesta de bienvenida en casa, llamando a sus sirvientes a preparar el ternero engordado, un anillo, una bata y zapatos. Esta es la postura de Dios hacia los pecadores arrepentidos, y siempre es audaz, sorprendente y desbordante de alegría.

12. El padre dio a su hijo un manto para restaurar su dignidad frente a la comunidad. Sin duda el hijo estaba andrajoso y sucio de la alimentación de los cerdos y el padre lo viste como un acto de amor y compasión y para honrar a su hijo a plena vista de la aldea.

13. El padre también le dio un anillo al hijo. Llevar anillos durante este tiempo en la historia fue un signo de riqueza y posición. El poder de este símbolo refleja el deseo del padre de restaurar su hijo como un miembro de la familia y un miembro respetable de la comunidad-bajo la sombra del padre- una vez más.

14. A continuación, el padre pidió a sus sirvientes que le trajeran un par de sandalias. Este, tal vez el regalo más práctico, era un gesto que decía: "Te quiero por un rato". Las sandalias le prepararon para caminar con el padre sin temor de ser cortar o ensuciar sus pies del suelo.

15. Pero había un último regalo: el becerro engordado. Este tipo de fiesta extravagante fue reservado para ocasiones increíblemente importantes. Su hijo ya no se conformaría con las vainas de los cerdos; ahora cenaría con la mejor carne disponible en presencia de su familia y, probablemente, de todo el pueblo.

16. La historia tiene una segunda parte sobre el hijo mayor, que a menudo se pasa por alto, pero es igual de importante.

17. El hijo mayor representaba a los fariseos ya los escribas: se sentían irrespetados por la gracia escandalosa de Dios para el pecador y el marginado. Además, han estado guardando las reglas desde el primer día, ¿por qué no les hacían una fiesta?

18. ¿La respuesta del padre al hijo mayor? "Todo lo que tengo es tuyo también, pero esto requiere una celebración: ¡mi hijo estaba muerto y ahora está vivo de nuevo!" Esta es una gran imagen de la postura de Dios ante el pecador auto-justo -tipo, directo, generoso, pero aún enfocado en El poder del arrepentimiento.

19. La parábola termina con la negativa del hermano mayor a asistir a la fiesta. No sabemos lo que pasó, pero Jesús dejó la historia pendiente, abierta para preguntas y discusión, como a menudo lo hace.

¿Quiénes son ustedes en esta historia? ¿Eres pródigo, fariseo o siervo? ¿Es usted el hijo rebelde, perdido y lejos de Dios? ¿Es usted el fariseo farisaico, que ya no es capaz de regocijarse cuando un pecador vuelve a Dios?

Tal vez usted ha golpeado el fondo de la roca, vienen a sus sentidos y decidió correr a los brazos abiertos de Dios de la compasión y la misericordia? ¿O eres uno de los siervos de la casa, regocijándose con el padre cuando un hijo perdido encuentra su camino a casa?

THE PRODIGAL SON

Luke 15:11-32

The Parable of the Prodigal Son is found in Luke chapter 15, verses 11-32. The main character in the parable, the forgiving father, whose character remains constant throughout the story, is a picture of God. In telling the story, Jesus identifies Himself with God in His loving attitude to the lost. The younger son symbolizes the lost (Luke 15:1), and the elder brother represents the self-righteous (the Pharisees and teachers, Luke 15:2). The major theme of this parable seems not to be so much the conversion of the sinner, as in the previous two parables of Luke 15, but rather the restoration of a believer into fellowship with the Father. In the first two parables, the owner went out to look for what was lost (Luke 15:1-10), whereas in this story the father waits and watches eagerly for his son's return. We see a progression through the three parables from the relationship of one in a hundred (Luke 15:1-7), to one in ten (Luke 15:8-10), to one in one (Luke 15:11-32), demonstrating God’s love for each individual and His personal attentiveness towards all humanity. We see in this story the graciousness of the father overshadowing the sinfulness of the son, as it is the memory of the father’s goodness that brings the prodigal son to repentance (Romans 2:4).

