Friend of Sinners, Pt. 1: "Every Saint Has a Past"

Every Saint Has a Past and Every Sinner a Future (LUKE 5:27-32)
Tony Campolo told how, upon arrival in Honolulu, he made his way unwittingly to a seedy part of town for a snack at 3:30 in the morning, to be surrounded by eight or nine prostitutes who had just taken the night off. He overheard the prostitute beside him saying to her girlfriend, “Tomorrow is my birthday,” but her friend rebutted, “So what do you want from me? You want me to get you a cake and sing, 'Happy Birthday?'“ The alarmed birthday girl protested, “Why do you have to be so mean? I was just telling you, that's all. Why do you have to put me down? Why should you give me a birthday party now when I've never had a birthday party in my whole life?”

When the prostitutes left, Campolo decided to decorate the place the next night and give the birthday girl a surprise party with the help of the bartender, who happily chipped in the cake. The next day, the stunned girl was so taken back when the whole bar sang a birthday song to her. She first refused to cut the cake, then asked if she could keep the cake a little longer and, finally, for some unknown reason, dashed home with the cake after promising to return with it later.

Campolo offered to say a prayer for the woman before the stunned crowd, and after prayer, the bartender remarked, “Hey! You never told me you were a preacher. What kind of church do you belong to?” Campolo replied, “I belong to a church that throws birthday parties for whores at 3:30 in the morning.” The bartender sneered, “No you don't. There's no church like that. If there was, I'd join it.” (The Kingdom of God is a Party 3-8, Tony Campolo, Dallas: Word Publishing, 1990).

The story of Levi, whose other name was Matthew, was about a man who contracted with the Roman government to collect taxes from fellow Jews, pocketed the gain for himself and thereby was excluded from any form of community life, restricted to social life with peers within his profession, and often shunned and hated by countrymen, neighbors, and even relatives.

Levi’s transformation occurred when he met Jesus Christ one day. He later became an apostle and wrote the first book of the New Testament. When Levi excitedly gathered his colleagues for a feast with Jesus, the Pharisees and the teachers of the law were offended and scandalized by Jesus’ association with Levi and others like him and posed this question to the disciples, “Why do you eat and drink with tax collectors and sinners?”

Will a man’s past doom him to his future? Is repentance and change possible? Is salvation a momentary experience or an abiding decision?

The Coming of Jesus Makes Conversion Possible
27 After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. “Follow me,” Jesus said to him, 28 and Levi got up, left everything and followed him. (Lk 5:27-28)

Jesus set out to look for Levi. After Jesus had called Simon, James and John (Lk 5:10), he saw Levi the tax collector sitting by himself, stopped by his booth, and said two words to him: “Follow me.” In all gospels Levi’s calling was mentioned, Jesus spoke the same two forceful words: “Follow Me.”

What was amazing about Jesus’ call to Levi was that Matthew, Mark, and Luke (Mt 9:9, Mk 2:14) all recorded Jesus’ two brief words to Levi in the gospels with equal passion, in the same way and at the exact length. Only Peter (John 21:19) and Philip (Jn 1:43) were given this directive, but their response was captured just once in the gospels. Nothing was special about their conversion; they were ordinary people, with normal jobs, receiving equal treatment. Remarkably, the gospels recorded, covered and highlighted Jesus’ direct invitation to the most tainted member of the apostolic band, Levi the tax-collector. It was a rare, intentional and meaningful recording. The news of Jesus’ reception of another apostle or citizen’s conversion did not quite grab the headlines or seize the imagination like that of the sinner Levi. Not like this, before this or after this. Jesus’ evangelistic target, effort and success were the toast of the gospels, the talk of town and the task of all tasks.

Jesus looked at Levi (Lk 5:27) the same way he looked at John and Andrew (Jn 1:38), the 5,000 he fed (John 6:5), or the woman the scribes and Pharisees incited the crowd to stone (Jn 8:10). Jesus did not consider him any different from others who needed salvation, forgiveness and hope. Levi was wretched, misguided and desperate, a demonized, a reviled, and an unloving, unlovable and unloved man. Jesus spotted him, sought him and saved Levi. Previously, Levi sat by himself, kept to himself and lived for himself. So Levi welcomed and appreciated the visit, the opportunity and the challenge to start all over again.

Levi reminds me of John Newton and the long journey he took before his transformation took place. Today we know Newton as one of the five greatest English hymn-writers in history, whose song “Amazing Grace” was dubbed America’s favorite hymn and his story often told poignantly.

Newton earned his money the most detestable way. Although Newton himself was made a slave when he was a young man for deserting ship, he too entered the industry, captured unsuspecting natives and transported ships of them for commerce along the African Coast. In 1748, when his ship ran into a violent storm that threatened to sink his ship on the way home to England, Newton cried for mercy, begged for forgiveness and got a reprieve when the storm passed. Newton kept his word, made up for lost time and quit his post, although he resisted initially.

Later Newton studied for the ministry, became a pastor when he was 39 years old and actively campaigned against slavery. He single-handedly wrote hundreds of hymns. In his old age, when reading was beyond him, Newton said, “Though I am not what I ought to be, nor what I wish to be, nor yet what I hope to be, I can truly say I am not what I once was: a slave to sin and Satan. I can heartily join with the apostle and acknowledge that by the grace of God I am what I am!” (7,700 Illustrations # 2096)

In his death Newton's tombstone read, “John Newton, Clerk, once an infidel and libertine, a servant of slaves in Africa, was, by the rich mercy of our Lord and Savior Jesus Christ, preserved, restored, pardoned, and appointed to preach the faith he had long labored to destroy.”

Jesus is willing, able and present to rescue, deliver, and transform sinners like you and I. To the world, you may be poison, a potential troublemaker, or a dirty rotten scoundrel, but to Him, you are precious, a potential child of God, and a poor lost sheep. You may be down on yourself, far from God and over your head with problems, but God goes out of His way, makes a way for you and calls you to follow Him. Levi did not ask or call for Jesus. Jesus did not bump into Levi or stop to rest. He “called” on and called to Levi.

The Company of Jesus Makes Change Natural
28 and Levi got up, left everything and followed him. 29 Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. (Lk 5:28-29)

The narrative now turned to Levi, and what he did naturally to show his sincerity, rebirth and transformation.

Interestingly, unlike the NIV, the Greek, Chinese and NASB emphasized that Levi left everything before he got up! Levi made up his mind, determined in his heart and resolved in his being to leave everything behind to follow Jesus. Getting out his chair and stepping out of his office were drastic steps to take. Levi left a controversial job, a distracting lifestyle, but a stable income. He would never find a more secure and lucrative job. In today’s world, it means leaving guaranteed stock options, corporate perks and a comfortable nest egg, and letting Jesus be the boss, director and person in charge of your life. Fittingly, Levi slammed the door, turned the key and closed the chapter on his old job or lifestyle. He had no pleasure in his old job, no allure for its pressure and no regrets at leaving it.

I remember my former neighbor who indirectly led me to Christ. His name was Lee. Lee was a very popular, successful but hedonistic soccer player. Players liked him. The soccer federation selected him for the national youth soccer team. Lee was a typical jock, had many girlfriends and passed around girlie magazines in clubhouses. He went to play professional soccer overseas and we corresponded, but this churchgoer’s relationship with God was a sham, meaningless and laughable.

Some time after Lee returned from abroad, he called me up, and I noticed that all his family members were not around when I visited him. Lee made a remarkable break from his old lifestyle that day. He took out a trash bin, reached under his bed for boxes and boxes of girlie magazines and asked me to help him burn them. It was a strange day. He locked the door and we burned them with a bucket of water nearby - just in case, and when burning them was too tiring, risky and long, we tore up the rest and threw it down the chute.

Lee’s transformation was unforeseeable but his carnal lifestyle was broken. He could have sold the magazines, gave them away or tear them himself, but he wanted someone to witness his clean break, serious intentions and true transformation.

Levi’s concern for his old job was replaced by concern for his old friends. He took out his savings, paid for a huge party and invited all his friends, many of them now his former colleagues who presently not only had an opportunity to listen to Levi and others’ testimony, but also to meet Jesus in person and hear the gospel for themselves. Levi was not a fanatic who sold his house, hid in seclusion or disappeared from family, friends and society. In fact, he desired nothing more than to include them in his witness circle, invite them to ask questions and introduce them to the Savior. He offered his house as a gospel center to make the occasion as informal, as homely and as pleasant as possible for the non-believing crowd. There was nothing more precious, joyous and meaningful to Levi than the turnaround and salvation of his former coworkers.

The new Levi was no longer feverishly chasing after riches, but calmly following behind Jesus. He had discovered a new purpose, a new pursuit and a new priority in life. He was done with the past, optimistic of the future and currently under new management.

Are you afraid of commitment to Jesus? Desertion by friends? Leaving or losing your all? You are never alone, poor or powerless if you have Jesus. For our sakes Jesus, though he was rich, became poor, so that through his poverty we might become rich (2 Cor 8:9).

The Commendation of Jesus Makes Criticism Bearable
30 But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, “Why do you eat and drink with tax collectors and 'sinners'?” 31 Jesus answered them, “It is not the healthy who need a doctor, but the sick. 32 I have not come to call the righteous, but sinners to repentance.” (Lk 5:30-32)

What Jesus said boiled down to three questions: Who needed a doctor? (v 31 “It is not the healthy who need a doctor, but the sick”) Who did Jesus call? (v 32a “I have not come to call the righteous…”) And what was required? (32b “sinners to repentance”)

Who needs a doctor? You don’t have to be religious, but you’ve got to recognize what your condition is, who can help you and why you need help. Who is Jesus calling today? Not those who have the answers, but those who are looking for answers. What is required? Salvation is available to all who are willing to turn from sin and turn to God.

Levi had the right approach. Jesus commended and defended him. Like his master, Levi was not bothered by what others thought, what they noticed and what they said of those who came. Sinners needed the gospel, the opportunity was present, and Jesus was present to save. Levi’s friends were eager and willing to hear the account of Levi’s conversion, were longing for the opportunity to meet and hear Jesus in person and see what can be done for them, with them, and in them. Jesus did not condone the tax-collectors’ lifestyle but He welcomed their presence. He did not forbid, prevent or criticize their attendance or coming, but extended to them the same patience, love and forgiveness Levi received.

Once, Charlie Brown was upset at his dirty little friend Pig-pen’s presence at the same party with him. Charlie Brown saw Pig-pen heading to the house and exclaimed, “Good grief! He didn’t even change clothes! I can’t believe it!” He proceeded to lecture Pig-pen, “You’re not going to Violet’s birthday party looking like that?!!” Pig-pen looked at himself and asked, “So what’s wrong?” Charlie Brown threw his hands in the air and railed, “So what’s wrong?! You’re a mess, that’s what’s wrong!!” They won’t even let you in the house, Pig-pen! They’ll bar you at the door!”

