The present section is a development of the theme of Jesus calling the poor and needy to salvation. This motif has appeared earlier in Luke's Gospel (cf. 14:2-5, 13-24; et al.). Luke had a special interest in this group probably because he wrote his Gospel for the Gentile's, and many of them fell into this category. This group constitutes the largest target of the Christian mission.
Luke just recorded that Jesus called would-be disciple to pay attention to what He said (14:35). Now he noted that many tax collectors and "sinners"were doing precisely that. Thus he presented that group of needy spiritual outcasts as responding to Jesus' ministry. However, he also noted, in contrast, that the Pharisees and scribes were critical of Jesus (cf. 5:29-30). They were not really listening to Him. Probably he balanced two positive groups (tax gatherers and sinners) with two negative groups (Pharisees and lawyers) to heighten the contrast further. Receiving and eating with sinners demonstrated openness to them and fellowship with them. The following parables taught the religious leaders that sinners' return to God should be a cause for rejoicing rather than grumbling (cf. 19:7).347
Matthew recorded this parable as part of Jesus' discipleship training. Jesus' point was that God does not want any of His "sheep"to wander away from their Shepherd. It was a call to the disciples to exercise responsible pastoral leadership. Luke showed that Jesus used the parable to stress God's joy when one of His lost "sheep"gets saved. It taught the Pharisees and lawyers how important the salvation of one "sinner"is to God. Jesus used the same parable on two separate occasions to teach different lessons.
15:3-4 Probably many of Jesus' hearers were shepherds since this was one of the most common occupations in Palestine. A flock of 100 sheep was fairly common for a small farmer.348It was also normal for a shepherd to count his sheep every night.349The Greek word eremoscan mean "wilderness"(AV), but probably it means "open pasture"(NASB) or "open country"(NIV) here.
15:5-6 The contrast between the lost and the found condition of the one sheep was the cause for the shepherd's great rejoicing. His joy at the secure condition of the sheep is the point of the parable. The parable also pictures the shepherd (Jesus) taking the initiative in seeking the lost, a major theme in Luke (cf. 19:10; et al.). By picturing the shepherd carrying the sheep home on his shoulders Jesus was communicating His loving care of those He saves. His action depicted common rural practice.
15:7 The 99 righteous persons represent the self-righteous Pharisees and lawyers (v. 2). Jesus was using the term "righteous"in irony. They were not really righteous, but they considered themselves righteous. The contrast then is between God's joy over one sinner's salvation compared to His sorrow over 99 self-righteous people's lack of salvation. "In heaven"means in God's presence (cf. v. 10).
Jesus revealed that even though sinners coming to Jesus made the Pharisees grumble, this rejoiced God's heart. The parable showed how out of harmony they were with God. It also vindicated Jesus' contacts with sinners.
Jesus' repetition of the same point in another similar parable shows the importance of the lesson He wanted His hearers to learn.
Again Jesus' concern for women comes out in this illustration with which His female listeners could identify. The silver coins in view would have been Greek drachmas, the equivalent of Roman denarii, each worth about a day's wage. They may have been part of the dowery or the savings that some Palestinian women wore around their heads on a chain.350In any case the coin she lost was precious to her even though it did not represent great wealth. Its value is clear from the trouble she went to to find it. Peasants' houses in Palestine normally had no windows, so she needed to get a lamp to help her see.351Similarly it cost Jesus much to seek and to save the lost. The woman's recovery of what had been lost led to great joy and rejoicing.352
This parable repeated the point of the previous one, namely that there is rejoicing in heaven when one sinner repents. However, it also stresses the fact that God willingly goes to great lengths to seek out and to find the lost. This attitude contrasts with that of the Pharisees and lawyers (v. 2).
Perhaps Jesus intended to focus on the Jews in the first parable since He compared the lost one to a sheep from the Master's fold. The second parable may compare the lost coin to a Gentile since a Greek coin was lost. If so, the numbers may be significant. Only a small number of Jews would experience salvation compared to the greater proportion of Gentiles who would believe the gospel. The Book of Acts reveals the comparative unresponsiveness of the Jews and the receptivity of the Gentiles.
This third parable in the series again repeats the point of the former two that God gladly receives repentant sinners, but it stresses still other information. The joy of the father in the first part of the parable contrasts with the grumbling of the elder brother in the second part. The love of the father was equal for both his sons. Thus the parable teaches that God wants all people to experience salvation and to enter the kingdom.
"This parable is often called The Prodigal Son,' but it is really about different reactions to the prodigal. The key reaction is that of the father, who is excited to receive his son back. Thus a better name for the parable is The Forgiving Father.' A sub-theme is the reaction of the older brother, so that one can subtitle the parable with the addendum: and the Begrudging Brother.'"353
