342. PARABLES OF FINDING THE "LOST"
€ Joy shall be in heaven over one sinner that repenteth . . . €
Jesus emphasised how serious a thing it was to be a disciple of his: "whosoever he be of you that forsaketh not all he hath, he cannot be my disciple" (Lk. 14:33).
The response to his appeal came from a particular class of people in Israel € "then drew near all the publicans and sinners for to hear him" (Lk. 15:1). It was then that the Pharisees and Scribes sought to discredit Jesus: "this man receiveth sinners, and eateth with them" (Lk. 15:2). They found fault with him because he mixed with men they thought to be unfit company for righteous men.
Against this background Jesus delivered a series of five parables sometimes called "the parables of the lost" (Lk. 15 and 16). We shall consider the first three of these. Notice that Lk. 15:3 says, "and he spake this parable unto them". The word "this" relates to all three parables of chapter 15, and not just to the first of them. They all tell essentially the same story but highlight different facets. Notice also that it is spoken to "them"; namely the Pharisees and Scribes.
The aim of this lesson is to show how great are the mercies of God towards those who repent.
Luke 15
THE LOST SHEEP (Lk. 15:3-7).
In the first parable Jesus appealed to their knowledge of caring for sheep: "What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?" This must have been com mon practice, otherwise the story would not have the same impact. But why would they leave the flock to seek for one lost? Because each was of real value, either commercially or sentimentally. Whether pur posely or accidentally, a sheep which had strayed was the shepherd's personal loss. Thus with undivided attention and all his energy he would seek to recover "the lost". He would bound over hill, pass through thickets, and creeks, in the hot sun or the chill of night, call ing and listening for the "bleat" that gave hope, "until he find it" (v.4).
Once found, the pain and tiredness of the shepherd were dispelled by "joy"; the heavy burden on his shoulders was light because of the rejoicing in his heart (v.5). On returning home he called together his friends and neighbours to join with him in rejoicing.
THE MEANING.
God is a shepherd and we are the sheep of His pasture. His concern for us is expressed in His untiring efforts to have us remain part of His household. His grief when we are "lost" is only equalled by His "seeking" to re-instate us (2 Pet. 3:9). The Pharisees and Scribes con sidered themselves to be the custodians of the laws of God, but did not understand God's desire to extend His saving power to all. They classified people as "sinners" (v.2), and assumed that righteousness consisted in being separate from them. They saw no need to imitate the shepherd's zeal by going to those "lost" in sin, and persuading them to repent. When Jesus revealed what God would have them do, they insinuated that he was a "sinner", merely because he associated with those whom they despised. They considered themselves to be "just persons" needing no repentance (v.7)! They added to their sin by failing to recover those who were "lost" and by condemning those who did. In another place Jesus called them "whited sepulchres", out wardly clean but inwardly corrupt.
God cannot save those who are "self-righteous", for they see no need to repent, and consider themselves better than others. To this class the "leaders" of Israel belonged. God did not share their view of themselves. He requires all men everywhere to repent. Earlier Jesus had warned: "except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no wise enter the Kingdom of heaven" (Matt. 5:20).
THE PARABLE OF THE LOST COIN (Lk. 15:8-10).
This parable has similarities to the last but the lesson is slightly dif ferent. A woman with ten pieces of silver lost one (v.8). A coin is in animate and so this time no responsibility for being lost rests with the class referred to: the sheep "went" into the wilderness, but the coin was lost in the house. The "house" represents the household of God, or the ecclesia. The ecclesia is also represented as a woman, the bride of Christ, the "virgins" etc., and hence there is a responsibility on her part to watch over her household members. A coin is valuable, but when lost, it is "oblivious" of its real worth.
THE MEANING.
In the day the parable was spoken, the value of such a coin was con siderable. Similarly each member in God's family is of worth to Him. The ecclesia then must be sure that each member contributes his part to the whole body. If a brother is "lost" in the house, he attends the ecclesial activities but does not contribute his own true worth. As a woman "lights a candle", so the ecclesia must ensure that the Word of God is spoken and practised. The light of the Word penetrates the darkness of our lives and, along with the sweeping of the broom, un covers from the dust, the lost coin. The sweeping of the broom represents the diligence of brethren in speaking a word in season, in visiting the fatherless and widows, etc. We must work for the good of others, adding their value to the house and ensuring that none are lost. Rejoicing followed the discovery of the lost coin, and the woman called her neighbours to rejoice with her. Even so there is rejoicing when a sinner repents (v.10), or a brother "lost" in the ecclesia revives his interest, zeal and contribution to the household.
THE PARABLE OF THE PRODIGAL SON (Lk. 15:11-32).