Pig-pen said, “Oh, I don’t think so...” Charlie Brown raised his voice: “Of course, they will! You won’t be welcome at all! Your appearance will be insulting!” Before Charlie Brown could finish his words, the door swung opened and Violet invited them in: “Well! Pig-pen! Come in! Come on in! How nice to see you! How nice of you to come!”

Pig-pen brought out a gift and presented it to Violet with both his hands. Violet gushed, “Oh, thank you! You shouldn’t have!” As Violet left them, Pig-pen turned around, closed his eyes, thumbed his nose at Charlie Brown and declared, “The present was clean!”

Jesus’ response was fascinating. He did not fit, comply or live up to people’s expectations. In the presence of the Pharisees and the teachers of the law, Jesus embraced Levi the tax collector, defended his methods and vindicated his actions. Jesus had come for sinner’s repentance. He himself would often suffer criticism, misunderstandings and rejection till his death for being in the company of lost sinners. The Pharisees did not understand why Jesus would associate with tax-collectors and sinners, but Jesus had no such reservations. He did not come to call sinners to eat, drink or be merry. He had come to call them to repentance, to return to and to reconcile with God.

Conclusion: It’s been said, “Every saint has a past and every sinner a future.” Jesus came for those who are less than perfect, those who are far from perfect, and those who are anything but perfect. God made Jesus who had no sin to be sin for us, so that in him we might become the righteousness of God (2 Cor 5:21). You can be like Levi, who understood, relinquished and transformed his past, or you can be like Pharisees and the teachers of the law with their stiff-upper lip, narrow mindset and false self-importance. Jesus Christ is the Great Physician to those who are sick, the Wonderful Savior to the confessing sinner and the Mediator to the Father.

Are you a channel of blessing to others, a vessel for God’s use and an instrument of God’s peace? God is not in the business of making lost sinners into sleeping saints or silent servants. He loves His children speak His name, share His love and seek the lost. Have you put your house in order, put others before yourself and put your money where your mouth and heart is?

COMMENTS:
Dear Sir:
At the beginnng of July you were kind enough to give me permission to present your message series entitled: Jesus Friend of Sinners to our congregation.
I want to thank you again for being so generous.
The series was a success...success meaning the listeners enjoyed the messages and I trust they learned a bit better just how much Jesus is truly the the friend of sinners...like me.
May God bless your life and service to Him.
If you are ever lost in Kalamazoo/Portage, Michigan, USA, please do contact me.
Thank you again.
Regards;
Richard & Dianne H
Centre Avenue Church of God
Portage, MI

Friend of Sinners, Pt. 2: "Blessed are Those Who Mourn"

BLESSED ARE THOSE WHO MOURN (LUKE 7:36-50)
I had known for quite a while an elderly man who had two sons. The older son was the valedictorian of his school, a researcher at a Forbes 500 company and a visiting professor at a graduate school. The younger son paled in comparison; he was an average student who did not graduate from college and had hit the glass ceiling with his qualification.

The younger son decided to further his education, applied to a college nearby his brother’s residence and, along with his wife, lived with the brother to ease the financial burden. The initial excitement wore off quickly, the two families did not get along and a baby added to the younger family complicated and intensified things.

After the younger brother’s graduation, the two families separated with hard feelings. The host set a date for his brother to leave the house, and the younger family huffed and puffed in anger and left for work and residence in another country. A few weeks later, the older brother received news that his brother was dead. He was swimming in a pool when he drowned. No one heard or saw it. All relatives blamed the older brother for driving the younger one literally to his death, the surviving widow practically cut off all ties with the family and the older brother was wrecked with guilt, regret and pain.

When I visited the two brothers’ father, who was confined to a nursing home for Parkinson’s disease, I could hear him asking me through his stammering, pausing and mumbling: “Why? What wrong did I do in my previous life?” My heart was racing fast and feeling pained, but I bit my tongue and said to him, “You did nothing wrong. You had two good sons, you gave your best to your family and you were a wonderful father.”

Not knowing if you are forgiven, who to turn to and how to get there are the biggest burdens one can carry.

In Luke 7, a sinner, as attested and emphasized in Greek (v 36), went uninvited to see Jesus. The woman has been unreasonably vilified as a prostitute in many commentaries; nevertheless, the ostracized town scandal showed up at Simon the Pharisee’s dinner for Jesus. The woman stood timidly behind Jesus, stooped below to kiss his feet and suffered stinging remarks for her actions. She cried on Jesus, dried His feet, to odorize it later. Simon the host was livid at the woman who crashed his party. He frowned on Jesus and fumed at the woman. The woman created a scene by her presence, and not only did Jesus not bar her attendance, and the physical contact between Jesus and the sinner was considered irresponsible, unthinkable, and regrettable. The woman, however, did not hear words of rebuke from Jesus; instead Jesus offered words of forgiveness, assurance, and comfort to her.

What kind of person does God forgive? Is He willing to forgive the type man has condemned? How is genuine repentance demonstrated?

The first requirement for genuine forgiveness of sins is to feel the heaviness of sin in your heart.

Feel the Weight You Bear
36 Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table. 37 When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee's house, she brought an alabaster jar of perfume, 38 and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. (Lk 7:36-38)

Evagrius, the fourth century desert father who believed that tears are God’s gift to believers to assist them in the prayer life, said: “The man who is seated in his cell and who recites psalms is like one who stands outside and seeks the king. But he who prays with tears is like one who holds the king’s feet and asks his mercy.”

The Bible says, “Those who sow in tears will reap with songs of joy” (Ps 126:5)

The noun “tear” and the verb “tear” in the English language are two words with different meanings, but they share the same linguistic root for an obvious reason. Webster’s dictionary says the verb tear is “to pull or remove by force.”

A Sunday school student asked me if this was the same woman found in Matthew 26. The differences were significant. In Matthew the visitor was not labeled a sinner, the host was Simon “the Leper,” and the critics were the disciples. Unlike the woman in Matthew’s account who poured perfume on Jesus’ head (Mt 26:7) and body (Mt 26:12), the reputed sinner in this passage wept for her sins and poured perfume primarily on Jesus’ feet, since she considered herself unfit to anoint his head. The sinner in Luke was the only person in the Bible who cried for her sins before Jesus.

The commonly held assumption that the woman was Mary Magdalene also has no basis, since nowhere was Mary Magdalene considered a sinner; more than once, she was described as demon-possessed (Mk 16:9, Lk 8:2). Curiously, the sinner’s act of kissing Jesus’ feet had more in common with Mary the brother of Lazarus who kissed His feet (John 11:2) than Mary Magdalene.

Why did Jesus forgive the nameless woman of her sins? Her repentance was genuine. She felt deep remorse for her sins, felt horrible for what she had done, and felt ruined if salvation was denied her. Tears were her only language, and it did all the talking.

The woman’s heart was torn apart, broken into pieces and bent out of shape. She felt the weightiness of sin, the condemnation of sin, and the crush of sin within; so she wept softly, openly, continuously, remorsefully and bitterly for her wretched condition. She cried her eyes out, cried her tears dry and cried her voice hoarse. She could not wait for another day, another second and another time to see Jesus. Unlike the only other person whose tears also made a strong impression on Jesus - the father who shed tears for his demon-possessed son (Mark 9:24) – the woman did not cry for anyone but herself, her guilt and her past. She did not just wet or soak his feet; she showered and drenched his feet. The tears didn’t just drizzle or sprinkle; they rained and poured. All other references in the Bible to the word “wet” (v 38) refer to a torrent of rain or fire and brimstone (Matt 5:45, Luke 17:29, James 5:17, Rev 11:6). Her teardrops were a pool of water to others, but an ocean of love to Jesus.

All the unwelcome visitor sought was to be near Jesus, no matter what position; to experience God’s presence, no matter how brief; and to know that access was granted her, no matter if forgiveness and salvation were actually offered. Her appearance, tears and life were not in vain. The Lord noticed her tears (v 44). Jesus Christ made room for her, accepted her service and received the tears, kiss and perfume.

Jesus said, “Blessed are those who mourn, for they will be comforted” (Matt 5:4).

The second requirement for genuine forgiven of sins is to understand the debt God has canceled.

Count the Debt You Owe
39 When the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who is touching him and what kind of woman she is-that she is a sinner.” 40 Jesus answered him, “Simon, I have something to tell you.” “Tell me, teacher,” he said. 41 “Two men owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. 42 Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?” 43 Simon replied, “I suppose the one who had the bigger debt canceled.” “You have judged correctly,” Jesus said. (Lk 7:39-43)

When Amy Carmichael, who brought India to the mission forefront more than a quarter of a century before Mother Teresa even set foot there, first announced her intention to take the gospel to the Hindus, fierce opposition came from unlikely sources - her friends and relatives. She wrote down the strongest objections against her mission to ensure that going there was not an emotional decision. The reasons included her family’s opposition, her poor health and the possibility of others replacing her.

Carmichael then decided to write to her mother for advice, passionately emphasizing in her letter her longing to spread the gospel to “about the 50,000 people who were dying every day in spiritual darkness” and sharing of the titanic struggle over whether to go or stay. She wanted to know if her mother would consent.

Carmichael’s mother replied: “Dearest Amy, He has sent you to me all these years. He only knows what a strength, comfort and joy you have been to me. In sorrow He made you my staff and solace, in loneliness my more than child companion, and in gladness my bright and merry-hearted sympathizer. So darling, when He asks you to go away from within my reach, can I say nay? No, no, Amy, He is yours – you are His— to take you where He pleases and to use you as He pleases. I can trust you to Him and I do…all day He has helped me, and my heart unfailingly says, `Go ye.’” (Elisabeth Elliot, A Chance to Die 54-55, Grand Rapids: Fleming H. Revell, 1987)

God’s forgiveness is an expensive price tag few understand. God’s precious Son, Jesus Christ, died on the cross for undeserving sinners like you and I. The debt of man’s sin was so huge that His precious life was the only satisfactory payment for sin and His atoning love was the only way to cover, erase and resolve the debt.

The sinner’s debt in the parable was likened to the man who owed 500 denarii, while the Pharisee’s debt was likened to the man who owed fifty denarii, which is ninety percent less the sinner’s debt. True to her credit, the woman understood that. Estimating a denarius wage for a day’s work, she calculated her debt as months and months of repayment, unlike the Pharisee who only counted his debt as days and weeks. She figured she was ten times worse than any given person on any given stage. She understood that she could not service the debt that she owed, afford the interest she accrued, or repay in kind Jesus’ forgiveness.

