15 Cyprian, Bishop and Martyr of Carthage, 258. James Chisholm, Priest, 1855 was a chaplain to King James III of Scotland; the king apparently sent him to Rome for some time. In 1482, after the resignation of Richard Forbes, James Chisholm became Dean of Aberdeen. 16 Ninian, Bishop in Galloway, c. 430 is a Christian saint first mentioned in the 8th century as being an early missionary among the Pictish peoples of what is now Scotland. 17 Hildegard, 1170 was a German writer, composer, philosopher, Christian mystic, Benedictine abbess, visionary, and polymath. 18 Edward Bouverie Pusey, Priest, 1882 19 Theodore of Tarsus, Archbishop of Canterbury, 690 was the eighth Archbishop of Canterbury, best known for his reform of the English Church and establishment of a school in Canterbury. 20 John Coleridge Patteson, Bishop of Melanesia, and his Companions, Martyrs, 1871 21 Saint Matthew, Apostle and Evangelist 22 Philander Chase, Bishop of Ohio, and of Illinois, 1852 OLD TESTAMENT: Jeremiah 4: 11 - 12, 22 - 28 (RCL) Jere 4:11 (NRSV) At that time it will be said to this people and to Jerusalem: A hot wind comes from me out of the bare heights in the desert toward my poor people, not to winnow or cleanse-- 12 a wind too strong for that. Now it is I who speak in judgment against them. 22 "For my people are foolish, they do not know me; they are stupid children, they have no understanding. They are skilled in doing evil, but do not know how to do good." 23 I looked on the earth, and lo, it was waste and void; and to the heavens, and they had no light. 24 I looked on the mountains, and lo, they were quaking, and all the hills moved to and fro. 25 I looked, and lo, there was no one at all, and all the birds of the air had fled. 26 I looked, and lo, the fruitful land was a desert, and all its cities were laid in ruins before the LORD, before his fierce anger. 27 For thus says the LORD: The whole land shall be a desolation; yet I will not make a full end. 28 Because of this the earth shall mourn, and the heavens above grow black; for I have spoken, I have purposed; I have not relented nor will I turn back. Exodus 32: 7 - 14 (alt. for RCL) Exodus 32: 7 - 11, 13 - 14 (Roman Catholic) Exod 32:7 (NRSV) The LORD said to Moses, "Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; 8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, "These are your gods, O Israel, who brought you up out of the land of Egypt!'" 9 The LORD said to Moses, "I have seen this people, how stiff-necked they are. 10 Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation." 11 But Moses implored the LORD his God, and said, "O LORD, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, "It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth'? Turn from your fierce wrath; change your mind and do not bring disaster on your people. 13 Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, "I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'" 14 And the LORD changed his mind about the disaster that he planned to bring on his people. PSALM 14 (RCL) Psal 14:1 (NRSV) Fools say in their hearts, "There is no God." They are corrupt, they do abominable deeds; there is no one who does good. 2 The LORD looks down from heaven on humankind to see if there are any who are wise, who seek after God. 3 They have all gone astray, they are all alike perverse; there is no one who does good, no, not one. 4 Have they no knowledge, all the evildoers who eat up my people as they eat bread, and do not call upon the LORD? 5 There they shall be in great terror, for God is with the company of the righteous. 6 You would confound the plans of the poor, but the LORD is their refuge. 7 O that deliverance for Israel would come from Zion! When the LORD restores the fortunes of his people, Jacob will rejoice; Israel will be glad. 14 Dixit insipiens (ECUSA BCP) 1 The fool has said in his heart, “There is no God.” * All are corrupt and commit abominable acts; there is none who does any good. 2 The Lord looks down from heaven upon us all, * to see if there is any who is wise, if there is one who seeks after God. 3 Every one has proved faithless; all alike have turned bad; * there is none who does good; no, not one. 4 Have they no knowledge, all those evildoers * who eat up my people like bread and do not call upon the Lord? 5 See how they tremble with fear, * because God is in the company of the righteous. 