“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side.And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’ ”
Discussion Questions:
We will be discussion this parable during the next two studies.
Explain the parable and its lesson.
Discussion Summary:
The parable of the rich man and Lazarus is complex and filled with many fantastical elements. Overall, it depicts a reversal of circumstances between the present and the future, between this life and a time of judgement. Those who are not satisfied with the present life and seek for relief in Jesus will be rewarded in the future life (Luke 6:20-26).
Contextually, Jesus has been contrasting the present religious leaders with the poor and sinful who were responding to his message. In this parable the rich man well represents these religious leaders who had just been called out for their love of money (Luke 16:14). Their “5 brothers” in the parable (verses 27-31) are of the same class as these leaders. They are demanding a sign from Jesus that he is the Messiah (Matthew 12:39-41). But as foretold, no matter what sign is given, they will not believe because their hearts are hardened through pride.
The torment that the rich man experiences describes the judgement that will come upon this class for their rejection of Jesus (Matthew 21:42-46; Luke 11:39-52).
The beggar in this parable represents the poor, the crippled, the lame and the blind of Luke 14:24. They also represent the same class as the prodigal son of Luke 15:11-32. The beggar is named Lazarus. This points to the man Lazarus from John 11 who was raised from the dead. Instead of this causing the religious leaders to believe in Jesus, he caused them to hate him. John 11:53, “From that day on they made plans to put him [Jesus] to death.
Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are not you my workmanship in the Lord? If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord. This is my defense to those who would examine me. Do we not have the right to eat and drink? Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? Or is it only Barnabas and I who have no right to refrain from working for a living? Who serves as a soldier at his own expense? Who plants a vineyard without eating any of its fruit? Or who tends a flock without getting some of the milk? Do I say these things on human authority? Does not the Law say the same? For it is written in the Law of Moses, “You shall not muzzle an ox when it treads out the grain.” Is it for oxen that God is concerned? Does he not certainly speak for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of sharing in the crop. If we have sown spiritual things among you, is it too much if we reap material things from you? If others share this rightful claim on you, do not we even more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gospel of Christ. Do you not know that those who are employed in the temple service get their food from the temple, and those who serve at the altar share in the sacrificial offerings? In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel. But I have made no use of any of these rights, nor am I writing these things to secure any such provision. For I would rather die than have anyone deprive me of my ground for boasting. For if I preach the gospel, that gives me no ground for boasting. For necessity is laid upon me. Woe to me if I do not preach the gospel! For if I do this of my own will, I have a reward, but if not of my own will, I am still entrusted with a stewardship. What then is my reward? That in my preaching I may present the gospel free of charge, so as not to make full use of my right in the gospel. For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel, that I may share with them in its blessings. Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.
Discussion Questions:
Paul continues to answer the question: Should the Corinthian brethren eat meat offered to idols? He uses an example from his own life to illustrate his answer.
What is the example Paul refers to?
And how does exercise his rights and surrender his rights?
Discussion Summary:
The Apostle Paul uses the example of his right as an apostle to receive a salary. The brethren who he ministered to had the moral obligation to support him financially. However, Paul declined that “right” and supported himself by his own labour (Acts 18:3). Paul uses this as an example to the Corinthian believers of the benefits of giving up your rights in the spiritual interests of others. He hopes that they will apply this lesson to their own issue of whether to eat meat offered to idols.
Paul exercises his rights as an apostle. In verse 1 he establishes his authority over the Corinthian brethren to give advice, make decisions and to reprove them. Elsewhere in 1 Timothy 5:17,18 he states that those who serve well should be rewarded for their service, be given “double honor.”
Paul surrenders his rights in the interests of the spiritual rights of the brethren (verse 15) and also as a way to keep his own fleshly inclinations in check (verse 27). The attitude of faithful shepherds of the flock is that it is a privilege to be a servant for others (1 Peter 5:1,2).
The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? And if you have not been faithful in that which is another’s, who will give you that which is your own? No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. But it is easier for heaven and earth to pass away than for one dot of the Law to become void. “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.
