Sunday School Lesson
Introduction: This parable is the most familiar of Jesus’ 40 parables. Jesus’ teaching on discipleship ended with the words, “Whoever has ears to hear, let them hear” (Luke 14:35). The most unlikely people, namely tax collectors and sinners, drew near to hear him (15:1). To justify his association with such folk, Jesus told three parables that act as one (notice the singular use of “parable” in Luke 15:3).
Coming to His Father
Luke 15:11-19KJV
11 And he said, A certain man had two sons:
12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!
18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
19 And am no more worthy to be called thy son: make me as one of thy hired servants.
Jesus began the story with the phrase, There was a man who had two sons. Both times Jesus started parables this way did not end well for the religious leaders (Matthew 21:28-32). While we should be careful of assigning meaning that may not have been intended (allegorization), it is hard not to think of the father as God, the younger son as the tax collectors and sinners, and the older son as the Pharisees and scribes. Perhaps Helmut Thielicke is correct in calling the story The Waiting Father. Father occurs 12 times in the story (9 times in our text). Three times in our text the younger son uses the direct address, “Father” (vv. 12, 18, 22). No doubt the younger son broke his father’s heart by saying, “Give me my share of the estate.” In the Middle East that means, “I wish you were dead.” One would expect the father to discipline his son or at least object to this flying-in-the-face-of-love. Instead, with great vulnerability, the father divided his property between them. Verses 13-16 tell of the downward spiral of the young brother’s poor choice. He set off for a distant country (“far off”—the same word is translated in v. 20 when the father sees him; also used in Ephesians 2:13). This is pagan territory. He squandered his wealth in wild living (the same word describes the shrewd manager in Luke 16:1). When the son was at the end of his resources, a severe famine occurred. Biblically speaking this was Jesus’ way of saying that someone was not obeying God. The son got a job feeding pigs (consider how that went against the Levitical dietary code) and longed to fill his stomach with what the pigs ate. Things could not have been worse. Things for the son also could not have been better—when we come to the end of ourselves it is a glorious moment. The young man came to his senses. The boy assessed his situation, compared it to the life he had with his father, made a plan, and rehearsed his speech. This action took courage. In the shame and honor culture of which he was a part, to return home after bringing dishonor and financial ruin to the family was a huge risk. There were no guarantees that things would go well. He recognized that his sin not only broke his father’s rules but also broke his father’s heart. Perhaps there was a fraction of works righteousness in him thinking he could work hard to pay off his debt. But his efforts to make himself right were quickly jettisoned when he saw his father running toward him.
Coming to His Father Again
Luke 15:20-24KJV
20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
23 And bring hither the fatted calf, and kill it; and let us eat, and be merry:
24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
Verse 20 is probably one of the greatest verses in the Bible depicting the love of God in story form: His father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. Love, tenderness, and protection are all in evidence. The son tried to get his recorded speech out, but the father interrupted with plans for a spontaneous party. The son may have started his journey back home by coming to himself, but he was pulled all the way home by his father coming to him. The best robe was placed on his back. The signet ring was put on his finger and sandals were brought for his feet (only sons wore shoes; hired men worked in bare feet). “The” fattened calf (the one being nurtured for the next big occasion) was slaughtered. This is the story of the younger brother. It is the story of the tax collectors and sinners. It is our story. And it is the essence of the gospel and the story of the love of God.
Saturday, April 23, 2016
Saturday, April 9, 2016
Shameless Faith
Sunday School Lesson
Lesson Scripture: Luke 7:36-50
Introduction: Love and forgiveness are inextricably linked. The reason that God forgives so well is because his love is ginormous. Love without forgiveness is only academic. Forgiveness without love is hypocritical. In Luke 7 we move from the amazing faith of the centurion (vv. 1-10) to the shameless faith of the penitent woman (vv. 36-50). Typical to the stories of the Gospels, it is hard to tell who the good guys are and who the bad guys are. In most cases there is something upside down going on.
Shameless Pharisee & Sinful Woman
Luke 7:36-43KJV
36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.
37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,
38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
Most people who invited Jesus for dinner got more than they bargained for. Jesus could make the table conversation uncomfortable (Luke 14:7-11), and he had a tendency to rearrange the guest list (vv. 12-24). Simon the Pharisee invited Jesus to dinner. Jesus accepted. He ate with the religious leaders about as much as he ate with “sinners.”In Jesus’ day Pharisees would have been viewed as the epitome of righteousness. In a culture where honor and shame was the currency, any Pharisee would have been valued as shameless. But as this dinner progressed, Simon’s true colors began to show. It is hard not to feel that Simon’s motives were suspect in inviting Jesus. The woman here is unknown. (She is not Mary, who perfumed Jesus’ feet in Matthew 26:6-13; Mark 14:3-9; and John 12:1-8.) But this woman is labeled. She lived a sinful life and Simon affirmed that she is a sinner. This label could mean she was one of the people of the land who cared little for the customs of the law or it could mean that she lived the life of a prostitute. Either way she did a brazen thing. She entered Simon’s house (rude to us but more common in that world), entered the men’s dining room, spilled her tears on Jesus’ feet, undid her hair (which was her glory, 1 Corinthians 11:15), wiped her tears with her hair, and kissed his feet while pouring perfume on them. Simon blew a gasket. The worst thing to him was that Jesus let her do it. Simon, the seemingly shameless Pharisee, could conclude only one thing: Jesus was no prophet. Jesus answered Simon’s thoughts as if Simon had voiced them. The simple three-point parable connects the dots of grace, love, and shameless faith. Simon’s view was about to be subverted. In the parables of Jesus, landowners, fathers, kings, and bankers often play the role of God. The banker in this story will be filled with grace. This parable is succinct. A moneylender had two debtors. One owed 500 denarii (two years’ worth of salary). The other owed 50 denarii. For whatever crazy reason the moneylender forgave (literally, graced) them both. Jesus turned the story into an interrogative parable and Simon condemned himself with his answer, “I suppose the one who had the bigger debt forgiven.” Jesus affirmed Simon’s response. It is the grace of God that makes a sinful woman an example of shameless faith.
