In this series of ‘case studies’ we’ll discuss a variety of biblical topics and relevant issues, and seek to shed light on them through careful biblical interpretation and suggestions for proper application. This should be edifying, encouraging and practical.
Joy!
We all know the agony and anxiety of losing something precious, but also the joy of finding it again! I remember being at Singapore airport and my brother-in-law finding a MacBook. The owners were at first very worried but then extremely grateful and ever so happy over the retrieved laptop at ‘Lost & Found.’ I remember finding my lost suitcase last Christmas—the joy of finding what was lost!
Such human emotions are expressed in three interesting parables by Jesus in Luke 15. We would recommend you read the whole chapter and then return to our article. Ready? Read—and welcome back!
Seeking the Lost
These parables express the joy over finding something or someone precious after disturbing loss. The parables encourage joy! Jesus knew the joy of finding that which was lost, for that was part of His mission: He came to seek out the lost (Luke 19:1–10). He had compassion over people ‘distressed and dispirited,’ people suffering from anxieties and discouragement because of the pressures of life, being ‘sheep without a shepherd’ (Matthew 9:36). In other words, nobody gave a damn about their suffering and sad condition! Jeremiah, the prophet, was heartbroken over the condition of God’s people and the land they lived in at the time, and, worse, ‘no one took it to heart’ (Jeremiah 12:11), that is, no one cared! It’s one thing to suffer and have ‘a shoulder to cry on’ or a friend to help, but a completely differ situation when nobody cares and helps.
A true friend ‘loves at all times,’ and a true brother is born for times of adversity and trouble (Proverbs 17:17). In fact, adversity reveals true brotherhood and exposes the false and fake friends. You may have ‘many friends,’ but only those who stick ‘closer than a brother’ are your true friends (Proverbs 18:24). Truly, as Martin Luther King Jr said, ‘the silence of our friends’ in tough, painful times is what we remember more than the ‘words of our enemies.’
The heart of God is to seek the lost and show compassion to the suffering. Jesus expressed this heart of God. As a genuine person, Jesus cared for people. As a true ‘shepherd,’ He laid down His life for the ‘sheep’—figuratively speaking. Greater love has no one than to lay down his life for his friends (John 15:13). And eventually, Jesus paid the ultimate price: death on the cross for the forgiveness of sins (Philippians 2:6–8). Christ died for the ungodly and the love of God was demonstrated in His death while we were still sinners (Romans 5:6–8). Jesus came to seek and save the lost with a heart of love and compassion.
Learning Compassion and Mercy
Jesus hung out with sinners, those despised by society for their wrong lifestyles (Matthew 9:9–10). He showed them compassion and mercy, and a way back to God despite their past. He didn’t approve of their wrong lifestyles, yet He didn’t despise or reject them. Sinners didn’t feel judged in His presence, but many changed their lifestyles because of His love and acceptance for them. Jesus didn’t get drunk with the drunkards or smoke a joint or pop a pill with the druggies, but He did show them love and acceptance in order to save them through the love of God and show them a life beyond sin and the pleasures of the flesh. Jesus was called ‘a friend of sinners’ and other such names (Matthew 11:19); insults for some, perhaps compliments in the eyes of others. This intriguing passage (11:16–19) is basically saying that the people misunderstood these two prophetic figures: John and Jesus. Whatever they did was wrong in the eyes of those who didn’t understand their mission. And, therefore, their evaluation and response was wrong, too. If your perception is wrong, your response will also be wrong.
Jesus sought to help the sinners get out of the wrong things and find the right paths in life again. ‘Go and sin no more!’ were Jesus’ words to the woman about to be punished for a crime she may or may not have committed; we don’t know, as no serious witnesses came forward to testify. The case collapsed and the woman walked free—free to live a new life. Jesus would not condemn her (John 8:1–11). He came to save the world, not to condemn it (3:17). He came to show the love of God (3:16). He is ‘the Light of the world’ and wanted to free people from the darkness of sin and its slavery (8:12).
