ST LUKE
CHAPTER 15
Jesus gives the parables of the lost sheep, of the piece of silver, and of the prodigal son.
1 THEN drew near unto him all the publicans and sinners [ "telwnai kai amartwloi", or tax- gatherers and heathens; persons who neither believed in Christ nor in Moses. ] for to hear him.
2 And the Pharisees and scribes [ A scribes responsibility was to write down or copy word for word what was said. It was not their duty or responsibility to change, altar or modify in any way what was written. However; it was the scribes who were the ones who modified the text of the old testament books to remove or alter what the Messiah would do and be. They changed him to become a political figure such that the people would not recognize the Savior when he did come. They removed the ordinances and covenants to their ways, ways in which they could control the people through "the Law". for this reason Jesus holds some of his strongest rebukes for the scribes because these were the very ones who were manipulating the text to have it read the way that they wanted - they were perverting that ways of God. ] murmured, saying, This
man receiveth sinners, [ "prosdecetai". This man receives them cordially, and affectionately-takes them to his bosom. ] and eateth
with them. [ There was a ritual purity rule; in that since "sinners" were unclean they should be avoided at any cost which included eating with them and it went so far as to suggest that anything that the sinners touched as well was to be considered unclean. Note Jesus eats with the sinners, he doesn't sin with them. ]
3 ¶ And he spake this parable unto them, saying,
[ What follows here is really one parable; not three. They all have to
do with loosing something and are all tied together. They loose things
for different reasons: The first parable talks the sheep who wanders
off into the wilderness; the young lamb {young because he is not wise
to making good decisions, the way that God would have him make them,
and so he wanders off} has lost his way follow something else that he
thinks is important. The shepherd must search out the lost sheep and
lead it back to the fold. The third parable speaks of a lost and
prodigal son decides to squander his inheritance, and end up with
nothing to show for it. When he chooses to repent and return home, he
is joyfully received and restored to a place of honor in the family.
The middle parable is about a woman who has 10 coins. It differs from
the first and third parables because it is the carelessness of the
owner that causes the coin to be lost. Each of these requires a
different way in dealing with those who are lost. The sheep must be
found; the coins are in the house; but they are lost or unnoticed by
the woman. The prodical son does not return until he is ready. ]
4 What man of you, having an hundred sheep, if he lose one of them, [
Why sheep? 1) sheep are notorious as wanderers, they can quite often
heed their own ideas and just wander off; 2) sheep are among the
most vunerable of domestic animals, they have no real defense
mechanisms. Even the birds of prey can pick on sheep, pluck out their
eyes and then they will die. ] doth not leave the ninety and nine ain [IV:
"and go into" - the difference is that the shepard goes into the wilderness
to find them not just that they were lost in the wilderness] the
wilderness, and go after that which is lost,
until he find it?
6 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.
7 I say unto you, that likewise joy shall
be in heaven over one sinner that repenteth,
[ so
does Jesus love the sinners more than those who never sinned? I think that they joy is the emotion that comes from the return, after the labor of grief in trying to save the lost one, the agony and trials that were endured in the return makes the return even more precious. The others that never were in jeparody that were doing what they were supposed to - well let's just say that not as much emotion went into them - not that one was loved more or less. ] more than over ninety and nine just persons, which need no repentance. [ This phrase is directed at the Scribes and Pharisees, as they "considered themselves just men who needed no repentance" and "they should have been saving the lost" Doc NT Commentary pg 508 in addition the prophet said "The hundred sheep represent one hundred Sadduccees and Pharisees, as though Jesus had said, 'If you Sadducees and Pharisees are in the sheepfold, I have no mission for you; I am sent to look up sheep that are lost; and ewhen I have found them I will back them up and make joy in heaven.' Teaching pg 277 Thus, Jesus would be saying "Heaven rejoices more over one truly repentant person than over ninety-nine unrepentant self-righteous people".
While this reading doesn't necessarily fit the straightforward reading of the parable, because the ninety-nine sheep left in the field are characterized as not needing repentance, the insinuation could be drawn from the subsequent
Prodigal son parable.
