Hosted by TruLight Ministries – The Place of Truth:
The Parables of the Lost Sheep and the Lost Coin (Luke 15:3–10) are the first two in a series of three. The third is the “lost son” or the “prodigal son.” Just as in other cases, Jesus taught these parables in a set of three to emphasize His point. To properly understand the message of these parables, we must recognize exactly what a parable is, and why it is used.
What is a parable?
At a basic level, a parable is a short story designed to convey a concept to be understood and/or a principle to be put into practice. This, however, tells us more about the intent of a parable than what it actually is. The word “parable” in Greek literally means, “to set beside,” as in the English word “comparison” or “similitude.” In the Jewish culture, things were explained not in terms of statistics or definitions as they are in English-speaking cultures. In the Jewish culture of biblical times, things were explained in word pictures.
Why did Jesus use parables?
Word pictures do not draw attention to technicalities (like the Jewish law) but to attitudes, concepts, and characteristics. Jesus was speaking a language that all Jews could understand, but with an emphasis on attitudes rather than the outward appearances that the Pharisees focused on (John 7:24). Parables also have an emotional impact that makes them more meaningful and memorable to those who are soft of heart. At the same time, the parables of Jesus often times remained a mystery to those with a hardened heart because parables require the listeners to be self-critical and put themselves in the appropriate place in the story. The result was that the Pharisees would “be ever hearing, but never understanding; be ever seeing, but never perceiving” (Isaiah 6:9; Psalm 78:2; Matthew 13:35).
By using parables, the teaching of Jesus remains timeless despite most changes in culture, time, and technology. For example, these two parables convey commonly understood concepts like grace, gentleness, concern, pride and others, all of which we can understand, even though the story is over two thousand years old. In Jewish culture character traits are often described in relation to objects that are universally recognized like the regularity of the sun or the refreshing nature of rain (Hosea 6:3). This also explains why poetry is the most common mode of language used in the Bible. In the case of parables specifically, the elements mentioned in them are usually representations of something else, just as in an allegory. However, an overemphasis on a particular detail in a parable tends to lead to interpretive errors. Repetitions, patterns, or changes will often help us in identifying when we should focus on a particular detail.
Why Jesus taught these parables
Let us look at the particular details of these parables. The situation in which Jesus is speaking can be seen in Luke 15:1–2. “Now the tax collectors and ‘sinners’ were all gathering around to hear him. But the Pharisees and the teachers of the law muttered, ‘This man welcomes sinners and eats with them’” (NIV). Notice that the Pharisees did not complain that Jesus is teaching sinners. Since the Pharisees thought themselves to be righteous teachers of the law and all others to be wicked, they could not condemn His preaching to “sinners,” but they thought it was inconsistent with the dignity of someone so knowledgeable in the Scriptures to “eat with them.” The presupposition behind the statement of the Pharisees, “this man welcomes sinners,” is what Jesus addresses in all three parables.
To understand the significance of the opening statement in chapter 15, we must consider that the Jewish culture is a shame/honor-driven society that used shame/honor in a way that developed a sort of caste system. Virtually everything that is done in Jewish culture brings either shame or honor. The primary motivation for what and how things are done is based on seeking honor for oneself and avoiding shame. This was the central and all-consuming preoccupation of all Jewish interaction.
In the first parable, Jesus invites His listeners to place themselves into the story with, “Suppose one of you has a hundred sheep.” In doing this Jesus is appealing to their intuitive reasoning and life experiences. As the story completes, the Pharisees in their pride refuse to see themselves as shameful “sinners,” but eagerly take the honoring label of being “righteous.” However, by the implication of their own pride, they place themselves in the position of being the less significant group of ninety-nine: “There will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.” There may be a bit of sarcasm in the reference to the Pharisees “who do not need to repent” (see Romans 3:23).
In the “lost coin” parable, the ten silver coins refers to a piece of jewelry with ten silver coins on it worn by brides. This was the equivalent of a wedding ring in modern times.