‘I am the Light of the world; he who follows Me will not walk in the darkness. But will have the Light of life.’ John 8:12
The people were ready to condemn her, yet Jesus rescued her with the famous words, ‘He who is without sin among you, let him be the first to throw a stone at her’ (John 8:7). We should not set ourselves up on a moral high ground and seek condemnation of others. The measure with which we measure will be applied to us. We better sort out our own stuff before we judge others—or best not to judge at all (Matthew 7:1–5).
The Friend of Sinners making Enemies among the Religious
Showing love and kindness to sinners gave Him not only friends among the outcast, it also brought Him enemies among those who thought they were better than the rest—the self-righteous religious elite of His day (Matthew 9:11). ‘Eating’ with someone in the culture at the time meant accepting them, showing them kindness, forgiving their failures, giving them another chance in life. It’s crazy how unforgiving some people can be. They are quick to ‘pick up stones’ when others do wrong. But what about themselves?
The religious elite was appalled by Jesus showing mercy. ‘How could He?!’ was their outcry! A sinful woman was crying at Jesus’ feet in repentance at the house of one of those religious elitists (Luke 7:36–38). Jesus forgave her, but the man was appalled: ‘If this man [Jesus] were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner’ (Luke 7:39). Why? Isn’t it good when people repent and turn away from their sins? Forgiveness is beautiful and powerful! Why didn’t they rejoice?
Jesus then asked the offended religious host about two people in debt, one considerably more than the other, and whether or not they’d be grateful over cancelled debts. Naturally, both would be happy, yet the one whom more debt was forgiven would love more in return, showing his gratitude. The man understood (vv 40–43). Jesus then relates this story to the woman, ‘the sinner,’ forgiven by the Messiah, but seen with contempt by the religious: much was forgiven her, therefore she loved much! It made perfect sense (vv 44–50), at least to those who had a soft heart and had their own sins and debts forgiven. Sin is a debt we owe to God; He can forgive it! Joy is the natural response; others should join the celebration. Those who were offended at this ‘undeserved’ forgiveness, did get it but it didn’t change their hardened hearts. What was wrong with them?
These religious people not only praised themselves, they despised those who were not like them and treated them with contempt (see Luke 18:9–14). This was appalling to Jesus, who truly loved people. When Jesus went to visit Zaccheus, everyone there was appalled—‘how could He?!’ The problem was not that he was ‘rich’ (Luke 19:2), but that he made his money by collecting taxes from his countrymen (Jews) for the occupying power (Romans). He was a traitor and became rich by extorting his own people! People grumbled at Jesus’ showing mercy and acceptance to this man (v 7). But look at the result of His visit: ‘Zac’ would return the money and give half of his wealth to the poor! (v 8). Let me guess, no one grumbled after receiving money back…! That’s the impact Jesus had on a sinner who repented, because ‘he, too, is a son of Abraham’ (v 9). The explanation: ‘For the Son of Man has come to seek and to save that which was lost’ (v 10, emphasis added). Being in sin is being lost; but the Light of the world would bring them back into the light from darkness! Jesus came to seek the lost and save the sinners—that’s the good news of the Gospel! But there was something more…
Jesus wanted the religious folk to ‘learn’ to understand the heart of God. He quoted the words of one of the ancient prophets (Hosea 6:6), speaking for God and expressing His heart: ‘I desire compassion’ or ‘mercy’ (Matthew 9:13). Truly, the sick need a physician, not the healthy ones, Jesus said (v 12). Since the religious elite saw the sinners as ‘sick,’ what was wrong with Jesus being a ‘physician’ to them? Don’t we go to see a doctor to get a cure for sickness? Why were they so offended and complained and grumbled against Jesus for showing mercy to sinners? Wasn’t it the heart of God to love and forgive? It was. And this was even part of their own theology. The whole Temple ritual was about atonement for sin and God’s gracious forgiveness! So why get so offended?
