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.
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Jesus Welcomes Sinners

1
Then drew near unto him all the publicans and sinners for to hear him. ​
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And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. ​
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And he spake this parable unto them, saying,

The Parable of the Lost Sheep

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What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? ​
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And when he hath found it, he layeth it on his shoulders, rejoicing.
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And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
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I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. ​

The Parable of the Lost Coin

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Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? ​
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And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
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Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. ​

The Parable of the Lost Son

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And he said, A certain man had two sons: ​
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And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. ​
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And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. ​
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And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
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And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. ​
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And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
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And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! ​
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I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, ​
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And am no more worthy to be called thy son: make me as one of thy hired servants.
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And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. ​
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And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
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But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: ​
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And bring hither the fatted calf, and kill it; and let us eat, and be merry:
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For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. ​
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Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
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And he called one of the servants, and asked what these things meant.
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And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
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And he was angry, and would not go in: therefore came his father out, and intreated him. ​
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And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: ​
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But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. ​
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And he said unto him, Son, thou art ever with me, and all that I have is thine.
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It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and 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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