Simon the Pharisee was a poor host to not only the woman but to Christ. He was in the position to be hospitable, yet he spoke grudgingly to himself (7:39), vaguely called Christ “teacher” (7:40) and answered Jesus half-heartedly (7:43). He didn’t understand the riches of God’s salvation, the bounty of God’s grace or the extent and essence of God’s sacrifice. The woman, on the other hand, was speechless in the presence of the One who had forgiven her. She had nothing to say to Him, no name to address Him and no expectation of His reply. She had weighed the value and calculated the cost of God’s judgment and understood God’s forgiveness in economic, academic and objective terms.

God’s forgiveness cannot be measured, but man’s gratefulness can definitely be assessed. The debt a man or a woman owes is constant – we are all sinners, but understanding the value, degree and act of God’s sacrifice varies from person to person.

Someone said, “If you can't be grateful for what you receive, be grateful for what you escape.” (14,000 220).

The third requirement for the forgiveness of sins is to seek it in faith.

Show the Faith You Have
44 Then he turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. 45 You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. 46 You did not put oil on my head, but she has poured perfume on my feet. 47 Therefore, I tell you, her many sins have been forgiven-for she loved much. But he who has been forgiven little loves little.” 48 Then Jesus said to her, “Your sins are forgiven.” 49 The other guests began to say among themselves, “Who is this who even forgives sins?” 50 Jesus said to the woman, “Your faith has saved you; go in peace.”(Lk 7:44-50)

Once there was a poor woman who greatly desired a bunch of grapes from the king’s conservatory for her sick child. She took half a crown, and went to the king’s gardener, and tried to purchase the grapes, but was rudely repulsed. A second effort with more money met with the same results.

It happened that the king’s daughter heard the words of the angry gardener and the crying of the woman, and inquired into the matter. When the poor woman had told her story, the princess plucked the grapes from the vine, and dropped it gently into he woman’s apron.

The poor woman looked in disbelief, and was afraid of what it would cost her. The princess said to her: “My dear woman, you are mistaken. My father is not a merchant, but a king; his business is not to sell, but to give.” (7,700 Illustrations # 7599)

The sinner-woman considered herself unfit to stand before Jesus, to anoint Jesus’ head and to speak to Him, so she stood transfixed behind him, poured perfume on his feet and acted in good faith. She refused to stand before him, to look at Him or face Him squarely. Mostly, she was either looking at his back or looking at his feet. Although what she did caught Jesus’ eye, at no time did their eyes meet. Although Jesus addressed her later, looking at Him was not a concern of her, a priority for her or a necessity to her. The woman’s actions spoke louder than any word on her lips, any expression on her face or feeling in her heart.

The woman’s tears were not a sign of fear but an expression of faith (v 47). Jesus said that she loved much because she understood how much she was forgiven, unlike the ignorant Pharisee, who understood so little about the sin nature, its clout, wages and sentence. The woman was not there to ask for a favor, to ask for a word from Jesus or to ask Him to notice her, hear her out or even touch her. She was there to express her love, gratitude and appreciation. Like Mary, who poured a pint of pure nard of perfume on Jesus' feet or a year's wages on Him in John 12:3-5, the sinner-woman brought the same type of ointment and in about the same quantity, attested in Greek (Lk 7:37, 38, 46), to wipe Jesus’ feet. Although the quality of Mary’s ointment may be superior – Mary used “pure nard” - the sinner-woman’s ointment was not inferior and the cost would not differ much.

The woman’s love was a loud expression of faith. She did not come to Christ in fear of His judgment, condemnation or disapproval, but in faith that He was welcoming her, forgiving her and accepting her. If Christ had not forgiven her, she knew she would not have gotten that close to his back, feet and body. Her admittance into His presence was as good as acceptance into His fellowship, and she had come near to thank Him, love Him and serve Him in faith.

God in Christ did not forgive the woman because of her gender, condition or works. She was forgiven because of her faith in God – real faith that dragged her into the house, dragged her before her critics and dragged her emotions, mind, and will into action. She thought about Christ, fought through criticism and sought for salvation. In the end, she heard that her sins were forgiven, that her faith had saved her and that she could leave in peace.

Conclusion: How much have you been forgiven? More than you feel, imagine or know. Jesus’ death on the cross for sinners was something you did not request, could not resist or can ever repay. Matthew Henry commented on this passage: “Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us.” Have you accepted Jesus Christ as Lord and Savior, so that you heave a huge sigh of relief, turn over into a new leaf in life and write a new chapter in life? We are the debtors (v 41), He is the creditor (v 41) and forgiveness is God’s lifeline to and love for lost sinners.

Friend of Sinners, Pt. 3: "Sufferers on Trial"

SUFFERERS ON TRIAL (LUKE 13:1-5)
On the day the terrorists struck New York and Washington D.C., I received an e-mail from a friend that hinted strongly that America was under attack for forsaking God. Two days later, Jerry Falwell commented harshly: “I really believe that the pagans, and the abortionists, and the feminists, and the gays and the lesbians who are actively trying to make that an alternative lifestyle, the ACLU, People for the American Way--all of them who have tried to secularize America--I point the finger in their face and say, ‘You helped this happen.’” (Los Angeles Times 9/20/01) http://www.latimes.com/news/local/la-000075439sep20.story

Before the week had passed, Falwell apologized for his comments, admitting that his remarks ran counter to his lifelong theological conviction that it was impossible to know whether an event reflected God's judgment. In an interview with New York Times, he corrected himself, “I am saying that no human being has the knowledge that any act is an act of God's judgment and any person is responsible for God's judgment. If the terrorist attacks did reflect God's judgment, then that judgment is on all of America — including me and all fellow sinners.” (New York Times 9/18/01) http://www.nytimes.com/2001/09/18/national/18FALW.html

Saying that an individual, a group or a nation is under divine punishment for sin is nothing new. It is as old as Scripture. As a pastor quipped on Fawlell’s remarks, “Isn’t that what Job’s friends said to him?”

In Luke 13, Jesus was asked an age-old question on current events; specifically, why do people suffer? Jesus addressed the issue of intentional and unintentional deaths or Pilate’ premeditated slaughter of the Galileans at the altar and the unwitting death of eighteen men who were unwittingly crushed by a collapsing wall by the Pool of Siloam. These two situations cover most victims of death – planned or unplanned death, famous or unknown individuals, innocent or culpable.

Why do people suffer? Do good people or bad people get the worst of it? Why did God not protect godly people from suffering?

Do Not Equate Physical Violence with Moral Character.
13:1 Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. 2 Jesus answered, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? 3 I tell you, no! But unless you repent, you too will all perish. (Lk 13:1-3)

The worst form of atrocity, wickedness and barbarity comes to the nicest, the most friendly and likable man or woman on earth. A talk show host correctly called what happened to New York and Washington not a tragedy, but a travesty, because it was not an unfortunate freak accident, but an orchestrated act of evil. The terrorists’ actions were a crime against humanity, an assault on innocent lives and the epitome of the worst kind of evil.

After the September 11 travesty, part of the Christian world went nuts, too. A caller to a Christian talk radio called New York the Babylon of Revelation 18, the city that was fallen, overthrown and doomed for destruction by God. Another caller said she had received a message from God that morning as she was reading a verse from the Bible. The problem was that she got her inspiration not from the Bible, but traced to a different source. It was widely known that a North Carolina pastor, Rick Joyner, had came out with an e-mail bulletin days after the strike, proclaiming a prophetic message that quoted the same verse - Isaiah 30:25 - referring to “the day of the great slaughter, when the towers fall.”

A careful reader will surely see the danger of taking a verse out of its context, toying with biblical prophecy and playing God with people’s lives. The judgmental attitude of some Christians mirrored the same narrow finger-pointing, Scripture-quoting, judgment-passing attitude Christians displayed toward California, especially San Francisco, the gay capital of the world, when a 7.1 earthquake hit Northern California in 1989.

In Jesus’ day, the topic of conversation was the death of a group of Galileans at the hands of Pilate, probably throwing them into a fire for revolting against his rule. Jesus’ answer was contradictory, unexpected and final. He did not agree with the consensus of the day, that is, the belief that Galileans got what they deserved.

Jesus was protective and respectful of dead people’s reputation, honor and memory. He was not harsh, cold or insensitive to the deceased’s character, their families’ grief and the loss of life. In fact, he used an unusual word to describe their suffering. The word “paschal” is the same word Luke’s gospel applies only to one other person’s suffering – the six-fold reference to Jesus’ suffering on the cross (Lk 9:22, 13:2, 17:25, 22:15, 24:26, 46).

Jesus took suffering very hard, very personally and very deep. Jesus asked, “Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way?” and answered it himself, “I tell you, no! But unless you repent, you too will all perish.” The original Greek construction reverses the order in the English and Chinese translation that says “I tell you, no!” The more forceful reply Jesus gave was: “No, I tell you.” Jesus strongly shouted “no” before anything else: No, no, no. No way. It’s not like that; not at all.

The independent phrase “I tell you” is a unique expression of Luke not found in other gospels. It is Jesus’ way to announce truth, maintain accuracy and provide full disclosure (Lk 17:34, 18:8, 14, 19:40). The fact is one cannot judge one Galilean from another by their background, their livelihood or demise.

Jesus’ answer was a sharp rebuttal to those who brought him news. Jesus had used the command “Repent,” (Mt 4:17) with the pronouns “They” (Mt 11:20, 12:41, Lk 16:30) and “He” (Lk 17:3), and the impersonal “one sinner who repents” (Lk 15:7, 10), but not with “you” elsewhere in the Bible. Jesus took things personally by using the unique second person pronoun when he continued, “You too will all perish,” not the third person “he” (Matt 10:39) or the indistinct “whoever” (Matt 16:25, Mk 8:35, Lk 9:24, 17:33) for the verb perish or lose.

Do Not Equate Natural Disasters with Divine Punishment
4 Or those eighteen who died when the tower in Siloam fell on them--do you think they were more guilty than all the others living in Jerusalem? 5 I tell you, no! But unless you repent, you too will all perish.” (Lk 13:4-5)

Conspiracy theories victimize innocent victims the second and third time, and countless times subsequently. Did he or she sin? Did their parents sin? Did their kids sin? That’s when self-appointed, self–taught and self–proclaimed experts add their two cents, dispense their views and inflict the punishment to others a second time.

When freak accidents, natural calamities and disasters happen out of our control, we call it unintentional, haphazard and random. However, if we let them shape and govern and terrorize our lives then we are fatalistic and victims the third time round. Fatalism is the perfect way people blame themselves and others, live in fear and self-condemnation, trapping the next generation and generations to come.

This is the Asian mindset, the Islamic way, as well as the European existential approach, but not the biblical truth. The Chinese say it is “yuan” or fate: if it’s yours, it’s yours; if it’s not, it’s not. Death has a crippling, enslaving effect on one’s psyche, sub-conscious and will power. The Muslims were half right when they opposed George Bush’s usage of the word “infinite justice.” Yet they have confused infinite justice with ultimate justice, which comes from God, and have fatalistically rejected any justice system. The Europeans are just as pessimistic about life.