There was more to say on this topic: a man had two sons and he called them to help him. The first refused his father’s request, but then regretted his wrong decision and went to help; the second one promised to go but never went. ‘Which of the two,’ Jesus asked, ’did the will of the father?’ (Matthew 21:28–31). The answer is obvious and they got it: ‘The first.’ But what did it mean? Sinners (those who first do wrong but then repent) would enter Heaven before the self-righteous (who promise but don’t deliver), especially if they were arrogant and treated others with contempt. The two sons represent the two groups: the repentant sinners and the self-righteous religious (vv 31–32). In the parable of the two men who went to pray, mentioned above (Luke 18:9–14), the sinner got forgiveness for his genuine repentance and humility, but the religious, self-righteous man who despised the sinner, didn’t! God gives grace to the humble, but resists the proud (Proverbs 3:34; 1 Peter 5:5–7). What was wrong with them? They thought something was wrong with the sinners—and with Jesus, their ‘friend’; Jesus thought there was something wrong with them!
The Three Parables of Luke 15
With the above in mind, let’s look at Luke 15. Did you read it? Good =;-)
The chapter contains three parables. What’s the pattern they have in common? It’s simple: something or someone was lost, then found, and then they had a party! YEAH, PARTY—we all like parties, right? Free food, ‘turn up the volume’—let’s celebrate!
In the first parable, the shepherd left the 99 sheep behind to find the 1 lost sheep, and then invited his friends over for a party with the words, ‘rejoice with me’ after finding it (Luke 15:4–6). Jesus relates this to sinners (lost ‘sheep’) who repent (return to the ‘sheepfold’ where they belong)—there’s ‘joy in heaven’ (v 7) over this (cf., Matthew 18:10–14). The same pattern is found in the second parable with the woman who lost one of her coins; after finding it, she calls her friends and neighbours and says, ‘rejoice with me’ (vv 8–9). What’s the pattern? Something was lost, then found, now let’s have a party! ‘Rejoice with me!’ Again, Jesus talks of sinners who repent and the ‘joy in heaven’ with God and His angels (v 10). When there is joy in Heaven, shouldn’t there also be joy on earth? Rejoicing over that which is found seems only natural, right? ‘Lost & Found—let’s celebrate, right?’ Well, let’s consider the follow.
The Third Parable
What about the third parable? Now Jesus is not talking about a lost sheep or a lost coin, now He’s talking about a human being: the ‘lost son.’[1] This son was ‘dead,’ yet has come ‘to life again,’ he was ‘lost,’ yet ‘has been found,’ as his father said (v 24). What followed? ‘And they began to celebrate’ (v 24). The pattern is the same as above, right? Lost—found—party! This son really was a ‘wasteful son,’ squandering his part of the inheritance given by the father (v 12)—you know the story. Did he do wrong? Yes! As the ancient wisdom teaches, ‘An inheritance gained hurriedly at the beginning, will not be blessed at the end’ (Proverbs 20:21). What was to be done with him—to be punished, rejected, and never to be forgiven? The nature of God is to forgive, to accept and not to condemn the repenting sinner. Was the wasteful son sorry and did he repent? Yes! Did the father show ‘compassion’ (v 20)? Yes! He accepted his son when he returned and restored him back to sonship (ring, rob, shoes ect). To the father, the ‘lost son’ was more important than the ‘lost money’! To the son, at first the money was more important than the father, but now he knew what he had in him. It’s true, sometimes we only appreciate things once we’ve lost them.
When I crashed my parents’ car, they were upset for a short moment, but happy that nothing had happened to me. What did this tell me? I was more important to them than lost money. Great parents—good parenting. ‘Only natural,’ you might say. Well, yes, but still a lot of money lost. I didn’t take it for granted, especially because I didn’t have any money to have the car repaired! They paid a debt I couldn’t pay, for a problem I had created and they didn’t deserve. It’s called ‘grace’ in the Bible. I learned from my mistake.
To God, people are of infinite value. Jesus gave His life to redeem us. Like the father in the parable, God will accept a repenting sinner and so should we. The prodigal son knew the kindness of his father; he was confident that he would find some place in that home if he returned, be it at least as a servant. If the father would have sent him away in anger, he might not have had the courage to return. Be kind—always! When people repent, there is joy in heaven over it. We should join in! When there is joy in Heaven, there should be joy on earth, too!