Upon careful examination of the parables, we can see that Jesus was turning His listeners’ understanding of things upside down. The Pharisees saw themselves as being the beloved of God and the “sinners” as refuse. Jesus uses the Pharisees’ prejudices against them, while encouraging the sinners with one clear message. That message is this: God has a tender, personal concern (“and when he finds it, he puts it on his shoulders,” v. 5). God has a joyous love for individuals who are lost (in sin) and are found (repent). Jesus makes it clear that the Pharisees, who thought they were close to God, were actually distant and those sinners and tax collectors were the ones God was seeking after. We see this same message in 18:9-14. There, Jesus is teaching on attitudes of prayer, but the problem he is addressing is the same as in chapter 15. In 18:14 Jesus provides the conclusion for us: “I tell you that this man, rather than the other, went home justified before God. Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”
Patterns of progression in the parables
By identifying things in common in the parables, we can gain context to help us understand the significance of otherwise subtle elements in the story. As the old saying goes, “Proper context covers a multitude of interpretive errors.” 1) The progression of value: in the first parable a sheep is lost, then a silver coin in the next, followed by a son in the third. As mentioned before, part of the power of these parables to reach the audience comes from the shame/honor aspect of their culture. To lose a sheep as a shepherd would be a very shameful thing, a coin from a piece of bridal jewelry lost in her own house would be more shameful, followed by the lost son, which was the worst of all in Jewish culture. 2) The personal progression from seeking after only 1 of 100 sheep, then 1 of 10 coins, then 1 of 2 sons. This shows the scope of God’s personal concern for individuals and would have been of great comfort to the “sinners” Jesus was teaching. 3) A change in tense in each parable regarding the rejoicing at that which was found, from future tense, to present, and then to past tense: “will be more joy” to “there is joy” and finally “had to be.” This may have communicated the certainty of God’s acceptance of those who repent. 4) The progression of earthly references to what the thing was lost in (a subtle reference to sin). The sheep was lost in open fields, the coin was lost in the dirt that was swept up, and son was in the mud of a pigsty before coming to his senses. 5) The relational power of each parable: Poor men and young boys would have related best to the shepherd and the lost sheep. Women would have related best to the lost bridal coin. The last parable dealt with everyone present by dealing with the relationship of a father and son.
Patterns of Consistency in the parables
1) The main character possesses something valuable and does not want to lose it.
2) The main character rejoices in the finding of the lost thing, but does not rejoice alone.
3) The main character (God) expresses care in either the looking or the handling of that which was lost.
4) Each thing that was lost has a personal value, not just a monetary value: shepherds care for their sheep, women cherish their bridal jewelry, and a father loves his son.
Incidentally, this first illustration of the shepherd carrying the sheep on his shoulders was the original figure used to identify Christians before people began identifying Christianity with crosses. In these parables Jesus paints with words a beautiful picture of God’s grace in His desire to see the lost return to Him. Men seek honor and avoid shame; God seeks to glorify Himself through us His sheep, His sons and daughters. Despite having ninety-nine other sheep, despite the sinful rebellion of His lost sheep, God joyfully receives it back, just as He does when we repent and return to Him.
Die Gelykenisse van die Verlore Skaap en die Verlore Muntstuk (Lukas 15:3–10) is die eerste twee in ‘n reeks van drie. Die derde is die “verlore seun” of die “verlore seun“. Net soos in ander gevalle het Jesus hierdie gelykenisse in ‘n stel van drie geleer om Sy punt te beklemtoon. Om die boodskap van hierdie gelykenisse behoorlik te verstaan, moet ons presies erken wat ‘n gelykenis is, en hoekom dit gebruik word.
Wat is ‘n gelykenis?
Op ‘n basiese vlak is ‘n gelykenis ‘n kortverhaal wat ontwerp is om ‘n konsep oor te dra wat verstaan moet word en/of ‘n beginsel wat in die praktyk toegepas moet word. Dit vertel ons egter meer oor die bedoeling van ‘n gelykenis as wat dit eintlik is. Die woord “gelykenis” in Grieks beteken letterlik “om langsaan te sit”, soos in die Engelse woord “vergelyking” of “gelykenis”. In die Joodse kultuur is dinge nie in terme van statistieke of definisies verduidelik soos in Engelssprekende kulture nie. In die Joodse kultuur van Bybelse tye is dinge in woordbeelde verduidelik.
Waarom het Jesus gelykenisse gebruik?
Woordbeelde vestig nie die aandag op tegniese aspekte (soos die Joodse wet) nie, maar op houdings, konsepte en eienskappe. Jesus het ‘n taal gepraat wat alle Jode kon verstaan, maar met ‘n klem op houdings eerder as die uiterlike voorkoms waarop die Fariseërs gefokus het (Johannes 7:24). Gelykenisse het ook ‘n emosionele impak wat hulle meer betekenisvol en onvergeetlik maak vir diegene wat sag van hart is. Terselfdertyd het die gelykenisse van Jesus dikwels ‘n misterie gebly vir diegene met ‘n verharde hart, want gelykenisse vereis dat die luisteraars selfkrities is en hulself op die regte plek in die storie plaas. Die gevolg was dat die Fariseërs “altyd sou hoor, maar nooit verstaan nie; altyd sou sien, maar nooit sien nie” (Jesaja 6:9; Psalm 78:2; Matteus 13:35).
