How the penny dropped on the Parable of the Lost Coin

How the penny dropped on the Parable of the Lost Coin

First published in Sight Magazine, 6 August 2025

This Life: How the penny dropped on the Parable of the Lost Coin

“Or suppose a woman has 10 silver coins and loses one. Doesn’t she light a lamp, sweep the house and search carefully until she finds it? And when she finds it, she calls her friends and neighbours together and says, ‘Rejoice with me; I have found my lost coin.’ In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents.” – Luke 15:8-10 (NIV)

I always thought that treasure hunters who scan the beach with metal detectors are cruel. While I understand the childhood idiom ‘finders keepers, losers weepers’, what if it was their mum who accidentally dropped her precious jewellery in the sand?

Knowing my aversion to wearing jewellery, my children persuaded me to make one exception: a birthday ring with their initials inscribed on the inside. As a widower, this gift was akin to a wedding ring.

I never wore this ring to the beach, but had a couple of scares when I dropped it during gardening. It fell silently into the soil, but I always found it within a few minutes.

Except once.

I was laying down pea straw mulch on a newly constructed, raised garden bed. My ring must have fallen off.

I raked through the straw with my fingers. Repeatedly. Fruitlessly.

My internal ‘guilt’ voice started beeping: ‘Have you not learned to remove the ring before gardening? Or at least wear gloves?’ I placated the ‘guilt’ voice: ‘no need to panic, it’s a contained garden.’

Dark clouds were gathering over the dusk sky. Time to step up the search from bare hands to tools: I used a mini hand rake and combed through the fresh mulch. Surely the ring would get hooked.

After repeatedly scouring every inch of the garden bed, it was bucketing rain. Is this a cruel joke? All this water will push the ring deeper into the soil!

Time to be creative: I had a magnet in my toolbox and attached it to the metal rake. If the magnet could pick up ferrous metals such as nails, surely it could recover my metal ring.

Nope.

By now, it was very dark and very wet, but nothing else mattered. It was time for the LED head lamp to crank up (or down?) this ‘mining’ rescue mission. I’m sure this looked very suspicious to anyone watching.

Dripping in water and guilt, my heart was racing. How could I sleep tonight when this precious ring was drowning?

I purchased a metal detector online to arrive the next morning. Surely, that would be the last (pea) straw!

But it was too hasty, too cheap and too weak.

When I updated my children, they laughed at my perseverance: “It’s just a ring. We’ll buy you another one. Not worth losing sleep and getting sick over it!”

But to me, it was not A ring, it was THE ring.

In irrational desperation, I headed to the beach to bail up a ‘treasure hunter’ with my ridiculous request. As if a stranger would drive to my house with their metal detector!

Finally, a friend offered to hire a highly sensitive metal detector for this highly sensitive ‘customer’.

Within 60 seconds, the beeping was the most beautiful sound! My beloved ring was indeed buried well beneath the soil.

My elated heart wanted to sing out loud to everyone.

Then the penny dropped: the woman who found her lost coin!

Like her, I lit a lamp, swept the garden bed, and kept searching until I celebrated.

In the parable, that small silver drachma was probably part of her bridal headdress (semedi) adorned with ten coins to symbolise the ten commandments. Those coins were akin to her wedding ring from her betrothed.

While she worried that her coin fell through the cracks in the floor, I worried that my ring fell deep into the soil. While her dark house probably lacked windows, I lacked light and worked into the night.

The Lord moves in mysterious ways and breathes new life into timeless old parables.

The ‘Rich Man and Lazarus’, and its connections with a famous song

The ‘Rich Man and Lazarus’, and its connections with a famous song

First published in Sight Magazine, 18 July 2025

Open Book: The ‘Rich Man and Lazarus’, and its connections with a famous song

Read Luke 16:19-31 (NIV)

In my childhood, Rock My Soul in the Bosom of Abraham was a contagious chorus with an elusive verse: “so high you can’t get over it, so low you can’t get under it, so wide you can’t get around it, oh rocka ma soul.” What was ‘it’?

Why would a 175-year-old dead man (Genesis 25:7) be swaying my soul in his bosom?

This African-American ‘slave song’ describes the parable of the Rich Man and Lazarus.

