Luke 15

The Parable of the Lost Sheep

1 Now all the tax collectors and the sinners were drawing near to hear him.

2 And both the Pharisees and the scribes were complaining, saying, "This man welcomes sinners and eats with them!"

3 So he told them this parable, saying,

4 "What man of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the grassland and go after the one that was lost until he finds it?

5 And [when he] has found [it], he places [it] on his shoulders, rejoicing.

6 And [when he] returns to [his] home, he calls together [his] friends and neighbors, saying to them, 'Rejoice with me, because I have found my sheep that was lost!'

7 I tell you that in the [same] way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance.

The Parable of the Lost Coin

8 Or what woman who has ten drachmas, if she loses one drachma, does not light a lamp and sweep the house and search carefully until she finds [it]?

9 And [when she] has found [it], she calls together [her] friends and neighbors, saying, 'Rejoice with me, because I have found the drachma that I had lost!'

10 In the [same] way, I tell you, there is joy in the presence of the angels of God over one sinner who repents."

The Parable of the Lost Son

11 And he said, "A certain man had two sons.

12 And the younger of them said to [his] father, 'Father, give me the share of the property that is coming to [me].' So he divided [his] assets between them.

13 And after not many days, the younger son gathered everything [and] went on a journey to a distant country, and there he squandered his wealth [by] living wastefully.

14 And [after] he had spent everything, there was a severe famine throughout that country, and he began to be in need.

15 And he went [and] hired himself out to one of the citizens of that country, and he sent him into his fields to tend pigs.

16 And he was longing to fill his stomach with the carob pods that the pigs were eating, and no one was giving [anything] to him.

17 "But [when he] came to himself, he said, 'How many of my father's hired workers have an abundance {of food}, and I am dying here from hunger!

18 I will set out [and] go to my father and will say to him, 'Father, I have sinned against heaven and {in your sight}!

19 I am no longer worthy to be called your son! Make me like one of your hired workers.'

20 And he set out [and] came to his own father. But [while] he was still a long way away, his father saw him and had compassion, and ran {and embraced him} and kissed him.

21 And [his] 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 [his] father said to his slaves, 'Quickly bring out the best robe and put [it] on him, and put a ring on his finger and sandals on [his] feet!

23 And bring the fattened calf--kill [it] and let us eat [and] celebrate,

24 because this son of mine was dead, and is alive again! He was lost and is found!' And they began to celebrate.

25 "Now his older son was in the field, and when he came [and] approached the house, he heard music and dancing.

26 And he summoned one of the slaves [and] asked what these [things] meant.

27 And he said to him, 'Your brother has come, and your father has killed the fattened calf because he has gotten him back healthy.'

28 But he became angry and did not want to go in. So his father came out [and] began to implore him.

29 But he answered [and] said to his father, 'Behold, so many years I have served you, and have never disobeyed your command! And you never gave me a young goat so that I could celebrate with my friends!

30 But when this son of yours returned--who has consumed your assets with prostitutes--you killed the fattened calf for him!'

31 But he said to him, 'Child, you are always with me, and {everything I have belongs to you}.

32 But it was necessary to celebrate and to rejoice, because this brother of yours was dead, and is alive, and was lost, and is found!'"

Luke 15 Commentary

Chapter 15

Parables of the lost sheep, and the piece of silver. (1-10) The prodigal son, his wickedness and distress. (11-16) His repentance and pardon. (17-24) The elder brother offended. (25-32)

Verses 1-10 The parable of the lost sheep is very applicable to the great work of man's redemption. The lost sheep represents the sinner as departed from God, and exposed to certain ruin if not brought back to him, yet not desirous to return. Christ is earnest in bringing sinners home. In the parable of the lost piece of silver, that which is lost, is one piece, of small value compared with the rest. Yet the woman seeks diligently till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself, and the Saviour's joy on their return to him. How careful then should we be that our repentance is unto salvation!

