The following sermon was preached on September 11, 2022 at St George’s Transcona. You can learn more about St George’s and find links to their YouTube channel by clicking here


May the words of my mouth and the meditations of all our hearts be acceptable and pleasing in your sight O Lord, for you are our rock and our redeemer. Amen.

About 15 years ago, I organized a workshop in my home.  I’d invited a great guest speaker and had a good turnout but partway through the workshop I noticed that one participant was texting on her phone. And then I couldn’t stop noticing it and I also couldn’t stop noticing that our speaker was noticing it and finding it very distracting.

And I don’t really remember much of what the speaker shared with us that day but I do remember how annoyed I was and how harshly I judged that woman for being so rude as to text throughout the workshop.

I mean the nerve of her. Who did she think she was?

After the session, I talked to Ms. Texts-a-lot and she told me that she hadn’t been texting at all, she’d actually be deeply focused on what the speaker was saying and had been taking notes.

Well, it sure would have been helpful to have that information before the workshop began. It would have changed my entire experience of the event!

In today’s gospel reading, a group of religious leaders are annoyed that Jesus is partying with the wrong people and Jesus uses a series of parables which are intended to say, “You don’t have all the information, if you knew why we were partying, you’d want to join in and party too.”[1]

But from outside appearances, Jesus is hanging out with all the wrong sorts of people – tax collectors and sinners.

Generally speaking, most people don’t really like people who collect taxes.  But in Jesus’ day, this was particularly true. I can at least rationalize that my taxes are going to pay for things I care about like universal health care and education but at that time the money was likely going to either Herod or the Romans and nobody thought that was a good idea.

Except maybe Herod and the Romans, they probably thought it was a great idea, but most likely no one who was paying taxes thought it was a good idea.

N.T. Wright posits that the people described here as “sinners” may actually have been people who were too poor to either know the law or to be able to afford to keep it properly.

Which is not always what is meant by the word “sinner,” of course.  We also read a passage from 1 Timothy today and I think that author has a different definition in mind when he describes himself as the  “the foremost of all sinners.”

But whoever the sinners in Jesus’ parable were, the impression we are given is that they were people who the religious leaders saw as kind of hopeless. Irredeemable. Not the sort of people you should spend your time or share a meal with.

So why does Jesus bother to associate with them?

Jesus tells a series of stories in response to that question.

Luke records three stories, but today we only heard two of them. The third one is often called the story of the prodigal son.

Tonight’s stories are often called the “Parable of the Lost Sheep” and the “Parable of the Lost Coin.”

Which is weird, because that’s not really what the stories are about.  Sheep can certainly wander and becomes lost, but coins can’t, someone has to lose them. And neither story is told from the perspective of the sheep or the coin.

Additionally, in our context, the word “lost” implies a permanent condition, a hopeless state but what would happen, if instead of thinking of them as “lost,” we thought of them as “missing?”  If we do that, I think we’d start to get a better sense of what Jesus is doing with these stories.

If we really want to give these stories titles, it might be more helpful to think of them as the “Parable of the Shepherd Who is Missing a Sheep,” and the “Woman Who is Missing a Coin.”  Or the parable of the shepherd who finds her missing sheep and throws a party and the parable of the woman who finds her missing coin and throws a party.

At least several times a year, preachers pretend to be experts on the care and feeding of sheep, despite the fact that most of us have never even seen a sheep up close, let alone been responsible for their well-being.  Suddenly we need to know all about sheep.

Today is one of those Sundays so… here we go.

Almost everything I know about sheep I have learned from two sources: sermons, and Sunday School room art.

For as long as I can remember, this first story was the story of a blonde haired, blue eyed man who had 100 sheep and, after putting 99 of them into a fenced in compound where they are safe and sound, he sets off in search of the one that has gone missing.

Which is not what would have happened.

First of all, the people gathered listening to Jesus would never have pictured a blonde haired, blue eyed male shepherd.

The shepherd’s skin tone and colouring would have matched their own, and the shepherd they imagined would very likely have been a woman.

Although the NRSV uses masculine pronouns, the Greek word used to describe the shepherd is a gender neutral term.

Both in Jesus’ day and in ours, shepherds in that region tend to be women and children – girls and boys.  Rachel was a shepherd, David was a shepherd when he was a young boy.

The answer to Jesus’ question, “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 she finds it,” was probably, “Not one of us. No one would do that. It’s a bad idea.”  (v.4)

Today we tend to contain animals in fields surrounded by electric fences and barns that lock securely but sheep herding was more of a free-range situation at in Jesus’ time.

