Luke 15:3

KJV

And he spake this parable unto them, saying,

KJV (with Strong's)

And {G1161} he spake {G2036} this {G5026} parable {G3850} unto {G4314} them {G846}, saying {G3004},

Complete Jewish Bible

So he told them this parable:

Berean Standard Bible

Then Jesus told them this parable:

American Standard Version

And he spake unto them this parable, saying,

Commentary

### SUMMARY
Luke 15:3 serves as the pivotal introductory verse to Jesus' profound series of parables concerning lost things—the lost sheep, the lost coin, and the lost son. This verse directly follows the grumbling of the Pharisees and scribes who criticized Jesus for associating with and eating with tax collectors and sinners. By declaring, "And he spake this parable unto them, saying," Jesus signals a deliberate and illustrative teaching, directly addressing His critics while simultaneously revealing the compassionate heart of God for the lost and the immense joy in heaven over a sinner's repentance.

### CONTEXT
* **Literary Context:** Luke 15:3 acts as the immediate narrative bridge from the preceding verses (Luke 15:1-2) to the three iconic parables that follow (Luke 15:4-32). Verses 1-2 set the scene, depicting tax collectors and "sinners" drawing near to Jesus to hear Him, much to the consternation of the Pharisees and scribes, who complain, "This man receiveth sinners, and eateth with them." Jesus' response in Luke 15:3, "And he spake this parable unto them, saying," directly addresses this criticism. It frames the ensuing parables not as abstract theological lessons, but as a direct, pointed, and compassionate defense of His ministry to the marginalized and an invitation for His critics to understand God's true nature. The singular "parable" (G3850) here functions as an introduction to a *series* of parables, all of which share a common theme of loss, search, discovery, and rejoicing.
* **Historical & Cultural Context:** In first-century Jewish society, "tax collectors" were widely despised as traitors who collaborated with the Roman occupiers and often extorted their own people. "Sinners" encompassed a broad category of individuals who did not adhere to the strict interpretations of the Mosaic Law or the oral traditions of the Pharisees, including prostitutes, common laborers, and those considered morally corrupt. The Pharisees and scribes, as religious elites, prided themselves on their meticulous adherence to the Law and their separation from "sinners" to maintain ritual purity. Their grumbling in [Luke 15:2](/luke/15-2 "Luke 15:2 - The Pharisees' and Scribes' Grumbling") reflects their cultural and religious convictions that associating with such individuals would defile a righteous person, especially a respected teacher like Jesus. Jesus' act of eating with them was a profound social and religious statement, signifying acceptance and fellowship, which deeply offended the religious establishment. His use of parables was a common and effective Jewish teaching method, allowing complex truths to be conveyed through relatable earthly stories, often designed to provoke thought and self-reflection.
* **Key Themes:** This introductory verse, while brief, sets the stage for several profound themes explored throughout [Luke 15](/luke/15 "Luke 15 - The Parables of the Lost"). Firstly, it highlights **Jesus' Authority and Teaching Method**, demonstrating His deliberate use of parables to convey divine truth. Secondly, it underscores the theme of **Divine Compassion and Pursuit of the Lost**, foreshadowing the central message of the subsequent parables that God actively seeks out and rejoices over the repentance of those considered lost or outcast. This directly counters the judgmental attitude of the religious leaders. Thirdly, it introduces the theme of **Repentance and Rejoicing**, as the parables will illustrate the heavenly celebration that accompanies a sinner's return, contrasting sharply with the earthly grumbling of the self-righteous. This chapter, initiated by [Luke 15:3](/luke/15-3 "Luke 15:3 - Jesus Begins His Parables"), fundamentally reshapes the understanding of God's grace and the nature of His kingdom, emphasizing that His love extends to the marginalized and the spiritually stray.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **spake (Greek, _épō'_):** This verb (G2036) denotes a specific, definite utterance, often in the past tense. It implies that Jesus' words were not casual but a deliberate communication, a direct response to the situation at hand. Unlike broader terms for speaking, _épō_ emphasizes the act of saying something particular and pointed.
* **parable (Greek, _parabolḗ'_):** The noun (G3850) refers to a similitude or comparison, a fictitious narrative from common life that conveys a moral or spiritual truth. It signifies Jesus' chosen method of teaching here, designed to illustrate profound divine mysteries through relatable earthly scenarios, often challenging listeners to look beyond the surface.
* **saying (Greek, _légō'_):** This verb (G3004), while generally meaning "to say," often implies a more systematic or set discourse, as opposed to a mere individual expression. In this context, it suggests that the parables that follow are not random remarks but a structured, intentional teaching session, a carefully articulated response to the criticisms leveled against Him.

#### Verse Breakdown
* **"And he spake this parable unto them":** This clause establishes Jesus as the speaker and the parables as His chosen method of communication. The phrase "unto them" is crucial, identifying the direct audience as the grumbling Pharisees and scribes mentioned in [Luke 15:2](/luke/15-2 "Luke 15:2 - The Grumbling of the Pharisees and Scribes"). It indicates that the ensuing teaching is a direct, intentional response to their criticism of His association with "sinners." The singular "parable" here acts as a collective introduction to the series of three parables that follow, all unified by the theme of lostness and recovery.
* **"saying,":** This participle introduces the content of Jesus' discourse. It signals that what follows is the direct speech of Jesus, setting the stage for the powerful and illustrative narratives of the lost sheep, the lost coin, and the lost son. It emphasizes that these are not just stories, but intentional teachings designed to reveal profound spiritual truths.

