Christian Art | Parables Of Jesus | King James Audio Bible KJV
Luke 15: 1-10 | King James Audio Bible KJV | Parables Of Jesus | Week 31 Thursday
1 THEN drew near unto him all the publicans and sinners for to hear him.
2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.
3 ¶ And he spake this parable unto them, saying,
4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
5 And when he hath found it, he layeth it on his shoulders, rejoicing.
6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
8 ¶ Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
The publicans (tax collectors) and other sinners are drawn to hear Jesus’ teaching. Perhaps they feel Jesus offers hope to them especially. While the scribes and Pharisees, despising sinners, find Jesus behaviour as he mixes with such people to be utterly objectionable, Jesus receives all humanity with love, understanding and, where there is faith and repentance, forgiveness. It is as if the people know that they are not condemned but can be accepted by Jesus. He offers them hope.
The scribes and the Pharisees murmur against Jesus, perhaps jealous of his influence over the crowds who flock to him, and Jesus teaches the parables that follow to instruct each one of us, challenging the Pharisee or the scribe or doctor of the Law which may lurk within us.
We are called as Christians not to permit in our lives the Pharisees’ jealous exclusivity and severity of outlook. We are bound to know that, no matter how great his sins may have been, a sinner can be recalled by God, change and become a saint. When we confess and are forgiven, nothing that has gone before matters in the eyes of God –indeed, our sins are not only forgiven; they are forgotten. This loving response of God is the model for us all.
In the parable of the lost sheep, the shepherd behaves in a way which many might regard as irrational and impractical. One sheep has been lost, but ninety nine remain. Will the shepherd really abandon his care of the ninety nine to go to seek out the one? What of the ninety nine while he searches? This might well seem dereliction of duty.
The parable emphasises in this way the great gulf between worldly thinking and the ways, and the power, of God. The ninety nine are safe, it is the one who is need of special attention. The sinner needs God’s special help. This is Jesus’ work. While the Pharisees and the scribes abandoned sinners and excluded them, Christ has come to call the least one of us home. Then there will be such rejoicing, we are all so precious.
‘Another fall, and what a fall! Must you give up hope? No. Humble yourself and through Mary, your Mother, have recourse to the merciful Love of Jesus. A Miserere, have mercy on me, and lift up your heart! And now begin again.’ St Josemaria Escriva
Concluding Prayer | Love Revealed By Jesus Christ
Almighty, ever-living God,
shed the light of your glory
on the peoples who are living in the shadow of death,
as you did long ago,
when our Lord Jesus Christ, the Sun of Justice,
came among us from on high.
We make our prayer through our Lord.
King James Audio Bible | Endnotes
An understanding of the meaning of parables is that within the context of engagement with the parables we are present with Jesus in the Garden of Gethsemane – toward crucifixion of Jesus and hence redemption
The Parable of the Lost Sheep and the Lost Coin, recorded in the Gospel of Luke 15:1-10, is a powerful teaching by Jesus about God’s mercy and love. In these parables, Jesus illustrates the lengths to which God will go to seek out and save those sinners who risk to become lost. The parables, as the Parable of the Prodigal Son, serve as lessons for Christians concerning the nature of God’s relationship with humanity.
The Parable of the Lost Sheep tells the story of a shepherd who leaves his 99 sheep to search for one that is lost. The story highlights the immense love and care that God has for each individual, and his willingness to go to great lengths to save those who are lost. Similarly, in the Parable of the Lost Coin, a woman searches for a lost coin, rejoicing when she finds it. This story highlights God’s joy when, through confession and penitence, a sinner returns to Him.
The Christian Cross, sign of Christian faith, depicts the crucifixion of Jesus and his ultimate sacrifice for the forgiveness of our sins. This sacrifice is God’s love and mercy. It is central to the Church of Jesus Christ – to Christ’s Church. Through a personal relationship with God and acceptance of Jesus’ message, Christians attain salvation and may enter Heaven.
The Sermon on the Mount reflects the Parables of the Lost Sheep and the Lost Coin, thinking also of the Parable of the Prodigal Son. We are powerfully recalled to God’s love and mercy, and to His desire for all individuals to attain salvation and enter Heaven.
Christian prayer encourages individuals to express their needs, gratitude, and hopes, and to seek guidance and wisdom from God. Through prayer, Christians can deepen their relationship with God and find comfort and hope in the face of life’s challenges.
An understanding of the meaning of parables is that within the context of engagement with the parables we are present with Jesus in the Garden of Gethsemane – toward crucifixion of Jesus and hence redemption.