Some years ago my wife and I rented an old French movie “Jean de Florette,” starring Gerard Depardieu. Depardieu was a hunchback who aspired to be a farmer and gave himself three years to cultivate the land. Before too long, a drought devastated the land, but as the situation grew from bad to worse, the optimistic farmer still did not give up. He, along with his donkey, carried water from a faraway well that nearly broke his spirit.

When rain finally fell on the parched land, the outcome was depressing. The sky grew dark, thunder and lightning flashed across the sky and rain poured from the heavens. The hunchback and his family stood outdoors to soak up the falling rain, except that the rain deluged the other side of the mountain. The hunchback shook his fist to the sky, and thundered, “I’m a hunchback! Have you forgotten that? Do you think it’s easy? Isn’t anybody up there? There’s nobody up there.”

Later, the hunchback dug a well and dynamited it for water and, in the process, was killed by the flying rocks. The last scene of the movie underscored the reason for his failure. After the farmer had sold the farm cheaply to his neighbors, the farmer’s daughter saw what her neighbor and his nephew were secretly doing, as she took a last look at the farm and saw their neighbors, who couldn’t wait for the family to leave, were up to. They unclogged a running spring in the farm they had blocked with cement that could have saved the crops, the farm and the family. The last image of the family in the movie was that of a screaming girl and tears welling in her eyes.

A member who heard me talking about the movie asked me, “Do you know there’s a sequel to the movie?” Before I could reply, he interjected, “But it doesn’t get any better.”

No wonder Hollywood favors testing a movie on an audience before it is released nowadays. Nobody likes to pay for an expensive movie ticket to see a depressing ending.

Jesus’ second question broached the subject of accidental walkers: “Or those eighteen who died when the tower in Siloam fell on them--do you think they were more guilty than all the others living in Jerusalem?” (v 4) He brought up Jerusalem for a reason. From Galilee in the north, Jesus switched to Jerusalem, which is to the south of Galilee and located in the middle of Israel, the center of Jewish life. Freak accidents happen whether you are in the north or south, in the east or west, in the center or at the edge. Another way of putting it: mishaps happen whether you are in North America, Europe, Africa or Asia; whether you are standing still, walking by or lying down; whether you are on your own, with seventeen others or in a big crowd.

The word guilty is the same word for “debt” and “debtors” from the Lord’s prayer (Mt 6:12). Jesus said the unfortunate dead were no more responsible for their death than they were for their existence. They were not indebted - doomed, cursed or fated to die.

Jesus could not have thundered, objected and retorted more strongly the second time. He hammered at, ripped apart and sliced through the burdensome, oppressive, cruel and heartless argument of divine punishment. Again, he emphasized “no.” This is the only instance in the Bible that Jesus had twice said no. It was a twofold unmistakable, unparalleled, unequivocal no.

Do Not Equate Temporary Respite with Everlasting Life
In other words, do not count on your luck, talk like an expert or think you are untouchable, invincible, superior or favored. Without eternal life, you are in danger no matter where you are, where you live and where you go.

At the end of his answer, Jesus had spoken four times the word “all”- the most “all” used in a similar short passage, tying its occurrences in the Great Commission.

After the 9-11 terrorist attacks my wife and I were in a dilemma whether we should proceed with our trip to Hong Kong, Singapore and Malaysia at the end of the year. Though the trip was three months away, we had to purchase our tickets earlier for the busy Christmas and school holidays. After calling a friend from Toronto, Canada, who was also heading to Hong Kong during the holidays, we decided to switch from United Airlines to Cathay Pacific, but not for the fear of our safety. We had wanted to buy United Airlines to accumulate frequent mileage miles but United Airlines had canceled all direct flights from Los Angeles to Hong Kong and all travelers from Los Angeles had to first fly into San Francisco before leaving for Hong Kong. We did not envy the extra travel for what was already a long trip to Asia, so we decided to go with Cathay Pacific.

Our Toronto friend, however, freaked out after the terrorist attacks and immediately changed her air travel plans. Originally she booked a cheaper ticket from the American carrier Continental Airlines before the incident, but then opted to pay more for a safer local airline, Air Canada. On Sept. 27, after she had bought her tickets from Air Canada, the first air plane scare was from an Iranian man on an Air Canada flight who reportedly was livid after being caught smoking in a lavatory and uttered an anti-American threat to the crew members who responded to the smoke alarm that went off in the bathroom. The 145 people aboard the jet bound for Toronto returned to Los Angeles International Airport escorted by F-16 jets.

Jesus said, “Unless you repent, you too will all perish.” Repentance is the change in thinking that affects life. International Standard Bible Encyclopedia says repentance is “to have another mind,” to change the opinion or purpose with regard to sin. This means changing the discussion from “them” to “you,” turning from sin and running to God, and putting one’s house in order before calling the kettle black.

Jesus spoke often about his mission to those who are “perishing,” which is the same Greek word for the word “lost”: “The Son of Man came to seek and save what was lost” (Lk 19:10) and “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:16)

Conclusion: On the subject of suffering, Forrest Gump, whom town-folks called the local idiot or the naïve optimist, makes more sense than most philosophers, scholars, or religious teachers: “Life is like a box of chocolates. You never know what you’re gonna get.”

Do we have sin in our lives? Of course. Is disaster a sign of God’s punishment for deliberate sin in people’s lives? Not true. Casting aspersions on others make us feel good about ourselves, make our understanding of God manageable and put things neatly in a package. The Chinese say four things are unavoidable: birth, aging, sickness and death.

Don’t live life believing that God is punishing you for every thing you have done wrong, condemning you for your past and exacting revenge for all you owe. That is Eastern religion, existential philosophy and inconsistent with and alien to Scripture. Be on your toes and guard against draconian theologians, false teachers and religious abusers, manipulators and bullies.

Friend of Sinners, Pt. 4: "More Than Conquerors"

MORE THAN CONQUERORS (JOHN 9:1-7, 34-39)
One embarrassing game day, after giving up nine home runs in a row, Charlie Brown cried out in despair, “What can I do?!!” He complained to his catcher, “We’re getting slaughtered again, Schroeder. I don’t know what to do. Why do we have to suffer like this?” Schroeder turned around, walked away, and quoted to a bewildered Charlie Brown: “Man is born to trouble as the sparks fly upward.”

Linus, who overheard the quote, explained to Charlie Brown, “He’s quoting from the book of Job, Charlie Brown…seventh verse, fifth chapter,” but added, “Actually, the problem of suffering is a very profound one.” But before Linus could continue, Lucy interrupted, “If a person had bad luck, it’s because he’s done something wrong, that’s what I always say!” Schroeder corrected her, “That’s what Job’s friends told him, but I doubt if…” Again, Lucy quipped, “What about Job’s wife? I don’t think she gets enough credit!”

By this time, Charlie Brown’s head was turning left and right, straining to hear what everyone had to say as all the players had gathered at the mound and were speaking out of turn. Schroeder opined, “I think a person who never suffers, never matures. Suffering is actually very important.” Lucy yelled, “Who wants to suffer? Don’t be ridiculous!” A newly arrived kid turned to Charlie Brown: “But pain is a part of life.” And Linus voiced to Snoopy, “A person who speaks only of the “patience” of Job reveals that he knows very little of the book!” The last frame has Charlie Brown resigning to himself, exclaiming: “I don’t have a baseball team. I have a theological seminary.”

Suffering is a prominent subject in the Bible, an unavoidable topic for Jesus, and a staple of life. As someone said, “Preach on suffering and you will never lack an audience.” In John 9, Jesus met a blind man who was never short of hearing theories on suffering, usually negative ones from people who hardly knew him at all. On this occasion, the disciples postured on the cause of suffering. They were not the only ones who believed that the blind man had some explanation to do or something to hide; the Pharisees, too (John 9:34). In one episode, Jesus rejected the popular theology of suffering, overturned the suffocating view of Sabbath work and alienated religious officials.

What kind of attitude, behavior and mission characterized Jesus when He was around people who suffer? Jesus saw them as vessels for God’s work- made to conquer and not suffer, and cared for their mind, body and soul.

How did Jesus view suffering? Does God delight in man’s suffering? What is the way out for those who suffer? Let us examine Jesus’ reply to the disciples, then his contact with the blind man and, lastly, his conversation with the blind man.

God Cares for Sufferers’ Personal Dignity
9:1 As he went along, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 “Neither this man nor his parents sinned,” said Jesus, “but this happened so that the work of God might be displayed in his life. 4 As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world.” (John 9:1-5)

First, in Jesus’ reply to the disciples’ question, He gave dignity not only to the blind man but to all who has suffered mental anguish from a weakened physical condition.

For the disciples the blind man on the road was a foregone theological, moral and philosophical conclusion. The blind man was a freak of nature, his existence a sore to the eye and his condition a judgment from God. From the way the disciples posed the question, they seemed to have no conceivable answer except the culpability of the victim or his parents. They could not have picked on a better target, a worse man or an easier prey: the man was born bind, not made blind, half blind or almost blind. It was a proof of guilt, but who was the black sheep - parent or child? Who in the family did it? Was it nature or nurture?

Jesus replied, “Neither this man nor his parents sinned, but this happened so that the work of God might be displayed in his life.” He emphatically, dogmatically and categorically rejected the judgment call and resolved him from guilt. The first Greek word Jesus uttered meant neither, none of the above, not even. This is the only instance Jesus had ever answered a question, began a sermon or initiated a conversation with an exclusive “No.” He repeated the negation in Greek to make sure the disciples get the point: “Not” this man sinned, “not” the parents. Not individual sin, collective sin or any outstanding, living or unknown sin. Not what the parents did to others, what the blind man brought upon himself or what is merited from God.

What a wondrous declaration of hope, what glorious words of comfort and what a thrilling defense Jesus offers to those who suffer, those who are afflicted and those in pain. Once and for all He had lifted the unnecessary burden, the second curse and the mental torture of the disabled, the ailing and the helpless.

The blind man had no burden to prove his innocence, no need to apologize for his condition or feel guilty about himself or feel ashamed before God and others. Jesus advised him to do the only thing he could: to allow and invite God to work in his life. The passive verb “be displayed” meant that the man could be on the receiving end of God’s work in a wonderful relationship. Jesus did not talk about finding the cause of suffering, but choosing the course in suffering. Our mind cannot explain the reason for our suffering, but our attitude can determine the outcome of the suffering.

A water-bearer carried two large pots on each end of a pole to his master’s house every day. However, one of the pots had a crack and could only deliver half a pot, in contrast to the perfect pot. The poor cracked pot was ashamed of its own imperfections and miserable that it was able to accomplish only half of what it had been made to do.