6 Their aim is to confound the plans of the afflicted, * but the Lord is their refuge. 7 Oh, that Israel's deliverance would come out of Zion! * when the Lord restores the fortunes of his people, Jacob will rejoice and Israel be glad. Psalm 51: 1 - 10 (alt. for RCL) Psalm 51: 1 - 2, 10 - 11, 15, 17 (Roman Catholic) Psal 51:1 (NRSV) Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. 2 Wash me thoroughly from my iniquity, and cleanse me from my sin. 3 For I know my transgressions, and my sin is ever before me. 4 Against you, you alone, have I sinned, and done what is evil in your sight, so that you are justified in your sentence and blameless when you pass judgment. 5 Indeed, I was born guilty, a sinner when my mother conceived me. 6 You desire truth in the inward being; therefore teach me wisdom in my secret heart. 7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. 8 Let me hear joy and gladness; let the bones that you have crushed rejoice. 9 Hide your face from my sins, and blot out all my iniquities. 10 Create in me a clean heart, O God, and put a new and right spirit within me. 11 Do not cast me away from your presence, and do not take your holy spirit from me. 15 O Lord, open my lips, and my mouth will declare your praise. 17 The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise. Note: Verse numbering in the C of E and ECUSA Psalters and in the Roman Catholic Bible is different from the above. 51 Miserere mei, Deus (ECUSA BCP) 1 Have mercy on me, O God, according to your loving-kindness; * in your great compassion blot out my offenses. 2 Wash me through and through from my wickedness * and cleanse me from my sin. 3 For I know my transgressions, * and my sin is ever before me. . 4 Against you only have I sinned * and done what is evil in your sight. 5 And so you are justified when you speak * and upright in your judgment. 6 Indeed, I have been wicked from my birth, * a sinner from my mother's womb. 7 For behold, you look for truth deep within me, * and will make me understand wisdom secretly. 8 Purge me from my sin, and I shall be pure; * wash me, and I shall be clean indeed. 9 Make me hear of joy and gladness, * that the body you have broken may rejoice. 10 Hide your face from my sins * and blot out all my iniquities. 11 Create in me a clean heart, O God, * and renew a right spirit within me. NEW TESTAMENT: 1 Timothy 1: 12 - 17 (all) 1Tim 1:12 (NRSV) I am grateful to Christ Jesus our Lord, who has strengthened me, because he judged me faithful and appointed me to his service, 13 even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy because I had acted ignorantly in unbelief, 14 and the grace of our Lord overflowed for me with the faith and love that are in Christ Jesus. 15 The saying is sure and worthy of full acceptance, that Christ Jesus came into the world to save sinners--of whom I am the foremost. 16 But for that very reason I received mercy, so that in me, as the foremost, Jesus Christ might display the utmost patience, making me an example to those who would come to believe in him for eternal life. 17 To the King of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen. h/t Montreal Anglican The author has warned against false teachers (“teachers of the law”, v. 7) who indulge in elaborations on, and deviations from, the faith (in the sense of the facts of Christianity) rather than living the kind of life these truths demand. “Love” (v. 5) should be the basis for Christian conduct – through personal integrity, “a good conscience” and “sincere faith”. Mosaic “law is good” (v. 8) but those who have “understanding” (v. 9), who lead Christ-like lives, have no need of it. Now, in vv. 12-17, the author speaks as Paul. God has given his free gift of love to Paul, even though he previously distorted God’s message (“blasphemer”, v. 13) and persecuted Christians. God showed him mercy because he did not