Shameless Woman & Sinful Pharisee
Luke 7:44-50KJV
44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
48 And he said unto her, Thy sins are forgiven.
49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
50 And he said to the woman, Thy faith hath saved thee; go in peace.
Jesus brought his succinct parable home in no uncertain terms. Simon had failed the basic tests of ancient-world hospitality (foot washing, warm greetings, and gifts). The sinful woman supplied all three common courtesies. She did not just wash Jesus’ feet; she washed them with her tears. She did not just give him the typical Middle Eastern greeting of a warm embrace and kiss to the cheek; she repeatedly kissed his feet. She did not just give him a gift of oil; she poured oil on his feet. Then Jesus made a stunning pronouncement—one of the most significant in the Gospels. Her sins, which Jesus acknowledged were many, have been forgiven (sent away or canceled—different than “graced” which was used previously). In fact he stated this again to her and affirmed the forgiveness by saying, “Your faith has saved you; go in peace.” Simon ended up being sinful because of his shrunken heart. The penitent woman ended up being shameless in her faith because she loved much. Simon needed to understand what Lewis Smedes said: “To forgive is to set the prisoner free and then discover that the prisoner was you.”
Lesson Scripture: Luke 7:36-50
Introduction: Love and forgiveness are inextricably linked. The reason that God forgives so well is because his love is ginormous. Love without forgiveness is only academic. Forgiveness without love is hypocritical. In Luke 7 we move from the amazing faith of the centurion (vv. 1-10) to the shameless faith of the penitent woman (vv. 36-50). Typical to the stories of the Gospels, it is hard to tell who the good guys are and who the bad guys are. In most cases there is something upside down going on.
Shameless Pharisee & Sinful Woman
Luke 7:36-43KJV
36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.
37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,
38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
41 There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
42 And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
Most people who invited Jesus for dinner got more than they bargained for. Jesus could make the table conversation uncomfortable (Luke 14:7-11), and he had a tendency to rearrange the guest list (vv. 12-24). Simon the Pharisee invited Jesus to dinner. Jesus accepted. He ate with the religious leaders about as much as he ate with “sinners.”In Jesus’ day Pharisees would have been viewed as the epitome of righteousness. In a culture where honor and shame was the currency, any Pharisee would have been valued as shameless. But as this dinner progressed, Simon’s true colors began to show. It is hard not to feel that Simon’s motives were suspect in inviting Jesus. The woman here is unknown. (She is not Mary, who perfumed Jesus’ feet in Matthew 26:6-13; Mark 14:3-9; and John 12:1-8.) But this woman is labeled. She lived a sinful life and Simon affirmed that she is a sinner. This label could mean she was one of the people of the land who cared little for the customs of the law or it could mean that she lived the life of a prostitute. Either way she did a brazen thing. She entered Simon’s house (rude to us but more common in that world), entered the men’s dining room, spilled her tears on Jesus’ feet, undid her hair (which was her glory, 1 Corinthians 11:15), wiped her tears with her hair, and kissed his feet while pouring perfume on them. Simon blew a gasket. The worst thing to him was that Jesus let her do it. Simon, the seemingly shameless Pharisee, could conclude only one thing: Jesus was no prophet. Jesus answered Simon’s thoughts as if Simon had voiced them. The simple three-point parable connects the dots of grace, love, and shameless faith. Simon’s view was about to be subverted. In the parables of Jesus, landowners, fathers, kings, and bankers often play the role of God. The banker in this story will be filled with grace. This parable is succinct. A moneylender had two debtors. One owed 500 denarii (two years’ worth of salary). The other owed 50 denarii. For whatever crazy reason the moneylender forgave (literally, graced) them both. Jesus turned the story into an interrogative parable and Simon condemned himself with his answer, “I suppose the one who had the bigger debt forgiven.” Jesus affirmed Simon’s response. It is the grace of God that makes a sinful woman an example of shameless faith.
Shameless Woman & Sinful Pharisee
Luke 7:44-50KJV
44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
45 Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.
48 And he said unto her, Thy sins are forgiven.
49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?
50 And he said to the woman, Thy faith hath saved thee; go in peace.
Jesus brought his succinct parable home in no uncertain terms. Simon had failed the basic tests of ancient-world hospitality (foot washing, warm greetings, and gifts). The sinful woman supplied all three common courtesies. She did not just wash Jesus’ feet; she washed them with her tears. She did not just give him the typical Middle Eastern greeting of a warm embrace and kiss to the cheek; she repeatedly kissed his feet. She did not just give him a gift of oil; she poured oil on his feet. Then Jesus made a stunning pronouncement—one of the most significant in the Gospels. Her sins, which Jesus acknowledged were many, have been forgiven (sent away or canceled—different than “graced” which was used previously). In fact he stated this again to her and affirmed the forgiveness by saying, “Your faith has saved you; go in peace.” Simon ended up being sinful because of his shrunken heart. The penitent woman ended up being shameless in her faith because she loved much. Simon needed to understand what Lewis Smedes said: “To forgive is to set the prisoner free and then discover that the prisoner was you.”
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