But the third parable doesn’t end with the celebration of the lost son… why? What’s different with the third parable? You guessed it: the older brother’s reaction to the father’s celebration (vv 25–30). We cannot stop half way through the parable. The main point comes at the end, like it does with a joke; and the end of this third parable is also the end of the string of the three parables. And here comes the important part of this chapter (Luke 15). At this stage, I would draw your attention to something I intentionally left out until now: the introductory verses by Luke to give context to the parables Jesus shared (read Luke 15:1–3 again). Who was there? Who was His audience? In response to what did Jesus tell ‘them this parable’? Always check the audience when you read a parable and find out what the question or issue was. The response to a question or issue gives context and makes us understand the matter properly.
There were two groups of people listening: the sinners and the religious. The first group came to listen to Jesus, feeling accepted by Him despite their condition (v 1). They knew Jesus was a ‘friend of sinners’; they were sure of His acceptance and felt secure. He didn’t judge them, but showed them a way back to God. The other group grumbled and complained: ‘This man receives sinners and eats with them’ (v 2). This meant, He accepted them; He didn’t reject them. Hearing their complaints, Jesus set out to share these three parables. But the crucial difference in the third parable is the actual point He was making. Jesus spoke in response to their grumbling. So, who did ‘the two sons’ in the third parable represent? Don’t get lost in the details; parables seek to teach one main point. What was the point?
‘And he [father] said to him [older son], “Son, you have always been with me, and all that is mine is yours. But we had to celebrate and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found”’ (vv 31–32, emphasis added).
What was the father saying to his older son? What was Jesus saying to His audience? Refusing to rejoice over a repentant sinner and grumbling against those who accept and forgive them shows a wrong, hardened heart! That response is wrong. The heart of God the Father is to forgive, to accept, to restore, to love. The parable ‘captures God’s merciful character… If anything will move God to action, it is repentance; He just cannot resist it.’[2] The loving and forgiving father represents God. The wasteful, lost son represents the sinners who came back to the Father in repentance and were accepted and forgiven. The older brother represents the complaining, arrogant religious elite who grumbled about it. What was wrong with them? They refused to rejoice with Heaven over the restored sinners finding a way back. Such a hardened heart didn’t reflect God’s heart. It was wrong. This series of parables exposes the wrong heart that refuses to rejoice (older son) when the lost is found (sheep, coin, younger son), but rather chooses to grumble with a heart full of contempt—that’s what this is all about.
The Good, the Bad and the Ugly?
The third parable represents a ‘family tragedy’ and ‘crisis of broken relationships between a human being and God.’ The older son ‘cannot share the joy of his father over the return of the runaway’ brother and exposes his own lack of ‘a meaningful relationship with God.’[3] Can you see yourself as one of the brothers? ‘Each listener may find himself or herself in one of the two sons.’[4] Which one? We might refer to the three main characters in this third parable as ‘The Good, the Bad and the Ugly.’ The father was the ‘good guy,’ the prodigal son the ‘bad guy,’ but forgiven, and the older brother the ‘ugly guy’ for his awful reaction. The parables of Jesus strike at the heart of the listeners and show the right ways of God. In the parable true human nature is exposed, yet Jesus is teaching us about divine nature. The older brother had a valid point of complaint, yet his heart of contempt was wrong.
Learning the ways of God through parables is a penetrating and powerful way to learn the heart and essence of the laws of God.
‘Our rabbis say: Let not the parable be lightly esteemed in your eyes, since by means of the parable a man can master the words of the Torah.’[5]
God’s laws and ways are for our good (Deuteronomy 10:12–13). To love and obey God is the essence of faith and brings blessing (John 14:15; Matthew 22:37–40; Romans 13:8–10).
The Cultural Background
If we look at the cultural background at the time (and it’s important that we do to understand things properly[6]), it becomes even more obvious what the parable means.[7] Demanding an inheritance while the father was still alive means that he basically wanted the father to, ‘Drop dead! I want your money,’ and to pay him out. Pre-inheritance arrangements were possible and regulated at the time, but it reflected a broken family situation. The money was more important than one’s father. Instead of honour for the father, there was abuse for his possessions. That was an outrage! In a culture where honour is fundamental, this is a scandal. It was a broken family.