Discussion Questions:
1) How do the lessons of these verses apply to those who heard the parable at the first advent?
2) How do the lessons of these verses apply to Christians throughout the Gospel Age?
Discussion Summary:
The verses following the parable act as a commentary on the parable. The parable was originally intended for the religious leaders of Jesus’ day. They were to compare their own feelings and behaviour to the unjust manager and realize that unlike the manager that were not shrewd enough to correct their actions. Verses 9-14 point out that one of the problems hindering this correction was their love of money. In Matthew 19:21 Jesus advises the rich ruler who wanted to follow him to “sell all that you have and feed the poor.” This he was unable to do and went away sorrowful. Verses 15-18 point out that the time of their favored relationship with God was coming to an end. They would be held accountable to the Mosiac law which they claimed to be keeping, but were not. Jesus in his ministry showed how to keep both the letter and spirit of the law. In another picture to illustrate their legal obligations Jesus used the picture of marriage and divorce. They would be unable to enter into another covenant (marry another) until they first settled with the first covenant. The Apostle Paul expands on this in Romans 7:1-4.
For Christians today, the love of money continues to be a problem. Believers are told that they might think they are rich, but in God’s eyes they are poor, blind and naked (Revelation 3:14-18). The Apostle Paul expands on the proper way to view a believer’s wealth in 1 Timothy 6:17-19. Wealth should be a servant and not a master or director of our actions (1 Corinthians 13:3).
Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up. If anyone imagines that he knows something, he does not yet know as he ought to know. But if anyone loves God, he is known by God. Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.” For although there may be so-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”— yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled. Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. But take care that this right of yours does not somehow become a stumbling block to the weak. For if anyone sees you who have knowledge eating in an idol’s temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? And so by your knowledge this weak person is destroyed, the brother for whom Christ died. Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.
Discussion Questions:
Paul now begins to address another concern of the Corinthian brethren: Is it okay to eat meat offered to idols? The Apostle Paul will discuss this general topic in the next three chapters. However, for this study we would like to concentrate on what is said in chapter 8.
1) Because this is a situation that we do not face in the modern world, what is meant by eating meat offered to idols?
2) Apparently this was not an easy issue for the brethren, so why did some think it was okay and why did some think it was wrong?
3) What is Paul’s advice on this issue in chapter 8?
Discussion Summary:
Throughout the ancient world when animals were sacrificed in a temple, only part of the meat was offered on the altar. The rest of the meat was butchered and sold for food. The majority of meat that was sold in cities came from a temple. Jews would not eat any meat that was sold at a pagan temple. During the days of the apostles this became a question for believers: Should Christians eat meat that was offered first to an idol and then sold out of a temple?
In this chapter Apostle Paul gives both sides of this question. First, he says that he believes there are no other gods so an idol is just an image (verse 4) therefore it is okay to eat the meat. Secondly, he says that not everyone has this perspective. Some still think of idols as representing other gods and so if they eat meat offered to idols they feel as if they are worshipping that god (verse 7).
The Apostle Paul’s advice is that a Christian should understand that love is more important than knowledge. We should never want to overwhelm someone who doesn’t understand our perspective. It is better to give up your preference to eat than to cause someone to violate their conscience.
True Christian liberty is to do good to others. It does not give license to cause conflicts (Romans 12:10). The Christian should be alert to not give an appearance of evil to those who are not familiar with your perspective (1 Thessalonians 5:22). The Christian should be very careful not to cause someone to sin (Matthew 18:6).
He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ So, summoning his master’s debtors one by one, he said to the first, ‘How much do you owe my master?’ He said, ‘A hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ The master commended the dishonest manager for his shrewdness. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? And if you have not been faithful in that which is another’s, who will give you that which is your own? No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. But it is easier for heaven and earth to pass away than for one dot of the Law to become void. “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.
Discussion Questions:
We would like to take this parable and its many lessons over a two week period.
For this first week we would like to explore the parable itself and discuss how it applied during the first advent.