Sheep didn’t get locked up safely in a barn overnight, so if you left the 99 to go and find the 1, odds are the 99 would have all wandered off or been eaten by wolves by the time you located the one.

It’s not a logical thing to do.

I mean, it’s sad to lose one sheep, but it would be ridiculous to gain that one and lose the other 99 who wandered off while you were searching.

No shepherd in her right mind would do that.

It kind of reminds me of my vegetable garden.  This year I grew a lot of tomatoes, but I don’t expect that I’m actually going to eat every single one of them, I have to tithe at least a portion of them to the neighbourhood squirrel population.

Those filthy, irritating animals who insist on taking at least one or two tomatoes every single day, taking one bite out of them, and then depositing the rest of the tomato on top of my fence.

I could try to fight this tomato tax, but I know it’s a losing battle. Instead I assume that a certain percentage of the tomatoes I grow will be lost in this manner.

And that’s likely what a sheep herder would have thought in Jesus’ day as well. Sure she wouldn’t want to lose any of her sheep but a certain amount of loss was inevitable, it’s just part of the business.

I will inevitably lose a percentage of my tomato harvest and no shepherd would go off after just one sheep, but perhaps we’d all search more carefully for a lost coin?

Well, that also depends on how much we value this coin.   Not long ago it was relatively common for people to simply throw pennies away and some people have more change just sitting in their car or their couch cushions than they do in their wallets.

And I for one have never been invited to a lost change party.

Now the coin in the parable was worth more than modern-day pocket change – it was probably about a day’s wages for a labourer – but I’ve never been invited to a lost day’s wages party either.  And spending money is an odd way to celebrate finding money.

So what on earth is Jesus getting at?

Stories like this are rich for interpretation and at different points in our lives different things will resonate more strongly with us than others.

In his book, “Transforming,” Biblical scholar Austen Hartke uses this story to reflect on the various reasons a sheep might have been separated from the herd.

He writes, “It’s incredibly comforting to imagine yourself as the lost sheep, riding back home on Jesus’ shoulders after an exciting but ill-advised adventure. There are times when this story is exactly the gospel message we need – when we need to hear that we are worthy of God’s love, and that God will risk anything to have us back home again.

But what if we imagined this story a different way? What is the lost sheep didn’t wander away from the safety and goodness of the shepherd? What is it was just trying to escape the cruelty of the flock? Sheep will occasionally pick out a flock member who doesn’t fit in – maybe because of an injury or a strange marking – and they’ll chase that individual away. There are times when I think Christians need to see ourselves more in the ninety-nine sheep who stayed put, and ask ourselves if we may have been part of the reason the lost sheep got lost in the first place.”

Austen continues, “I don’t mean to lay on the guilt too heavily here – in reality, we all have lost-sheep days and flock sheep days – but I think the metaphor holds up… what’s at stake for Jesus in this situation isn’t just that one single lost sheep, and it’s not just the ninety-nine back home. It’s the integrity of the flock as a whole. Saving just the main group or just the individual wouldn’t do any good, because the flock is more than just the sum of its parts. When Jesus goes after that lost sheep, what he’s telling the flock – what he’s telling us – is that we’re not complete without each other. ” (167-168)

Remember the context in which Jesus is telling this story.  A group of religious leaders is upset that Jesus is hanging out with the wrong sort of people.  And Jesus is saying there’s no such thing as the wrong sort of people. That he would go to extravagant lengths to restore even one person who was missing.

There are all sorts of people who, for all sorts of reasons have been told that they don’t belong in the flock.  Their economic status or their skin colour or their sexuality or their gender are different from the majority of the flock and so they are told, in subtle and not so subtle ways that they don’t belong.  They might think differently or act differently or move differently and so they are told in subtle and not so subtle ways that they don’t belong.

And so they are pushed to the edges of the flock and eventually, out of the flock entirely and they wander alone.  And the flock doesn’t even notice they’re missing.

But Jesus does.

And he’s inviting everyone, the religious leaders, the tax collectors and the sinners to notice that there are people who are missing, and to rejoice and join in the party when the one who was missing is restored to the flock.

May we hear and accept Jesus’ invitation. May we work to restore those who are missing from the flock, and may we celebrate when this happens. Because it’s a shame to miss a good party.

In the name of the Father, the Son, and the Holy Spirit. Amen.



[1] Thanks for NT Wright for this image.