Deur gelykenisse te gebruik, bly die leer van Jesus tydloos ten spyte van die meeste veranderinge in kultuur, tyd en tegnologie. Byvoorbeeld, hierdie twee gelykenisse dra algemeen verstaanbare konsepte soos genade, sagmoedigheid, besorgdheid, trots en ander oor, wat ons almal kan verstaan, al is die storie meer as tweeduisend jaar oud. In die Joodse kultuur word karaktertrekke dikwels beskryf in verhouding tot voorwerpe wat universeel erken word, soos die gereeldheid van die son of die verfrissende aard van reën (Hosea 6:3). Dit verklaar ook waarom poësie die mees algemene taalgebruik in die Bybel is. In die geval van gelykenisse spesifiek, is die elemente wat daarin genoem word gewoonlik voorstellings van iets anders, net soos in ‘n allegorie. ‘n Oorbeklemtoning van ‘n spesifieke detail in ‘n gelykenis lei egter gewoonlik tot interpretasiefoute. Herhalings, patrone of veranderinge sal ons dikwels help om te identifiseer wanneer ons op ‘n spesifieke detail moet fokus.
Waarom Jesus hierdie gelykenisse geleer het
Kom ons kyk na die spesifieke besonderhede van hierdie gelykenisse. Die situasie waarin Jesus praat, kan gesien word in Lukas 15:1–2. “Die tollenaars en sondaars het almal by Hom saamgekom om na Hom te luister. Maar die Fariseërs en die skrifgeleerdes het gemompel: Hierdie man verwelkom sondaars en eet saam met hulle” (NIV). Let op dat die Fariseërs nie gekla het dat Jesus sondaars leer nie. Aangesien die Fariseërs gedink het dat hulle regverdige leraars van die wet was en alle ander as goddeloos, kon hulle nie Sy prediking aan “sondaars” veroordeel nie, maar hulle het gedink dit was strydig met die waardigheid van iemand so kundig in die Skrif om “saam met hulle te eet”. Die voorveronderstelling agter die stelling van die Fariseërs, “hierdie man verwelkom sondaars”, is wat Jesus in al drie gelykenisse aanspreek.
Om die betekenis van die openingsstelling in hoofstuk 15 te verstaan, moet ons in ag neem dat die Joodse kultuur ‘n skaamte-/eergedrewe samelewing is wat skaamte/eer op ‘n manier gebruik het wat ‘n soort kastestelsel ontwikkel het. Feitlik alles wat in die Joodse kultuur gedoen word, bring óf skaamte óf eer. Die primêre motivering vir wat en hoe dinge gedoen word, is gebaseer op die soeke na eer vir jouself en die vermyding van skaamte. Dit was die sentrale en allesverterende bekommernis van alle Joodse interaksie.
In die eerste gelykenis nooi Jesus Sy luisteraars uit om hulself in die storie te plaas met: “Sê nou een van julle het honderd skape.” Deur dit te doen, appelleer Jesus na hul intuïtiewe redenasie en lewenservarings. Soos die storie voltooi word, weier die Fariseërs in hul trots om hulself as skandelike “sondaars” te sien, maar neem gretig die eerbiedwaardige etiket van “regverdig” aan. Deur die implikasie van hul eie trots plaas hulle hulself egter in die posisie om die minder belangrike groep van nege-en-negentig te wees: “Daar sal meer blydskap in die hemel wees oor een sondaar wat hom bekeer as oor nege-en-negentig regverdiges wat nie hoef te bekeer nie.” Daar mag dalk ‘n bietjie sarkasme wees in die verwysing na die Fariseërs “wat hulle nie hoef te bekeer nie” (sien Romeine 3:23).
In die gelykenis van die “verlore muntstuk” verwys die tien silwermuntstukke na ‘n juweliersware met tien silwermuntstukke daarop wat deur bruide gedra word. Dit was die ekwivalent van ‘n trouring in moderne tye.
