Luke15
New American Standard
1Now all the tax collectors and sinners were coming near Jesus to listen to Him.
2And both the Pharisees and the scribes began to complain, saying, “This Man receives sinners and eats with them.”
3And so He told them this parable, saying,
4“What man among you, if he has a hundred sheep and has lost one of them, does not leave the other ninety-nine in the open pasture and go after the one that is lost, until he finds it?
5And when he has found it, he puts it on his shoulders, rejoicing.
6And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, because I have found my sheep that was lost!’
7I 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.
8“Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it?
9And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, because I have found the coin which I had lost!’
10In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents.”
11And He said, “A man had two sons.
12The younger of them said to his father, ‘Father, give me the share of the estate that is coming to me.’ And so he divided his wealth between them.
13And not many days later, the younger son gathered everything together and went on a journey to a distant country, and there he squandered his estate in wild living.
14Now when he had spent everything, a severe famine occurred in that country, and he began doing without.
15So he went and hired himself out to one of the citizens of that country, and he sent him into his fields to feed pigs.
16And he longed to have his fill of the carob pods that the pigs were eating, and no one was giving him anything.
17But when he came to his senses, he said, ‘How many of my father’s hired laborers have more than enough bread, but I am dying here from hunger!
18I will set out and go to my father, and will say to him, “Father, I have sinned against heaven, and in your sight;
19I am no longer worthy to be called your son; treat me as one of your hired laborers.”’
20So he set out and came to his father. But when he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him.
21And 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.’
22But the 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;
23and bring the fattened calf, slaughter it, and let’s eat and celebrate;
24for this son of mine was dead and has come to life again; he was lost and has been 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.
26And he summoned one of the servants and began inquiring what these things could be.
27And he said to him, ‘Your brother has come, and your father has slaughtered the fattened calf because he has received him back safe and sound.’
28But he became angry and was not willing to go in; and his father came out and began pleading with him.
29But he answered and said to his father, ‘Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you never gave me a young goat, so that I might celebrate with my friends;
30but when this son of yours came, who has devoured your wealth with prostitutes, you slaughtered the fattened calf for him.’
31And he said to him, ‘Son, you have always been with me, and all that is mine is yours.
32But we had to celebrate and rejoice, because this brother of yours was dead and has begun to live, and was lost and has been 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