The water pot said to the water beater one day by the stream, “I am ashamed of myself and I want to apologize to you.” “Why?” asked the bearer. “What are you ashamed of?” “For these past two years I have been able to deliver only half of my load because of the crack in my side that causes water to leak out on the way back to your master’s house. Because of my flaws you have to do all of this work, and you didn’t get full value from your efforts,” the pot said.

The bearer felt sorry for the cracked pot, and said to the pot: “Did you notice that there were flowers only on your side of the path, but not on the other pot’s side? That’s because I have always known about your flaw, and I took advantage of it. I planted flower seeds on your side of the path, and every day while we walk back from the stream, you’ve watered them. For two years I have been able to pick these beautiful flowers to decorate my master’s table. Without you being just the way you are, my master would not have flowers to grace his house.”

God Cares for Sufferers’ Personal Welfare
6 Having said this, he spit on the ground, made some mud with the saliva, and put it on the man's eyes. 7 “Go,” he told him, “wash in the Pool of Siloam” (this word means Sent). So the man went and washed, and came home seeing. (John 9:6-7)

Jesus did not come just to care for the mental health of the blind man, but to care for him as a real person.

The word “saw” in verse 1 implied that Jesus had already known of the man’s presence, condition and need before the disciples posed the question to Jesus. After answering their question, Jesus demonstrated that the blind man was a person to love, not a topic to discuss.

Though Jesus had used saliva to heal a deaf man (Mark 7:33) and another blind man (Mk 8:23) before by touching their ears or eyes, He did the unthinkable this time: He healed on the Sabbath (Jn 9:14), redefined the law and, in the process, angered the legalistic Pharisees. Jesus not only broke the Sabbath, He took his time, repeated his motions and tended to the patient. The word “anointed” or “put on,” meaning “smear” or “make contact,” occurs nowhere else in the Bible. Jesus rubbed, massaged and touched the blind man’s eyes lightly, patiently and compassionately. He was in no hurry to heal, the blind man was not a person to avoid and the disciples had a lesson to learn.

The risk of meeting, offending and angering religious leaders did not stop him from healing. Previously in John’s gospel, the Jews were already seeking to find Jesus, to kill him for healing a paralyzed man on the Sabbath day (John 5:14). In this final Sabbath day account in John’s gospel, would Jesus risk antagonizing the Pharisees and heal another suffering soul on Sabbath day again? Couldn’t Jesus heal from a distance? Could he not wait till the day was over, the time was right or the coast was clear? Jesus’ answer was obvious: “As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. While I am in the world, I am the light of the world (Jn 9:4-5).

A short while later, Jesus was accused of not keeping the Sabbath (John 9:16) and the blind man was banned from the synagogue for acquiescing to healing (Jn 9:22, 34). For the Pharisees, Sabbath day meant inactivity, even if it included hunger (Mt 12:1-2, Lk 14:1), danger (Mt 12:11) or sickness (Jn 5;10). So anything physical, including physical healing (Lk 13:10-14, 14:3), was out of the question.

A Jew was on his way home one Friday night. It was past midnight when he passed the house of his pious grandparents. To his surprise they were still up, the Sabbath candles burning brightly, so he went in. “Why aren't you asleep?” he asked. “It's past midnight.” His grandparents looked sad, and replied, “We can't go to sleep because of the candles. If we let them burn out, the house may catch fire; and we can't snuff them out because it's the holy Sabbath.”

Several years ago, an Israeli institute that specialized in inventing devices for religious Jews to use on the Sabbath without violating the biblical command that forbade work came up with a $10 Sabbath pen that it claimed fit the bill. The institute's director said that the pen was invented for doctors and patients and was kosher because the ink it uses disappears after a few days, becoming literally “nonexistent,” meaning no work was involved in the first place! Among the institute's popular invention is an electric timer - or Sabbath clock- that turns lights on and off since that action is considered work by the religious (San Gabriel Valley Tribune 5/24/91).

Jesus cared too much for the blind man to care for what others think of him, say about him or do to him. Jesus came to alleviate suffering, not debate suffering; he would rather put himself in danger than to leave others without hope; he was a physician, not a politician or a philosopher.

God Cares for Sufferers’ Personal Salvation
34 To this they replied, “You were steeped in sin at birth; how dare you lecture us!” And they threw him out. 35 Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” 37 Jesus said, “You have now seen him; in fact, he is the one speaking with you.” 38 Then the man said, “Lord, I believe,” and he worshiped him. 39 Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” (John 9:34-35)

Jesus has come to give dignity to those who suffer and to care for people in affliction. Not only that, He has come to find and save those who are lost. He is
the Lamb of God, who has come to take away the sin of the world (John 1:29)!

Do you know the line from the song “Amazing Grace” that says “I once was lost but now am found, was blind but now I see” was taken from this passage. I had always thought it was taken from the parable of the prodigal son, except that the lost and found phrase was not uttered by the prodigal son, but twice by the father (Lk 15:24, 32). But if you look at what the blind man’s words in verse 25, he said he was once blind but now he could see. But how was he lost? Later the Jews “threw him” literally in Greek out of the synagogue and when Jesus returned to find the blind man when He heard about the injustice, mistreatment, and plight (v 35).

More importantly, Jesus returned for the salvation of the blind man. The blind man had heard about and heard from Jesus, but had never talked to and with Him. The blind man’s three simple words - “Lord, I believe” - were an extraordinary statement of faith. There is no stronger, firmer or clearer way to express one’s belief in Jesus in the gospels though there were two other similar “I believe” utterances of faith: from the father of a demon-possessed who exclaimed, “I do believe; help me overcome my unbelief!” (Mk 9:24) and from Mary whose actual words in Greek to Jesus at the death of her brother Lazarus was, “Yes, Lord, I have believed that you are the Christ, the Son of God, who was to come into the world.” (John 11:27) Note that the demon-possessed man’s father did not call Jesus “Lord” and needed help to overcome unbelief and Mary’s belief was basically doctrinal creed- “I have believed”- and not critical faith.

Jesus, however, was not surprised by the blind man’s confession of faith but the Pharisees’ persistence in blindness. Spiritual blindness, separation from God, stubbornness of the heart is worse than social rejection. Being dead in sin is worse than being marked a pariah. Being Jesus’ captive was compensation enough for being society’s outcast. The blind man, to his surprise, discovered that the mean streets were not over, the unkind labels would not go away and a cold reception was not a thing of the past. He thought he would be treated better, nicer, kinder, but exclusion, ill treatment and facts of life remain.

However, there was a difference in the man. The blind man confessed Jesus in the face of religious persecution, repression and discrimination. He could not remain quiet, be a yes man, or play the role of victim anymore. Now, sitting alone and begging others were replaced by believing Jesus and worshipping Him. Beneath the defective eyes of this man was a seeing soul. This is what Jesus meant in John 6:29 when he said, “The work of God is this: to believe in the one he has sent.”

Conclusion: You can lose your health, your job or your money, but never lose your dignity! Blindness of heart and the loss of one’s soul is more scary than the blindness of eyes and the loss of sight. Are you a darkened and empty soul or are you a seeing and believing soul? Jesus Christ has come to judge the world, so that the blind will see and those who see will become blind. The blind man’s journey began with clarity of the mind, sight to his eyes and then faith in his heart. Are you willing to give, trust and live your life for the One who cared for your emotional, physical, and spiritual well-being? As the blind and deaf writer Helen Keller says, “There are none so blind as those who refuse to see.”

Friend of Sinners, Pt. 5: "The Shepherd and Overseer of Our Souls"

THE SHEPHERD AND OVERSEER OF OUR SOULS (LUKE 15:1-7)
An elderly farmer was brought into the hospital because he appeared confused and was thought to have had a stroke. Attempting to assess his mental state, the doctor asked, “If you have a hundred sheep in a pasture and seven escape, how many will be left?” “Zero,” replied the farmer. “No, the answer is ninety-three,” said the doctor. “Fella,” the farmer replied acerbically, “you don't know nothin' about sheep. When one of them dumb critters decides to go, they all go.”

Sheep are witless, harmless and powerless animals. Coyotes, wolves and dogs terrorize them. Even a pig is enough to head them into a panic, hurry them into good behavior or herd them into the fold, as famously captured on film in the movie “Pig.” I have read internet accounts of what harm dogs can do to sheep: Three neighborhood dogs slaughtered thirty-one sheep in one incident and two pet dogs killed sixteen in another. A church member who grew up on a farm told how, unknown to him, his pet dog had nibbled at his sheep’s ear until it was gone. Yet, the hapless sheep did not bleat in pain, make a sound or run for cover!

Sheep may be dumb, but they are valued. Traders value sheep for clothing, diners eat them for gourmet and pilgrims offer them for sacrifice. Mutton comes from sheep about three years old raised in the open country; rack of lamb comes from lambs under a year old - best reared under shelter; and sheep milk generally costs 3-4 times the price of cow milk. Today people have been known to clone them, raise them like children and even use them ingeniously in the country to cut grass, devour weeds and control brush.

In Luke 15, Jesus defended his association with sinners and tax collectors, compared sinners to lost sheep and insisted that He would stop at nothing to track them, call them and rescue them. Our Lord compares men to sheep, and He as the Great Shepherd and Overseer of your souls.

How has God demonstrated His love for sinners? What will He do for love? Why does He do the things He do?

The Great Shepherd Locates Every Sheep in the Flock
15:1 Now the tax collectors and "sinners" were all gathering around to hear him. 2 But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them." 3 Then Jesus told them this parable: 4 "Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? (Lk 15:1-4)

Belden Lane told a stirring story of prominent fourth century desert father Abba Abraham and his love for her niece, Mary:

Abba Abraham was known for his great holiness and austere living, but he was also known for his love. When his married brother in the city died, leaving a seven year old daughter with no one to care for her, Abba Abraham took her in, letting her stay in the other room herself. Her name was Mary, and through the years Mary grew into a beautiful and very devout girl, the image of her uncle, until one day a false and wicked hermit traveled by was captivated by her beauty and determined to have her. He caught her by surprise one day, sexually forced her and then left her alone in the desert in complete despair. The experience broke her. She blamed herself, thinking she could never again be forgiven. She punished herself even more by taking on the strange penance of going to a brothel in a distant city, convinced God could never forgive her.

