DALE RATZLAFF | Pastor and Founder, Life Assurance Ministries (1936–2024)
One of the easiest sections of Scripture from which a hurried pastor can craft an acceptable sermon is Luke 15. Yet buried within this remarkable story are insights that challenge the most experienced exegete. The truths in this section expand our understanding of the security of the believer, the tireless saving activity of God, and the hilarious joy of the heavenly host for one sinner who repents.
This account is indeed one story, but the three parts—the lost sheep, the lost coin, and the lost son—must be compared, contrasted, and studied individually to get the weight of the profound truth in this passage. The shepherd loses just one sheep out of the hundred: only a one percent loss. The woman loses one of her ten treasured coins: a ten percent loss. The father is faced with the heart-breaking loss of one of two sons: a 50 percent loss. There is an increasing crescendo of tragedy as the story moves from sheep to coin to son.
When we consider the causes of lostness we gain insight into the breadth of the human condition. The sheep just imperceptibly wandered away. The coin was lost through no fault of its own; rather, it was lost by the carelessness of a sloppy householder. The son was driven by selfish desires, choosing to leave home and going his own merry way. One can almost feel the knife that was thrust through the heart of the father as he watched his rebellious but beloved son disappear down the dusty road of self-will.
Perhaps the overriding truth communicated in this parable is the joy in heaven over one sinner who repents. This seems to be the driving thrust of this three-part story, for it answers in the most profound and picturesque way the grumbling comment of the Scribes and Pharisees who, in their disgust, would not even utter the name of Jesus: “This man receives sinners and eats with them.”
Yes, indeed! “This Man” does receive sinners, and that is the true gospel and our only hope. Further, “This Man”—Jesus Christ—is the exact representation of the Father.1
“I have not come to call the righteous but sinners to repentance” (Lk. 5:32).
“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (Jn. 3:16, 17).
The Lost Sheep
What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture and go after the one which is lost until he finds it? When he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, “Rejoice with me, for I have found my sheep which was lost!” I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance (Lk. 15:4–7).
The parable seems deceptively simple. Jesus could have answered the grumbling Jews straightforwardly, but such an answer would not have touched their leathered souls. So, as only the Master of communication could do, he responded by showing the close parallel between what He was doing in seeking a lost soul and what a Jewish shepherd would do in the case of a missing sheep. “What man of you…” Jesus draws both a parallel and a contrast between the way He receives sinners and the way a good Jewish shepherd would search for a lost sheep. As the story continues, however, it becomes evident that the word picture painted by the Master does not fit any Hebrew shepherd of the day. It can only apply to the Good Shepherd who lays down His life for the sheep.2
Few astute business persons would risk 99% of their capital—the shepherd left 99 of his sheep in the open pasture—to recover the 1% that was lost. The motivation that drove the shepherd to search for the wayward sheep was not so much a selfish concern for capital as the welfare of the sheep. Soon it would be dark, and the hungry coyotes and marauding lions would be prowling for their evening meal.
Consider why the sheep became lost. It was not rebelling against the will of the shepherd. It was not trying to leave the flock. Sheep are mentally “near sighted”. When one tuft of grass is gone, the sheep moves to the next a step or two away. Unconsciously, without considering the consequences of each incremental movement away from the flock, it finds itself lost and unable to discover the way back to the fold.
Without doubt the most assuring sentence in this part of the story is that the Shepherd searched for the sheep until he found it.
Without doubt the most assuring sentence in this part of the story is that the Shepherd searched for the sheep until he found it. This short declaration continues to provide active hope to many a worried believer who has seen a loved one wander away step by step. This hope, which we see now by faith, is reality founded on the grace, mercy and love of God.3
What does the Shepherd do when He finds His sheep? First, note what he does not do. There is no condemnation,4 no threat,5 no scolding or beating.6 The Shepherd lifts the sheep to his shoulder, rejoicing! If you have wandered away from God, meditate on this story and let the good news of the simple gospel penetrate deeply into your soul. It is not the details of how or when one drifted away or even how far away from God’s flock one may have wandered that counts. Rather, the focus of our attention should be on the loving heart of God who searches until he finds the lost and carries them back rejoicing!
And when the Shepherd comes home, he calls together his friends and his neighbors, saying to them, “Rejoice with me, for I have found my sheep which was lost!”
It becomes obvious that the story of the rejoicing shepherd transcends—perhaps even contrasts—the reality of sheepherding. I once worked for my cousin who had a few sheep that were fenced in an area of lush green grass with a watering trough—an area which, from my perspective, should have provided a comfortable home for the sheep. Many times, however, my first morning assignment was to get the sheep back into the pen, find where they had escaped, and fix the spot. Often they had somehow managed to squeeze under the fence without any visible problem with the fence. This scenario repeated day after day as I rounded up the stray sheep and “fixed” the fence. I must say that my attitude was not one of rejoicing! Rather, I developed a certain disdain for such dumb animals that to this day colors my concept of sheep.