What is ‘deafening’ here is the silence of the big brother. Why? In the culture at the time, the first-born was responsible for the younger siblings. He should’ve ‘sorted out’ the younger brother and put him in place. In today’s language, something like: ‘Bro, what the heck is wrong with you?!’ But he didn’t do that; he was silent. Why? Instead of being ‘a family mediator,’ he was ‘a greedy hypocrite’ or ‘greedy opportunist’[8]! Why? Because both sons would get their share (see below). This was as offensive as demanding one’s share of the inheritance before the time. Both sons treated their ‘loving father’ like ‘a banker’[9]—their entitlement is obvious. The older brother was as guilty as the younger one for this scandal. Why? Consider the following.
When an inheritance is given before the parent’s death, all the children get their share, not just the one who demanded it. They both got their inheritance. Being the first born, in Jewish custom, he would get a double portion (Deuteronomy 21:15–17). That means, with two sons in the family, the younger one got 1/3, the older 2/3. The thing is, as long as the father was alive, the wealth of the older son who remained with the father, was still under the father’s control (one reason for that was to protect an aging parent from a potentially irresponsible heir). That means that the ‘party’ the father ordered to celebrate the younger son’s return (v 23) was really part of the older brother’s inheritance. The father was basically ‘wasting’ the older son’s inheritance on that wasteful ‘son of yours’ (v 30). He was full of contempt and compared himself to the seeming lack of generosity of the father towards him (vv 29–30). It seemed unfair. But was it?
The Problem with religious, self-righteous Contempt
The problem with the proud religious elite at the time, represented in the parable by the ‘older brother’ who refused to forgive and rejoice, is tcleaorlyy too had benefits, yet didn’t always use them right. They did not show compassion to the sinners in order to show them the right ways of God, although they had the knowledge to do so. They didn’t help prevent the sinners going the wrong way, but once they were lost in sin, they would judge and condemn them, not help them to get them out of sin! It’s easier to condemn a person than to help! When Pontius Pilate ‘washed his hands in innocence’ (Matthew 27:24), he knew very well that Jesus was innocent, yet released the criminal instead! It was a failure of justice in order to please and appease the mob. Some people aren’t interested in truth and justice, they just want to appear ‘good’ in the eyes of a crowd! When it’s in your power to help, do it (see Proverbs 3:27; James 4:17). Don’t make cheap excuses.
In terms of the parable, note the following: instead of ‘my brother,’ the older brother spoke of him to his father as ‘this son of yours’ (v 30), clearly distancing himself from his brother with contempt and rejection—the opposite of his father’s attitude and action. He was no longer his brother. Was he not supposed to be his brother’s keeper? (cf., Genesis 4:9). The archetypal story of Cain and Abel might find some echo here in the broken relationships of brothers who should stick together.
In contrast, note the father’s description, ‘this brother of yours’ (v 32) moments later, trying to keep the family together. It was offensive not to join a party with guests present and the father even having to go outside to speak to him! But he wouldn’t have it: his prodigal (wasteful) ‘brother’ was an outcast, deserving of punishment, not mercy—and certainly not a generous party and happy celebration! He refused to go to the feast celebrating the return of the long, lost son; he was even ‘angry’ that his father threw a fancy party for him (v 28). He refused to join the party and share his father’s joy. Remember, when the shepherd and woman called her neighbours to come celebrate, they came. This was representative of the ‘joy in Heaven’ over a repenting sinner. Why couldn’t he celebrate on earth? The older brother also missed the good (free!) food, refusing to go and eat, yet then complained that he didn’t get the same food and feast, although he was ‘the good son’ (v 29). Or was he? Well, yes, he was! But what was wrong with him was his response to the joy of forgiveness and restoration of the repentant brother/son by their father, because of his self-righteous, hardened heart—that’s what this parable is all about!