Meanwhile Abba Abraham looked everywhere for his niece. After two years he finally learned what had happened to her and where she was. With a father’s love, he determined to win her back. So he set aside his monk’s habit, dressed in a military uniform, pulled a big hat down over his ears, borrowed a horse, and set off for the city. There he found her in a tavern where he had heard she stayed, and said to the innkeeper, “They tell me, friend, that you have a fine wench here. I’d like to have a look at her, if you would.” So he sat down, ordered a drink, and soon Mary was brought in. She didn’t recognize him. So he yelled out, “Innkeeper, make us a good supper, because I plan to make Mary with this last. I,” he said, “I’ve come a long way for the love of Mary.” And he who had tasted only bread and water for fifty years ate meat for all he was worth, all for the love of a lost daughter. After supper Mary took him to her room, for the first time they were alone. And as she bent down to take off his shoes, he said again, “I, I’ve come a long way for the love of Mary.” And then she knew who it was. She fell at his feet in tears, as suddenly she realized what he’d done for her. Abba Abraham, known for his austere life, would never have done these things if he hadn’t loved her so much and forgiven her everything. And so through his love she was able to imagine God’s love and forgiveness as well.

So she left the brothel, went back to the desert, and lived a life of great holiness, through whom many people were later healed. She is known to us today as St. Mary the harlot (Belden Lane, Bethany Press).

God cares for every sheep, the ninety nine unharmed sheep and the one missing sheep. He values healthy sheep, docile sheep, household sheep, even black sheep, lost sheep, sick sheep, inferior sheep and troublesome sheep. He identifies each one of them, searches for them one by one, counts them on his fingers, pictures them in his mind and safeguards every one of them - young or old, ram or ewe, present or missing. He distinguishes sheep by their size and shape, their likes and dislikes, their peculiar behavior and habits.

Jesus tells three parables in Luke 15. In the first story, which is the parable of the lost sheep, the percentage of the shepherd’s loss is low compared to the other two owners in the chapter. The shepherd loses one of one hundred sheep, the woman in the next parable loses one of ten coins and the father in the last parable loses one of two sons, but no matter the percentage, the shepherd misses the one lost and not the percentage left; values the sheep and not for its cost; and aims to succeed and not fail. There is no sheep a shepherd is ready to part with, assume the worst or give up for dead.

The shepherd’s love for every sheep in the flock is likened to the Great Shepherd who loves sinners who are undeserving, worthless and misguided, even the reckless, the clumsy and the nosey ones. Every loss is irreplaceable, senseless and unacceptable. Hired hands cry wolf, run for cover and blame the wayward sheep, but the Great Shepherd patiently, instinctively and tirelessly pursues the lost sheep. No employee, dog or pig can take his place, replicate his effort or match his love. Fred Smith said it powerfully: “God does not love me because I am good. He loves me because I am precious, and I am precious because Christ dies for me.”

The Great Shepherd Leads Every Sheep to the Fold
5 And when he finds it, he joyfully puts it on his shoulders 6 and goes home. (Lk 15:5-6)

The Daily Bread tells the account of a sociologist who was writing a book about the difficulties of growing up in a large family. He interviewed the mother of 13 children, mentioned several general questions and asked the question deliberately: “Do you think all children deserve the full, impartial love and attention of a mother?” “Of course,” said the mother of 13 promptly. The sociologist then asked this tough question: “Well, which of your 13 children do you love the most?” She answered, “The one who is sick until he gets well, and the one who is away until he gets home.

My mental image of the Good Shepherd previously was formed by the many pictures of a shepherd and a lamb that appeared in books, bookmarks and bookstores. The Good Shepherd in those pictures, typically, carries a photogenic little lamb like he would a child over his shoulders.

However, the picture of a composed shepherd and his poodle-like lamb is a far cry from the parable norm. The lost animal in Jesus’ story was not the size of Mary’s cute, cuddly little lamb or an average lamb that weighs 125-130 lb, but a full-grown sheep that is 150-200lbs! The shepherd was carrying an animal equal to his weight or an adult’s weight! A more realistic painting was Morgan Weistling’s “The Lord is My Shepherd,” which depicted a shepherd in the fields struggling fiercely to carry a full-size sheep on his shoulders. http://www.ldsart.com/mw181.php

Also, the shepherd in Weistling’s painting had wisely left a scarf on his shoulder to reduce the discomfort of bearing a hot, filthy and heavy sheep on his back for the long journey home. A shepherd said this about sheep: “Sheep are sticky with lanolin, smelly, loaded with dirt.” http://www.christianityonline.com/cr/7R6/7R6013.html Further, at no time at all did the said shepherd leave the sheep, stop to rest, or delay the journey.

Jesus Christ, the Shepherd and Overseer of our Souls, will climb the steepest mountain, comb the tallest grass and cover the farthest, the widest and the outermost area for a lost soul. He not only has the biggest heart, the fondest affection and the kindest compassion for a lost sinner; He has the broadest shoulders to lean on, rest upon or plop over. The Lord can lift, bear or haul an individual of any size, in any shape or condition on His shoulders. He is never ever tired of tending sheep, finding sheep or guarding sheep. And the lost sinner can rest comfortably, travel peacefully and return safely with Him.

The Great Shepherd takes the responsibility of guarding the lost sheep all upon himself. He makes sure that this time the sheep is defended, does not tire out and would not get lost again.

The Great Shepherd Loves Every Sheep in the Field
Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent. (Lk 15:6-7)

Jesus talks about three kinds for joy in his teachings. The first kind of joy is divine joy, or the joy of Christ’s indwelling. Jesus said in John 15:11, “I have told you this so that my joy ‘may be in you’ and that your joy may be complete.”

The second kind of joy is heavenly joy, or the joy of heaven beckoning. Luke 6:23 says, “Rejoice in that day and leap for joy, because great is your reward in heaven,” and Luke 10:20 says “Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.”

The last kind of joy is angelic joy, or the joy of angels celebrating. Luke 15:7 says, “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent” (15:7) and verse 10 says, “In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.”

The popular reasons people rejoice in the Old Testament include rejoicing in the bounty of the Lord (Jer 31:12), the bounty of the harvest (Isa 9:3), the bounty of His gifts (Deut 26:11) or for the works of His hands (Ps 104:31) – the wonder of life, nature and creation, or the assurance of His deliverance (Ps 9:14), love (Ps 31:7) and promise (Ps 119:162).

However, Jesus discloses God’s sole reason for joy: the repentance of a lost sinner. Friends and neighbors (v 6), heaven and earth, God and angels (Lk 15:10) celebrate the repentance, conversion and salvation of a soul. A convert is a new creature (2 Cor 5:17, Gal 6:15) or a new person, man or self (Eph 4:24). This is the only biblical passage man rejoices “with” God. Man joins God in celebration, not man rejoicing by, for or in themselves. A popular Chinese proverb says, “True gold cannot replace the prodigal son’s turnaround.”

Human or worldly happiness does not last. No celebration is like the celebration of the angels before God’s presence. No joy is greater in heaven or on earth than the joy of seeing the unsaved saved, not even beholding all the wonders of the world, all the gold in the world or all the sights of the world.

Conclusion: Jesus came across some very intolerant people who saw no possibility for despised people to be saved, but sinners heard Jesus loudly proclaimed that God can save lost souls, that everyone has a chance to repent and that the greatest joy on heaven and earth is the homecoming of a lost sinner. Are you the sheep who wandered from the fold of God? Do you know that Jesus loves you and cares for your soul? Will you return to God who is slow to anger and quick to forgive? 1 Peter 2:25 says, “For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.” Anyone who is sick for heaven, those with nowhere to go, nobody to lead and nothing to lose can turn around, head home, and find rest. The host is waiting, the committee is gathered and the Savior, your friends and neighbors are waiting.

Friend of Sinners, Pt. 6: "The Sinner's Prayer"

THE SINNER’S PRAYER (LUKE 18:9-14)
Famed Holocaust novelist Elie Wiesel tells the story of the great Rabbi Haim-Gedalia of Upshpitzin, who interceded fervently with God for an innkeeper who was notorious for his many sins.

“Very well, I forgive him,” said the Almighty. The rabbi was pleased with his success, and he began to look for sinners to defend in heaven. Only this time he could not make himself heard. The heavens were silent, and he was stumped. For his lofty ambition and effort, he did not feel closer to God or blessed by God.

Overcome with remorse, the Rabbi fasted six times for six days and asked heaven the reason for his disgrace. At the end of the week, a celestial voice told him “You were wrong to look for sinners. If God chooses to look away, you should do the same.” (Elie Wisel, The Fifth Son, quoted in Christianity Today 8/11/97)

In Luke 18:9-14, Jesus tells of the parable of a self-righteous Pharisee who entered the temple at the same time with a self-conscious tax collector, but the manner, the content and the outcome of their prayer were different. The Pharisees were the ultra orthodox Jewish party that began about 200 B.C. as a reaction to Greek influence. They were the religious right of the time, the self-appointed legal watchdogs and a powerful political group. Tax collectors were the IRS agents of old, winners of lucrative tax licenses auctioned by Rome but losers in popular opinion polls throughout the country. They were easy targets, social outcasts and running dogs.

So, does God forgive sinners who come to Him in prayer? How should sinful man approach a holy God in prayer? Why has God given the worst sinners an opportunity to repent?

God Listens to Those Who are Helpless Before Him
9 To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: 10 “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men-robbers, evildoers, adulterers-or even like this tax collector. 12 I fast twice a week and give a tenth of all I get.' 13”But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, `God, have mercy on me, a sinner.' (Lk 18: 9-13)

George Washington Carver, the brilliant inventor who made his name developing hundreds of useful agricultural products and is Time Magazine’s 20 most innovative people of the 20th century, told of his struggle to understand God when he was young.

Carver said to God, “God, tell me the mystery of the universe.” But God answered him, “That knowledge is reserved for me alone.” Carver then said, “God, tell me the mystery of the peanut.” God replied, “Well, George, that's more nearly your size.” (Adapted, “Humility” Sermonillustrations.com)

Helplessness before God is a strength and not a shame; it is not the end of the world but the beginning of knowledge, wisdom and growth. God gives strength to the weary and increases the power of the weak (Isa 40:29). Paul says, “For when I am weak, then I am strong” (2 Cor 12:10).

The tax collector approached God in fear and trembling. His feet froze like lead, stone or iron. He stood there like a statue, a pole, a piece of wood, like he was bound, punished or immobilized, as if budging one inch, taking one step or shifting his feet would doom him. The thought of his flaws, failings and faults stopped him dead in his tracks. His feet were in the temple, but his heart was so heavy and his palms were so cold. So he stood from afar, away from the altar, away from the Pharisee and away from people. How far? The Greek word for “at a distance” is the distance the disciples safely kept from Jesus when he was arrested (Luke 23:49), is the divide between the rich man’s hellish residence and Lazarus’ heavenly presence (Luke 16:23) and the space the merchants wisely made between them and Babylon at her final destruction (Rev 18:10).

