Lost! Pt.2

A couple of posts ago, we looked at the first part of what I referred to as "The parable of the Lost" (in Luke 15) - the part that deals with the lost sheep. That sheep was lost because of its inherent foolishness. The second part of the parable, however, deals with a different situation. It involves the loss of a coin - lost because of the carelessness of the woman to whom it belonged!

I suspect that the vast majority of those who are reading these words would not be too concerned about the loss of one coin. However, this coin would have been a silver drachma - the equivalent, roughly, of a day's wages for a skilled worker. In the UK, in contemporary terms, that would be approximately £90.00 - not an amount to be sneezed at! 

In addition to that, it is quite likely that this coin had more than a monetary value - it may also have had a sentimental value. At that time, in Israel, what signified that a woman was married was a headdress made of ten silver coins, linked together on a silver chain (so, approximately £1,000 worth in current values!). It was, in fact, the equivalent of a modern wedding ring. However, while when my (then) fiancée and I were preparing for our wedding day, it was I who purchased the wedding ring that she would receive during that service (and it didn't cost anything like the value of this headdress!), in this case the girl, herself, provided the sign of her marriage! She may have been saving for years in order to be able to provide it and, when she had it, it was considered to be so important, that it could not even be taken from her to pay a debt!

Certainly, whether that was the case, or whether she had simply lost a coin that was going to be used to purchase necessities for the home and family, we may well imagine the joy of the woman when, at last, she spotted the glint of the missing coin as even the dim light from her oil lamp was reflected by it. 

But, as already mentioned, it was not the fault of the coin that it was lost. Had she dropped it accidentally? Had it fallen through a hole in her clothing? Had the headdress chain been broken? We don't know - but the woman realised that it was her responsibility to find it.

My former minister, spiritual mentor, and personal friend, the Rev. George B. Duncan (who married me to my wife) sometimes pointed out that before we become too proud of the number of people we may have led to full salvation in Jesus, we should think of the number who have been put off by our witness - which is not always what we would want it to be! Is my carelessness the cause of another being lost in sin? That is a serious question!

The other point that I would wish to share concerns that joy that the woman experienced when she found the coin. It was the same joy that the shepherd experienced when he found the sheep that was lost. And it is such joy that, we are assured, that is shared by even the angelic beings that inhabit the heavens, when a lost sinner is saved, through repentance, and faith in the Lord Jesus, the Christ.: "... there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who [think that they] need no repentance." (v.7); "... there is joy before the angels of God over one sinner who repents." (v.10).

The sheep was lost because of its own foolishness; the coin because of the carelessness of another. But each one needed to be found! I wonder if the sheep was aware of its lost state? I wonder if anyone reading these words is aware of their lost state?! And I wonder how careful we are that others are not turned away from salvation because of our careless witness!

For such a time as this!

A couple of days after my previous post, the Jewish people celebrated the Feast of Purim. The historical background to this festival is found in the Book of Esther - a book that doesn't take too many minutes to read. Indeed, at Purim, in synagogues around the world, the entire scroll of Esther, which is called the Megillah, is read twice - once on the night of Purim and once on the following day of Purim (the Jewish day starts in the evening, at sunset.). During the reading, the listeners participate by cheering whenever the hero Mordechai, guardian of Esther, is mentioned, and by booing whenever Haman - the influential anti-Semite who had called for the annihilation of all the Jews of Persia - is mentioned.

Esther is Purim’s heroine. The Scroll of Esther is one of the five Biblical Scrolls, which are highlighted on Jewish holidays. The others are: Song of Songs (Passover), Scroll of Ruth (Pentecost), Lamentations (the 9th day of Av – destruction of the Jewish Temple), and Ecclesiastes (Feast of Tabernacles).

The story is beautiful in its simplicity - and there is a fair amount of irony, and intrigue, as well! It begins with Queen Vashti refusing to obey an order from her husband, the Persian King Ahasuerus (Xerxes). She is summarily dismissed, and replaced by a young Hebrew girl named Hadassah (= Myrtle) - whose name was changed to Esther (= hide, conceal) in order to hide her Jewish background.

Meanwhile Mordechai, Esther's older cousin, and guardian, had become a government official and foils a plot to assassinate the king. However, the other main character in the story, Haman - an ambitious, self-serving, descendant of Agag the Amalekite (I Sam.15) - was appointed second-in-command in the Persian Empire. He had no time for Mordechai, who refused to bow to him (3:2-4), and decides to arrange for his death, and that of all of the Jews in Persia (modern Iran - history can, indeed, repeat itself!). Haman then persuades the king to issue an edict condemning the Jewish people - without actually identifying them as such (3:8-9) and the edict was issued in the citadel of Susa (the capital city). Mordechai learns of Haman's plot, and sends a message to Esther that she should go to the king and plead on behalf of her people. 

