Luke Chapter 15
The Joy of Finding the Lost
A. The lost sheep, the lost coin.
(Luke 15:1-3) Jesus responds to an accusation from the Pharisees.
“Then all the tax collectors and the sinners drew near to Him to hear Him. And the Pharisees and scribes complained, saying, ‘This Man receives sinners and eats with them.’ So He spoke this parable to them, saying” (Luke 15:1-3, NKJV).
Then all the tax collectors and the sinners drew near to Him to hear Him: The context of this chapter follows the strong demands of discipleship Jesus gave to the multitude in Luke chapter fourteen. Instead of pushing people away, the hard call to true discipleship caused even those most despised by society, the tax collectors and notorious sinners, to draw closer to Him. They desired to hear His words, and they saw in Him hope that was absent in the legalistic religion of the Pharisees.
So He spoke this parable to them, saying: The Pharisees and scribes grumbled because Jesus welcomed such people and even shared meals with them. In that culture, eating with someone was a sign of acceptance and fellowship. To them, this undermined the separation they prided themselves on maintaining. In response, Jesus spoke one of the most memorable chapters in all of Scripture, presenting parables that revealed the heart of God toward the lost. These parables were both a defense of His actions and a rebuke to their self-righteous attitudes.
The following parables were spoken to the Pharisees and scribes who complained. The religious leaders divided humanity into two groups, the righteous and the unclean. They resolved to live apart from the unclean, refusing to associate with them. Some rabbis of that day even forbade teaching the law to the unclean, believing that associating with sinners was a defilement. One rabbinic saying went, “Let not a man associate with the wicked, not even to bring him the law.” Their traditions created barriers, keeping people from God instead of leading them to Him.
The following parables were therefore aimed at the Pharisees and scribes, exposing the hardness of their hearts, yet they were spoken in the hearing of the very sinners and tax collectors who had drawn near to Jesus. In this, we see a contrast. The religious elite resisted Him, while those considered hopeless and beyond redemption were the very ones who eagerly listened. This dynamic reveals that the gospel is not for those who think themselves righteous, but for those who know they are lost and in need of grace.
(Luke 15:4-7) Finding a lost sheep.
“What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’ I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance” (Luke 15:4-7, NKJV).
If he loses one of them: Jesus presents a situation familiar to His hearers. Sheep are prone to wander, and it is not unusual for one to be lost. The striking part of the story is not the sheep’s wandering, but the shepherd’s persistence. He leaves the ninety-nine in the wilderness to pursue the one. Some have questioned whether the shepherd risks the larger flock for the one, but either the ninety-nine were assumed safe or the emphasis is meant to highlight the value of the one. To the Pharisees who despised sinners, Jesus stressed that every soul is precious to God. Scripture confirms the tendency of sheep to stray, as Isaiah declared, “All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him the iniquity of us all” (Isaiah 53:6, NKJV).
Go after the one which is lost until he finds it: A lost sheep cannot save itself. It is helpless, vulnerable, and likely to perish if left on its own. The shepherd must take the initiative to rescue it. This reflects the truth of our salvation: man does not save himself, but God, in His mercy, seeks and finds the sinner. Many rabbis of that day taught that God would receive the sinner who properly came to Him. Jesus here declared that God does more—He actively seeks the lost. As He later said, “for the Son of Man has come to seek and to save that which was lost” (Luke 19:10, NKJV). This is the unique revelation of God’s heart in Christ: a seeking God, not one passively waiting for sinners to return.
He lays it on His shoulders: When the shepherd finds the sheep, he does not drive it back but carries it. This demonstrates the tender care of Christ, who not only rescues but also sustains the redeemed. The prophet Isaiah foretold of the Messiah, “He will feed His flock like a shepherd; He will gather the lambs with His arm, and carry them in His bosom, and gently lead those who are with young” (Isaiah 40:11, NKJV). Paul affirms the same truth, writing, “For when we were still without strength, in due time Christ died for the ungodly” (Romans 5:6, NKJV).
Rejoicing… Rejoice with me… more joy in heaven: The repeated emphasis is on joy, not proportion. The Pharisees grumbled at sinners drawing near, but heaven rejoices over their salvation. The shepherd’s joy becomes communal as he calls others to share in it. This reflects God’s delight when a sinner repents and is saved. It also challenges us to align our hearts with His, finding joy in the salvation of others rather than jealousy or disdain.
