God’s Concern for Sinners

GOLDEN TEXT: “For the Son of Man is come to seek and to save that which is lost.” —Luke 19:10

LUKE 15:1-10

THE setting of the two parables which constitute today’s lesson suggests God’s interest in sinners. The scribes and Pharisees criticized Jesus for fraternizing with publicans and sinners. Verse 7 contrasts the ninety and nine “just persons” with sinners. The scribes and Pharisees were not actually justified persons. In God’s sight they were far from righteous, but they claimed to be, and looked down upon the publicans and sinners who, in God’s sight, were perhaps more sincere of heart than their critics.

Those who are actually sinners are “lost,” that is, they are outside the fold of God’s favor, and condemned to death. Christ came to provide salvation for these, and it was consistent that he should mingle with those whom he had come to save. In principle, this is a good lesson for all the Lord’s people. Too often, perhaps, we hold ourselves aloof from those to whom we might be a blessing.

We think it reasonable to suppose, however, that the Parable of the Lost Sheep has a more specific application, that it illustrates God’s interest in the entire human race as the lost sheep, and that the various other orders of his creation are the “ninety and nine” who did not go astray. This application of the parable surely enhances our appreciation of God’s love for the entire human race, a love that manifested itself in giving his Son to be man’s Redeemer.

Thus Jesus came to “seek and to save that which was lost,” as our Golden Text states. Through sin, Adam lost life, and he lost the dominion over the earth which had been given to him by his Creator. He lost these, not only for himself, but for his entire progeny. So the whole human creation became the “lost sheep” of the parable.

Prompted by love, and at great risk, Jesus came to earth to “find” and to rescue the lost sheep. In order to effect this rescue, he gave his life. Ultimately this will lead to a return to the fold of divine favor and life for all who, when they hear about it, give heed to the voice of the Good Shepherd.

There has doubtless been joy in heaven every time a sinner has turned to Christ in repentance, and asked for help. But the joyful heavenly scene described in the parable will probably reach its climax at the close of the “times of restitution of all things.” That will be when the heavenly class, exalted from among mankind, and the restitution class, are all gathered under Christ, as stated by Paul.—Eph. 1:10

The Parable of the Lost Coin also reveals God’s interest in the “lost.” It was the custom of Jewish women to wear on the forehead a fringe of coin bangles. These might be of gold or silver, and sometimes represented her dowry. The loss of one of these would represent more than its intrinsic value, for its absence would mar the beauty of the bangle.

The intense search for the coin would indicate the great value attached to it. The woman’s neighbors, learning of the loss, would be sympathetically concerned, and would greatly rejoice with the owner when the coin was found. “Likewise,” Jesus interpreted, “I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.”—vs.10

This lesson illustrates that a man is much more precious than many coins, and of more value than many sheep. Besides, we rejoice to see in these two parables the kindly interest of the Creator and of the holy angels in the recovery of fallen man—as individuals, and also as a race.

The most practical application of the lesson is to our own hearts. Do we, in our hearts, feel the same interest toward fallen man as God possesses? Each of us might well ask, How do I manifest the spirit of God toward my fellow-men? What am I doing day by day to substantiate my professed interest in humanity in general as well as in my neighbors, friends, and relatives in particular?

This, of course, is not God’s time for the conversion of the world. His work today, in which we have the privilege of co-operating, is to “take out” from the world “a people for his name.” Nevertheless, he does not inform us just who the individuals are that he is calling. Thus it is written, “Blessed are ye that sow beside all waters,” knowing that God will direct the message to those whom he chooses, and will “give the increase.” (Isa. 32:20; I Cor. 3:6) It is this general work which affords us an opportunity to manifest godlikeness in our attitude toward the lost world.

QUESTIONS

What is the “in principle” application of the lost sheep parable?

What is its specific application?

Explain the background of the lost coin parable?

What is its main lesson?

What benefit may we derive from these two parables?

| Home Page | Table of Contents |