Na noukeurige ondersoek van die gelykenisse kan ons sien dat Jesus Sy luisteraars se begrip van dinge onderstebo gekeer het. Die Fariseërs het hulself as die geliefdes van God gesien en die “sondaars” as afval. Jesus gebruik die Fariseërs se vooroordele teen hulle, terwyl Hy die sondaars met een duidelike boodskap aanmoedig. Daardie boodskap is: God het ‘n teer, persoonlike besorgdheid (“en wanneer Hy dit vind, sit Hy dit op sy skouers,” v. 5). God het ‘n vreugdevolle liefde vir individue wat verlore is (in sonde) en gevind word (bekeer). Jesus maak dit duidelik dat die Fariseërs, wat gedink het hulle was naby God, eintlik ver weg was en daardie sondaars en tollenaars was diegene na wie God gesoek het. Ons sien dieselfde boodskap in 18:9-14. Daar onderrig Jesus oor gebedshoudings, maar die probleem wat Hy aanspreek, is dieselfde as in hoofstuk 15. In 18:14 gee Jesus die gevolgtrekking vir ons: “Ek sê vir julle dat hierdie man, meer as die ander een, geregverdig voor God huis toe gegaan het. Elkeen wat homself verhoog, sal verneder word, en hy wat homself verneder, sal verhoog word.”
Patrone van progressie in die gelykenisse
Deur dinge in gemeen in die gelykenisse te identifiseer, kan ons konteks kry om ons te help om die betekenis van andersins subtiele elemente in die storie te verstaan. Soos die ou gesegde lui: “Behoorlike konteks dek ‘n menigte interpretasiefoute.” 1) Die progressie van waarde: in die eerste gelykenis is ‘n skaap verlore, dan ‘n silwermuntstuk in die volgende, gevolg deur ‘n seun in die derde. Soos voorheen genoem, kom ‘n deel van die krag van hierdie gelykenisse om die gehoor te bereik, van die skaamte/eer-aspek van hul kultuur. Om ‘n skaap as ‘n herder te verloor, sou ‘n baie skandelike ding wees, ‘n muntstuk uit ‘n stuk bruidsjuweliersware wat in haar eie huis verlore geraak het, sou meer skandelik wees, gevolg deur die verlore seun, wat die ergste van alles in die Joodse kultuur was. 2) Die persoonlike progressie van die soeke na slegs 1 uit 100 skape, dan 1 uit 10 muntstukke, dan 1 uit 2 seuns. Dit toon die omvang van God se persoonlike besorgdheid oor individue en sou van groot vertroosting gewees het vir die “sondaars” wat Jesus geleer het. 3) ‘n Verandering in tyd in elke gelykenis rakende die blydskap oor dit wat gevind is, van toekomende tyd na teenwoordige tyd, en dan na verlede tyd: “sal meer vreugde wees” na “daar is vreugde” en uiteindelik “moes wees”. Dit kon die sekerheid van God se aanvaarding van diegene wat hulle bekeer, oorgedra het. 4) Die progressie van aardse verwysings na waarin die ding verlore geraak het (’n subtiele verwysing na sonde). Die skaap was verlore in oop velde, die muntstuk was verlore in die grond wat opgevee is, en seun was in die modder van ‘n varkhok voordat hy tot sy sinne gekom het. 5) Die relasionele krag van elke gelykenis: Arm mans en jong seuns sou die beste met die herder en die verlore skaap vereenselwig het. Vroue sou die beste met die verlore bruidsmunt vereenselwig het. Die laaste gelykenis het met almal teenwoordig gehandel deur die verhouding van ‘n vader en seun te behandel.
Patrone van Konsekwentheid in die gelykenisse
1) Die hoofkarakter besit iets waardevols en wil dit nie verloor nie.
2) Die hoofkarakter is bly oor die vind van die verlore ding, maar is nie alleen bly nie.
3) Die hoofkarakter (God) spreek sorg uit in óf die soek óf die hantering van dit wat verlore was.
4) Elke ding wat verlore was, het ‘n persoonlike waarde, nie net ‘n monetêre waarde nie: herders sorg vir hul skape, vroue koester hul bruidsjuwele, en ‘n vader is lief vir sy seun.
Terloops, hierdie eerste illustrasie van die herder wat die skape op sy skouers dra, was die oorspronklike figuur wat gebruik is om Christene te identifiseer voordat mense die Christendom met kruise begin identifiseer het. In hierdie gelykenisse skilder Jesus met woorde ‘n pragtige prentjie van God se genade in Sy begeerte om die verlorenes na Hom te sien terugkeer. Mans soek eer en vermy skaamte; God soek om Homself te verheerlik deur ons, Sy skape, Sy seuns en dogters. Ten spyte daarvan dat Hy nege-en-negentig ander skape het, ten spyte van die sondige rebellie van Sy verlore skape, ontvang God dit met vreugde terug, net soos Hy doen wanneer ons ons bekeer en na Hom terugkeer.
Bible Verse and Prayer for Today;
Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.
Psalm 39:12
Prayer
Lord. You understand all languages, but the language you understand best is the language of tears. Thank you for understanding our tears. We pray in Jesus’ Name, Amen and Amen.