know Christ, “had acted ignorantly in unbelief”. The doctrine that “Christ ... came into the world to save sinners” (v. 15) is found in the gospels; it is worthy of belief (“sure”). Paul is the greatest of sinners (“foremost”) for his pre-conversion activities, but God pardoned even him. (God did seek out Paul.) As such, he is a prime “example” (v. 16) for all who come to believe, who are converted. As “King of the [earthly] ages” (v. 17) and yet “immortal, invisible”, God is transcendent. A few scholars still maintain that the author is indeed Paul, using a different scribe; however the vocabulary, style and thought are different from those of letters generally accepted as being by Paul. Verse 1: “Paul, an apostle”: Paul’s letters often begin with his claim of apostleship (see Romans 1:1; 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1, and see also Ephesians 1:1; Colossians 1:1; 2 Timothy 1:1), a claim some questioned: see 1 Corinthians 9:2 and 2 Corinthians 13:3. [CAB] Verse 1: “by the command of God ...”: The Greek is kat ‘epitagen meaning by divine revelation (as opposed to human ordinance). Paul speaks of being “called” and “set apart” in Romans 1:1 and Galatians 1:15. The “command” of God is also mentioned in 1 Corinthians 7:6, 25; Romans 16:26. [CAB] [NJBC] Verse 1: “God our Saviour and of Christ Jesus our hope ...”: Titus also emphasizes the salvation theme: see Titus 1:1-4. [NJBC] Verse 2: “Timothy”: Acts tells us that Timothy was from Lystra in Asia Minor and was the son of a Hellenic father and a Jewish mother who had become a Christian: see Acts 16:1. In Acts, Timothy is mentioned as a companion of Paul in his travels. 2 Timothy 1:5 tell us that he had become a Christian, under his mother’s and grandmother’s influence, before Paul’s arrival. 2 Timothy 3:15 says that he had known the Hebrew Scriptures since childhood. [NOAB] On the other hand, in calling him “my beloved and faithful child in the Lord” in 1 Corinthians 4:17, Paul may be saying that he brought Timothy to the faith. Later church tradition says that he became bishop of Ephesus. In this letter, he is shown to be a teacher: see 4:6, 11; 5:7. [CAB] Verse 2: “loyal”: Can also be translated as legitimate, and hence Paul’s heir. Titus 1:4 is very similar. [NJBC] Verse 2: “mercy”: Only “grace ... and peace” are wished to addressees in letters generally accepted as Pauline. 2 Timothy 1:2 also wishes “grace, mercy and peace”. “Grace” was the customary Hellenic salutation, and “peace” the Jewish one, but here (and in other New Testament letters) they go beyond the writer’s good wishes to the “grace” and “peace” given by God. [NOAB] 1 Peter 1:2; 2 Peter 1:2; Revelation 1:4 wish “grace and peace”; Jude 1:2 wishes “mercy, peace and love”; and 2 John 3 has the same wish as 1 and 2 Timothy. [CAB] Verses 3-20: Paul’s letters usually offer thanksgiving following the salutation, but this section here warns against false teaching. [CAB] Verse 3: “Macedonia”: A Roman province roughly corresponding to northern Greece. Its capital was at Thessalonica. [CAB] Perhaps Luke was “the man of Macedonia” whom Paul saw in a vision in Acts 16:9-10: “During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, ‘Come over to Macedonia and help us.’ When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them”. Verse 3: “Ephesus”: The capital city of the Roman province of Asia, the westernmost province in Asia Minor. Paul mentions his intent to stay in the city in 1 Corinthians 16:8. [CAB] Paul visited the city on both his second and third missionary journeys. Verse 3: “that you may instruct ...”: Timothy is to teach the true faith, safeguarding the deposit of faith, where some teach deviant beliefs. The verb, parangello, means teach, instruct or admonish. It, and the related noun, are key words in 1 Timothy but do not appear in 2 Timothy or Titus. See also, for example, 4:11; 5:7; 1:5, 18. [NJBC] Verse 4: “myths and endless genealogies”: They are also mentioned in 4:7 (“profane myths and old wives' tales”); 2 Timothy 4:4; Titus 1:14; 3:9; 2 Peter 1:16 (“cleverly devised myths”). [NOAB] Perhaps the author is referring to speculations (midrashim, etc.) of a Jewish nature; however, “endless genealogies” may refer to the families of divine aeons believed by Gnostics to be within the fullness of the divinity. The former reference is supported by mention of the Law in vv. 7-11. Perhaps the author is speaking of both, or of heresy in general. CAB says that various ancient texts, recently discovered, indicate fascination with the genealogies of Genesis, in order to promote esoteric cosmological and anthropological teaching. NJBC says that falsehood is a disease that only truth can remedy. He says that teaching myths and fables was a stock charge levelled by philosophers against poets. Verse 4: “divine training”: The literal translation is way of managing the household of God. [NJBC] This term speaks of Christian life as the discipline of servants in a large household. Faith in action! Another possible translation is God’s plan of salvation. [NOAB] Verse 4: “faith”: In the Pastoral Epistles, this word means the Christian religion, with its doctrines, while in letters generally accepted as being Pauline, it means the believer’s relationship to Christ. Verse 5: The “aim” is not romantic sentiment, but sharing God’s generosity with one’s neighbour. [NOAB] Verse 5: “comes from”: or deriving from. Verse 5: “a pure heart”: The author may be thinking of Psalm 51:10, where it viewed as a gift from God. [NJBC] This idea is also found in Hebrews 10:22: “let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water”. [CAB] Verse 5: “a good conscience”: Or a clear conscience. The need for such a conscience is also found in 4:2; 2 Timothy 1:3; Romans 2:15; 9:1; 1 Corinthians 8:7; 2 Corinthians 4:2; Acts 24:16 (Paul’s defence before Felix); 1 Peter 3:16. [CAB] Conscience and godliness are kin. Verse 6: Neglect of love leads to empty talk. [NOAB] Verse 6: “these”: i.e. the triad mentioned in v. 5. [CAB] Verse 7: “teachers of the law”: The opponents envisioned here have evidently presented themselves as experts on Mosaic law. [CAB] They are (from the context) Jewish Christians, but are not true to the faith. [NJBC] Verse 8: A conflation of Romans 7:14 (“For we know that the law is spiritual; but I am of the flesh, sold into slavery under sin”) and Romans 7:16 (“Now if I do what I do not want, I agree that the law is good”). [NJBC] See also Romans 7:12. [CAB] The good do not need a law to guide their conscience. Only evildoers need one. [NJBC] Verses 9-10: This list is probably based on the Ten Commandments, although some extreme instances serve as examples. [NJBC] The attention given to lists of vices in the Pastoral Letters indicates a special emphasis on morality; the lists are broadened beyond the lists Paul offers. See 6:4-5; 2 Timothy 3:2-5; Titus 3:3; 1 Corinthians 5:11; 6:9-10; Galatians 5:18-21; Romans 1:29-31. [CAB] Verse 9: Paul has written in Galatians 5:18: “... if you are led by the Spirit, you are not subject to the law”. Since “love” is the fulfilling of the Law (as Paul says in Romans 13:10; Galatians 5:6, 14), and those in Christ are no longer under it (see Romans 10:4 and Galatians 3:24-25), the Law is meant only for those who do not know the love of Christ. [CAB] Verse 11: “which he entrusted to me”: Paul has unique responsibility for transmitting the gospel, as also in Titus 1:3: “in due time he [God] revealed his word through the proclamation with which I have been entrusted by the command of God our Saviour”. [NJBC] Verses 12-17: Paul makes brief mention of his calling to be an apostle (see 1 Corinthians 15:8-11 and Galatians 1:13-16); however there are many more references to it in the post-Pauline letters: see also Colossians 1:13-29; Ephesians 3:1-11; 1 Timothy 2:7; 3:14-15; 2 Timothy 1:3-4, 11, 15-18. There are three versions of it in Acts (in various contexts): Acts 9:1-22; 22:1-6; 26:9-18. [CAB] Verses 12-14: In Acts 9:4, we read of Paul: “He fell to the ground and heard a voice saying to him, ‘Saul, Saul, why do you persecute me?’”