Esther is, by now, familiar with court protocol that states that she may be killed for entering the king's inner chamber without being summoned, and responds to her cousin appropriately. His response is the true centre of the book: "... if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this?” (4:14). However, Esther enters the king's presence, after three days of fasting and prayer in which she is joined by all of the Jews in the capital city.

The queen invites her husband to a banquet, which the only other invited guest is Haman - much to his delight! The king asks Esther what she wants from him, and she replies that she wants both of them to come to another banquet on the following day, when she will make her request. However, that night the king is suffering from insomnia and, as one does, flips through some records in the royal archives. He reads of the assassination plot that was foiled by Mordechai, and is astonished that such an act had never been rewarded! Later, he asks Haman what should be done for the man the king wished to honour. Haman, being Haman, assumes that the king is referring to him, and makes some lavish suggestions. Imagine his horror when the king instructs him to do all of that to Mordechai, whom he hates! 

At the second banquet, the king again asks Esther what she wants, and she tells him that someone has plotted to kill her, and her people - and she names Haman as the culprit! The king rises, and walks out to the garden and, in his absence, Haman begs Esther for his life. However, as the king returned, Haman was falling on the couch on which Esther reclined (as was the custom). The king was livid, interpreting this as an assault upon the queen.

Haman is taken away, and one of the eunuchs who attended the king informs his master that Haman had prepared a high gallows for Mordechai! The king immediately decrees that Haman should be the one hung thereon.

The final act in this true story sees Mordechai appointed as the new Prime Minister and, with the king's approval, he arranges for a new edict that would permit the Jews to defend themselves. "And in every province and in every city, wherever the king’s command and his edict came, there was gladness and joy among the Jews, a feast and a holiday. And many from the peoples of the country declared themselves Jews, for the fear of the Jews had fallen upon them." (8:17).

One of the interesting things about the Book of Esther is that there is no direct reference to God! However, that is an important lesson in itself. Events may occur in our lives that seem random, but the book of Esther reveals that God is in control, no matter how powerful our enemy or how bleak the situation. Whatever our situation or circumstance, we can rest in the assurance that our times are truly in God’s hands. (Psalm 31: 15).

Because of Esther's courage, the nation was spared. Seeing her God-given opportunity, she grasped it, with no thought for her own safety. She made a difference. You and I may not be the means by which a nation is spared - but if we watch for opportunities, we will see God work in our lives. Could it be that He has chosen you "... for such a time as this?"!

Lost!

The parable for this post is actually only the first part of a parable! It is found in Luke's account of the Gospel, and in chapter 15. In v.3 of that chapter, we read: "So He told them this parable:" The following words lead us into the parable of the lost sheep - but Jesus goes on to deal with the lost coin, and then the lost son. The parable is a parable of the lost, with three examples being used, and three lessons being taught.

So, we begin by looking at the lost sheep. Sheep, in God's Word, are usually portrayed as foolish creatures, prone to wandering off and getting into trouble. It was its own foolishness that led to the sheep being lost. That, of course, is why sheep need a shepherd! 

But it is not only the four-footed animal that acts so foolishly. Isaiah, the Old Testament prophet stated: "All we like sheep have gone astray; we have turned every one to his own way;" (53:6). In other words, you and I can be as foolish as any sheep! The Pharisees and the Scribes would have had no difficulty in seeing the tax collectors and sinners thus described - but they would never have applied such a description to themselves! Yet the prophet made it clear that "all" are involved! Peter told his fellow-believers that "you were straying like sheep, but have now returned to the Shepherd and Guardian of your souls." (I Peter 2:25); while Paul states, quite bluntly, that "all have sinned and fall short of the glory of God," (Rom.3:23). "All" includes even those who are "religious" - even those who hold high office in the church!

Leaving the ninety-nine sheep was not an indication that the shepherd didn't care for them. Of course he did. But they were together and, even in the wilderness, were safe. However, when he went to look for that foolish sheep that was lost, he showed that each individual animal was important to him. Note, too, that when the shepherd finds the lost sheep, he doesn't treat it harshly for its foolishness. No, "he lays it on his shoulders, rejoicing." (v.5).

And there is rejoicing! We are not told how the sheep felt but, remembering that the sheep represents the sinner who has been saved, those who have been touched in that way, and have become children of the heavenly Father, know this joy - and God's Word confirms it. When the Ethiopian eunuch to whom God the Holy Spirit had directed Philip was baptised as a disciple of Jesus, "the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing." (Acts 8:39; emphasis added). The shepherd, we have noted, was also rejoicing. And I guess that the event that comes second to our rejoicing when we are saved, is being used in the salvation of another. Finally, Jesus assures us that "there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance." (v.7). Yes, the very angels rejoice when a lost sheep is found - when a sinner is saved. By the way, there is actually no-one who does not need to repent! Jesus is here referring to those who think that they have no such need - the "self-righteous". Remember the Pharisee in the Temple, in another parable! (Luke 15: 9-14).