We see, then, that Jesus used the parallels of this story to build a bridge of communication with the Pharisees, who had a manifest disdain for sinners, much as I felt for the wayward sheep under my care. As the story progresses, however, Jesus moves from parallels to contrasts. The shepherd calls for a party—not because he had fixed the fence so the sheep could not get out again; not because he had recaptured the 1% of his capital, but only because He had found His sheep which was lost. He had rescued it from the jaws of the lion that prowls around seeking to devour.7 Then, to drive home the truth of how God feels about the sinner who comes to Christ, we read:
I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
In saying this, Jesus is in no way diminishing God’s love for the righteous. We will see this in the last part of the story. Nevertheless, when something or someone is lost, it captures our attention, and its very lostness multiplies its value. Many years ago I had a little pocketknife with many blades that I treasured. There was really nothing unique about it, but I had carried it for many years and hundreds of miles while backpacking. One day it was missing. I searched for it long and hard. I could have purchased another, but it would not have filled the treasured place in my pocket that the old knife had filled. Some weeks later I found the lost knife with great joy.
The Lost Coin
This little story only provides a hint at the multiplication of the value of a lost person. As this one parable unfolds its three parts, our Lord allows us to peer into the recesses of God’s love—a love that risks for our redemption.
Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? When she has found it, she calls together her friends and neighbors, saying, “Rejoice with me, for I have found the coin which I had lost!” In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents (Lk. 15:8–10).
Jesus now broadens the scope and application of the parable. In the first section dealing with the shepherd, He asked, “What man of you…”. He now says, “Or, what woman…” Further, the story moves from the animate sheep, which inadvertently wandered away, to the inanimate coin which was lost by the carelessness of the householder. In the parable of the lost sheep we noted a progressive transformation of the identity of shepherd: from a contemporary Hebrew shepherd to the Good Shepherd who only could be the Lord Jesus Christ.8 In the same fashion, the careless woman householder who searched until she found the lost coin is a symbol for God who searches diligently for the lost person.
While God has given to each a measure of faith,9 opened wide the door of salvation,10 and desires all persons to be saved,11 some find themselves lost in the home or in the church primarily because of the carelessness of others. Many forms of abuse, hypocrisy, and neglect have distorted the love of God for thousands. The story of the lost coin, however, is one of success and not of failure. The householder searched carefully until she found it!
To emphasize the underlying truth of the parable, however, more space is devoted to the joyous celebration proclaiming the lost is found than to how the coin was lost. The end of the story asserts this cardinal truth: “There is more joy in heaven over one sinner who repents.” While it is true that the shepherd and the householder searched for the lost until they found it, the story’s end reveals there is still a personal response of repentance required from the lost sinner. God offers to all the free gift of salvation and eternal life:
“Whoever believes will in Him have eternal life” (Jn. 3:15).
“Whoever drinks of the water that I will give him shall never thirst” (Jn. 4:14).
“Whoever believes in Him will not be disappointed” (Rom. 10:11).
“Whoever will call on the name of the Lord will be saved” (Rom. 10:13).
The lost son
And He said, “A man had two sons. The younger of them said to his father, ‘Father, give me the share of the estate that falls to me.’ So he divided his wealth between them” (Lk. 15:11, 12).
In this last section the drama, intensity, and pathos of the story is intensified to peak level. In the brief stories of the lost sheep and the lost coin we have gained insight into the fervor of our God who searches for the lost sinner. Now, as the curtain lifts, we behold the pain, the patience, and the joy of the Father who risks His assets and reputation to bring his two sons into family fellowship. The younger son comes on the stage as we discover the three desires that mastered him.
First, he desired his father’s wealth. According to Jewish law, the younger of two sons was to get one-third of the inheritance upon the death of the father. The older son who had the birthright would automatically receive the greater portion. No child, however, had the right to divide the parental inheritance until after the parent’s death.12
As God causes His sun to rise on the evil and the good and sends rain on the righteous and the unrighteous,13 “so the Father divided his wealth between them.”
Scripture teaches that:
The love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs (1 Tim. 6:10).
And not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living (Lk. 15:13).
We realize the brilliance of this brief story only by contemplating the picture behind each word. The second desire that mastered the younger son was his passion to be free—free to come and go as he pleased; free to do what he wanted to do; freedom to choose his own friends, freedom to be out from the watchful eye of his father. The story moves speedily. Now that he was wealthy and free we see the third desire to master him was pleasure. “He squandered his estate with loose living.”
Now when he had spent everything, a severe famine occurred in that country, and he began to be impoverished. So he went and hired himself out to one of the citizens of that country, and he sent him into his fields to feed swine. And he would have gladly filled his stomach with the pods that the swine were eating, and no one was giving anything to him” (Lk. 15:14–16).