Jesus weaves the lessons of the two parables into a third which more vividly portrays the real life issues. In the parable of the Prodigal Son the "lost" is not an animal or an inanimate object, but a son, and the one who has lost him is a father. The lessons therefore are more poig nant.
The story depicts the younger son leaving his father's house and the Truth to follow the pleasures of the world in "riotous living". Those who do this waste their "substance" and one day will face a "mighty famine" € a feeling of emptiness and pangs of conscience (v.14). He was destitute, debased and comfortless: "he would fain have filled his belly with the husks that the swine did eat" (v.16).
In his extremity he cast his mind back to his former state. He reasoned that he would be better off humbling himself and returning home to become a hired servant. In verse 18 he shows the essence of true repentance: confession of sin, and acknowledgement of total un-worthiness to receive blessings from his father.
His father, however, always longed for his return and, despite the passage of time, still looked across the fields in the hope that his son might return. He was "a great way off" when he saw him! This shows how much God seeks those who are lost. He was filled with compas sion and ran to meet him. He fell on his neck and kissed him (v.20). Pleading that such mercy was undeserved and unjustified, the younger son sought to have his father moderate his joy. But his pro test was to no avail. Grace upon grace, blessing upon blessing were given to him. His father gave him the best robe, a ring for his hand, and shoes for his feet. He gave orders to kill the fatted calf and to prepare a feast. There was great merriment and the reason was given: "for this my son was dead, and is alive again; he was lost, and is found" (v.24).
After showing again God's delight when a sinner repents, the parable dwells on the attitude of the elder brother. He heard the sound of merriment and sought the reason for it. The explanation given by the servant shows how brethren should look at their fellows in the ser vice of the Truth: "thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound" (v.27). The anger of the elder brother showed his spirit to be the opposite to that of his father: he "would not go in" and join with the rejoicing (cp. Matt. 21:31-32).
The extent of God's longsuffering can be seen from the fact that the father came "out and intreated him". The elder son expressed his resentment at his father's "injustice" and his words show how con scious he was of his own righteousness: "these many years do I serve thee, neither transgressed I at any time thy commandment: yet thou never gavest me a kid, that I might make merry with my friends" (v.29). He was too aware of what he had done for his father. He had forgotten the privileges he had received and held his father in debt for his service to him. He considered that recompense should be on the basis of law and work done, and could not comprehend the spirit of grace. He could not understand why his father should forgive and honour a person who had been wicked and reprobate.
The father's reply reasserted the correctness of his actions towards the prodigal son, and at the same time appealed to the elder son to ap preciate his spirit: "It was meet that we should make merry, and be glad for this thy brother was dead, and is alive again: and was lost and is found" (v.32).
There is tragic irony in this parable. The elder son, who prided himself in his obedience when put to the true test of sonship, was "lost", being unable to rejoice over his brother's change of heart. Here was a son in the house, yet "lost" just as surely as the coin. He represents the self-righteous "Pharisee class" of all ages.
The younger brother was at first unable to appreciate the value of true riches. He came to his senses at length and repented, and cast himself upon his father's mercy. He represented the "publicans and sinners who drew near to hear him" and repented of their former way of life and followed the life of their new found Lord (v.l).
LESSONS FOR US:
- God loves us and is grieved when we stray from the Truth.
- He is longsuffering and greatly desires to restore those who are lost. He is willing that none should perish (1 Tim. 2:4).
- It is possible to be "lost" while still remaining in the household of faith.
- The elder son was "lost" because he failed to perceive and reveal his father's grace.
- We must, like God, seek to save sinners, however far they may have departed from God (James 5:19-20).
REFERENCE LIBRARY:
"Parables of the Messiah" (J. Carter) € Nos. 72-74
"Nazareth Revisited" (R. Roberts) € Pages 252-254
PARAGRAPH QUESTIONS:
- Why did Jesus speak the three "Parables of the Lost?
- What lessons do we learn from the parable of the Lost Sheep?
- What lessons do we learn from the parable of the Lost Coin?
- What was wrong with the attitude of the older brother in the parable of the Prodigal Son?
ESSAY QUESTIONS:
1. Write an essay comparing the parables of the Lost Sheep, the Lost Coin and the Prodigal Son.
2. In the Parables of the Lost, what is the reaction of the shepherd, the woman and the father when:
- the sheep, coin and son, respectively, are lost?
- the sheep, coin and son, respectively, are found? What do these reactions mean to you?
- Tell the parable of the Prodigal Son, placing emphasis upon the personal lessons that emerge from it.
- How is the grace of God revealed in the three Parables of the Lost?
- How does the parable of the Prodigal Son more vividly bring out the lessons of the parables of the Lost Sheep and Lost Coin?
6. What personal lessons and exhortations emerge from the three"Parables of the Lost?