. See also 1 Corinthians 15:9 (“I am the least of the apostles ...”); Galatians 1:13 (“... I was violently persecuting the church of God and was trying to destroy it”); Philippians 3:6 (“as to zeal, a persecutor of the church; as to righteousness under the law, blameless”). [NOAB] Verse 13: “blasphemer”: i.e. what the heretics are now; but Paul had the excuse of ignorance. V. 20 expresses hope for their conversion (“so that they may learn not to blaspheme”). [NJBC] Verse 13: “I had acted ignorantly in unbelief”: See also Acts 3:17 (Peter speaks in Solomon’s portico); 17:30 (Paul speaks in Athens). [NJBC] Verse 14: “faith ... love”: In the Pastoral Letters, “love” and “faith” are almost synonyms. See also 2:15; 4:12; 6:11; 2 Timothy 1:13; 2:22; Titus 2:2. [CAB] Verse 15: Paul never depicted his conversion in quite such stark terms: see Galatians 1:11-16 and Philippians 3:4-8. [NJBC] In Luke 5:32, Jesus says “‘I have come to call not the righteous but sinners to repentance’”, and in Luke 19:10 “‘the Son of Man came to seek out and to save the lost.’”. [CAB] Verse 15: “The saying is sure”: A formula characteristic of the letters to Timothy and Titus: see also 3:1; 4:9; 2 Timothy 2:11; Titus 3:8. [NOAB] Verse 15: “Christ Jesus ...”: Variants in the gospels are: John 3:17 ( “‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him’”) and Matthew 9:13 (“... I have come to call not the righteous but sinners”) (and parallels). [NJBC] Verse 15: “the foremost”: In Ephesians 3:8, Paul is said to be “the very least of all the saints”. [NJBC] Verse 16: “an example”: NJBC offers prototype. In 2 Timothy 1:13, Timothy is enjoined to “Hold to the standard of sound teaching that you have heard from me, in the faith and love that are in Christ Jesus”. [NJBC] Verse 17: “the King of the ages”: This is the language of Jewish post-exilic congregational prayer and praise. [NOAB] Another scholar suggests that this verse may be from an early Christian hymn. Verse 18: “I am giving you these instructions”: NJBC says that the Greek verb, paratithemai, has the sense of entrust. Its related noun is rendered as “deposit” in various translations of 6:20; 2 Timothy 1:12, 14. Thus the term deposit of faith. Verse 18: “the prophecies made earlier about you”: This is probably a reference to the homilies made at Timothy’s ordination. 4:14 says “Do not neglect the gift that is in you, which was given to you through prophecy with the laying on of hands by the council of elders”. 6:12 says “Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses”. [CAB] Verse 20: “Hymenaeus”: He is also mentioned in 2 Timothy 2:17. [NOAB] Verse 20: “Alexander”: Perhaps this is the same person as Alexander the coppersmith mentioned in 2 Timothy 4:14: he “did me great harm; the Lord will pay him back for his deeds”. [NOAB] Verse 20: “Satan”: He was considered as the source of suffering and disease as well as of moral evil: see Luke 13:16 and 2 Corinthians 12:7. Under the power of Satan, the sufferer may be moved to repentance. In 1 Corinthians 5:5, Paul says to his first readers that they “are to hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord”. The man was reportedly living “with his father’s wife” (1 Corinthians 5:1). CAB sees being “turned over to Satan” as being expelled from the Christian fellowship. GOSPEL: Luke 15: 1 - 10 (RCL) Luke 15: 1 - 10 (11 - 32) (Roman Catholic) Luke 15:1 (NRSV) Now all the tax collectors and sinners were coming near to listen to him. 2 And the Phar'isees and the scribes were grumbling and saying, "This fellow welcomes sinners and eats with them." 3 So he told them this parable: 4 "Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? 5 When he has found it, he lays it on his shoulders and rejoices. 6 And when he comes home, he calls together his friends and neighbors, saying to them, "Rejoice with me, for I have found my sheep that was lost.' 7 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. 8 "Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? 9 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.' 