Verses 11-16 The parable of the prodigal son shows the nature of repentance, and the Lord's readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God's gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners' persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: wilful sinners misemploy their thoughts and the powers of their souls, mispend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding swine. A sinful state is a state constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal's wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

Verses 17-24 Having viewed the prodigal in his abject state of misery, we are next to consider his recovery from it. This begins by his coming to himself. That is a turning point in the sinner's conversion. The Lord opens his eyes, and convinces him of sin; then he views himself and every object, in a different light from what he did before. Thus the convinced sinner perceives that the meanest servant of God is happier than he is. To look unto God as a Father, and our Father, will be of great use in our repentance and return to him. The prodigal arose, nor stopped till he reached his home. Thus the repenting sinner resolutely quits the bondage of Satan and his lusts, and returns to God by prayer, notwithstanding fears and discouragements. The Lord meets him with unexpected tokens of his forgiving love. Again; the reception of the humbled sinner is like that of the prodigal. He is clothed in the robe of the Redeemer's righteousness, made partaker of the Spirit of adoption, prepared by peace of conscience and gospel grace to walk in the ways of holiness, and feasted with Divine consolations. Principles of grace and holiness are wrought in him, to do, as well as to will.

Verses 25-32 In the latter part of this parable we have the character of the Pharisees, though not of them alone. It sets forth the kindness of the Lord, and the proud manner in which his gracious kindness is often received. The Jews, in general, showed the same spirit towards the converted Gentiles; and numbers in every age object to the gospel and its preachers, on the same ground. What must that temper be, which stirs up a man to despise and abhor those for whom the Saviour shed his precious blood, who are objects of the Father's choice, and temples of the Holy Ghost! This springs from pride, self-preference, and ignorance of a man's own heart. The mercy and grace of our God in Christ, shine almost as bright in his tender and gentle bearing with peevish saints, as his receiving prodigal sinners upon their repentance. It is the unspeakable happiness of all the children of God, who keep close to their Father's house, that they are, and shall be ever with him. Happy will it be for those who thankfully accept Christ's invitation.

Footnotes

• [a]. *Here "[when]" is supplied as a component of the participle ("has found") which is understood as temporal
• [b]. *Here the direct object is supplied from context in the English translation
• [c]. *Here the direct object is supplied from context in the English translation
• [d]. *Here "[when]" is supplied as a component of the participle ("returns") which is understood as temporal
• [e]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [f]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [g]. *Here the direct object is supplied from context in the English translation
• [h]. *Here "[when]" is supplied as a component of the participle ("has found") which is understood as temporal
• [i]. *Here the direct object is supplied from context in the English translation
• [j]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [k]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [l]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [m]. *Here "[and]" is supplied because the previous participle ("gathered") has been translated as a finite verb
• [n]. *Here "[by]" is supplied as a component of the adverbial participle of manner ("living")
• [o]. *Here "[after]" is supplied as a component of the temporal genitive absolute participle ("had spent")
• [p]. *Here "[and]" is supplied because the previous participle ("went") has been translated as a finite verb
• [q]. Some manuscripts have "to stuff himself with"
• [r]. *Here the direct object is supplied from context in the English translation
• [s]. *Here "[when]" is supplied as a component of the participle ("came") which is understood as temporal
• [t]. Literally "of bread"
• [u]. *Here "[and]" is supplied because the previous participle ("set out") has been translated as a finite verb
• [v]. Literally "in the sight of you"
• [w]. *Here "[and]" is supplied because the previous participle ("set out") has been translated as a finite verb
• [x]. *Here "[while]" is supplied as a component of the temporal genitive absolute participle ("away")
• [y]. Literally "fell on his neck"
• [z]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [aa]. Literally "in the sight of you"
• [ab]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [ac]. *Here the direct object is supplied from context in the English translation
• [ad]. Literally "hand," but this is a metonymy of whole ("hand") for part ("finger")
• [ae]. *Literally "the"; the Greek article is used here as a possessive pronoun
• [af]. *Here the direct object is supplied from context in the English translation
• [ag]. *Here "[and]" is supplied because the previous participle ("eat") has been translated as a finite verb
• [ah]. *Here "[and]" is supplied because the previous participle ("came") has been translated as a finite verb
• [ai]. *Here "[and]" is supplied because the previous participle ("summoned") has been translated as a finite verb
• [aj]. *Here "[and]" is supplied because the previous participle ("came out") has been translated as a finite verb
• [ak]. *The imperfect tense has been translated as ingressive here ("began to implore")
• [al]. *Here "[and]" is supplied because the previous participle ("answered") has been translated as a finite verb
• [am]. Literally "all my [things] are yours"