In Luke 15:1-32, Jesus answers the question that the caretakers of Israel's sanctity were probably asking him all throughout his ministry. It is the question about his welcoming attitude to publicans and sinners, two groups that were considered hopeless. The publicans were considered an enemy of the people while the sinners -- the prostitutes -- cannot have their money accepted in the temple for sacrifices.
Jesus' attitude to the objection implicit in the question (i.e. that he does not respect the ethic of sanctity laid down in the Law of Moses) is expressed in a statement that highlights his felt role as the one who gathers the scattered sons and daughters of Israel:
"Those who are well do not need a physician, but the sick do. I did not come to call the righteous but sinners." (cf. Mark 2:16-17).
"Those who are well do not need a physician, but the sick do.
Go and learn the meaning of the words, `I desire mercy, not sacrifice.' I did not come to call the righteous but sinners." (cf. Matthew 9:11-13)
In other words, he came for the lost. In Luke 15, this idea is re-expressed through a series of parables that in the end puts up an unexpressed challenge to his objectors: "Whose side are you on, with the one who seeks and gathers or with the one who scatters?"
Luke 15:1-32 can be divided as follows:
| Verses | Description |
| vv. 1-2 | The objection of the scribes and the Pharisees |
| vv. 3-7 | Parable of the Lost Sheep |
| vv. 8-10 | Parable of the Lost Coin |
| vv. 11-32 | Parable of the Lost Son/Brother |
The first two parables have a pattern that can be easily discerned: there is something lost, someone who seeks and the reaction after the finding. In addition, both parables have a "theological" application:
I tell you, in just 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. (v. 7)
In just the same way, I tell you, there will be rejoicing among the angels of God over one sinner who repents." (v.10)
In both these theological applications, Jesus stresses the joy in heaven over those which have been found.
The third story in the series of parables of the lost and found is a bit more complicated. The story-teller has whetted the appetite of his audience and has raised their expectation about the third story. Then he surprises them with a longer story of a son who went away, who sought to be at-home away from his father only to discover that "home" is where the father is (vv. 11-24). And then there is also the added story of the son who stayed behind (vv. 25-32).
The parable of the lost son/brother can be summarized as follows:
- a man had two sons, one of whom went away bringing with him his inheritance, and another one who stayed at home
- the one who went away squandered all his wealth in loose living and found himself in dire poverty in a foreign land, with no respectable employment and with no food.
- this son decides to return to the father, deciding to go back no longer as a son but as a laborer in his father's house.
- the father had been waiting for his son's return, and when he does see him, goes out to meet him, welcomes him back and restores him to his place in the family. A welcome party is even set up as the father rejoices over the return of his son.
- the other son is coming home from work at the father's farm when he hears the rejoicing and does not enter the house
- the father once more goes out to meet this son and invites him into the party with the words:"My son, you are here with me always; everything I have is yours. But now we must celebrate and rejoice, because your brother was dead and has come to life again; he was lost and has been found" (vv. 31-32)
At this point the story ends, but the father's words of invitation still remain hanging in the air. The Pharisees and the scribes are like the brother who stayed home. Would they, instead of objecting to Jesus' ministry, try to understand the deeper meaning of his work and allow him to gather the lost into the Father's house?
In Luke 6:36, Jesus says: "Be merciful as your Father is merciful". The imperative is a modification of another command: "Be perfect as your Heavenly Father is perfect" found in Matthew 5:48. Both Luke 6:36 and Matthew 5:48 are the Christian application of the levitical command to be holy: "Be holy as I, Yahweh, am holy." (Lev. 19:2). While Matthew's version stresses the Christian's inward -- not only outward -- obedience to the Law (which a righteousness higher than that of the Pharisees and the scribes demand, cf. Matthew 5:20), the Lucan version stresses the mercy of God, for God is "Compassion, the Ever-Merciful" (cf. Exodus 34:6;Psalm 103:8;116:5;Ecclus. 2:11). In the figure of the father who waits for the return of his lost son, Jesus invites his interlocutors to see themselves as they mirror in their lives the Mercy of God.
See also this article for more information.