Are you still a "lost sheep", lost in sin through your own carelessness? Then let the Good Shepherd find you, and bring you into the fold of His body. You will never regret it.

Building for the storms.

My late father spent the early part of his adult working life in the building trade.  Accordingly, as a young boy, I spent a lot of my Saturdays, and my school holidays, around building sites (‘Health & Safety’ hadn’t yet been invented!).

Perhaps that’s why I appreciate this parable of Jesus.  Once again, it is a well-known one, and it concerns two builders.  You’ll find it in Matt.7.

One of these builders had been listening to his Techy Ed teacher.  When he decided to build a house, he made sure that he had good solid foundations.  He dug right down until he hit bedrock.  Then, and only then, did he begin to erect his house.

The other man was what might be called, nowadays, a bit of a cowboy.  He knew the shortcuts; he knew where he could get materials at the ‘right’ price – albeit of an inferior quality; he was more interested in ease and speed than in durability.

From the outside, it is true, each house looked as good as the other.  Then the storms came.  Violent storms.  The wind howled; the rain lashed against the houses; the nearby river overflowed its banks. 

One house stood – taking all that the elements could throw at it; the other collapsed.  You don’t need me to tell you which was which!

Life can be like that – your life, and mine.  Each of us, whether or not we realise it, is in the process of building – building a life.  Some of us have been at it for years; some are only digging for the foundations.  However, whether a building of bricks and mortar, or a life, we need a good foundation.  Only if we have such a foundation will we be able to withstand the storms of life – those times when it seems that the whole world is against us; when we quickly reach the end of our tether; when there is no light visible at the end of the tunnel.

Disciples of that same Jesus Who first told that story claim that, in Him, they have a solid foundation.  Being His follower doesn’t mean that we avoid difficulty.  Indeed, for those in more than fifty countries around the world, declaring one’s discipleship is paramount to asking for trouble – persecution, imprisonment, torture, death.  However, although He never promised that His followers would spend their lives lying on a bed of roses, He did promise that He would be with them – and that makes all the difference!

Who is at your side when the storms of life rage?  I commend Jesus to you.

Loving my enemy!

First of all, an apology to anyone who may have expected to receive this mailing yesterday! My wife and I are currently visiting dear friends south of Paris and, last evening, we got into a deep discussion on the thorny topic of divorce and remarriage! I shall endeavour to ensure that the next post - on the third Sunday of the month, will be sent out on time!

Last time, we looked at the parable of the Prodigal Son (or the Loving Father), as one of the best-known of the stories that Jesus of Nazareth told.

Another of those parables that is well-known even by those who make no claim to be followers of Jesus, is the parable of the Good Samaritan (Luke 10).  Indeed, this parable has, at least in its name, become part and parcel of everyday language.  How often have you heard someone say (or maybe even said yourself) that, in a particular situation, “[Name] was a good Samaritan.”  What is usually meant is that the person helped out in what may even have been a rather insignificant way.

However, the parable goes much more deeply than that!  

The man who was travelling down the tortuous mountain road from Jerusalem to Jericho, was a Jew.  After he had been attacked, robbed, stripped, and left for dead, the first person to come along the road was a Jewish priest.  It would appear that he was travelling up the road towards Jerusalem, presumably to take up his duties in the Temple.  He saw the man, but “passed by on the other side” because, if he had touched a dead body, he would have been barred from the Temple service.  Then came a Levite – another Temple worker – and, for the same reason, he too “passed by on the other side”.

The poor man, who may have managed, through barely-opened eyelids, to see these fellow-Jews; these ‘pillars of society’; these religious personages; pass by, must have been in deep despair.  Suddenly, he heard the clip-clop of a donkey.  He peered through his bruised eyes and, to his horror, saw a Samaritan! 

Now, to understand his reaction, we must realise that Jews and Samaritans, in that culture, hated each other with a passion that would have made the feelings of certain football club supporters towards one another seem like genuine fondness by comparison!  What would this man do?  Would he take advantage of the situation, and ‘kick the man while he was down’?  How amazed the victim would have been to be so gently, and carefully, tended to by this member of a hated ethnicity!  Not only that, but when they reached the next inn, the Samaritan paid for him to stay there until he had recovered – and assured the innkeeper that if the injured man needed to stay longer than had been paid for, he would settle the account on his next trip!  By the way, he must have had a good reputation to be thus trusted!

Of course, this is what Jesus had taught in what we usually refer to as "the Sermon on the Mount" (Matt. 5-7) where we read: «You have heard that it was said, 'You shall love your neighbour and hate your enemy.' But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your heavenly Father is perfect.» (Matt 5:43-48).

The priest and the Levite allowed duty, even "religious" duty, to get in the way of helping a fellow-man.  The Samaritan helped his fellow-man, even ‘though it meant overcoming ethnic hatred.

I wonder what you or I would have done – or would do – in a similar situation.

It’s a thought!