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Luke 15

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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,

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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.

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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.

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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.

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Luke 15

The three parables of Luke 15 are Jesus' definitive theological defense of table fellowship with sinners. The gathering of tax collectors and sinners to hear Jesus, and the Pharisees' muttering, frame all three parables as the answer to the complaint this man welcomes sinners and eats with them. The Lost Sheep (ninety-nine left for one) and Lost Coin (swept, searched, found) parables establish the principle: heaven rejoices more over one repentant sinner than over ninety-nine who do not need repentance. The Prodigal Son carries the theological weight: the younger son who demands his inheritance early, squanders it in a distant country, comes to himself while feeding pigs, and returns rehearsing his confession is welcomed by the running, embracing, robe-giving, ring-giving, sandal-giving, fattened-calf-killing father before the speech is finished. The older son's angry refusal to enter — I have been slaving for you all these years — reveals that the self-righteous can also be far from the father while living in his house. The parable ends without resolution, the invitation to the older son still open: this brother of yours was dead and is alive; was lost and is found.

Luke 15:1

Now the tax collectors and sinners were all gathering around to hear Jesus — the gathering of tax collectors and sinners is the social context that produces the three parables. They were gathering to hear (ēsan autō eggizantes, were drawing near to him): the initiative is theirs — they come to Jesus. The coming of the despised to hear Jesus is the occasion for the Pharisees' complaint.

Luke 15:2

But the Pharisees and the teachers of the law muttered, this man welcomes sinners and eats with them — the mutterings (diegongyzon, grumbled, murmured) echo the Israelites' wilderness complaining. This man welcomes sinners and eats with them: the two-part accusation — welcomes (prosdechetai, receives, accepts as his own) and eats with (synestiein). The table fellowship is both the evidence and the problem.

Luke 15:3

Then Jesus told them this parable — the three parables of Luke 15 (Lost Sheep, Lost Coin, Lost Sons) are Jesus' extended response to the Pharisees' complaint about eating with sinners. The parables are the theological defense of the table fellowship.

Luke 15:4

Suppose one of you has a hundred sheep and loses one of them. Doesn't he leave the ninety-nine in the open country and go after the lost sheep until he finds it? — the lost sheep parable opens the chapter's trilogy. One sheep lost out of a hundred: the small proportion makes the leaving of the ninety-nine for one reasonable. Until he finds it: the persistence is non-negotiable — the search continues until the sheep is found.

Luke 15:5

And when he finds it, he joyfully puts it on his shoulders and goes home — the joyful carrying: the shepherd doesn't drive the found sheep home but carries it — the personal, physical act of restoration. Puts it on his shoulders: the posture of the shepherd communicates the intimacy of the recovery.

Luke 15:6

Then he calls his friends and neighbors together and says, rejoice with me; I have found my lost sheep — the celebration is communal: friends and neighbors called together. Rejoice with me: the shepherd's joy requires sharing. The community celebration of the recovery is the social dimension of the parable.

Luke 15:7

I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent — the application: heaven rejoices more over one repentant sinner than over ninety-nine who do not need repentance. The more rejoicing in heaven is the theological ground for Jesus' table fellowship — the celebration in heaven for the recovered sinner is the model for the celebration at the table.

Luke 15:8

Or suppose a woman has ten silver coins and loses one. Doesn't she light a lamp, sweep the house and search carefully until she finds it? — the lost coin parable pairs with the lost sheep: the woman (pair to the man in the sheep parable) loses one of ten coins. Light a lamp, sweep the house, search carefully until she finds it: the comprehensive search of the indoor space.

Luke 15:9

And when she finds it, she calls her friends and neighbors together and says, rejoice with me; I have found my lost coin — the identical communal celebration: friends and neighbors called, rejoice with me, the lost coin found. The structural parallel of the two parables (loss, search, find, celebrate, heavenly application) communicates their shared message.

Luke 15:10

In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents — in the presence of the angels of God: the angelic court's joy. Over one sinner who repents: the single repentant sinner is the occasion for heavenly celebration. The heaven-celebrates-over-repentant-sinners principle grounds the welcome that the Pharisees criticize.

Luke 15:11

Jesus continued: there was a man who had two sons — the Prodigal Son (or, more precisely, the story of the father and his two sons) is the chapter's culmination and one of the most celebrated parables in world literature. A man who had two sons: the two sons will represent two postures toward the father — the younger's rebellion and the elder's resentment.

Luke 15:12

The younger one said to his father, father, give me my share of the estate. So he divided his property between them — the younger son's request is a form of wishing his father dead: the inheritance belongs to the father until his death. To demand it while the father lives is to treat the father as already dead. So he divided his property between them: the father complies — the same freedom extended to the son that is the nature of love.

Luke 15:13

Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living — set off for a distant country: the geographical distancing is the spatial expression of the spiritual distance. Squandered his wealth in wild living (asōtōs, wastefully, profligately): the substance (ousian, being, substance — a philosophical word for essential reality) is wasted.

Luke 15:14

After he had spent everything, there was a severe famine in that country, and he began to be in need — after he had spent everything: the sequence is complete — the inheritance exhausted. A severe famine adds external pressure to personal depletion. He began to be in need (hystereisthai, to lack, to fall behind): the first experience of genuine deprivation.