Over one sinner who repents than over ninety-nine just persons who need no repentance: Jesus concluded with a sharp point. While sheep do not repent, people must. Repentance is the response to God’s seeking grace. The Pharisees, thinking themselves righteous, saw no need of repentance, yet in truth they were among the lost. The true “just persons” are those who have been made righteous by faith, not those who trust in their own works. Heaven’s joy breaks forth when one sinner repents, because repentance is evidence of God’s work in a soul once estranged, now reconciled.
The shepherd of the parable bore responsibility for the sheep and would be held accountable if one was lost. This heightens the image of Christ as the Good Shepherd, who takes full responsibility for His own and will not lose even one whom the Father has given Him (John 10:27-29). The story reminds us that God does not merely tolerate our return, but actively seeks us, carries us, and rejoices over us
(Luke 15:8-10) Finding a lost coin.
“Or what woman, having ten silver coins, if she loses one coin, does not light a lamp, sweep the house, and search carefully until she finds it? And when she has found it, she calls her friends and neighbors together, saying, ‘Rejoice with me, for I have found the piece which I lost!’ Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents” (Luke 15:8-10, NKJV).
Or what woman, having ten silver coins, if she loses one coin: If a shepherd would go after one sheep out of a hundred, it is only natural that a woman would earnestly seek for one coin out of ten. Each coin represented about a day’s wage, and some suggest that these coins were strung together as part of a headpiece given to a bride, making them both of monetary and sentimental value. Losing one would not only reduce her wealth but also her sense of dignity and security. This explains why she would not simply write it off as lost but would search diligently for it. In the same way, God places immeasurable value on every soul. Even when lost, a sinner still belongs to Him by right of creation and redemption. The coin was lost, yet it was still claimed as hers, showing that the sinner, though estranged from God, is still His possession.
Light a lamp, sweep the house, and search carefully: The woman’s process of searching is detailed and deliberate. She brings light to reveal what is hidden, sweeps the house to remove what obscures, and searches until she finds the coin. This is a picture of God’s persistent work through His Spirit and His people to bring light through His word, to cleanse and remove hindrances, and to search with intent until the lost are found. Just as she would not rest until her coin was recovered, so the Lord does not cease seeking until His lost ones are brought back.
Rejoice with me: When the coin is found, her joy is overflowing, and she calls others to join in her rejoicing. This illustrates the divine joy that erupts in heaven when one sinner repents. God is not indifferent to salvation; He delights in it. The prophets foresaw this truth: “As the bridegroom rejoices over the bride, so shall your God rejoice over you” (Isaiah 62:5, NKJV). Again it is written, “The Lord your God in your midst, the Mighty One, will save; He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing” (Zephaniah 3:17, NKJV). This is in stark contrast to the attitude of the Pharisees, who complained rather than rejoiced when sinners drew near to Jesus.
Over one sinner who repents: Coins cannot repent, so Jesus concluded by stressing that, while people are as helpless as lost coins, they must still repent when found. Repentance is essential because it acknowledges God’s mercy and accepts His salvation. Heaven’s joy is not abstract; it is specifically tied to the moment a sinner turns from sin and embraces God’s grace. Whereas some religious minds of the day imagined heaven’s joy over the destruction of sinners, Jesus revealed the opposite—that all of heaven erupts in gladness when a sinner is restored.
B. Finding the Lost Son
(Luke 15:11-16) How the son came to be lost.
“Then He said: ‘A certain man had two sons. And the younger of them said to his father, “Father, give me the portion of goods that falls to me.” So he divided to them his livelihood. And not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with prodigal living. But when he had spent all, there arose a severe famine in that land, and he began to be in want. Then he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine. And he would gladly have filled his stomach with the pods that the swine ate, and no one gave him anything’” (Luke 15:11-16, NKJV).
A certain man had two sons: This parable shifts from sheep and coins to sons, raising the stakes significantly. The previous parables dealt with property and livestock, but now the loss touches the closest human relationship, that between a father and his child. Most of the parable focuses on the younger son, yet the older brother is also essential, as the conclusion turns to him and his hardened heart. Both sons represent different conditions of the human soul before God—the openly rebellious and the outwardly obedient yet inwardly estranged.
Give me the portion of goods that falls to me: In Jewish law, inheritance was normally given at the father’s death. The younger son’s demand was not only premature but insulting, essentially wishing his father dead in order to secure his share. The law provided that the elder son received a double portion (Deuteronomy 21:17), so with two sons, the younger would receive one-third of the estate. His request shows both greed and disrespect, yet the father grants it. This illustrates God’s love, which allows freedom even when it means permitting rebellion. God respects human will, though He knows the paths of sin will lead to ruin.