Discussion Summary:
This parable, unlike others, should not be read as a 1 to 1 correspondency. This is not a parable that describes in symbol what is happening. It is not a parable that describes behaviour that one should emulate. Instead, by presenting an exaggerated, fantastical scenario it invites the listeners/readers to compare their own attitude and behaviour with the view of correcting themselves.
Previously, Jesus had given to the religious leaders of his day the parable of the prodigal son. That parable described their behaviour as they saw the poor and the sinners respond to Jesus’ ministry and repent. In that parable they were represented by the older son who had not wasted his inheritance. In this parable of the unjust steward, the religious leaders of the day are compared to a steward who did not manage his responsibilities properly. The dishonesty of the steward is not the point of comparison. The shrewedness of the steward is the point of comparison for the religious leaders of Jesus’ day.
Jesus identified the religious leaders as having the role of manager or steward to the rest of the nation in Matthew 23:2. But their poor management of this responsibility caused John the Baptist to deny them baptism as we read in Matthew 3:7-12. By comparing the shrewdness of the unjust steward who showed mercy to those who owed debts, they should have realized that the first steps of repentance should have been showing mercy to the poor and the sinners. This was a call for them to soften their hearts.
And he said, “There was a man who had two sons. And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. And when he had spent everything, a severe famine arose in that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him into his fields to feed pigs. And he was longing to be fed with the pods that the pigs ate, and no one gave him anything. “But when he came to himself, he said, ‘How many of my father’s hired servants have more than enough bread, but I perish here with hunger! I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.” ’ And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate. “Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ But he was angry and refused to go in. His father came out and entreated him,but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’ ”
Discussion Questions:
1) What is the lesson of this parable to the audience that heard it at the first advent?
2) What is the lesson of this parable throughout the Gospel Age?
Discussion Summary:
In this parable Jesus was able to bring the lesson of “finding what was lost” to an emotional level. It speaks to the importance of heart attitude when dealing with those who stray from God’s household and when they repent and return to God.
The religious leaders who were the intended audience of this parable were unable to rejoice when the publicans and sinners came to hear Jesus and to be healed by him. The end of the parable becomes a commentary on the heart of these leaders who showed less mercy than God. They could not even acknowledge their own brothers.
This story reveals its truth as the reader puts themselves in the position of each of the characters. The father represents the Heavenly Father who is always eager for repentence. The older brother represents the religious rulers of Jesus’ day who denied Jesus’ messiahship and prevented the unlearned people from accepting his message. The younger brother represents those who had strayed from the practice of the mosaic law. They were the “sinners” Jesus preached to.
Applying this parable to ourselves we see that we want to have the same attitude towards those who stray as the Heavenly Father does. We want to look for their return. We want to show mercy. We want to rejoice. 1 John 4:9,10 describes this God-like love, “In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God, but that he loved us and sent his son….”
Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.” But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. The husband should give to his wife her conjugal rights, and likewise the wife to her husband. For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control. Now as a concession, not a command, I say this. I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another.To the unmarried and the widows I say that it is good for them to remain single, as I am. But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion. To the married I give this charge (not I, but the Lord): the wife should not separate from her husband (but if she does, she should remain unmarried or else be reconciled to her husband), and the husband should not divorce his wife. To the rest I say (I, not the Lord) that if any brother has a wife who is an unbeliever, and she consents to live with him, he should not divorce her. If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy. But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you to peace. For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife? Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. Each one should remain in the condition in which he was called. Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. You were bought with a price; do not become bondservants of men. So, brothers, in whatever condition each was called, there let him remain with God. Now concerning the betrothed, I have no command from the Lord, but I give my judgment as one who by the Lord’s mercy is trustworthy. I think that in view of the present distress it is good for a person to remain as he is. Are you bound to a wife? Do not seek to be free. Are you free from a wife? Do not seek a wife. But if you do marry, you have not sinned, and if a betrothed woman marries, she has not sinned. Yet those who marry will have worldly troubles, and I would spare you that. This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away. I want you to be free from anxieties. The unmarried man is anxious about the things of the Lord, how to please the Lord. But the married man is anxious about worldly things, how to please his wife, and his interests are divided. And the unmarried or betrothed woman is anxious about the things of the Lord, how to be holy in body and spirit. But the married woman is anxious about worldly things, how to please her husband. I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord. If anyone thinks that he is not behaving properly toward his betrothed, if his passions are strong, and it has to be, let him do as he wishes: let them marry—it is no sin. But whoever is firmly established in his heart, being under no necessity but having his desire under control, and has determined this in his heart, to keep her as his betrothed, he will do well. So then he who marries his betrothed does well, and he who refrains from marriage will do even better. A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. Yet in my judgment she is happier if she remains as she is. And I think that I too have the Spirit of God.
