BIBLE READINGS: 1 Timothy
1: 12-17 Luke
15:1-10
SERMON
We often get the parables of Jesus wrong. We pick them up, and we
think that Jesus is telling us what we ought to do. You know, they're sort of
lessons in morality (do good - be good). If we can master the lesson in the
parable, we can turn out to be perfect people or something. But the point is
that parables are not first of all about us. The
parables of Jesus are first of all about how God works
in this world - the mysterious, strange, bizarre, odd way that God deals with
us, because the parables are very strange things. Jesus is a genius of story-telling and what you have to watch most of all with
Jesus in his parables are the small twists, the little turns and the details
you don't notice. I can read and preach on a parable for thirty-five years, and
in the thirty-sixth year all of a sudden see something
I never saw before; and it has been buried there all along.
So let’s look at the parables of the lost sheep, and the lost coin.
These are in the 15th chapter of St. Luke's Gospel. This chapter contains three
parables about being lost: the lost sheep, the lost coin, and the lost son, the
great parable of the prodigal son. The first thing that Luke says when this
parable begins, is that the tax collectors and the sinners were drawing near to
Jesus to hear him. The scribes and the Pharisees grumbled about this. They
complained about this and they said, "This man welcomes sinners, and he
eats with them, and therefore he's a bad person."
Now,
obviously Jesus, by many people's minds, was thought to be a perfect candidate
to be the promised Messiah who would fulfil God's will for Israel and do all
sorts of wonderful things in the world. People like the scribes and the
Pharisees didn't think that Jesus was much of a Messiah candidate if he could
associate with tax collectors and sinners. Tax collectors were mostly crooks in
those days, and sinners meant what it means now. Everyone's favourite sin is
something sexual, and the sinners most likely were prostitutes. Jesus spent a
lot of time welcoming those people, eating with them, talking with them,
visiting them, and otherwise consorting with them, so they didn't like this. So Jesus tells parables about being lost.
"I
want you to imagine that you have one hundred sheep," he says to the
Pharisees and the scribes around him. "I want you to imagine that you have
one hundred sheep and that you lose one of them. Now, wouldn't you, therefore,
go out after the lost one until you find it?"
What's
the real answer to that question? The real answer to that question is "of
course not." Nobody in their right mind who has one hundred sheep, loses
one, leaves the ninety-nine to the wild dogs, and goes chasing off after one.
You cut your losses, forget about the lost sheep, and go on with the
ninety-nine. So Jesus' question is perverse. It's odd.
It's ironic. Who among you would do this? Who among you wouldn't go out and do
this?
Nobody
would!!!!
They
wouldn't go out and do this sort of thing. And, therefore, then he says,
"And when you found that sheep, what would you do with it?" You would
put the sheep on your shoulder, but then notice what Jesus says. He doesn't
say, "Then he goes back to the ninety-nine and gives this little sheep
back to his mother sheep," or something else. What Jesus says is that he
puts the lost sheep on his shoulders and goes to his house. He goes home.
In
this parable, Jesus never goes back to the ninety-nine sheep. The ninety-nine
sheep are a set-up. Jesus has divided the flock into one sheep and ninety-nine
sheep, and he's not trying to make two different groups. You know, ninety-nine
who don't get lost, and one who does. The real meaning of the one and the
ninety-nine is that the one lost sheep is the whole human race as it really is.
And the ninety-nine "found" sheep who never get lost are the whole
human race as we think we are. And the ninety-nine; therefore, don’t have a
part to play except to set up the story.
The
one lost sheep stands for all of us, and this says that the only thing the
shepherd - God, is interested in, is going after the lost, and, if necessary,
the shepherd will abandon his sheep to find the lost. God is not in the
business of being the kind of God we turn God into - the God who's a
bookkeeper, the God who's the divine "watch-dog" who's keeping
records on everybody, and if you don't do it right, he's not going to bother
with you anymore. God only wants to come and find sinners. He doesn't want
anything else. And then Jesus says, "I say to you that there is more joy
in heaven over one sinner who repents than over ninety-nine righteous persons
who need no repentance."
The
irony of course, is this - did you ever meet any of those ninety-nine righteous
people who need no repentance? No, you didn't. There isn't one in the whole
world. So this proves the set-up that Jesus is only
interested in finding the lost; that God, in Christ, is only interested in
finding the lost.
Now,
he follows this parable up with the parable of the lost coin, and Jesus changes
the image. The God character in this parable is not a shepherd. It's a woman.
It's a very strange woman. As the shepherd is sort of crazy to go chase one
sheep and leave ninety-nine to the wolves, so this woman is even crazier. It
says this woman has ten coins, let\s say in a nice wooden case with red velvet
lining and little recessed partitions for each of the ten coins. And every
morning she gets up, and she looks in there and pats them and polishes them and
puts them back down again.
She
gets up one morning, and one of her precious coins is missing so what does this
woman do? She is as crazy as the shepherd, if not crazier, because she stops
her entire life. She stops anything she had to do that day. She stops whatever
housework she was going to do, and she lights a light, and goes into all the
dark corners. She sweeps, and sweeps, and sweeps, and looks under everything
for the whole day until she finds this coin. And what does she do when she
finds it? Interestingly enough, like the shepherd
Jesus never says she puts it back in the box. It says she gets on the phone to
her friends and her neighbours and says, "Come on over, I'm going to have
a party. I found my lost coin."
And
now I'm sure that these friends and neighbours say, "Gertrude, you found a
coin, right? And we're supposed to come to a party?"
She
says, "Yes. I have fruit punch, and I have party pies, and you're going to
come over, and we're going to celebrate my lost coin."
Certainly they'd say, "Yes, Gertrude, we'll come." But they are
not that enthusiastic. But the point is, she is. And this woman proves
something. In the lost sheep, you can develop some pity for the poor, little
lost sheep. You can feel bad, you know, that it’s injured or hurt or fearful or
something like that. But you can't work up any pity for a lost coin. A lost
coin never knows it's lost. One place is as good as another. The point is that
what these two parables put together say, is that what governs God's behaviour
to us is not our sins. It's not our problems. It's God’s need to find us. These
parables go by the need of the finder to find, not about the need of the lost to be found. That's obvious. We always knew that. We
could have gone to our graves knowing that. The great thing is that the
universe is driven by the need of the finder to find all of us who are lost.
We say Jesus, between when he died and when he
arose, descended into hell. He descended to the lost. This is the last truth of
these parables, that for all eternity God still seeks those in hell. If I go
down into hell, Thou art there with me. We cannot get away from the love that
will not let us go because God, who in these parables is represented by the
shepherd and the woman, never ceases to seek and to find the lost.