Journeyed to a far country, and there wasted his possessions with prodigal living: The younger son’s departure symbolizes the sinner’s attempt to live apart from God. He wanted independence, distance, and indulgence. The phrase “prodigal living” implies reckless extravagance, squandering resources in pleasure and sin. At first, such a life may seem exciting, but it always collapses. Proverbs declares, “There is a way that seems right to a man, but its end is the way of death” (Proverbs 14:12, NKJV).
When he had spent all, there arose a severe famine in the land: His money ran out, and then circumstances beyond his control made his plight worse. He bore responsibility for his waste, but not for the famine. Yet life’s trials often expose the fragility of sinful living. Sin not only drains the soul but leaves it vulnerable to the harsh realities of life without God’s provision.
He began to be in want… he sent him into his fields to feed swine: For a Jew, there was no greater humiliation than feeding pigs. According to the law, swine were unclean animals (Leviticus 11:7), and to care for them was degrading. This scene shows how low sin can bring a person, driving them to places they never imagined they would go. The boy who once demanded wealth is now reduced to serving pigs.
No one gave him anything: The final blow is the loneliness of sin. He longed to eat the swine’s food, but even that was denied him. His so-called friends had disappeared with his wealth, and now he was abandoned. This misery, however, was not without purpose. It prepared him to face the reality of his condition, leading him to repentance. God often allows the sinner’s path to bottom out so that they may recognize their need for Him.
(Luke 15:17-19) The lost son’s decision to return to his father.
“But when he came to himself, he said, ‘How many of my father’s hired servants have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say to him, “Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants”’” (Luke 15:17-19, NKJV).
But when he came to himself: The turning point of the prodigal’s life came when he regained clarity of mind. Sin is a form of madness, blinding people to reality and separating them from truth. In his rebellion he was living out of character, not his true self. Only in repentance and humility does he “come to himself.” The real man is not the prodigal, but the penitent. His misery awakened him to reality, but he did not dwell on the pigs or his hunger. Instead, his thoughts turned to his father. He did not blame others—neither his family, his companions, nor his circumstances—but saw his condition plainly. This illustrates the first step of repentance, when the sinner acknowledges truth without excuse.
I will arise and go to my father: His resolve was personal and direct. He did not merely long for home or the village but determined to go to his father. This distinction is vital. True repentance is not simply a return to better surroundings or moral living; it is a return to God Himself. When the sinner comes back to God, he is also restored to the fellowship of God’s people and to the blessings of His household, but the primary reconciliation is with the Father.
Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants: In his rehearsed confession we see genuine repentance. He acknowledges sin as first against heaven, then against his father, recognizing both its divine and human dimensions. He makes no excuses and seeks no privileges. He abandons his claim to sonship and is willing to take the place of the lowest laborer. The contrast is striking: at first he demanded, “Father, give me,” but now he pleads, “Father, make me.” Only the latter is the cry of repentance.
The mention of a “hired servant” is significant. A slave in those days was considered part of the household, but a hired servant was temporary and expendable, dismissed at will. The prodigal, in his brokenness, was willing to accept even that position, showing his deep humility and recognition of unworthiness. Yet in this humility lies the true posture of repentance. Jesus ties this parable back to the themes of the lost sheep and the lost coin. Just as they were sought and found, here the son willingly turns back, repenting of his sin and seeking restoration.
(Luke 15:20-24) The father joyfully receives the lost son.
“And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him. And the son said to him, ‘Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again; he was lost and is found.’ And they began to be merry” (Luke 15:20-24, NKJV).
And he arose and came to his father: The prodigal did not remain in the place of decision, nor did he delay. He moved from thought to action, from regret to repentance. Many remain stuck in reflection or emotion, but repentance is not complete until it acts. The son arose and went. His faith in the father’s mercy was shown by his decision to leave the far country and return home.
But when he was still a great way off, his father saw him and had compassion: The father’s love was watchful, patient, and eager. He was not indifferent, waiting to see if the son would beg enough to be taken back. He looked for him and, seeing him from afar, his heart overflowed with compassion. The father did not scold or question him but welcomed him at once. This picture of God shows His eagerness to forgive when sinners repent. He is not reluctant to save; He is ready and waiting.
