Lessons Into Luke: Lesson 13

FACTS AND THOUGHTS

LESSON THIRTEEN - LOST AND FOUND

(Luke 15:1-16:18)

"A man is known by the company he keeps." So goes the old saying. And thus the Pharisees and the scribes of the Torah were reasoning, when they saw the great popular appeal which Jesus seemed to have among the tax-collectors - extortioners, and other sinners. They surely felt that it betokened some major moral flaw in His character.

Now this was not to say that Jesus had moral flaws. He was, by His own declaration, The Son of Man. He was the Ideal Human Being, and so had appeal for all men.

Also, even though the masses might gather to hear the teaching of Jesus, this is not to say that they were truly following Him. But the Pharisees thought so, and since they were looking for an excuse to condemn Jesus, this seemed as good as reason as any.

But however spurious the charge, it must be answered. And so Jesus told three parables by which to emphasize His reply. He spoke "unto them."

The nearest antecedent in the context would seem to be the Pharisees and lawyers. Jesus addressed them. But undoubtedly He spoke His answer in the hearing of the multitude of tax-collectors and other sinners. The parables of the fifteenth chapter of Luke were not primarily addressed to the disciples, but rather to the non-believers in Jesus.

Three parables. A lost sheep; a lost coin; a lost son. Illustrations taken from the animal kingdom, from the material realm, from human waywardness. In each case, the result - the happy conclusion - brought great joy. So three parables - three illustrations - to emphasize the same lesson.

THE LOST SHEEP (Luke 15:3-7.)

Is one sheep worth more than ninety-nine sheep? If the shepherd leave the ninety-nine sheep, especially "in the wilderness," will not they too wander astray? - But the shepherd must do so, for the principle is that every sheep is important. Perhaps the "friends and neighbours" may be called upon to guard the flock. In any case, each "one sheep" is equally important.

And when the missing sheep is found and recovered, there is rejoicing. Yes, and Jesus was quick to draw the parallel: repentance on earth causes joy in heaven. Yes, and so Jesus would spend time with "publicans and sinners" that perhaps one of them will repent. Then when He added "than over ninety and nine righteous persons, who need no repentance," was this not veiled sarcasm at the self-righteousness of the Pharisees? After all, had He not just eaten at the home of a Pharisee? (Luke 14:1ff.)

Is there a lesson for us here? For example, when one of our number drops out of the class, how many of us think to call up that person and find out why he or she has left? By our neglect of them, do we convey to them that we just don't care? If there be "joy in heaven" over one repentance, is there sorrow in heaven when one of our company drops out? - A thought worth pondering.

THE LOST COIN (Luke 15:8-10.)

Which is more valuable, a sheep or a coin? Surely one can argue for the sheep. It is a living creature. It not only has immediate value, but it has ongoing value: its wool continually grows. It produces income. Not so a coin. It cannot grow; it cannot reproduce; it cannot provide ongoing income.

Yet it produced equal joy to its owner; and furthermore, a joy that could be shared with others.

Furthermore, the finding of the lost coin illustrated a special joy even in heaven. The first illustration, about the found sheep, simply resulted in "joy in heaven." Now here is a further step: there is joy "in the presence of the angels." God Himself is thrilled by the repentance of even one sinner.

If God Himself is made glad, why are not those Pharisees and scribes, whose vocation is the study and interpretation of the Torah, the Law, of God equally made glad? Why should they condemn Jesus for reaching out to the "publicans and sinners" in the hope of having even one to repent?

When you had put your faith in Jesus, and found joy and rejoicing in your heart, has it occurred to you that at that same time there was even greater joy in heaven? When we proclaim the Gospel, or even support those who proclaim it, remember that we are doing it "for heaven's sake."

THE LOST SON (Luke 15:11-32.)

We call this parable, "The prodigal son." But rather we should call it the parable of the loving father. The real emphasis is upon the father's love, a love that extended to both of his sons. Both sons needed a lesson, which the father's love had to teach.

All of us know the story of the prodigal: how he received a substantial share of his father's estate, traveled to a distant country, and spent all in an orgy of pleasure. When hard times came, his only employment was the most menial: feeding slop to pigs, while hunger pangs gnawed at his own empty stomach. - Then he began to think: to think, and to connive.

Even the servants, the hired help of his father, fared better than did he. So he devised a plan. He would go back to his father and ask for a job, even a job as a servant. He was sure he had lost all claim on his father's interest, but at least he might prevail on his father's mercy.

Note this: we do not see the prodigal's decision as an act of true repentance. Oh, he would feign regret: he would acknowledge his sin. But it was only lip-service servility. There appears to have been no heartfelt forswearing of his former conduct; but only a puerile shrewdness to seek a means to feed his belly.

How did he think he was qualified to hold a better job? Did he ever consider that a person of his profligate personality would be an insult to the loyal servants of his father? How could they accept his presence working alongside them? If he could not manage himself as a son, how could he fare as a servant?

Methinks we need to see the utter folly and absolute insincerity of the prodigal's thoughts, words, and actions in order to appreciate the overwhelming depths of the father's love.

The father must have been looking with longing eyes, for he saw his son when he was but a speck on the distant horizon. He pitied the ragged mendicant who was trudging on the dusty road. He did not walk: he ran to meet the lad. He hugged his son, and covered his face with kisses.