The tax collector’s eyes (v 13) performed as badly as his feet. He did not dare look up, look to heaven or look to the sky. Whether he looked straight, down or closed his eyes, we do not know. It is not explained what would possibly go wrong if he would raise his eyes. Would God look straight at him? Look down on him? Or worse, look inside his heart? Eye contact with the Almighty was unthinkable to him, communion with God was too much to ask of him and understanding from God for his occupation did not pass his mind. Maybe he was afraid that taxpayers, saints and angels in heaven would accuse him before God!

The tax collector’s breast suffered the most, more than his feet and eyes. He carried out the old practice of beating one’s breast to express grief. He pounded his chest with his palm, fist and knuckles. The word “beat” in Greek characterized the beating the wicked servant gave his fellow servants in Jesus’ parable (Matt 24:49), the force of the staff the soldiers inflicted on Jesus’ head (Matt 27:30), the beating Paul suffered at the hands of rioters (Acts 21:32) and, in another instance, the mouth slapping Paul received at the order of Ananias (Acts 23:2). Ouch, how painful!

God Listens to Those Who are Honest Before Him
9 To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: 10 “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men-robbers, evildoers, adulterers-or even like this tax collector. 12 I fast twice a week and give a tenth of all I get.' 13 “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.' (Luke 18:9-13)

There’s an interesting tradition about the unusual burial arrangement of the powerful Hapsburg royal family that presided over the Hungary-Austria Empire in the 19th century. When a royal family member died, the funeral procession went from castle to castle before reaching the basemen of the state church.

A knock on the door of the church was greeted by a priest inside who asked: “Who is it?” The first answer was, “His Imperial Majesty, the Emperor of Austria,” to which the priest would reply: “I do not know him.” A pause followed before a second knock on the door was heard. The priest would again ask, “Who is it?” Again, the same answer was given, “His Imperial Majesty, The Emperor of Austria.” The priest reiterated, “I do not know him.” An awkward pause again ensued before the third and final knock on the door was heard. This time when the priest asked, “Who is it?” the right answer was given: “A poor sinner.” The priest would then open the door for the bearers of royalty.

Phillip Brooks said, “The true way to be humble is not to stoop until you are smaller than yourself, but to stand at your real height against some higher nature that will show you what the real smallness of your greatness is.” (quoted in Burning out for God, E. Skoglund, p. 11, http://www.sermonillustrations.com/humility.htm)

Praying for mercy is asking God not to give us what we deserve, what is fair, due and impending. The tax collector, to his credit, clung to the terms of God’s covenant, which states that the LORD is a merciful God and that He will not abandon or destroy Israel or forget the covenant with their forefathers (Deut 4:31). Of the 12 occurrences of the Hebrew description of God as “merciful,” 10 times it is immediately preceded or followed by the word “gracious,” (Ex 34:6, 2 Chron 30:9, Neh 9:17, 33, Ps 86:15, 103:8, 111:4, 145:8, Joel 2:13, Jonah 4:2), five times followed by the phrase “slow to anger” (Neh 9:17, Ps 103:8, 145:8, Joel 2:13, Jonah 4:2), and five times by the word “abundant” - “abounding in goodness and truth,” (Ex 34:6) “abounding in kindness,” (Neh 9:17, Joel 2:13, Jonah 4:2) “abounding in mercy and truth” (Ps 86:15) and “abounding in mercy” (Ps 103:8, Ps 145:8). The things God “did not do” to undeserving Israel because of His mercy include not abandoning or destroying them or forgetting the covenant with their forefathers (Deut 4:31), not turning his face from them if they return to him (2 Chron 30:9), not deserting them (Neh 9:17) and not putting an end to them (Neh 9:31).

The only other time the word “merciful” or “mercy” is used in the New Testament identical to the sinner’s prayer in Luke 18:13 alludes to the fact that Christ is a merciful and faithful high priest who has come to make atonement for the sins of the people (Heb 2:17).

Like the tax-collector, anyone who honestly confesses his or her sin to God receives His mercy, forgiveness and grace. In fact, only two people have confessed “I have sinned” in the Gospels - one to men and one to God. Judas confessed in vain to the chief priests and elders that he betrayed innocent blood (Mt 27:4). The prodigal son humbly confessed his wrongdoing to the Father he offended and meekly accepted forgiveness from He who was ready to forgive (Lk 15:21).

The Pharisee, on the other hand, knows little about confession and practiced plenty of profession. He repeated the word “I” shamelessly, smugly and superficially: “God, I thank you that I am not like other men-robbers, evildoers, adulterers-or even like this tax collector. I fast twice a week and give a tenth of all I get.” The Pharisee wasted his breath, saliva and time. He did not raise himself to God’s standards; he merely raised himself above the tax collector’s level, and even then he was way off base and off the mark. Unlike the tax collector, the Pharisee never acknowledged or addressed his sinful nature, arrogant pride or errant ways. His issue was with others and not himself, his confidence was in himself and not God, and his mind was far from God and neighbor. The Pharisee was so near and yet so far, talked so much but said so little, sounded so high but brought so low.

God Listens to Those Who are Humble Before Him
14 "I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." (Lk 18:14)

There were once two wicked brothers who lived a wild, unprofitable life, using their wealth to cover up the dark side of their lives. They also went to church almost every Sunday and contributed large sums to various church-related projects. And this church, one day, called a new pastor, and the church grew and needed a larger worship center.

Suddenly one of the brothers died, and the young pastor was asked to preach at his funeral. The day before the funeral, the surviving brother pulled the minister aside and handed him an envelope. “There's a check in here that is large enough to pay the entire amount you need for the new sanctuary,” he whispered. “All I ask is one favor. Tell the people at the funeral that he was a saint.” The minister gave the brother his word; he would do precisely what was asked.

The next day the young pastor spoke at the funeral service, and surprised the rich man: “This deceased man was an ungodly sinner, wicked to the core. He was unfaithful to his wife, hot-tempered with his children, ruthless in his business, and a hypocrite at church...but compared to his brother, he was a saint.” (Adapted and retold)

A church member said that in his culture pride means walking with shoulders raised to the ears.

Jesus said, “For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” (Lk 18:14)

Humility is to have a high view of God in light of God’s majesty, to have a modest view of oneself in the light of God’s mercy and to have a thoughtful view of others in light of one’s selfishness and vanity (Phil 2:2-3).

M.R. De Haan, the founder of Daily Bread, said, “Humility is something we should constantly pray for, yet never thank God that we have.”

Do not just act humbly; be humble. Do not exalt yourself; exaltation goes to God alone and comes from Him alone. Do not pray with eyes on others; pray with eyes on God. It's been said, “Three things matter in a speech: who says it, how he says it, and what he says...and the last matters the least” (Lord Morley, Quotable Quotations 363).

The tax collector’ eyes were not eyeing heaven, but his heart and mind certainly were. The Pharisee, on the other hand, looked up, looked around and looked superior, but God’s eyes and favor were not on him. Haddon Robinson said, “The proud Pharisee had a good eye on himself, a bad eye on his neighbor, and no eye on God.”

God cannot stand pride (Prov 16:5). He knows the proud from afar (Ps 138:6), mocks (Prov 3:34) and opposes them (Jas 4:6). Words and works mean little to Him.

Pride leads to a man’s downfall; he goes nowhere but downhill. Humility leads to honor (Prov 18:12) and grace (1 Pet 5:5). As God’s chosen people (Col 3:12-13), believers are to seek humility (Zech 2:3) and be humble toward one another in church (1 Peter 5:5) and all men (Titus 3:1-2).

Conclusion: Are you like the Pharisee with a chip on his shoulder? Are you sitting on your high horse? Preoccupied with self? Or would you be like Jesus who gave up His glory and came as a man, humbled himself and became obedient to death, even death on a cross (Phil 2:8)? Do you show the meek and lowly Jesus in your life? May you pray every step of the way and every moment of the day the sinner’s prayer: “God, have mercy on me, a sinner.”

Friend of Sinners, Pt. 7: "Loving People and Using Things"

LOVING PEOPLE AND USING THINGS (LUKE 19:1-10)
One of the greatest novels written, as well as my favorite Broadway musical, is Les Miserables, the story of Jean Valjean’s transformation from an uncaring and unfeeling man into a kind, noble, generous, sacrificial, and selfless man late in his life. He provided jobs to the poor, gave aid to the needy, and rescued kids off the streets in famine-stricken 19th century France, but unknown to the grateful town folks, their benefactor used to be a hardened criminal. As a 25-year-old young man he stole bread to feed his sister’s seven children and was immediately sentenced to five years of imprisonment for the crime. He considered the punishment extreme for the crime he committed, so he attempted to escape, as many as six times. The law was merciless. His sentence was eventually lengthened to 19 years, and by the time he was released, he was cold, vengeful, and hateful. He hated God, society, and the authorities for the injustices he bored.

Jean Valjean’s transformation began when he sought refuge at a church from the cold, harsh night after released from prison. Instead of thanking the priest who took him in, he repaid his host by stealing the silver plates and ladle in the church. Unfortunately, law enforcers arrested the suspiciously behaving man out on the street, found the expensive silverware on him, and brought him before the old priest for questioning.

However, the old priest did not turn Jean Valjean in; instead the priest surprised the police, dismayed the church caretakers, and changed Jean’s life forever by saying that the silverware was given Jean Valjean, not stolen, and even chided Jean Valjean for forgetting to take with him the silver candlesticks, which were worth two hundred francs – a lot of money at that time. After thanking the departing policemen, the priest sent Jean Valjean on his way with the precious candlesticks and these loving words: “My friend, before you go away, here are your candlesticks; take them. Now go in peace. By the way, my friend, when you come again, you need not come through the garden. You can always come in and go out by the front door. It is closed only with a latch, day or night. Forget not, never forget that you have promised me to use the silver to become an honest man. Jean Valjean, my brother: you belong no longer to evil, but to good. It is your soul that I am buying from you. I withdraw it from dark thoughts and from the spirit of perdition, and I give it to God!”

Jean Valjean cried for the first time in 19 years and disappeared into the night into an illustrious legacy of good works.

The transformation of Zacchaeus, who made his riches exacting money from his fellow countrymen, was a sight to behold. Zacchaeus was not just your average tax-gatherer like Matthew (Luke 5:27-28); he was the chief. If other tax-gatherers were disliked or despised, Zacchaeus was hated; if tax collection was profitable or lucrative, Zacchaeus made obscene money and he was filthy rich, one might add; and if the job did not make him notorious or odious, his height made him famous. He was the talk, the joke, and the scapegoat of Jericho residents.

However, Jesus had a different opinion and did the unthinkable. He saved the unpopular, controversial transgressors. Did Jesus not know how Zacchaeus make his money, how people hated him, and how sweet it was to laugh at his height, his misfortune or his exclusion? So why did Jesus save Zacchaeus? What Jesus said to Zacchaeus, then what Zacchaeus said to the Lord before the crowd, and finally what Jesus said to Zacchaeus before the crowd show how salvation was still possible for a dirty rotten scoundrel.