Bybel Vers en Gebed vir Vandag
Hoor my gebed, o HERE, en luister na my hulpgeroep; swyg nie by my trane nie, want ek is ‘n vreemdeling by U, ‘n bywoner soos al my vaders.
Psalm 39:12
Gebed
Here. U verstaan alle tale, maar die taal wat U beter verstaan, is die taal van trane. Dankie dat U ons trane verstaan. Ons bid in Jesus se Naam, Amen en Amen.
Bible Teaching of the Day
While in the custody of his enemies, David wrote, “You have kept count of my tossings; put my tears in your bottle” (Psalm 56:8, ESV). David was going through a difficult time. He begins this sad psalm with the words “Be gracious to me, O God, for man tramples on me; all day long an attacker oppresses me” (Psalm 56:1, ESV). The Philistines had captured David in Gath—David was, at the time he wrote this psalm, a prisoner of war, and he had reason to cry and be sorrowful. David says that his struggles are recorded in God’s book (verse 8), and he asks God to put his tears in His bottle. What does this poetic language mean? Does God really have a bottle where all our tears go? Are the events of our lives really written in a book?
The idea behind the keeping of “tears in a bottle” is remembrance. David is expressing a deep trust in God—God will remember his sorrow and tears and will not forget about him. David is confident that God is on his side. He says, in the midst of this troubling time, “This I know, God is for me” (Psalm 56:9, ESV) and “In God I trust; I shall not be afraid. What can man do to me?” (verse 11, ESV). God may not have an actual bottle where our tears are kept or a literal book where sorrows are recorded, but He nonetheless remembers all the things that happen in our lives, including the suffering endured for His sake. In fact, there are many instances in Scripture of God’s recognition of man’s suffering. God is a tender-hearted Father to us, a God who feels with us and weeps with us (Exodus 3:7; John 11:33–35).
The fact that God remembers us and our sufferings should be very comforting. Often, obedience and following Jesus create suffering in our lives. This should not be a surprise. Jesus spoke on multiple occasions of the suffering that accompanies discipleship. Jesus warned, “Everyone will hate you because of me” (Luke 21:17; cf. Matthew 24:9; Mark 13:13; Matthew 10:22). The Lord said that Paul would be shown “how much he must suffer for my name” (Acts 9:16). Loss—even when that loss is a result of obedience to God—creates real suffering and real tears. But God remembers our sufferings and has promised to more than compensate (Matthew 19:29).
Our tears are not futile. God knows each of His children intimately, and every tear we shed has meaning to Him. He remembers our sorrow as if He kept each tear in a bottle. In the end, He will share His joy with us when “‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4).
Bybel Lering vir die Dag
Terwyl hy in die bewaring van sy vyande was, het Dawid geskryf: “U het my gegooide goed getel; sit my trane in u kruik” (Psalm 56:8). Dawid het deur ‘n moeilike tyd gegaan. Hy begin hierdie hartseer psalm met die woorde: “Wees my genadig, o God, want die mens vertrap my; die hele dag lank verdruk ‘n aanvaller my” (Psalm 56:1). Die Filistyne het Dawid in Gat gevange geneem – Dawid was, ten tye van die skryf van hierdie psalm, ‘n krygsgevangene, en hy het rede gehad om te huil en bedroef te wees. Dawid sê dat sy stryd in God se boek opgeteken is (vers 8), en hy vra God om sy trane in Sy kruik te sit. Wat beteken hierdie poëtiese taal? Het God werklik ‘n kruik waar al ons trane heen gaan? Is die gebeure van ons lewens werklik in ‘n boek geskryf?
Die idee agter die bewaring van “trane in ‘n kruik” is herinnering. Dawid spreek ‘n diep vertroue in God uit – God sal sy hartseer en trane onthou en hom nie vergeet nie. Dawid is vol vertroue dat God aan sy kant is. Hy sê te midde van hierdie moeilike tyd: “Dit weet ek: God is vir my” (Psalm 56:9) en “Ek vertrou op God; ek sal nie vrees nie. Wat kan ‘n mens aan my doen?” (vers 11). God het dalk nie ‘n werklike kruik waarin ons trane gehou word of ‘n letterlike boek waarin smarte opgeteken word nie, maar Hy onthou nietemin al die dinge wat in ons lewens gebeur, insluitend die lyding wat vir Hom verduur word. Trouens, daar is baie gevalle in die Skrif van God se erkenning van die mens se lyding. God is ‘n teerhartige Vader vir ons, ‘n God wat met ons saamvoel en saam met ons ween (Eksodus 3:7; Johannes 11:33–35).