1. The word “Prodigal” does not mean rebellious or lost—it means “wasteful” and “extravagant.” The word origin refers to a person who is reckless and squanders their wealth.

2. The parable of the Prodigal is the last of three parables Jesus shares about loss and redemption—The Lost Sheep, The Lost Coin and The Lost Son—and it’s best read in that context to understand the full force of Jesus’ narrative.

3. When the prodigal son asked for his inheritance, it was like saying to his father, “I wish you were dead.” It was a huge insult, weighted with shame and guilt.

4. In the Jewish culture at this time, doing something like this would have likely cut you off from the community forever. Moreover, being a part of the greater community was critical for survival, health and overall quality of life.

5. In reality, the father would have had to split up the land and sell a portion of his assets to give his son the requested inheritance.

6. When the prodigal son was done partying and found himself alone and hungry, he took a job feeding slop to pigs. Why is this significant? In Jewish culture, pigs were “unclean” animals. If a Jewish man longed for the food of pigs, it was definitely hitting “rock bottom.”

7. The prodigal son decides to head home, thinking that maybe his father would receive him as a servant. This is proof that the son did not understand the depth of his father’s love and compassion.

8. The prodigal son rehearses a speech, but he never gets to use it.

9. When the father sees his son return, he runs to greet him. Running in the Ancient Near Eastern culture was taboo at that time. It required a man to pull up his tunic to his hips and expose his legs (to keep from tripping). The practice was frowned upon and typically brought shame and embarrassment.

10. If a Jewish son squandered his money, giving it over to the Gentiles, he would have been cut off from the community upon his return. The father likely ran to meet his son to reach him before anyone else in the community had a chance to confront him. The fact that the Father runs to receive him is scandalous and shocking and goes against the cultural norm.

11. The father did not scold the son but gave him a lavish welcome home party—calling for his servants to prepare the fattened calf, a ring, a robe, and shoes. This is God’s stance toward repentant sinners, and it is always bold, surprising and overflowing with joy.

12. The father gave his son a robe to restore his dignity in front of the community. No doubt, the son was tattered and dirty from feeding slop to pigs and the father clothes him as an act of love and compassion and to honor his son in full view of the village.

13. The father also gave the son a ring. Wearing rings during this time in history was a sign of both wealth and position. The power of this symbol reflects the father’s desire to restore his son as a family member and a respectable member of the community—under the shadow of the father—once again. 

14. Next, the father asked his servants to get his son a pair of sandals. This, perhaps the most practical gift, was a gesture that said, “I want you around for a while.” The sandals prepared him to walk with the father without fear of cutting or soiling his feet from the ground.

15. But there was one last gift—the fattened calf. This kind of extravagant feast was reserved for incredibly important occasions. No longer would his son settle for the pods of pigs—he would now dine on the best meat available in the presence of his family and, likely, everyone in the village.

16. The story has a part two about the older son, that often is overlooked, but it is just as important.

17. The older son represented the Pharisees and scribes—they felt disrespected by God’s scandalous grace to the sinner and the outcast. Besides, they have been keeping the rules since day one—why didn’t they get a party?

18. The father’s response to the older son? “All I have is yours too, but this requires a celebration—my son was dead and now he’s alive again!” This is a great picture of God’s stance to the self-righteous sinner—kind, direct, generous, but still focused on the power of repentance.

19. The parable ends with the refusal of the older brother to attend the feast. We do not know what happened, but Jesus left the story hanging, open-ended for questions and discussion, as he often does.

Who are you in this story? Are you a prodigal, a Pharisee or a servant? Are you the rebellious son, lost and far from God? Are you the self-righteous Pharisee, no longer capable of rejoicing when a sinner returns to God?

Maybe you have hit rock bottom, come to your senses and decided to run to God's open arms of compassion and mercy. On the other hand, are you one of the servants in the household, rejoicing with the father when a lost son finds his way home?