The older son wanted a party for being the ‘good son,’ but being good is simply the right thing to do. We shouldn’t want rewards for being good; we should be doing the right thing from pure hearts. Do the right thing because it’s right. God will bless us for doing the right thing. Do good without expecting a reward—do it from a right motive. The father never prevented a party his older son could have organised. But he, too, exploited the father’s goodness, remember? Brad Young wrote the following:
‘The comparison between God and the compassionate father of the parable would be obvious to a first-century audience. Jesus could compare the all-powerful God in Jewish traditional thought to a helpless parent. After all, no parent can control the will of a child. The correspondence to God is striking, for, like the helpless father of the parable, the Creator of heaven and earth allows people to choose even when they make the wrong choice… God is like the compassionate father of the parable. He is eager to receive each one who comes to him. He allows his children the freedom of choice.’[10]
Truly, God is a Father (Jeremiah 31:9). Early church father Tertullian was certainly right when he claimed that ‘the father’ in the parable is God for ‘no one is so truly a Father; no one so rich in paternal love.’[11] We all need a father’s love, even more so God’s love. Rejoice when others are blessed and forgiven. But getting upset about celebrating the restoration of a broken relationship and the ‘finding of the lost son’ exposes a wrong heart. God is generous in His forgiveness and so should we be! Young observes that ‘the concept of God’s mercy to receive a repentant sinner was a major doctrine in Jewish theology… The theme of forgiveness and reconciliation are very much consistent with Jewish traditional values… Judaism viewed God as full of compassion for those who sought forgiveness and reconciliation.’ Truly, Christ’s ‘mercy for sinners is parallel to the love of God.’[12] Christ taught to ‘be merciful as God is merciful’ (Luke 6:36). And Paul instructs to ‘rejoice with those who rejoice’ (Romans 12:15).
So why couldn’t the older son accept the father’s loving acceptance, compassionate forgiveness and join the joyous celebrations? Why did the religious elite, represented by the older son, grumble at Jesus for doing what they actually believed? In their teaching they would have agreed with Jesus that ‘No matter how wrong one has been or what evil conduct has been practiced, the compassionate God is willing to receive each person who repents.’[13] Why couldn’t they agree in practice? It was because their hearts were wrong, hardened and lacked compassion. Their sense of entitlement for their ‘good behaviour’ and therefore not wanting to grant goodness to sinners who were ‘below them’ (contempt) and didn’t deserve God’s goodness (self-righteousness) is offensive to Jesus and a direct contradiction to the nature of a compassionate God of love and the principle of grace for the undeserving. Like the older brother, they refused to rejoice with the father over the repentant sinner, the younger brother. That was the thing that was wrong with their hearts and Jesus’ parable cut to the heart of the matter. Such contempt for sinners did not represent the God they claimed to believe in. One might have a good theology, but if the heart is wrong, what good is it?
Truly, those who had been forgiven would ‘love much.’ But grumbling at the forgiveness of God for others was wrong. They didn’t want to accept God’s grace for the undeserving; the ‘older brother’ couldn’t extend the forgiveness to his younger, wasteful brother as the father had. But that is exactly the point of grace: it is undeserved! Grace is a gift. Christ died for the ungodly while in sin (Romans 5:6–8). And God’s forgiveness that we all need ourselves, must be extended to others. This is the Christian teaching (see Matthew 6:12, 14–15; Ephesians 4:32) and came from the Jewish traditions: ‘The necessity of forgiving one another, as a prerequisite for seeking forgiveness from God, is also a major tenet in Jewish thought… On the day of Atonement, the Mishnah instructs the people to make things right one with the other before seeking forgiveness from God’[14] (cf., Matthew 5:23–26).
The Contrast with Jesus
The contrast with Jesus, representing the right ways of God, who treats people as the loving father, couldn’t have been stronger. Worse still, when Jesus showed the right ways of God, the religious elite didn’t learn from Him, but got offended in their grumbling, and eventually handed over Jesus to be crucified out of jealousy for his large following and great popularity. Don’t follow their bad example. But even these evil schemes brought salvation to humanity—God cannot be beaten! Jesus was eventually crucified, but He rose from the dead. His death brought forgiveness and salvation. His love is stronger than anything. His power is stronger than death.