Die feit dat God ons en ons lyding onthou, behoort baie vertroostend te wees. Gehoorsaamheid en die navolging van Jesus skep dikwels lyding in ons lewens. Dit behoort nie ‘n verrassing te wees nie. Jesus het by verskeie geleenthede gepraat van die lyding wat met dissipelskap gepaardgaan. Jesus het gewaarsku: “Almal sal julle haat as gevolg van My” (Lukas 21:17; vgl. Matteus 24:9; Markus 13:13; Matteus 10:22). Die Here het gesê dat Paulus gewys sou word “hoeveel hy vir my Naam moet ly” (Handelinge 9:16). Verlies – selfs wanneer daardie verlies die gevolg is van gehoorsaamheid aan God – skep ware lyding en ware trane. Maar God onthou ons lyding en het belowe om meer as te vergoed (Matteus 19:29).
Ons trane is nie tevergeefs nie. God ken elkeen van Sy kinders intiem, en elke traan wat ons stort, het betekenis vir Hom. Hy onthou ons hartseer asof Hy elke traan in ‘n bottel gehou het. Uiteindelik sal Hy Sy vreugde met ons deel wanneer “‘Hy elke traan van hulle oë sal afvee. Daar sal geen dood meer wees nie’ en geen rou of geween of pyn nie, want die ou orde van dinge het verbygegaan” (Openbaring 21:4).
Today’s Devotional
The Bible never specifically mentions tears in heaven. Jesus speaks of the rejoicing that takes place in heaven when one sinner repents (Luke 15:7, 10). The Bible says that, even now, those who believe in Jesus Christ “are filled with an inexpressible and glorious joy” (1 Peter 1:8)—if our earthly lives are so characterized by joy, what must heaven be like? Surely, heaven will be a much more joyful place. By contrast, Jesus described hell as a place of weeping and “gnashing of teeth” (Luke 13:28). So, after a cursory look at Scripture, it seems that tears will be a part of hell’s domain, and heaven will be tear-free.
The promise of God has always been to take away the sorrow of His people and replace it with joy. “Weeping may stay for the night, but rejoicing comes in the morning” (Psalm 30:5). And “those who sow with tears will reap with songs of joy” (Psalm 126:5). As in all else, Jesus is our model in this. Our Lord is “the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2). Jesus’ weeping gave way to awaiting joy.
There is coming a time when God will remove all tears from His redeemed ones. “He will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove his people’s disgrace from all the earth. The Lord has spoken” (Isaiah 25:8). The apostle John quotes Isaiah’s prophecy as he records his vision of heaven in Revelation 7:17. At the very end of time, God fulfills His promise: “He will wipe every tear from their eyes” (Revelation 21:4). What’s interesting is the timing of this event: it happens after the great white throne judgment (Revelation 20:11–15) and after the creation of the new heavens and new earth (Revelation 21:1).
Consider this: if God wipes away every tear after the new creation, that means that tears could still be possible up to that point. It is conceivable, though by no means sure, that there are tears in heaven leading up to the new creation. Tears in heaven would seem out of place, but here are a few times when tears might fall, even in heaven:
1) At the judgment seat of Christ. Believers will face a time when “the quality of each person’s work” will be tested (1 Corinthians 3:13). He whose works are found to be “wood, hay or straw . . . will suffer loss but yet will be saved—even though only as one escaping through the flames” (verses 12 and 15). Suffering the loss of a reward will certainly be a sad time—could it be a time of tears in heaven, as we realize how much more we could have honored the Lord? Perhaps.
2) During the tribulation. After the fifth seal was broken, the persecution of believers during the tribulation intensifies. Many are slain by the beast or Antichrist. These martyrs are pictured in Revelation 6 as being under the altar in heaven, waiting for the Lord to enact vengeance: “They called out in a loud voice, ‘How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?’” (verse 10). These souls are in heaven, but they still remember the occasion of their death, and they seek justice. Could these individuals be shedding tears as they keep vigil? Perhaps.
3) At the eternal doom of loved ones. Assuming that people in heaven have some knowledge of what happens on earth, it might be possible that we will know when a loved one rejects Christ and passes into a godless eternity. This would be a distressing knowledge, naturally. During the great white throne judgment, will those in heaven be able to see the proceedings, and, if so, will they shed tears over those who are damned? Perhaps.
We have been speculating. There is no biblical mention of tears in heaven. Heaven will be a place of comfort, rest, fellowship, glory, praise, and joy. If there are tears, for the reasons listed above, they will all be wiped away in the eternal state. “Comfort, comfort my people, says your God” (Isaiah 40:1). And “he who was seated on the throne said, ‘I am making everything new!’” (Revelation 21:5).