He interrupted his son's rehearsed litany of confession, even before the boy could ask for a job. He sent his servants for a robe to clothe the nakedness; a ring to prove sonship; and shoes to comfort the blisters on the feet. Then he ordered the finest banquet: of veal scallopine, no less, served with all the "fixins," and accompanied with instruments for music and dance. Here indeed was an all-out manifestation of the father's overwhelming love.

What a contrast between the son's selfish conduct, from beginning to end, and the utter selflessness of the father's devotion and love!

And Jesus, The Son of Man, told this story to explain His own association with all men - not only the proud Pharisees - but the publicans and sinners as well. By whatever means, He wanted to win them all back to the enjoyment of the privileges of His Father's kingdom.

And, lest the Pharisees miss the point, Jesus went on to describe the older son's pique, and the father's reply. The older son would not come in, so the father went out to him. And he changed the insulting "this thy son" to "thy brother." -- Could the Pharisees see themselves in the older brother?

But Jesus did not stop even there. He had a word for His own disciples as well. For the Sixteenth Chapter of Luke's story continues right on from the Fifteenth.

THE UNRIGHTEOUS STEWARD (Luke 16:1-13.)

Jesus "said also unto the disciples." Did Luke mean "the twelve"? Maybe, but not necessarily. Many were still professed "disciples." Let them not think that, because of the Father's overwhelming love, they had no personal responsibility. - So Jesus immediately plunged into another story.

This new parable, we must confess, is extremely difficult to understand. The writer of these lessons acknowledges that he frankly does not know just what to make of it all. So, here is his understanding of the meaning of the parable:

A rich man had a servant of high rank, a "steward," who had been entrusted with the management of the master's financial affairs. But a report reached the rich man that the steward was dishonest. So he demanded an accounting, with the threat that the steward might - would - be discharged. Panic-stricken, the steward planned to curry favour with the rich man's debtors. He connived with the several debtors to have their liability reduced. He felt that this gesture might result in new employment for himself with one of them.

Later, when the rich man learned of the scheme (possibly after the steward had been discharged), he remarked, (in essence), "that steward was pretty clever: he understood that personal relationships count for more than material things."

So Jesus went on to say to His disciples, "people are worth more than things. So use your possessions, your 'unrighteous mammon,' for the benefit of others. You have been given material possessions of various kinds. Do not hoard up those things, but use them to win others. You were given those possessions in trust. If you do not use them as I have intended, how can you expect to receive the true riches of heaven?" (Verses 9-12.)

And then Jesus concluded by saying, "As a servant cannot truly serve two masters, you cannot serve God and at the same time make a god of your possessions." (Verse 13.)

A FINAL WORD TO THE PHARISEES (Luke 16:14-18.)

At this point, the Pharisees present made fun of Jesus (and of the parable He had just told.) Luke tells us that the Pharisees were "lovers of money." So it would seem that they were jeering at the emphasis of Jesus that relationships are more important than money.

So Jesus "ripped into" them. First He spoke of their hypocrisy. They pretended to be righteous, but God knew their evil hearts. Then He said that "the Law and the prophets" (an expression referring to what we today call "the Old Testament" &endash; i.e., the Scriptures) have been in effect until the coming of John the Baptist. Now, although the "kingdom of God" is being proclaimed, every detail of the "Law" will be fulfilled.

Then Jesus made His well-known statement about divorce and adultery.

Why is this statement inserted at this point? Jesus had long-since made His pronouncement about divorce, in His "Sermon on the Mount." (See Matthew 5:32.) In fact, the statement in Matthew's account is more full that this statement in Luke.

Perhaps there is a deeper meaning here. The Pharisees, by their profession, were supposedly dedicated to The Law. Shall we say, they were "married to it"? But they were unfaithful to that Law, and by their being "lovers of money," were committing spiritual adultery.

What a telling indictment of the hypocrisy of the Pharisees! But are we ourselves too much "wedded" to our material possessions? We confess to being committed to Christ. But if we give more attention to our possessions than to our Christian service, are we committing spiritual adultery?

Let us ask ourselves, if tomorrow we should find ourselves completely stripped of all - yes, all - of our possessions, how would we react? Let us ask ourselves that question. The answer might severely test our loyalty to the Saviour and Lord we profess to serve and obey.

QUESTIONS FOR REVIEW, STUDY, AND DISCUSSION

1. Review of preceding text: As you have read the foregoing text, what new insights have you learned regarding the prodigal son and the unjust steward? Explain.

The following questions are based on Luke 16:19-17:37:

2. In the story of the rich man and Lazarus, can you name three errors in the thinking of the rich man? What are they?

3. When Jesus warned His disciples about "unprofitable servants," what do you think is the central emphasis He was making? Is the effect of our attitude found in what we say, or what we do, or both? Discuss.

4. If we are to God "unprofitable servants," do you see in the tenth leper any response which can be "profitable" to God? If so, what?

5. What do you think Jesus meant when He said that "lo, the kingdom of God is within you"? (17:21.) Do you see any other possible interpretation?

6. In the passage 17:22-37 Jesus appears to have been talking about events leading up to and climaxing in His Second Coming. The remarks are directed to His disciples. What do you think is the primary message He was seeking to impress upon them?

7. Try to memorize 17:33.

--- Norman L. MacLeod Jr.

INDEX