Discussion Questions:
In this chapter the Apostle Paul is responding to a previous letter that the Corinthian brethren wrote to him. According to verse 1, the Corinthian brethren propose “that it is good for a man not to have sexual relations with a woman.” In other words, they were promoting celibacy for all, even within marriage. The Apostle Paul attempts in this chapter to correct this imbalanced thought.
What does Paul say about celibacy in marriage (verses 1 – 7)?
What does Paul say about marriage (verses 17 – 35), divorce (verses 10 – 16) and remarriage (verses 8-9, 39 – 40)?
And what does Paul say about the obligations a man has to his fiancée and/or a father giving away his daughters in marriage (verses 36 – 38)?
Discussion Summary:
The epistle of 1 Corinthians was written by the Apostle Paul in response to a letter sent to him by the Corinthian brethren. They had many questions and issues that they wanted Paul to answer for them. Because we do not have that first letter we are sometimes unable to fully understand the answers Paul is giving them. In this chapter, while the details remain obscure, we see that Paul is making the argument that personal convictions cannot be made into a rule for others.
When it comes to celibacy within the relationship of marriage, Paul explains that it is already too late to follow that rule. That conviction cannot be imposed upon your spouse.
When it comes to divorce, Paul explains that wanting to follow that conviction is not grounds for divorce. He quotes Jesus in Matthew 5:31,31. There Jesus explains that the Christian has stricter responsibilities to their marriage vows than was allowed under the Mosiac law.One of the reasons for this stricter responsibility is that marriage of two Christians reflects the relationship between Christ and his church (Ephesians 5:22,23; Revelation 19:6-9; 21:2).
Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.” So he told them this parable: “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy before the angels of God over one sinner who repents.”
Discussion Questions:
1) What are the lessons of these two parables to the audience that heard them at the first advent?
2) What are the lessons of these two parables throughout the Gospel Age?
Discussion Summary:
Jesus had given the parable of the invitation to the banquet in chapter 14:16-24. These parables seem to be a further commentary on those who are asked to come to the banquet after the first ones have declined. The religious leaders could not understand that they were rejecting God’s invitation through Jesus and that Jesus was extending that invitation to others who were less religious than they were (Matthew 9:9-13). These who were far from God, who were lost, had a greater appreciation for the mercy being shown them (Luke 7:47).
In Ezekiel 34:1-10 we read of a prophesy against the false shepherds of Israel. These were the religious leaders of Ezekiel’s day who preyed upon the people rather than caring for them. This should have been a harsh warning to the religious leaders of his day. Christian leaders should also heed this warning as they too are described as shepherds in 1 Peter 5:1-4.
Jesus calls the people of Israel the “lost sheep of the house of Israel” (Matthew 10:6). He also tells his apostles that he has “other sheep that are not of this fold, I must bring them also” in John 10:16. We understand this to refer to the gentiles who in God’s eyes were also lost and needed to be recovered.
God’s mercy is extended to all (1 Timothy 2:4) and as his angels rejoice at repenting sinners, so should we. We notice in verse 8 the effort the woman makes to find her lost coin and we must ask ourselves if we are making the same effort to preach the good news and support those whose faith is weak. This is a privilege of service (Romans 10:14,15).