Show mercy to sinners who repent, like Jesus, and don’t judge them with contempt. People who show mercy to others are blessed, and they will receive mercy (Matthew 5:7). Those who judge without showing mercy to others will be in trouble (James 1:13). Not extending forgiveness to others is wrong, especially when one has been forgiven much (Matthew 18:21–35). Don't allow the poison of unforgiveness, contempt or pride to destroy your soul. Don’t become arrogant and judgmental. Love as Jesus loved. Show mercy. God wants all men to be saved (1 Timothy 2:4; cf., 2 Peter 3:9); Christ died for all of humanity (1 Joh2n 2:2). He loves the humanity He died for (John 3:16–17). God doesn’t take pleasure in the death of anyone, but wants people to repent and live (Ezekiel 18:32). He declares to people everywhere to repent and believe in Christ who will one day judge the world (Acts 17:30–31). We can escape judgment on sin by God’s mercy shown by the One who took our sins on Himself—the ‘Lamb of God,’ Jesus Christ (John 1:29; 1 Peter 1:17–21). He is a righteous Judge, but foremost He is the Saviour of the world. And always remember, ‘mercy triumphs over judgment’ (James 1:13). Be like Jesus! With those who won’t repent, things are different (Matthew 11:20–24). But for those who do repent and turn to Christ, blessings of mercy and rest are their portion as they learn the ways of God and walk in them (vv 25–30; cf., Jeremiah 6:16).
God is generous. He lets His sun shine on both the righteous and the wicked (Matthew 5:43–45; Luke 6:35). Jesus came to show God’s generous love. God’s generosity and justice is also shown in the parable of the wage earners (Matthew 20:1–16), where those who had worked the whole day for the ‘agreed’ wage (v 2) ‘grumbled’ (vv 11–12) when the owner showed generosity to those who worked less. He did them no wrong because they had an agreement (v 13) and he had the full right to showed generosity to those who came late (v 14–15). Their envy was the problem (v 15b). This type of envious comparing is wrong and leads to evil and contempt for others. We are supposed to be merciful, generous and kind. Be merciful as God is merciful (Luke 6:36). Denying goodness to others is wrong. It is actually the goodness of God that leads people to repentance! (Romans 2:4)
Be merciful and don’t spoil the party
As we all, sinners, too, need truth spoken in love (Ephesians 4:15); they need the ‘grace and truth’ of Jesus (John 1:17). Truth shared without love and grace is like a kiss with bad breath! Show the sinner the way back to God with a heart of compassion—be like Jesus! He came to seek sinners—do the same. Be their friend, but sin not, and never harden your heart with contempt or pride.
Be merciful as God is merciful, rejoice over finding the lost and don’t spoil the party... forgive and join in. When there is joy in Heaven, there should be joy on earth too.
[1] Humans, in the biblical worldview, are of more value than animals (Matthew 12:12). That is not to downgrade animals, for they too are important to God as part of His creation (Matthew 6:26; 10:29), but expresses the greater value of human beings created in God’s image. Humans have intrinsic value as created by God; they are not animals, not even ‘highly-developed monkeys.’ [2] Brad H. Young, Meet the Rabbis: Rabbinic Thought and the Teachings of Jesus. Peabody, MA: Hendrickson Publishers, 2007. 23. [3] Brad H. Young. The Parables: Jewish Tradition and Christian Interpretation. Peabody, MA: Hendrickson Publishers, 1998. 130. [4] Ibid., 135. [5] Brad H. Young. Jesus and His Jewish Parables. Tulsa, OK: Gospel Research Foundation, 1989. [6] Ibid., 2. [7] Young, Parables, 138–140. [8] Ibid., 140. [9] Ibid., 131. [10] Ibid., 147–148. [11] Ibid., 132. [12] Ibid., 134–135. [13] Ibid., 155. [14] Ibid., 134I
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