10 Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents." 11 Then Jesus said, "There was a man who had two sons. 12 The younger of them said to his father, "Father, give me the share of the property that will belong to me.' So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, "How many of my father's hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands." ' 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' 22 But the father said to his slaves, "Quickly, bring out a robe--the best one--and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!' And they began to celebrate. 25 "Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, "Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.' 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, "Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!' 31 Then the father said to him, "Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'" Jesus is keeping company with “tax collectors and sinners”, people avoided and despised by apparently godly people like “the Pharisees and the scribes” (v. 2). Their observation (v. 2) begs the question: are any beyond God’s mercy? Tax collectors were known for their unethical behaviour. The Roman authorities contracted out collection of taxes; how a tax collector got the money was up to him. Usury, fraud and excessive profits were common. Tax collectors worked for tax farmers, who were usually foreigners. As such, they were ritually unclean. Now Jesus defends associating with these people, using parables. Our reading includes two: vv. 4-6 and 8-9. Jesus asks if you had many and lost one, wouldn’t you search until you found it? expecting the answer of course I would! He explains the parables in v. 7 and v. 10: God is shepherd/housewife; the lost sheep/coin are people who repent, who turn to God. God willingly accepts them; in fact, he rejoices, as does the community (“friends and neighbours”, vv. 6, 9)! Neither the sheep nor the coin can find their owner; God cares about those unable to find him; he seeks them. But, as so often in a parable, there are twists to them which helps people remember them: what shepherd would leave his flock “in the wilderness” (v. 4)? The Pharisees would find God symbolized by a woman as outrageous, and first-century shepherds were considered lawless and dishonest. (The coin, v. 8 was a drachmas, a day’s wage.) Would a shepherd really care about one sheep out of 100? God is like that. Verse 1: “tax collectors and sinners”: In 5:30, “the Pharisees and their scribes” ask Jesus “‘Why do you eat and drink with tax collectors and sinners?”. [NJBC] Verse 2: “grumbling”: Or murmuring. A midrash on 2 Chronicles 20:37 counsels against associating with the godless. The whole chapter opposes this rule. [BlkLk] Verses 3-7: A possible parallel is Matthew 18:12-14, but there Jesus says “‘if he finds it’” rather than “‘until he finds it’”. Luke does emphasize all-inclusiveness. [NOAB] Verses 4-7: In John 10, Jesus also teaches using the sheep metaphor. In Ezekiel 34:11-16, sheep are a symbol for God’s people; he is the shepherd (as here). [NJBC] Verse 4: Comments: first-century shepherds were considered lawless and dishonest: unlike Old Testament shepherds. Verse 5: “rejoices”: The theme of joy suffuses this chapter: see also vv. 7, 9, 10, 23, 29, 32. Joy in this chapter has four emphases: The motifs of universality, community and soteriology (systematic interpretation of Christ’s saving work for humans and the world) are inextricably commingled. Conversion is a prerequisite for finding joy. Happiness consists in a willingness to share in God’s own joy in dispensing salvation. The call to participate in God’s love and joy is issued through Jesus. Verse 8: “coins”: The Hebrew word (and perhaps the Aramaic) for coins, zuzim, can also mean those who have moved away, departed. Perhaps Jesus uses a play on words; perhaps the lost coin is representative of those who have lost faith but can still be reached. Verse 8: “light a lamp”: A Palestinian house had a door and no windows. The woman would “sweep the house” hoping to hear a tinkle. [NJBC] Verses 11-32: A third parable on God’s joy at recovery of the lost, the parable of the Prodigal Son. In this case, the father’s rejoicing at the return of his errant son has to be explained to the son who followed tradition (as the religious establishment did) and stayed at home. [CAB]