Jesus named the beggar at the rich man’s gate Lazarus, a Hellenised translation of the Hebrew Ele-azar (‘he whom God has helped’). This is an apt name given the preceding theme of eyes and hearts: Lazarus was invisible and insignificant to the rich man.”

For cultural context, this parable follows the parable of the shrewd manager, where Jesus responds to the “sneering” Pharisees: “You are the ones who justify yourselves in the eyes of others, but God knows your hearts” (Luke 16:15).

From his opening sentence of the parable of the Rich Man and Lazarus, Jesus directs his coded language at the Pharisees who “loved money”.

If the rich man “lived in luxury every day”, then he ordered his servants to prepare food that “fell from his table”, even on the Sabbath. This is the Sabbath law that the Pharisees accused Jesus of breaking (Mark 2:23-24).

Jesus named the beggar at the rich man’s gate Lazarus, a Hellenised translation of the Hebrew Ele-azar (‘he whom God has helped’). This is an apt name given the preceding theme of eyes and hearts: Lazarus was invisible and insignificant to the rich man.

When the two characters died simultaneously, the rich man “looked up and saw Abraham far away, with Lazarus by his side”.

First, the rich man ‘in torment’ plays the race card and calls “Father Abraham”. In the Levant, this is called waasta – expecting favour due to connection, implying that this Jewish Patriarch should pity his own children before looking after some non-descript beggar. Whatever he wills should be done in heaven, as it was in his lifetime. This is the ironic antithesis of the Lord’s prayer: “on Earth as it is in heaven” (Matthew 6:10)

Second, the rich man treats Lazarus like one of his servants: “send Lazarus to dip his finger in water and cool my tongue”. The entitled eyes and unrepentant heart of the rich man persisted in the afterlife: he knew the beggar’s name but still refused to speak to him directly.

Father Abraham addresses the rich man as “son”, which surely renders “Lazarus by his side” as an invisible brother.

Abraham turns the tables, reminding the rich man “in your lifetime you received good things, while Lazarus received bad things, but now…”. The parable drives a wedge between the Pharisees and Sadducees as the latter do not believe in resurrection (Acts 23:8).

“But now…” highlights the ironic role reversal: Now the rich man is begging “have mercy on me”. Now the rich man is “in agony”. Now the rich man wishes to be seen as Ele-azar.

Abraham responds: “a great chasm has been set in place, so that those who want to go from here to you cannot”. Perhaps this is the origin of the Rock my Soul verse “so wide, you can’t get around it…”

Third, the rich man desperately begs for a miracle: “send Lazarus to my family, for I have five brothers. Let him warn them…”. Again, he speaks about Lazarus in the third person. Again, he relegates Lazarus: from waiter to messenger.

When Abraham declines this last request, the rich man pleads “if someone from the dead goes to them, they will repent”.

The ironies are falling off his table!

Why has the rich man refused to repent or apologise directly to Lazarus?

If the black-and-white writings of ‘Moses and the Prophets’ cannot incite repentance, why would the rich man’s five brothers be convinced by the apparition of the familiar beggar whom they probably stepped over at their brother’s gate?

Is it coincidental that the Sadducee high priest Caiaphas had exactly five brothers-in-law and were all priests?

When Jesus later raised the ‘real’ Lazarus from the dead, the chief priests plotted to kill both of them (John 12:9-10), rather than repent.

The parable provides a salient warning that despite how you “justify yourselves in the eyes of others, God knows your hearts”. While wealth, reputation, waasta, sickness and poverty are all left behind, only the colour of the heart persists. The rich man remained ‘dressed in purple’, refusing to see beggar as a brother. Lazarus remained silent throughout the parable, never cursing the rich man.

Circling back to the Rock my Soul ditty, there is an inescapable coincidence: Abraham was born around 2000 BC in the ancient Sumerian city of Ur, now in Southern Iraq. All three monotheistic faiths revere Abraham. While Ab-raham means ‘father of many nations’ in Hebrew, raham/racham also means womb and mercy in local Semitic languages, especially around Ur.

How apt that Lazarus is shown mercy as he is welcomed home to the womb/bosom of Father Abraham.