#### Literary Devices
Luke 15:3 functions primarily as a **Framing Device** and an **Introduction**. It serves as a narrative bridge, signaling a shift from the description of the setting and the Pharisees' grumbling to Jesus' direct teaching. The verse acts as a **Didactic Marker**, clearly indicating that what follows is a lesson, specifically presented in the form of a parable (or a series of parables). The use of the singular "parable" to introduce multiple stories is a form of **Synecdoche**, where a part (one parable) stands for the whole (the collection of parables), emphasizing their unified theme and purpose. This verse also employs **Direct Address**, as Jesus' words are specifically "unto them," making the teaching a pointed response to His critics and highlighting the confrontational yet compassionate nature of His ministry.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 15:3, as the gateway to the parables of the lost, fundamentally redefines the nature of God's holiness and His relationship with humanity. It challenges the prevailing religious view that God's favor is reserved for the righteous and those who meticulously adhere to the Law, demonstrating instead that God's heart passionately pursues the lost and rejoices over their return. This verse sets the stage for a theology of radical grace, where divine love extends beyond human merit or societal standing, valuing every individual soul. It underscores that true righteousness is not found in separation from "sinners" but in sharing God's compassionate pursuit of them.

* [Matthew 9:12-13](/matthew/9-12-13 "Matthew 9:12-13 - Jesus Came for Sinners")
* [Ezekiel 34:16](/ezekiel/34-16 "Ezekiel 34:16 - God's Promise to Seek the Lost")
* [1 Timothy 1:15](/1_timothy/1-15 "1 Timothy 1:15 - Christ Jesus Came to Save Sinners")

### REFLECTION AND APPLICATION
Luke 15:3, though brief, carries immense weight for reflection and application in contemporary Christian life. It reminds us that Jesus' teaching was not abstract but deeply contextual, often directly addressing the spiritual needs and misconceptions of His audience. For us, this means engaging with the world around us, not retreating from it. Just as Jesus welcomed tax collectors and sinners, we are called to extend grace and fellowship to those on the margins, those considered "unworthy" by societal or even religious standards. This verse challenges any self-righteousness within us, urging us to adopt God's heart for the lost rather than the judgmental spirit of the Pharisees. It encourages us to see every individual as immensely valuable to God, prompting us to participate in the joyful pursuit of those who are spiritually adrift, knowing that heaven itself rejoices over every soul that turns to Him.

#### Questions for Reflection
* **How does Jesus' direct response to the Pharisees' grumbling challenge my own tendencies to judge or exclude others based on their past or perceived unworthiness?**
* **In what ways can I better embody Jesus' welcoming posture towards those considered "sinners" or outcasts in my community?**
* **How does the introduction of these parables encourage me to share God's heart for the lost, and what practical steps can I take to participate in His mission of seeking and saving?**

### FAQ
**Why did Jesus use parables to teach, especially in this context?**

Answer: Jesus frequently used parables (like those introduced in [Luke 15:3](/luke/15-3 "Luke 15:3 - Jesus Begins His Parables")) as a masterful teaching method for several reasons. In this specific context, parables allowed Him to convey profound spiritual truths in a way that was relatable to His diverse audience, drawing on common life experiences (like a shepherd losing a sheep or a woman losing a coin). For those with open hearts, parables illuminated divine mysteries. However, for those with hardened hearts, like the grumbling Pharisees and scribes, parables could also conceal truth, allowing them to hear but not truly understand, thereby exposing their spiritual blindness ([Matthew 13:10-13](/matthew/13-10-13 "Matthew 13:10-13 - Why Jesus Spoke in Parables")). In Luke 15, the parables served as a direct, yet indirect, rebuke and invitation to the religious leaders, challenging their judgmental attitudes by illustrating God's boundless love and joy over repentance.

### CHRIST-CENTERED FULFILLMENT
Luke 15:3, by introducing the parables of the lost, powerfully foreshadows the very essence of Christ's mission and identity. Jesus Himself is the ultimate embodiment of the seeking God depicted in these stories. He is the Good Shepherd who leaves the ninety-nine to find the one lost sheep ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd")), willingly laying down His life for His flock. He is the light that searches diligently for the lost coin, representing the immeasurable value God places on every individual soul. And most profoundly, He is the Son who perfectly reveals the Father's welcoming heart to the prodigal, demonstrating the boundless grace and unconditional love that embraces repentant sinners ([Luke 15:20](/luke/15-20 "Luke 15:20 - The Father's Welcome to the Prodigal Son")). Jesus did not merely speak about seeking the lost; He came specifically to "seek and to save that which was lost" ([Luke 19:10](/luke/19-10 "Luke 19:10 - Jesus Came to Seek and Save the Lost")). Thus, Luke 15:3 is not just an introduction to parables, but an an introduction to the very heart of the Gospel, revealing Jesus as the compassionate Savior whose entire ministry was dedicated to reconciling lost humanity to a loving God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.