Luke15

Jesus tells three parables—the lost sheep, the lost coin, and the prodigal son—to illustrate God's joy over repentant sinners. He addresses the murmuring Pharisees and scribes who criticize Him for associating with publicans and sinners. Each parable emphasizes the diligent search for what is lost and the great rejoicing upon its recovery, equating this joy to that in heaven over a single sinner who repents.

Jesus Welcomes Sinners

1
Now all the tax collectors and sinners were coming close to him to hear him. ​
2
The Pharisees and the scribes murmured, saying, “This man welcomes sinners, and eats with them.” ​
3
He told them this parable.

The Parable of the Lost Sheep

4
“Which of you men, if you had one hundred sheep, and lost one of them, wouldn’t leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it? ​
5
When he has found it, he carries it on his shoulders, rejoicing.
6
When he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’
7
I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. ​

The Parable of the Lost Coin

8
Or what woman, if she had ten drachma coins, if she lost one drachma coin, wouldn’t light a lamp, sweep the house, and seek diligently until she found it? ​
9
When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the drachma which I had lost.’
10
Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting.” ​

The Parable of the Lost Son

11
He said, “A certain man had two sons. ​
12
The younger of them said to his father, ‘Father, give me my share of your property.’ He divided his livelihood between them. ​
13
Not many days after, the younger son gathered all of this together and traveled into a far country. There he wasted his property with riotous living. ​
14
When he had spent all of it, there arose a severe famine in that country, and he began to be in need.
15
He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. ​
16
He wanted to fill his belly with the husks that the pigs ate, but no one gave him any.
17
But when he came to himself he said, ‘How many hired servants of my father’s have bread enough to spare, and I’m dying with hunger! ​
18
I will get up and go to my father, and will tell him, “Father, I have sinned against heaven, and in your sight. ​
19
I am no more worthy to be called your son. Make me as one of your hired servants.”’
20
“He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. ​
21
The son said to him, ‘Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.’
22
“But the father said to his servants, ‘Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. ​
23
Bring the fattened calf, kill it, and let us eat, and celebrate;
24
for this, my son, was dead, and is alive again. He was lost, and is found.’ They began to celebrate. ​
25
“Now his elder son was in the field. As he came near to the house, he heard music and dancing.
26
He called one of the servants to him, and asked what was going on.
27
He said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.’
28
But he was angry, and would not go in. Therefore his father came out, and begged him. ​
29
But he answered his father, ‘Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. ​
30
But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.’ ​
31
“He said to him, ‘Son, you are always with me, and all that is mine is yours.
32
But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.’” ​

Study Notes for Luke 15

Verse 1

Luke sets the scene for the three parables of the lost. Publicans (tax collectors) and sinners were marginalized groups, often seen by religious leaders as outside the covenant community.

Verse 2

The Pharisees and scribes objected to Jesus’ practice of table fellowship with sinners. Sharing a meal implied acceptance and intimacy, which the religious elite reserved for the ritually clean.

Verse 4

The parable emphasizes the intrinsic value of every individual to God. The shepherd’s willingness to risk the ninety-nine demonstrates the extraordinary effort God expends to seek the one who is lost.

Verse 7

This verse is the theological punchline of the first parable. The 'ninety and nine just persons' likely refers ironically to the self-righteous Pharisees who believed they needed no repentance.

Verse 8

A drachma (piece of silver) was equivalent to a day's wage, making its loss significant. This parable, involving a common domestic scene, reiterates the theme of diligent searching and great joy over recovery.

Verse 10

Joy in the presence of the angels implies that the entire heavenly realm participates in the celebration of a sinner’s repentance, confirming the divine priority of salvation.

Verse 11

This third and longest parable illustrates God’s seeking love and forgiveness, but also sharply contrasts the attitudes of the lost (sinners) and the self-righteous (Pharisees).

Verse 12

Asking for the inheritance early was a profound insult, essentially treating the father as dead. The father’s immediate compliance shows his sacrificial love and respect for his son’s autonomy.

Verse 13

The 'far country' symbolizes the complete separation from the father’s authority and presence, often understood as alienation from God through sin.

Verse 15

Feeding swine was the ultimate degradation for a Jew, as pigs were ritually unclean animals. This symbolizes the son’s utter spiritual and physical destitution.

Verse 17

The phrase 'came to himself' marks the turning point (repentance). True repentance begins with a rational recognition of one’s sinful condition and a desire to return to the source of life.

Verse 18

The son recognizes his sin is twofold: against God ('heaven') and against his earthly relationship ('before thee'). This mirrors the structure of true confession.

Verse 20

The father’s action of running violated conventional dignity for an older man, but it vividly portrays God’s active, passionate, and immediate welcome of the returning sinner.

Verse 22

The robe, ring, and shoes are tokens of immediate restoration to full sonship and honor, signifying that the father does not require the son to earn his way back as a hired servant.

Verse 24

The language of 'dead' and 'alive again' defines the theological meaning of repentance and forgiveness: sin leads to spiritual death, and restoration brings new life.

Verse 28

The elder brother represents the Pharisees (V. 2) who were morally 'near' the Father but spiritually 'far.' His anger reveals a heart that values merit and obligation over grace and relationship.

Verse 29

The elder son’s complaint reveals his view of relationship with his father as a contract based on service and obedience, rather than unconditional love.

Verse 30

The elder son refuses to acknowledge the prodigal as 'my brother,' referring to him contemptuously as 'this thy son.' This emphasizes his judgmental and unforgiving stance.

Verse 32

The father’s final words serve as an invitation to the elder brother (and the Pharisees) to share in the joy of God’s grace, underscoring that the lost are always worth celebrating when they are found.

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