The unspoken tragedy of Mr Solo and his many silos

First published in SIGHT MAGAZINE, 27 June 2025

Open Book: The unspoken tragedy of Mr Solo and his many silos

When the disciples asked Jesus “Why do you speak to the people in parables?”, He replied “Because the knowledge of the secrets of the Kingdom of Heaven has been given to you, but not them…whoever has ears, let them hear” (Matthew 13:9-11).

Thanks to the Gospel writers, we hear the spoken words of Jesus on these sacred secrets. But the unspoken in the parables can also speak volumes, especially to ‘the people’ of the Levant – where I was born.

The parable of the rich fool epitomises the duality of the spoken messages and unspoken cultural context.

In a “crowd of many thousands”, one man demands that Jesus “tell my brother to divide the inheritance with me”.

Unspoken: The local Jewish crowd would have known that the firstborn son inherits “double the share” of the other sons (Deuteronomy 21:17). They may have resented that this man opportunistically expected Jesus to overrule Mosaic law publicly.

Jesus rebukes this brother and responds with a parable: “The ground of a certain rich man yielded an abundant harvest. He thought to himself – what shall I do? I have no place to store my crops.”

This self-centred soliloquy is spoken in the singular (my italics), like the question posed by the man in the crowd. There is no we, us or indeed God in the equation.

Unspoken: God-fearing people of the land intrinsically know that this is the language of entitlement, not blessing. They cannot take credit for an ‘abundant harvest’, just as they cannot be blamed for drought and flooding.

Jesus continues: “Then he said…” (to himself).

In the Levant languages of Aramaic, Hebrew and Arabic, the word for self (nephesh/nefs) also means soul, a divine gift from God.

Unspoken: The Levant culture is family-centred. Therefore, this joyful news would call for exciting discussions with his choir: family, heirs, elders, village, partners and clients. Moreover, there is no mention of praising or consulting God about his next steps.

Instead, Mr Solo keeps singing with his possessive pronouns: “This is what I’ll do. I will tear down my barns and build bigger ones, and there I will store my surplus grain.’”

Unspoken: after Mr Solo’s chest-beating chorus, the labourers who toil under the sun would wonder – where are the verses about increasing his workers’ wages or donating to charity?

The rich man’s coda concludes: “And I’ll say to myself – you have plenty of grain laid up for many years. Take life easy. Eat, drink and be merry.”

His self-congratulatory monologue shifts into a Godless dialogue, referring to himself in the second person!

Unspoken: The Jewish crowd may have recognised that Jesus was quoting verbatim the first half of a sacred verse (Ecclesiastes 8:15): “There is nothing better for a person under the sun than to eat and drink and be glad…” They may know the second half which reminds us that life is a gift and our days are numbered: “Then joy will accompany them in their toil all the days of the life God has given them under the sun.”

Instead, Jesus ends the parable with more confronting words: ‘But God said to him – You fool! This very night, your life will be demanded from you.’

So much for the hedonistic retirement plan!

Unspoken: The crowd would be jolted by this reminder that all Mr Solo’s promises to his soul were all in vain.

Then Jesus drops a loaded question: “Then who will get what you have prepared for yourself?”

This provocation targets everyone: the brother in the crowd, Mr Solo, his Jewish audience, and us today.

Jesus could have aptly cited King Solomon – “I hated all the things I had toiled for under the sun, because I must leave them to the one who comes after me. And who knows whether that person will be wise or foolish? … This too is meaningless, a chasing after the wind” (Ecclesiastes 2:18-19, 26).

Unspoken: The crowd may ask who inherits the many silos of Mr Solo? Unlike the ‘prodigal son’ (Luke 15) and the brother in the crowd, this parable is void of any heirs. Under Roman ‘Escheatment’ law at the time, intestacy (dying without a will or descendants) may lead to the assets being transferred to the pagan occupying empire!

When this penny (Caesar’s denarius) drops, the crowd would gasp – this man was indeed a fool.

And the brother in the crowd would understand why Jesus prefaced the cautionary parable: ‘Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.’

Unspoken: What if you inherited as much as your brother today, but died tonight? “What good will it be for someone to gain the whole world, yet forfeit their soul?” (Matthew 16:26).