This reaching for something more reminds me of the parable of the lost sheep, but a version I heard when the parable got entirely flipped on its head. Think, for one moment, about that one lost sheep and the 99 safe in their pasture. Now reverse their roles. There are 99 lost sheep oblivious and content in their pasture and only one sheep who went off searching for the shepherd, for something more. Sure, when the good shepherd finally found that one sheep it was probably cut and frightened and cold. It had fallen into pits, wandered, and forgotten its purpose at times. But again and again, the sheep searched and stretched itself, wanting to follow the shepherd. But here’s the thing—while all those other sheep were complacently in their fields saying, “Boy, aren’t you glad we’re not lost right now?” the one struggling sheep is the only one to be lifted up on the shepherd’s shoulders. He’s the only one to be carried home. He’s the only one to be celebrated over. ]
8 ¶ Either what woman having ten pieces of silver, [ "dracmav deka, ten drachmas" A piece of silver was equivalent to a days wage, so it was a good amount of money especially to those who were poor. These coins were part of a semedi, a beautiful headdress a woman would be given by her betrothed(bridegroom). It represented their coming marriage; it was a symbol of their commitment (covenants) to one another. To lose one of the ten coins set in that headdress was traumatic. It simply would not do to wear it with a coin missing. It declared her status as a married women. It told other men that she was unavailable. It served the same purpose as our wedding ring. Think of this in light of the covenants we have made with God, have we lost some of them through neglect? What should we do to get them back?
2. Those coins also declared her independence. They were a constant
reminder to her husband that if he divorced her, she was able to make a
fresh start. She might be his wife, but she could make it without him.
This one coin was the equivalent of 1 days wages. Evidently, she and
her husband were very poor, because she only possessed 10 coins. ] if she lose one piece, doth not light a candle, [ Suggesting that she is trying to find it quickly. Why?
The longer a piece of money is lost, the less probability is there of
its being again found; as it may not only lose its colour, and not be
easily observed, but will continue to be more and more covered with
dust and dirt: or its value may be vastly lessened by being so trampled
on that a part of the substance, together with the image and
superscription, may be worn off. In contrast; the sinner sinks deeper
and deeper into the impurities of sin, loses even his character among
men, and gets the image and superscription of his Maker defaced from
his heart. He who wishes to find the image of God, which he has lost by
sin, must attend to that word which will be a lantern to his steps, and
receive that Spirit which is a light to the soul, to convince of sin,
righteousness, and judgment. He must sweep the house-put away the evil
of his doings; and seek diligently-use every means of grace, and cry
incessantly to God, till he restore to him the light of his countenance.] and sweep the house, [ The room usually had only one window so it would have been pretty dark inside; the floor was made of compacted dirt as well so it would not be obvious where the coin was. ] and seek diligently till she find it?
[ What is different about this parable? 1) The coin is in the house; it has to be right there and yet it cannot be seen. The coin did not wander off on it own like the sheep did. It was misplaced, or sit down and forgotten by the woman. Not
intentionally; but she had forgotten it, long enough that she did not
kniw where it was. 2) In the parable of the Lost sheep the master is
looking for 1 out of 100 sheepl here she is looking for 1 out of 10 and
in the prodical son the father is looking for 1 out of 2, and finally
deals with him 1 to 1. ]
9 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. [ Does this not seem like a lot to do for a found coin?
In that day, married women wore a headband that was made up of coins
strung together. These coins were typically given to the bride by her
father when she was married. This headband served several functions in
the life of the married woman of that time.
1. It declared her status as a married women. It told other men that
she was unavailable. It served the same purpose as our wedding ring.
2. Those coins also declared her independence. They were a constant
reminder to her husband that if he divorced her, she was able to make a
fresh start. She might be his wife, but she could make it without him.
This one coin was the equivalent of 1 days wages. Evidently, she and
her husband were very poor, because she only possessed 10 coins. Many
wealthy women wore headbands comprised of dozens of coins
3. It was used to identify sinful women. When a woman had been guilty
of unfaithfulness, a coin was sometimes removed from her headband to
tell everyone who saw her that she was an adulteress.
4. In other words, these coins were there to bring glory to the bride!
As long as that coin was missing, her beauty was marred and incomplete!
With this in mind, it is easy to see why the loss of one coin was
enough to cause this woman to fly into action to find it.
B. That coin was precious to this woman. That is why she gets so worked
up over it. However, it had absolutely no value at all while it was
lost! It was good for nothing! It could not adorn her head. It could
not grace her life. It could not be used to provide the essentials of
life. It was useless as long as it was lost. That is why it was
imperative that it be found! It was just one piece of silver, but it
was worth everything to this woman! ]
10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. [ This is yet another remark directed at the self-righteous scribes and Pharisees who are too busy condeming everyone else to recognize that one sinner who repents, just as much joy as the women who finds her lost coin.]
12 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. [ If the Father here is to be symbolic of our Father in Heaven ; then what is his living? If the sons represent us, and the father is God, then what is the inheritance that God has given? The verse calls it
“his living.” I suggest that it represents the ability to live in this
world. Our bodies, our lives, even this earth; our ability to choose
good and evil, and the time to make those choices. Those things are all
the inheritance we have received from our Father in Heaven.]