Luke 15:15

So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs — hired himself out to a citizen of that country: the Jewish son's employment by a Gentile. Feeding pigs: the deepest possible ritual defilement for a Jewish person — the most unclean animal. The depth of the degradation is the depth of the distance from the father.

Luke 15:16

He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything — the hunger that cannot be satisfied even with pig food: the slave who feeds animals cannot eat what they eat. No one gave him anything: the world that was supposed to satisfy does not even provide the minimum.

Luke 15:17

When he came to his senses, he said, how many of my father's hired servants have food to spare, and here I am starving to death — when he came to his senses (eis heauton de elthōn, coming to himself): the awakening is the return to his true self. How many of my father's hired servants have food to spare: the comparison between the servants' abundance and his own starvation is the catalyst of the return.

Luke 15:18

I will set out and go back to my father and say to him: father, I have sinned against heaven and against you — I will set out and go back: the decision produces the action. Father, I have sinned against heaven and against you: the double direction of the sin — against heaven (God) and against the father. The theological dimension is named first.

Luke 15:19

I am no longer worthy to be called your son; make me like one of your hired servants — I am no longer worthy to be called your son: the self-assessment of the returning son. Make me like one of your hired servants: the request is not for restoration to sonship but for employment. The son's own estimation of what he deserves is less than what the father will give.

Luke 15:20

So he got up and went to his father. But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him — while he was still a long way off, his father saw him: the father has been watching — the long distance at which the father sees the son implies ongoing expectation. Was filled with compassion (esplagchnisthē): the deepest compassion. He ran (prosdramōn): an undignified act for an older man in the ancient world. Threw his arms around him and kissed him: the physical welcome before any word is spoken.

Luke 15:21

The son said to him, father, I have sinned against heaven and against you. I am no longer worthy to be called your son — the prepared speech begins as rehearsed. Father, I have sinned against heaven and against you: the confession as planned. I am no longer worthy to be called your son: but the prepared conclusion (make me like one of your hired servants) is interrupted by the father before the son reaches it.

Luke 15:22

But the father said to his servants, quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet — the father's commands interrupt the prepared speech: quick — the urgency of the welcome. Best robe: the finest garment in the house. Ring on his finger: the signet ring that restores authority and identity. Sandals on his feet: slaves went barefoot; sons wore sandals. The three restorations are the restoration of honor, authority, and status.

Luke 15:23

Bring the fattened calf and kill it. Let's have a feast and celebrate — the fattened calf was the most valuable animal and the most festive provision — kept for the most special occasions. Let's have a feast (euphraínesthai, to be joyful, to celebrate): the father's initiative, not the son's request.

Luke 15:24

For this son of mine was dead and is alive again; he was lost and is found. So they began to celebrate — was dead and is alive again; was lost and is found: the two parallel pairs communicate the magnitude of the restoration. The son who was lost to the family (dead) is returned (alive). The celebration begins immediately — not after a probationary period but at the moment of the return.

Luke 15:25

Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing — the older son's return from the field is the narrative's turn to the second son. He hears music and dancing — the celebration already in progress without him. The sound communicates both the joyfulness of the celebration and the older son's exclusion from it.

Luke 15:26

So he called one of the servants and asked him what was going on — the older son asks a servant rather than entering to find out: the distance he maintains communicates the beginning of his refusal to participate. What was going on: the question of someone who does not belong to the celebration.

Luke 15:27

Your brother has come, he replied, and your father has killed the fattened calf because he has him back safe and sound — your brother (ho adelphos sou): the servant's formulation makes the family relationship explicit. The father has killed the fattened calf because he has him back safe and sound (hygiainonta): the fattened-calf celebration communicates the magnitude of the occasion.

Luke 15:28

The older brother became angry and refused to go in. So his father came out and pleaded with him — became angry (ōrgisthē, was enraged) and refused to go in: the exact mirror of the younger son's refusal of the father's house in verse 13. The father again goes out — running to the returning younger son, now coming out to the refusing older son. The father goes out twice — to both sons.

Luke 15:29

But he answered his father, look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends — all these years slaving (douleuō, serving as a slave): the older son's self-description is the slavish obedience without relationship. Never disobeyed: the rule-keeping that replaced relationship. You never gave me even a young goat: the contrast between his claim of deprivation and the fattened-calf celebration for his brother.

Luke 15:30

But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him — this son of yours: the deliberate refusal to say my brother — the disowning of the relationship. Who has squandered your property with prostitutes: the older son's addition of prostitutes (not mentioned in the original narrative) may be assumption or rumor. The moral calculation is explicit: he wasted the inheritance on the worst possible things, and he gets the best possible welcome.

Luke 15:31

My son, the father said, you are always with me, and everything I have is yours — my son (teknon, child — the most tender address): the father's response to the older son's bitterness is gentle and personal. You are always with me: the older son's greatest privilege stated simply. Everything I have is yours: the inheritance that the older son resented sharing with the returning brother is entirely his.

Luke 15:32

But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found — we had to celebrate (edei euphranth ēnai, it was necessary to rejoice): the divine necessity (dei) of the celebration. This brother of yours: the father uses the relational term the older son refused — your brother. Was dead and is alive again; was lost and is found: the same pair as verse 24 — the theological reason for the celebration that the older son cannot override. The parable ends without resolution — we do not know whether the older son goes in.