이인경 목사(잃었던 사람)

Lost People

2022. 3. 27.

Yonsei University Church

Now the tax collectors and sinners were all gathering around to hear Jesus. But the Pharisees

and the teachers of the law muttered, “This man welcomes sinners and eats with them.”

Today is the fourth Sunday in Lent.

Today's message is based on the 15th chapter of the Gospel of Luke among the texts of the Bible according to the Revised Common Lectionary.

In particular, we read 15:1-2, I will also mention the following three parables.

1.

First, let's look at the context and landscape of the text.

Context and landscape of the text

- Jesus is invited to a meal at a Pharisee leader's house (an extension of Luke 14:1)

- Who was invited to the dinner?

: A person who has the ability to repay the host

- Was Jesus able to repay his master?

- Who was not/not invited to the dinner?

: A person who is unable to repay the host who invited him/her

- Uninvited tax collectors and sinners attended the dinner

- Why were tax collectors and sinners not invited/not invited?

: Is it because he is a person who cannot repay his master?

- Why did tax collectors and sinners attend?

: They flocked to Jesus to hear him speak, although not invited/uninvited.

-Jesus was a guest but acted like a master

: Jesus welcomes sinners and eats with them

: It was a meal venue hosted by a Pharisee, but it was converted to a seat hosted by Jesus.

Next, let's look at the characters in the text.

Characters

① Tax collectors and sinners

- Tax collectors and sinners all flocked to Jesus to hear him speak.

- Who are the sinners?

: In the Gospel of Luke, the sinner is an expression named from the standpoint of Jesus' adversary

: those who do not belong to the group of the Pharisees

: People who are relatively marginalized from the Jewish social order after 70 years led by the Pharisees

: those who are unable to repay what they have been given

② Pharisees and teachers of the law

: The Pharisees and the teachers of the law grumbled and said,

"This man welcomes sinners, and he eats with them."

: People (the Pharisees) were watching Jesus (Luke 14:1)

2.

To the Pharisees and the scribes who bring in sinners and raise a question about Jesus eating together, Jesus tells three parables.

The three parables are the parable of the restored sheep, the parable of the restored drachma, and the parable of the restored son.

Each parable reaches its climax in the banquet scene (verses 5-6, 9, 22-24).

And when he finds it, he joyfully puts it on his shoulders 6 and goes home. Then he calls his friends and neighbors together and says, ‘Rejoice with me; I have found my lost sheep.’

And when she finds it, she calls her friends and neighbors together and says, ‘Rejoice with me; I have found my lost coin.’

“But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. 23 Bring the fattened calf and kill it. Let’s have a feast and celebrate. 24 For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.

① Parable of the lost sheep → The joy of a man who found a lost sheep

② Parable of the recovered drachma → The joy of a woman who has regained a single lost drachma

③ Parable of the lost son → The joy of a father who found his lost little son

These three parables show the joy of those who have regained what they lost (sheep, drachma, and son).

That 'joy' contrasts with the 'complaining' of the Pharisees and scribes.

3.

Were the man's friend and neighbor rejoicing together when he found the lost sheep?

Please rejoice with me. I found my lost sheep.

Would the woman's friend and neighbor rejoice together, having regained the lost drachma?

Please rejoice with me. I found the drachma I had lost.

Would the father's eldest son rejoice as he regained his lost younger son?

I lost it and got it back, so I shall rejoice.

Jesus invites us to share the joy of regaining what we lost.

Because what was lost was originally a creature of God and a member of the community.

Jesus not only invites us to share the joy of regaining what we have lost,

He breaks down the boundaries of the exclusive legalism of the Pharisees and the scribes.

Although we are God's creatures, rather than seeking out the lost who are members of the community, could we not have prevented the lost from coming or did not rejoice in the coming?

In Jesus' day, the “lost” were the poor, the handicapped, the lame, and the blind. They were incapable of repaying the host who had invited them. They were represented as tax collectors and sinners. They did not meet the criteria of the exclusive legalism of the Pharisees.

In today's 21st century Korean society, who is the “lost person”?

Who are they?

Couldn't the lost people be those who are discriminated against in the fields of employment, goods, services, education, and administrative services for the following reasons? : Gender, disability, age, language, national origin, national origin, race, nationality, skin color, region of origin, physical condition such as appearance, marital status, pregnancy or childbirth, family and household type and situation, religion, ideology or political opinion, a criminal record for which the effect of the sentence has expired, sexual orientation, gender identity, academic background, employment type, medical history or health status, social status, etc.

Isn't it a person who exists in real life but is treated as an invisible person?

In this fourth week of Lent, let's welcome them into our cognitive guidance and practice.

Let's pray together.

Heavenly Father,

Jesus welcomed the lost and ate with them,

May we also welcome the lost and eat with them.

I pray in the name of Jesus Christ. Amen.