The Lord Knows the Thoughts of Sinners
19:1Jesus entered Jericho and was passing through. 2A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. 3He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way. 5When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” (Luke 19:1-5)

Two traveling angels stopped to spend the night in the home of a wealthy family. The family was rude and refused to let the angels stay in the mansion’s guest room. Instead the angels were given a space in the cold basement. As they made their bed on the hard floor, the older angel saw a hole in the wall and repaired it. When the younger angel asked why, the older angel replied, “Thing aren’t always what they seem.”

The next night the pair came to rest at the house of a very poor, but very hospitable farmer and his wife. After sharing what little food they had the couple let the angels sleep in their bed where they could have a good night’s rest. When the sun came up the next morning the angels found the farmer and his wife in tears. Their only cow, whose milk had been their sole income, lay dead in the field.

The younger angel was infuriated and asked the older angel, “How could you have let this happen? The first man had little but was willing to share everything, and you let their cow die.”

“Things are always what they seem,” the older angel replied. “When we stayed in the basement of the mansion, I noticed there was gold stored in that hole in the wall. Since the owner was so obsessed with greed and unwilling to share his good fortune, I sealed the wall so he wouldn’t find it. Then last night as we slept in the farmers bed, the angel of death came for his wife, I gave her the cow instead.

Psalms 94:11 says, “The LORD knows the thoughts of man; he knows that they are futile. Jesus knows the true thoughts of Zacchaeus. He knew who he was, where he was, when he arrived, how he felt, why he came, and more importantly, what he sought. Zacchaeus waited for Jesus but Jesus looked for and looked at him; Jesus sought, found, and beckoned Zacchaeus instead. Zacchaeus would had settle for an outdoor sermon, but Jesus asked for a private audience. Zacchaeus thought Jesus got into his house, but Jesus got into his life.

How can one hide from One who sees through people, trees, and pretense? Jesus spotted Zacchaeus perching like a bird, shaking like a leaf, and lingering like a fly. Behind the cash reserves, real estate, and bank account was a meaningless, loveless, and restless soul. Zacchaeus had money, but no friends; he had power, but no respect; he was measured by his character, patriotism, and height, and he stood condemned.

Still, Jesus walked to him, not walk from him; turned his way, and not another way; spoke to him, and not about him. The crowd must have gasped when Jesus made it a point to stop, meet, and greet Zacchaeus. The Son of God beckoned him, and reckoned him a compliant host, a lost soul, and a ready listener.

The heart is hard to discern, slow to respond and difficult to change, but Jesus takes away the front, blows off the cover, and pries open the exterior. He knows who has an open mind, a sincere heart, and a teachable spirit. Jesus did not shake, pull, or force Zacchaeus down. He didn’t need to; Zacchaeus came down and obeyed Jesus without hesitation, fanfare, or condition.

The Lord Opens the Hearts of Sinners
6So he came down at once and welcomed him gladly (Luke 19:6)

There is an old story about two brothers. They were likable young men but they had a little bit of a wild streak. It got so wild that they began earning their money by stealing sheep from the local farmers. As happens to all thieves, one day they were caught.
Rather than kill them, the villagers decided to brand the two brothers on the forehead with the letters S. T. for “Sheep Thief.” The action so embarrassed the one young man that he ran off, never to be heard from again. The other brother was so filled with remorse and repentance that he chose to stay and try to reconcile himself to the villagers whom he had wronged.

At first the villagers were skeptical. Most of them wouldn't have anything to do with him. But he was determined to make reparation for his offenses. Whenever there was sickness, the sheep thief was there to help care for the sick person. Whenever there was work that needed to be done, the sheep thief showed up to help. It made no difference whether the person was rich or poor, the sheep thief was there to lend a helping hand. Soon he was an integral part of the community, never accepting pay for anything he did. His life was totally lived for others. As a consequence, he was a friend of all and became very well respected.

Many years passed and a traveler came through the town. As he sat at the sidewalk café eating his lunch, he noticed the well respected old man with the strange brand on his forehead, sitting at a table nearby. It seemed that everybody in town stopped to pay their respects or share a kind word. Even the children stopped to play or give and receive an affectionate hug. The stranger's curiosity was peaked and he asked the café owner about the old man. “What does the strange brand on his forehead stand for?”

The café owner, a contemporary of the old man, thought for a moment then said, “It happened so long ago that I don't rightly remember. But I think it stands for “Saint.”
(http://www.stjohns-ucc.org/sermons_becoming.html)

The most hated man in Jericho was not the cold, calculated, and cruel man people thought he was. The people of Jericho agreed that a man as sinister, as savage, and as slimy as Zacchaeus had no room, time or concern for anyone, but they were wrong. The man who hardly opened his door to anyone threw open the doors of his house to Jesus - joyously, willingly, and optimistically. He climbed down like a monkey, grinned wide like a kid, and trotted over like a puppy. His blood was pumping, his heartbeat was racing, his lips were quivering, his knees were knocking, and his hands were wringing. He was beside himself with joy, he was smiling so that his jaws dropped, and he was so happy that only his teeth were seen but not his eyes.

Jesus said, “Zacchaeus, come down immediately (the word “haste”),” and Zacchaeus at once came down or made haste and came down. Twice the Greek word for haste is used with Zacchaeus (vv 5, 6). The only other time the word “haste” is used in the gospels describes the shepherds hurried trip from the countryside to Bethlehem to find the baby Jesus (Luke 2:16) after the angels told them the good news of the Savior’s birth. Jesus pressed Zacchaeus like no other and Zacchaeus passed with flying colors. The test of Zacchaeus’s sincerity before the gasping, disbelieving, and misgiving crowd was severe: he had to act fast, exert effort, and commence operation. Jesus did not shake, pull, or force Zacchaeus down. He didn’t need to; Zacchaeus slid down, jumped for joy, and leapt or sprang or dived into action, without hesitation, fanfare, or condition. Zacchaeus’s eyes sparkled, his shoulders straightened, and he felt ten feet tall and that he was on the top of the world.

Of Jesus’ 10 contacts with known sinners or sayings about them, tax collectors figured in half of those (Luke 5:27-28, Luke 7:34-35, Luke 15:1-2, Luke 18:9-10, 19:1-10). He ate with them (Lk 5:29), they gathered around Him (Lk 15:1), and the outcome was unusually positive and pleasant. Matthew (Lk 5:27) became an apostle, and Zacchaeus was the last man Jesus saved before leaving for Jerusalem.

Zacchaeus was a disgrace, a turncoat, a scab, the least likely to succeed, the least unlikely to share, and the most unlikely candidate for salvation, but Jesus diagnosed his heart like a doctor, opened his heart like a surgeon, and tended his their heart like a nurse.

Jesus did not just visit Zacchaeus’ home; He lodge there. The text did not say how long Jesus was there, but the meaning and intention are clear. He was not spending an hour, a day or an evening with Zacchaeus; he was spending at least one night there. Jesus shone the light on Zacchaeus’ new approachability, sociability, and likeability!

Jesus Transforms the Resolve of Sinners
7All the people saw this and began to mutter, “He has gone to be the guest of a `sinner.'“ 8But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” 9Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham. 10For the Son of Man came to seek and to save what was lost.” (Lk 19:7-10)

Saving Private Ryan was a very touching movie for me. It began with an old man walking hurriedly passed the flags of USA and France, ahead of his family to a cemetery, where he cried inconsolably on arrival. The scenes from his past were later told. Eight men attempted to fight their way into deep, hostile German-held territory in Normandy to bring young James Ryan home from war to his grief-stricken mother who had already lost three sons.

The commander in charge of the operation, played by Tom Hanks, died shortly before accomplishing his mission. Only two soldiers in the mission survived, and the dying commander sat on the floor and whispered in triumph and relief, “Angels on our shoulders.” The young man asked anxiously, “What, sir?” Hanks waved Ryan closer to him, and whispered with his final breath: “James, earn this, earn it.”

The movie ended with the aging Private Ryan weeping by the commander’s grave, confessing, “To be honest with you, I wasn’t sure how I’d feel coming back here. Everyday, I think about what you said to me that day on the bridge. And I lived my life the best I could, I hope that was enough, I hope that, at least in your eyes, I’ve earned what all of you have done for me.” Then he turned to his wife and asked for an answer, “Tell me I’ve led a good life.” The bewildered wife asked, “What?” “Tell me I’m a good man.” His wife answered, “You are.”

Zacchaeus understood his obnoxious past, his tattered reputation, and his distressing record better than anyone else, and he went out of his way to mend fences, correct wrongs, and improve relations. The money-conscious, people-removed, heart-hardened Zacchaeus changed his ways in a big way and in one huge move. Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” (v 8)

Jesus did not ask Zacchaeus to return the money, the crowd did not ask for a refund, and he did not do it to change opinions but to make amends. Extending help, serving Jesus, and starting anew were his motivation. He considered the gain, and not the guilt; the opportunity, and not the opposition; and the breakthrough, and not the bankruptcy. Zacchaeus experienced heart circumcision, radical change, and true repentance. He made a sweeping change, caused a big ruckus, and forged a new course – one of loving people and using things, not loving things and using people; one of looking beyond self-interest to the interests of others; and one of lifting high the name of Jesus and not falling short in the effort.

Bygones were bygones. Zacchaeus was the ugly duckling that became a beautiful swan, and rotten wood that tuned into a new leaf. The town sinner spoke for himself, shocked the people, and stood up for the One who stood with and stood by him. The Old Testament commanded defrauders, extortionists and money finders to give a full refund plus another one-fifth to their victims for restitution (Lev 6:1-5). However, Zacchaeus would give half of his possessions to the poor – 50% disappeared; he was willing to pay back four times those he defrauded – statue of limitation disregarded; and he would also give them there and then – bank interest sacrificed.

Zacchaeus was a bad, hated, and miserable person the first half of his life. He fell short and missed the mark initially but made a U-turn finally. He was Jericho’s biggest miracle – bigger than the walls falling down. The evidence of his transformation was that he opened his heart to the gospel, opened his house to Jesus, and opened his wallet to others.

Conclusion: The good news of Jesus Christ is available to all without differentiation, without prejudice, and without question. Why does Jesus bother with skunks, weasels, and vultures of society? Because He is in the business of catching people who fall, snatching sinners from Satan, attaching people to Himself, and patching relations between people. In the words of Thomas Merton, “He does not love us because we are good, but we become good when and because He loves us.” (Thomas Merton, No Man is an Island 203, San Diego: Harcourt Brace Jovanovich, Publishers, 1955). Do you hear Jesus calling you by name, knocking at your door and asking to come in? Jesus wants to enter the door of your heart, occupy the throne of your life, and make His home in your house.