Vandag se Bemoediging
Die Bybel noem nooit spesifiek trane in die hemel nie. Jesus praat van die blydskap wat in die hemel plaasvind wanneer een sondaar berou het (Lukas 15:7, 10). Die Bybel sê dat selfs nou diegene wat in Jesus Christus glo, “vervul is met ‘n onuitspreeklike en heerlike blydskap” (1 Petrus 1:8) – as ons aardse lewens so deur vreugde gekenmerk word, hoe moet die hemel dan wees? Sekerlik sal die hemel ‘n baie meer vreugdevolle plek wees. In teenstelling hiermee het Jesus die hel beskryf as ‘n plek van geween en “gekners van tande” (Lukas 13:28). Dus, na ‘n vlugtige kyk na die Skrif, lyk dit asof trane deel van die hel se domein sal wees, en die hemel sal traanvry wees.
Die belofte van God was nog altyd om die droefheid van Sy mense weg te neem en dit met vreugde te vervang. “Die geween mag dalk snags bly, maar in die môre kom daar gejuig” (Psalm 30:5). En “die wat met trane saai, sal met vreugdeliedere maai” (Psalm 126:5). Soos in alles anders, is Jesus ons model hierin. Ons Here is “die Leidsman en Voleinder van die geloof. Vir die vreugde wat Hom voorgehou is, het Hy die kruis verdra, die skande daarvan verag en aan die regterhand van die troon van God gaan sit” (Hebreërs 12:2). Jesus se geween het plek gemaak vir afwagtende vreugde.
Daar kom ‘n tyd wanneer God alle trane van sy verlostes sal wegneem. “Hy sal die dood vir ewig verswelg. Die Here Here sal die trane van alle aangesigte afvee; Hy sal die smaad van sy volk van die hele aarde af wegneem. Die Here het gespreek” (Jesaja 25:8). Die apostel Johannes haal Jesaja se profesie aan terwyl hy sy visioen van die hemel in Openbaring 7:17 opteken. Aan die einde van die tyd vervul God Sy belofte: “Hy sal elke traan van hulle oë afvee” (Openbaring 21:4). Wat interessant is, is die tydsberekening van hierdie gebeurtenis: dit gebeur na die groot wit troon oordeel (Openbaring 20:11–15) en na die skepping van die nuwe hemele en nuwe aarde (Openbaring 21:1).
Dink hieraan: as God elke traan na die nuwe skepping afvee, beteken dit dat trane tot op daardie punt steeds moontlik kan wees. Dit is denkbaar, hoewel geensins seker nie, dat daar trane in die hemel is wat lei tot die nuwe skepping. Trane in die hemel lyk dalk onvanpas, maar hier is ‘n paar keer wanneer trane kan val, selfs in die hemel:
1) By die regterstoel van Christus. Gelowiges sal ‘n tyd in die gesig staar wanneer “die kwaliteit van elke persoon se werk” getoets sal word (1 Korintiërs 3:13). Hy wie se werke gevind word om “hout, hooi of strooi te wees … sal skade ly, maar tog gered word – al is dit net soos een wat deur die vlamme ontsnap” (verse 12 en 15). Om die verlies van ‘n beloning te ly, sal beslis ‘n hartseer tyd wees – kan dit ‘n tyd van trane in die hemel wees, soos ons besef hoeveel meer ons die Here kon geëer het? Miskien.
2) Gedurende die verdrukking. Nadat die vyfde seël gebreek is, vererger die vervolging van gelowiges tydens die verdrukking. Baie word deur die dier of die Antichris doodgemaak. Hierdie martelare word in Openbaring 6 uitgebeeld asof hulle onder die altaar in die hemel is en wag vir die Here om wraak te neem: “Hulle het hardop uitgeroep: ‘Hoe lank, Here, heilig en waaragtig, voordat U die inwoners van die aarde oordeel en ons bloed wreek?’” (vers 10). Hierdie siele is in die hemel, maar hulle onthou steeds die geleentheid van hul dood, en hulle soek geregtigheid. Kan hierdie individue trane stort terwyl hulle waaksaam bly? Miskien.
3) By die ewige verdoemenis van geliefdes. As ons aanvaar dat mense in die hemel ‘n mate van kennis het van wat op aarde gebeur, is dit moontlik dat ons sal weet wanneer ‘n geliefde Christus verwerp en in ‘n goddelose ewigheid oorgaan. Dit sou natuurlik ‘n ontstellende wete wees. Sal diegene in die hemel tydens die groot wit troon-oordeel die verrigtinge kan sien, en indien wel, sal hulle trane stort oor diegene wat verdoem is? Miskien.