Ran and fell on his neck and kissed him: In that culture, a dignified man did not run, yet this father ran to his son. His love overcame all social customs. The Greek wording indicates that he kissed him repeatedly and fervently. This reception shows complete forgiveness and restoration, a public sign that the son was welcomed back as family. The son came filthy, broken, and disgraced, yet the father embraced him before he had time to clean himself up. This is a picture of grace.
Father, I have sinned against heaven and in your sight: The son began to deliver the confession he had prepared, but the father interrupted him with mercy. The confession was genuine and necessary, yet the father’s response exceeded it. He did not let the son finish with his request to be made a hired servant, because restoration was not partial—it was complete. The father would not allow him to come back as a servant when he was still a son.
Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it: The father’s instructions symbolize honor, authority, freedom, and celebration. The robe was a mark of dignity, the ring signified authority and restoration of sonship, sandals distinguished him from servants, and the fatted calf represented a feast for a joyous occasion. These were not bare necessities but lavish signs of grace. The father did not merely restore his son to survival but to full fellowship and honor.
And they began to be merry: The joy of finding a lost sheep and a lost coin was great, but the joy of receiving a lost son was far greater. The father described it as resurrection: “For this my son was dead and is alive again; he was lost and is found.” This parallels the spiritual reality of salvation. Paul later echoed this when he wrote, “And you He made alive, who were dead in trespasses and sins” (Ephesians 2:1, NKJV). The celebration was not just for recovery but for restoration to life itself.
(Luke 15:25-32) The bitterness and resentment of the older son.
“Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing. So he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and because he has received him safe and sound, your father has killed the fatted calf.’ But he was angry and would not go in. Therefore his father came out and pleaded with him. So he answered and said to his father, ‘Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends. But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him.’ And he said to him, ‘Son, you are always with me, and all that I have is yours. It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found’” (Luke 15:25-32, NKJV).
His older son was in the field: The older son represents those who are outwardly obedient yet inwardly estranged from the father’s heart. He had never gone into prodigal living and was faithfully laboring in the field, but his reaction shows that his obedience lacked joy and love. He heard the sounds of music and dancing but could not share in the celebration of grace. Learning from a servant that his younger brother had returned, his response was not rejoicing but resentment.
But he was angry and would not go in: His refusal to enter the house exposed his bitterness. Instead of sharing in the joy of restoration, he felt insulted. His words reveal his heart: “Lo, these many years I have been serving you; I never transgressed your commandment at any time.” This exaggeration reflects the self-righteous attitude of those who rely on their works. He viewed his service as slavery, not sonship. His bitterness made him blind to the blessings he already had. He enjoyed daily fellowship with his father, constant provision, and the inheritance that was already his, but none of this satisfied him. The proud and self-righteous always feel deprived of what they think they deserve, even while standing amid abundant blessings.
There was a sense in which the older son was obedient, yet he was far from his father’s heart. This mirrors the Pharisees and scribes who complained that Jesus received tax collectors and sinners. Outwardly they kept the law, but they lacked the love and mercy of God. They lived in the Father’s house yet did not share the Father’s joy. The older son’s complaint shows the danger of proximity without intimacy, of religion without relationship.
Therefore his father came out and pleaded with him… Son, you are always with me: The father’s love reached out to the older son as well. He did not rebuke harshly but pleaded with tenderness. In Greek, the word translated “son” is a more affectionate term, “child,” showing compassion even for the resentful heart. The father affirmed his blessings: “All that I have is yours.” The problem was not the father’s provision but the son’s perception.
It was right that we should make merry and be glad: The father reminded him that the celebration was not a slight against him but the only fitting response to the restoration of the lost. The younger son was as one who had been dead and now was alive, lost and now found. To begrudge such joy is to stand against the heart of God.
This final portion brings the parable full circle. The message to sinners and tax collectors was clear: repent, and the Father will joyfully receive you. The message to the Pharisees and scribes was equally clear: rejoice when the lost are found, for that is the heart of the Father. In the three parables together—the lost sheep, the lost coin, and the lost son—we see the united work of God in salvation: the Shepherd seeking, the Spirit illuminating and searching, and the Father receiving. All of heaven rejoices in grace, while the self-righteous remain outside unless they too repent of pride and come to the Father.
The truth is that salvation is not earned by merit but given by grace. Mercy stretches out to misery, and grace restores the undeserving. Those who recognize their unworthiness find joy in the Father’s house, while those who trust in their own worth miss the very heart of God. The parable leaves the older brother’s response unresolved, pressing the hearers to consider their own hearts: will they share the Father’s joy, or stand outside in bitterness?
