The Return of The Prodigal Son – Henri Nouwen

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“For most of my life I have struggled to find God, to know God, to love God. I have tried hard to follow the guidelines of the spiritual life – pray always, work for others, read the Scriptures – and to avoid the many temptations to dissipate myself. I have failed many times but always tried again, even when I was close to despair.

Now I wonder whether I have sufficiently realized that during all this time God has been trying to find me, to know me, and to love me. The question is not “How am I to find God?” but “How am I to let myself be found by him?” The question is not “How am I to know God?” but “How am I to let myself be known by God? And, finally, the question is not “How am I to love God?” but “How am I to let myself be loved by God?” God is looking into the distance for me, trying to find me, and longing to bring me home. In all three parables which Jesus tells in response to the question of why he eats with sinners, he puts the emphasis on God’s initiative. God is the shepherd who goes looking for his lost sheep. God is the woman who lights a lamp, sweeps out the house, and searches everywhere for her lost coin until she has found it. God is the father who watches and waits for his children, runs out to meet them, embraces them, pleads with them, begs and urges them to come home.

It might sound strange, but God wants to find me as much as, if not more then, I want to find God. Yes, God needs me as much as I need God. God is not the patriarch who stays home, doesn’t move, and expects his children to come to him, apologize for their aberrant behavior, beg for forgiveness, and promise to be better. To the contrary, he leaves the house, ignoring his dignity by running toward them, pays no heed to apologies and promises of change, and brings them to the table richly prepared for them.”

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Acts 17:26

26From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live. 27God did this so that men would seek him and perhaps reach out for him and find him, though he is not far from each one of us. 28'For in him we live and move and have our being.' As some of your own poets have said, 'We are his offspring.'

Matthew 7:22

22Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' 23Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'

Matthew 3:11-12 Commentary Thought

"Amos sounded a clear warning, to his generation, to Jesus' generation and to ours, when we prove more quick to judge others than ourselves: "Woe to you who long for the day of the LORD," for it will be a day of reckoning (Amos 5:18). Sometimes skeptics appeal to evil in the world to deny God's existence; instead they should be applauding his mercy in giving them time to repent, because when God decisively abolishes evil, he will have to abolish them (see 2 Pet 3:3-9).
Second, John warns that the wicked will be burned, just as farmers destroy useless products after the harvest. Harvest and the threshing floor (3:8, 10, 12) were natural images to use in agrarian, rural Palestine. Earlier biblical writers had used these images to symbolize judgment and the end time (as in Ps 1:4; Is 17:13; Hos 13:3; Joel 3:13); Jesus (Mt 9:38; 13:39; 21:34) and his contemporaries (4 Ezra 4:30-32; Jub. 36:10) also used the image. (Fire naturally symbolized future judgment, as in Is 66:15-16, 24; 1 Enoch 103:8.) Villagers carried grain to village threshing floors; large estates worked by tenants would have their own (N. Lewis 1983:123). When threshers tossed grain in the air, the wind separated out the lighter, inedible chaff. The most prominent use of this chaff was for fuel (CPJ 1:199). But while chaff burned quickly, John depicts the wicked's fire as unquenchable. Many of his contemporaries believed that hell was only temporary (for example, t. Sanhedrin 13:3, 4), but John specifically affirmed that it involved eternal torment, drawing on the most horrible image for hell available in his day.
Many of us today are as uncomfortable as John's contemporaries with the doctrine of eternal torment; yet genuinely considering and believing it would radically affect the way we live. That John directs his harshest preaching toward religious people (Mt 3:7) should also arouse some introspection on our part (see also Blomberg 1992:142-43). Even for the saved, the knowledge that all private thoughts will be brought to light (10:26) should inspire self-discipline when other humans are not watching. Our culture prefers a comfortable message of God's blessing on whatever we choose to do with our lives; God reminds us that his Word and not our culture remains the final arbiter of our destiny."

"God reminds us that his Word and not our culture remains the final arbiter of our destiny."