Ons het gespekuleer. Daar is geen Bybelse melding van trane in die hemel nie. Die hemel sal ‘n plek van troos, rus, gemeenskap, heerlikheid, lof en vreugde wees. As daar trane is, om die redes hierbo gelys, sal hulle almal in die ewige toestand afgevee word. “Troos, troos my volk, sê julle God” (Jesaja 40:1). En “Hy wat op die troon sit, het gesê: ‘Ek maak alles nuut!’” (Openbaring 21:5).
The Collectors of Manna – Women of the Word // Gaarders van Manna – Vroue van die woord
Dilize Light has Managed a TruLight Ladies Group on Telegram for the Past 6 Years and from Today . she will be Sharing her Manna with the Ladies in The TruLight Daily Manna Platform . Dilize is the only Daughter of Pastor Dirk and has been part of the Ministry since the age of 11 . Dilize is also the Radio Host for the Popular TruLight Top 10 that airs on TruLight Radio XM saturdays at 17h00′
Dilize Light bestuur die afgelope 6 jaar ‘n TruLight Damesgroep op Telegram en van vandag af sal sy haar Manna met die Dames deel op die TruLight Daaglikse Manna-platform. Dilize is die enigste dogter van Pastoor Dirk en is deel van die bediening sedert die ouderdom van 11. Dilize is ook die radio-aanbieder vir die gewilde TruLight Top 10 wat Saterdae om 17:00 op TruLight Radio XM uitgesaai word.
Noem Die Naam Jesus:
’n Kerkgroep het ’n spreker genooi om hul vergadering toe te spreek. “Praat oor God,” het die groepleier vir hom gesê, maar laat Jesus uit.
“Hoekom ?” het die man gevra.
“Wel,” het die leier verduidelik, sommige van ons prominente lede voel ongemaklik met Jesus.
“Gebruik net God en ons sal okay wees.”
Om sulke instruksies te aanvaar, was egter ’n probleem vir die spreker wat gesê het: “Sonder Jesus het ek geen boodskap nie.”
Iets soortgelyks is in die dae van die vroeë kerk van volgelinge van Jesus gevra. Plaaslike godsdiensleiers het saam beraadslaag om die dissipels te waarsku om nie oor Jesus te praat nie (Handelinge 4:17). Maar die dissipels het beter geweet. “Ons kan nie anders as om te praat oor wat ons gesien en gehoor het nie,” het hulle gesê (v.20).
Om te beweer dat ons in God glo en nie in sy Seun Jesus Christus nie, is ’n teenstrydigheid. In Johannes 10:30 beskryf Jesus duidelik die unieke verhouding tussen Homself en God: Ek en die Vader is een – en sodoende bevestig Hy sy godheid. Daarom kon Hy sê: “Glo in God; glo ook in My” (Johannes 14:1). Paulus het geweet dat Jesus die ware natuur van God is en gelyk aan God (Fil 2:6).
Ons hoef nie weg te skram van die naam Jesus nie, want verlossing word in niemand anders gevind nie, want daar is geen ander naam onder die Hemel wat aan die mensdom gegee is waardeur ons gered moet word nie (Handelinge 4:12).
Die naam van Jesus is die kern van ons geloof en ons hoop.
Mention The Name Jesus:
A church group invited a speaker to address their meeting. “Speak about God,” the group leader told him, but leave Jesus out.
“Why?” the man asked.
“Well,” the leader explained, some of our prominent members are uncomfortable with Jesus.
“Just use God and we’ll be okay.”
However, accepting such instructions was a problem for the speaker, who said, “Without Jesus, I have no message.”
Something similar was asked of followers of Jesus in the days of the early church. Local religious leaders counseled together to warn the disciples not to speak about Jesus (Acts 4:17). But the disciples knew better. “We cannot help but speak about the things we have seen and heard,” they said (v.20).
To claim to believe in God and not in his Son Jesus Christ is a contradiction in terms. In John 10:30, Jesus clearly describes the unique relationship between Himself and God: I and the Father are one – thus affirming His deity. That is why He could say: “Believe in God; believe also in Me” (John 14:1). Paul knew that Jesus is the true nature of God and equal to God (Phil 2:6).
We do not need to shy away from the name Jesus, for salvation is found in no one else, for there is no other name under heaven given among men by which we must be saved (Acts 4:12).
The name of Jesus is the core of our faith and our hope.
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PASTOOR DIRK – DIE HEILIGE GEES (DEEL 1)
PASTOOR DIRK – DIE HEILIGE GEES (DEEL 2)
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