Luke15
American Standard Version · Public Domain
1Now all the publicans and sinners were drawing near unto him to hear him.
2And both the Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them.
3And he spake unto them this parable, saying,
4What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
5And when he hath found it, he layeth it on his shoulders, rejoicing.
6And when he cometh home, he calleth together his friends and his neighbors, saying unto them, Rejoice with me, for I have found my sheep which was lost.
7I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, who need no repentance.
8Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek diligently until she find it?
9And when she hath found it, she calleth together her friends and neighbors, saying, Rejoice with me, for I have found the piece which I had lost.
10Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
11And he said, A certain man had two sons:
12and the younger of them said to his father, Father, give me the portion of thy substance that falleth to me. And he divided unto them his living.
13And not many days after, the younger son gathered all together and took his journey into a far country; and there he wasted his substance with riotous living.
14And when he had spent all, there arose a mighty famine in that country; and he began to be in want.
15And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed swine.
16And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
17But when he came to himself he said, How many hired servants of my father’s have bread enough and to spare, and I perish here with hunger!
18I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight:
19I am no more worthy to be called thy son: make me as one of thy hired servants.
20And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him.
21And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son.
22But the father said to his servants, Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
23and bring the fatted calf, and kill it, and let us eat, and make merry:
24for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
25Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing.
26And he called to him one of the servants, and inquired what these things might be.
27And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
28But he was angry, and would not go in: and his father came out, and entreated him.
29But he answered and said to his father, Lo, these many years do I serve thee, and I never transgressed a commandment of thine; and yet thou never gavest me a kid, that I might make merry with my friends:
30but when this thy son came, who hath devoured thy living with harlots, thou killedst for him the fatted calf.
31And he said unto him, Son, thou art ever with me, and all that is mine is thine.
32But it was meet to make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
Study Guide
Public-domain commentary and original-language notes for Luke 15.
Chapter Summary
In this chapter: 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).
vv1-10
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!
vv11-16
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!
vv17-24
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.
Key Words
δέ (dé): but, and, etc.
τελώνης (telṓnēs): a tax-farmer, i.e. collector of public revenue
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἁμαρτωλός (hamartōlós): sinful, i.e. a sinner
ἦν (ēn): I (thou, etc.) was (wast or were)
πᾶς (pâs): all, any, every, the whole
ἀκούω (akoúō): to hear (in various senses)
αὐτός (autós): the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other persons
Φαρισαῖος (Pharisaîos): a separatist, i.e. exclusively religious; a Pharisean, i.e. Jewish sectary
γραμματεύς (grammateús): scribe, town-clerk
Cross References
Luke 15Parallel parable of the lost sheep, illustrating God's pursuit of the individual wandering soul.
Supported by John Calvin, JFB
Matches the father's deep compassion and yearning for his returning, repentant son.
Supported by Matthew Henry, JFB
Typological parallel of removing filthy garments and putting on the best robe of righteousness.
Supported by Matthew Henry
Direct historical parallel of the Pharisees murmuring at Jesus eating with publicans and sinners.
Supported by Matthew Poole, John Calvin
Another parable of two sons illustrating the rebellion of one and the self-righteousness of the other.
Supported by John Calvin
Theological definition of the prodigal's state: being spiritually dead in trespasses and sins.
Supported by Matthew Henry
The foundational Old Testament declaration of humanity going astray like lost sheep.
Prophetic description of the Lord God searching out His scattered flock to deliver them.
Supported by JFB
Echoes the prodigal's self-examination and repentance upon being chastised and turning back.
Supported by Matthew Henry
Illustrates the reception of the son receiving the Spirit of adoption, crying Abba, Father.
Supported by Matthew Henry
Verbal link describing a companion of harlots wasting his substance, matching the elder brother's accusation.
A personal prayer confessing going astray like a lost sheep and pleading for seeking grace.
Expresses God's desire that the wicked should turn from his ways and live, sparking heaven's joy.
Parallels the elder brother's boastful claim of never transgressing a commandment with the Pharisee's prayer.
Supported by JFB