13 And not many days after the younger son gathered all together, and took his journey into a far country, [ Symbolic of our life on earth; we are away from our Fathers presence. The far country represents the idea that it is strange away and unlike his home where our father dwells. Also is the notion that the son leaves; meaning that he had a life in his old home; but it left that home. ] and there wasted his substance [ his substance; or what God had given him. He did not just waste part of it it wasted all of it. He had noting to show for what he had spent - no land, chattle or anything else it was just gone with not promise of increase or no change to grow it and make more. One could say it is the same for one who would waste his talents or his or her life and have noting to show for it. ] with riotous living.[ Spent his money on harlots vs:30]
14 And when he had spent all, [ Everything that was given him was gone; including the time to act; symbolic of temporal death. ] there arose a mighty famine in that land; and he began to be in want. [ Represents spirit prison, (Alma 40:11-14) or as it is otherwise known as: hell. This son, having wasted his opportunity, found himself lacking when it really mattered, and any friends he had in life are gone. He finds himself subjected to the torments of being left without anything his father had offered, (Alma 42:28) and stuck following a master who would not even give him the slightest nourishment. (Alma 34:35) I find it telling that the symbolism is a famine, and that the
prodigal thought he could get food from a local of “that country” but
got less than nothing – being forced instead to watch unclean animals
eat.]
15 And he went and joined himself to a citizen of that country; [ In a way he had no choice; he died and was subject to to the citizenship of spirit prison. ] and he sent him into his fields to feed swine. [ The basest and vilest of all employments; and, to a Jew, especially degrading. In Egypt those that attended the swine were not permitted to mingle with civil society, nor to appear as they would worship of the gods. ]
16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
17 And when he came to
himself,[in other words "when he came to
his senses". The repentance process begins when he starts being honest
with himself over his situation.] he said, How many hired servants of
my father’s have
bread enough and to spare, [ We are in a time of famine; and yet the servants have plenty of bread; they are not going without. ] and I perish with hunger!
18 I will arise and go
to my father, [Just like us some day. We will
arise and return to our Father in Heaven] and will say unto him, Father, I have sinned against
heaven, and before thee,
[ Note what his attitude is in coming back; he is not proud; he
recognizes that he is at his fathers mercy; so it is or should be with
us as we repent from sin. ]
20 And he arose,
[ In our version of the parable this represents the resurrection. (Alma
40:23) The suffering has ended. This is another time when the parable
matches with Mormon doctrine, showing that the pains of hell are
temporary in their duration, and that all of us – even the worst of us
– will someday be lifted up to be judged.] and came to his father. But when he
was yet a great way off, his father saw him, [Being
a father, I suppose that he was watching the horizon every chance that
he could. Always whatching and waiting fo rthe return of his son. Our
heavenly Father is doing the same.] and had compassion, and
ran, [Notice he does not wait to him. He runs
to him. This is symbolis of how our father in heaven waits for us; ready to run and help us as soon as we start back to him. ] and fell on his
neck, and kissed him. [ Or, kissed him again and again. something to think about: Do
you think that our father in heaven or the Savior will love us any less
because of the life that we lead? Will they want to greet us any less
if we wasted so to speak what we were given; our time here? ]
21 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.
[ It is interesting that the father does not ask for a list of the
things that he has done wrong, he saw the look in his son's eye's, he
felt of his desire to return. I think that is how our Father in heaven
really is: I have told many a young man or woman that I believe that
our father in heaven is a forward thinking God; he does not care; he
does not keep track of what we have done. He is looking for a way to
bring to pass our own immortality. The judgement is left to the Savior;
what has happened is taken under the wings of the Saviors atonement. It
does not matter what we have done - it does not matter to our father in
heaven. He knows that if we will apply the atonement that it will be
taken care of and so Heavenly Father does not worry about it. This ia
an example for us as well. We need to apply the atonement; to truely
repent and then get moving forward. That is what heaven father wants. ]
23 And bring hither the fatted calf,
[
"qusate", Sacrifice it. In ancient times the animals provided for
public feasts were first sacrificed to God. The blood of the beast
being poured out before God, by way of atonement for sin, the flesh was
considered as consecrated, and the guests were considered as feeding on
Divine food. The slaying of the fatted calf is a great honor among
these people, as it represents a considerable sacrifice by the
reduction of one's own flock. ] and kill it; and
let us eat, and be merry:
[ While the father does all of this; while he does prepare a
celebration it is interesting what he does not say. He does not say “Oh
be quiet. Of course you’re my son.” In fact, if there was any judgement
in this meeting it was done by the prodigal himself, (Alma 41:7) and
not the father. ]
24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
27 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.