Jesus’ public ministry begins as John the Baptist’s concludes, John being imprisoned by Herod for speaking out against the immorality of Herod’s sexual relationship with his brother’s wife. Mission comes with danger, and John the Baptist was not afraid. Nor now is Jesus. Indeed, Jesus begins to preach with the very same words with which John had warned the people to beware of their sins: Repent: for the kingdom of heaven is at hand [ … ]
Sometimes, when I read my Bible, I pause in the reading and say to myself: ‘This bit’s real.’ It would be fair to say, I have issues with Mary, because, contrary to what we are taught to say, Mary isn’t my mother. Rather: Mum is. One bit of the Bible-text says this: And when his family heard it, they went out to seize him, for people were saying, “He is beside himself.” … And his mother and his brothers came; and standing outside they sent to him and called him. And a crowd was sitting about him; and they said to him, “Your mother and your brothers are outside, asking for you.” And he replied, “Who are my mother and my brothers?” And looking around on those who sat about him, he said, “Here are my mother and my brothers! Whoever does the will of God is my brother, and sister, and mother.” (Mark 3: 21; 31-35.) Here she comes. She is in considerable distress. I can imagine that. I can relate to that. To save her boy from whatever he’s got himself into this time. And you’re not telling me there isn’t something inside that. Her boy is beside himself. Radical. Radicalized. Radicalizing. A misunderstood word. /ˈradɪk(ə)l/ adjective & noun. 1 Forming the root, basis, or foundation; original, primary. 2a Inherent in the nature of a thing or person; fundamental. b Of action, change, an idea: going to the root or origin; far-reaching, thorough. c Advocating thorough or far-reaching change. d Characterized by departure from tradition; progressive; unorthodox. ‘He has a demon! And he is mad!’ – thus ‘the Jews’. (e.g. John 10: 20.) Come home! It’s all she wants. His family want him back now. But it is an exclusive cult: there is an inside and there is an outside; and on the outside, they are not meant to understand, lest they be converted. He has defined himself as different from anything she was. Only at the end does Jesus say to his Mum – and with savage, bitter irony: ‘Woman, behold your son.’ And then he dies. Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. We ask that we might find Mary in our hearts as a Yes! place for Jesus. It is also recommended that we pray to Jesus that we may be further in oneness with Mary. It is self-emptying, such that we only exist insofar as we are responsive to God’s Word. * Last term, and put-out to pasture, the old Archbishop Emeritus came over to stay for a few days and did the odd class with us. He spoke of Yes! as the meaning of Mary’s virginity. And we were not very nice about him. One or two took umbrage. One or two got the hump. In a sense, his Grace, the Arch, basically wanted to move anyone he’d ever known from a high-place – a mountain – received theological ‘truth’ – to an imminent, human plane. Earthing the spiritual. Recalibrating metrics of life’s believability toward a spiritual sense of things. He might have asked the impermissible question: what happened? His Grace described it. God’s love as a cloud. This descended upon Mary – and subsumed her. Within the cloud, Mary capitulated utterly. She became only and purely a response to God’s love. As he spoke, the Arch cradled her. He carried her in his lap – in his hands. His Grace was a consecrated bishop. He was faith. He sat squat, a rounded man, hands cupped and ankles crossed, fingers interlocked, with parted thighs. Rumpled, washed, speckled. A lifetime’s skin… There could be no doubt His Grace spoke through long-term personal relationship with Mary. It was Julian went for him: ‘So are you saying Mary was a Virgin? Or are you not saying Mary was a Virgin?’ Nasty. No, it wasn’t pretty. Julian twisting his silver ring. For a moment, what Julian had said to the Arch simply failed to communicate. No, for a moment, that dumped on the air meant nothing. Then His Grace said: ‘There is a range of possible meanings we may understand in the question of Mary’s virginity. For example, there are understandings of the word virginity entailed in the action of giving birth.’ Julian said: ‘Duh! So had she had sex or hadn’t she?’ Trigger words. No, it wasn’t pretty. On that went for a little while. At length, Julian’s point seemed reluctantly conceded. Then the Arch told us a new story, an additionally human event, the more to baffle us. Controversially, he told us that Mary could not have been Joseph’s first wife, for this would not have been the way of things in the society of that time. His belief was that Joseph must have taken Mary into his household through pity. That would be normal, he said, for Joseph to bring a young, vulnerable girl, who is about to have a baby, within his protection, not meaning to enjoy with her marital relations, but through kindness. ‘And this story of the inn and stable,’ the Archbishop said, ‘it can’t have been like that really. Joseph has travelled with Mary to stay with his family, at home in Bethlehem, and they don’t want Mary in their house, for reasons which I am sure we can understand. It must have been there was considerable resistance to Mary. But Mary gives birth, and who can resist a baby? That’s what happened. It must have been. ‘I’m convinced that must have been how it happened really.’ Later that term, toward the beginning of Advent, we met boys who had been here before, in Valladolid, and now were in regular seminary. They had heard and recited verbatim all the Archbishop had said to them. Their spot-on impressions of each of the fathers were scathing. […]
It is a tragedy that, as we approach Holy Week, the divisions between Jesus and his people the Jews become sharper, and what is more, that the Jews – a generic term in John’s Gospel for those Jewish people who have rejected Jesus Christ – seek to condemn Jesus in the name of God. By invoking the name of God, they are in fact rejecting Him. We see the Jews placing themselves in an impossible position. Nonetheless, Jesus patiently continues to reason with them, asking them to see and to believe [ … ]