28 And he was angry, and would not go in: therefore came his father out, and intreated him. [ What does a lifetime of work gain you? It means your Father is never far away, and always willing to come to you. Oh, but there’s more. ]
29 And he answering said to his father, Lo, these
many years do I serve thee, [ the Anchor Bible
(AB) points out the Greek term for "serve" is "douleuein",
which implies that he puts himself not in the category of a hired hand
(Greek: mishthios), but of a slave (Greek: doulos). The older son is
exaggerating his position as a slave will inherit nothing while he stands
to inherit everything. The older son is also perfectly willing to point
out how hard he works and how faithful he is, suggesting self-righteousness.] neither
transgressed I at any time thy commandment: and yet thou
never gavest me a kid, [
This is not a completely true statement, as it was most likely done out
of his feelings of anger at the time that he spoke them. If you recall
back in vers 12 that the father gave him his portion at the same
time that his wayward brother claimed his; as he divided his whole
substance between them. And though he had not claimed it, or separated
his portion from the rest, to go and live independently of, his father,
which he might have done so whenever he chose; and therefore his
complaining was both undutiful and unjust. Maybe there is lesson here
as well that we need to celebrate with the good; not just with the
return of the repentant. ] that I might make merry with my friends:
30 But as soon as this thy son [
Note that he is upset because he does not refer to him as his brother
but as his fathers son - he wants nothing to do with him. Notice who
has become the judge here. In a symbolic perspective the good son has
allowed himself to take the place of God, to be the one to decide what
it fair, right and just, when in reality this is the job of "The son"
Jesus Christ. How dangerous is this? ] was come, which
hath devoured
thy living with harlots,[ How
does the older son know this at this point if he spent the money on prostitutes,
If the younger son was in a far away country among Gentiles? Does
he really know it or is it just a favorable argument to turn the father
against the younger son by making it personal with "thy living",
he says "Dad - He has wasted your hard earned money". It seems more
likely this is an accusation by a brother who is more angry than knowledgeable.
Verse 13 informs the reader this is probably true, but the older son
is making assumptions when he doesn't know the facts.] thou
hast killed for him the fatted calf. [ How
would you feel? Would you be happy for the return of your brother or
bothered like the older brother? What is fair? Does the older son have
a valid point? he
feels perfectly justified in getting angry and pointing out what he
thinks is unfair treatment. He sees himself as the good son who has
never been honored with a party, while the bad son is honored with a
party. Never mind the bad son has changed his ways, and that he will
inherit everything. Thus, the older son selectively ignores certain
details in order to justify his jealousy and anger. You hear variations
of this all the time, right? It’s an echo of that deeply felt question
of “Why is life so unfair?” You’ve probably felt it before. You
probably know people who ache with a desire to know why they suffer
when they try to do right. The person who struggles with creating an
eternal family while struggling with homosexual tendencies. The woman
who hears church leaders preach about women being “in the home” while
she struggles to support her children alone. The young man who only
wants to know why he can’t seem to believe like his friends. The
implication of the steady son in this story is clear, though never
spoken: “Why, God, if you are so loving, so fair, so kind, Why? Why am
I suffering? Why isn’t it fair? What’s the point of it all if the
result for the wicked is a life of leisure and a celebration and
comfort after death? Why do I even try at all?”
Patiently, lovingly, the Father reminds the older son of what it means
to be the obedient one, and reminds all of us what it means to be
disciples of Jesus Christ.]
31 And he said unto him, son,
thou art ever with me, and all that
I have is thine. [The
father points out to the oldest son that his petty jealousy over a
fatted calf is unfounded as he will ultimately inherit all. It clearly
this speaks of the blessings of eternal life. It’s notable that by
pointing this out as being unique to the elder son he is illustrating
that the final rewards of the two sons are different. That while they
rejoice over the prodigal, the younger son may receive exactly what he
asked for – no more to be called his son, to live in his father’s house
but have no inheritance there. (D&C 76:76) Again, this parallels
unique Latter-Day teachings about the nature of the kingdoms of glory
after the resurrection. Specifically that, while we will all return
home, there are degrees of eternity to be had there. For those who
endure well the challenges of life, what awaits us is all that the
father has. Further, that simply “accepting Christ” is insufficient to
receive the highest of blessings. ]
32 It was meet that we should make merry, [the older son has no idea of the sleepless nights the father has had , the night s on his knees praying for his son - so for him this is most likely an answer to prayers, it is a real reason to celebrate] and be glad: for this thy brother [the father reminds him that like it or not he really is your brother] was dead, and is alive again; and was lost, and is found. [The father trys to explain that the sons focus on the physical things is of no merit against the spiritual things. The wealth was going to pass away at the fathers death, and the sons as well - so in the one sense it does not matter that he squandered them- the spiritual things will superceed this world. We rejoice for the son who has finally come home, for the miracle of the resurrection, and for repentance. some will let the unfairness of life give them pause on the pathway home. God will help those who strive to serve him. He will come and provide answers. He will give encouragement. He will remind us of our final goal. But it is our decision to keep moving forward, even when it’s hard. The parable ends with that cliffhanger and a clear invitation for those who desire to serve God to take the final steps home.]