No first century Jew could have imagined a more hopeless and despicable fate—the son of a respectable Jewish family reduced to wanting to eat from the pig trough of a Gentile! Absolutely detestable!
It was the desire for wealth that motivated the younger son shamelessly and inappropriately to ask for his share of the estate before his father’s death. Now it was all gone. He wanted freedom and now he was hired out to Gentile pig rancher. He sought pleasure only to find himself alone and improvised. His desires had turned into disaster. Broke, alone in a distant country, the only employment he could find was working for a Gentile pig rancher. He was so destitute that he asked to eat at the pig trough—but was denied. No first century Jew could have imagined a more hopeless and despicable fate—the son of a respectable Jewish family reduced to wanting to eat from the pig trough of a Gentile! Absolutely detestable!
But when he came to his senses, he said, “How many of my father’s hired men have more than enough bread, but I am dying here with hunger! I will get up and go to my father, and will say to him, ‘Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; make me as one of your hired men…'” (Lk. 15:17–19).
Repentance
Little is said regarding the details of repentance in the story of the lost sheep and coin. When the illustration is extrapolated to its underlying meaning, however, this most important response to God’s grace is clearly there.
I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance
In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents (Lk. 15:7,10).
Now, having traced before our eyes the downward path of the lost, human condition to its universal and common core—total depravity,14 we are ready to understand grace and repentance. In truth, it is only God’s grace that gives us the opportunity to repent.15 First, the younger son “came to his senses.” We must not pass over this phrase too fast, for in it we find the viable seed of regeneration. Sin blinds the eye and the mind. At its very core, sin is unreasonable and masquerades behind cleverly worded lies dressed up in Fifth Avenue fashion. God must give us grace before we can hear and respond to God’s word of grace.16
First, the younger son “came to his senses.” We must not pass over this phrase too fast, for in it we find the viable seed of regeneration…God must give us grace before we can hear and respond to God’s word of grace.
As soon as the young son “comes to his senses”—is enlightened by the grace of God—he has a new revelation of his father and home. Now he can reason correctly. Now he sees the stupidity of his present circumstances. He realizes that there is only one way out of the predicament in which he finds himself.17 He responds to God’s grace, “I will get up and go to my father”. Here in rapid succession we see the elements of the changed life. Like the facets of a perfectly cut diamond, God’s power to change the life shines through. It is the miracle of rebirth.
- God’s grace—”he came to his senses.”
- Enlightenment—”how many of my father’s hired men have more than enough.”
- Recognition of depravity—”I am dying from hunger.”
- Decision to respond to God’s grace—”I will get up and go to my father.”
- Confession—”Father, I have sinned against heaven, and in your sight.”
- Repentance—”I am no longer worthy to be called your son.”
- Trust in God’s grace—”Make me as one of your hired men.”
- The beginning of the story starts with the son saying, “Give me.” Now, the repentant, born again son says, “Make me.”
So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him (Lk. 15:20).
Those listening to the parable are now hanging on each word picture with attentive interest. How will the Jewish father react to the renegade son? By reading between the lines, it appears as soon as the son headed for home, his father saw him. We come now to the heart of the parable, the very heart of God. In awe we behold how “this man receives sinners”:
- He felt compassion for him. Over and over again the Gospels record how Jesus was moved with compassion.18 If you ever feel that God has no compassion for you, that thought and feeling is not from the Holy Spirit.
- He ran. It was considered undignified for an elderly Jewish gentleman to run.19 Throwing reputation to the wind, he ran to embrace his wayward son. Imagine! The Creator of the universe is more concerned with his retuning son than with His own reputation.20 Those who have wandered away from God are again in His presence the minute they accept God’s grace.
- He embraced him. Still smelling like the Gentile pigpen, the father throws his arms around his returning son. The message is one of complete acceptance!
- He kissed him. The Greek syntax indicates that he kissed him again and again! The father expresses the deep emotions of love and acceptance. There is no probationary period where the son must prove himself worthy. The younger son in himself is not worthy; his worthiness, love, and acceptance are found only in relation to his father’s grace and love.
And the son said to him, “Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.” But the father said to his slaves, “Quickly 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 fattened calf, kill it, and let us eat and celebrate; for this son of mine was dead and has come to life again; he was lost and has been found.” And they began to celebrate (Lk. 15:21–24).
The son starts to rehearse his prepared speech, but he only had time to admit his sin before his father interrupted him.
- “Quickly.” The transition from sinner to saint takes place quickly—in an instant!
- “Bring out the best robe and put it on him.” This robe represents the righteousness of Christ. The very “righteousness of God” is placed over the ragged and smelly cloths from the pigpen.21 We come to Christ as we are—the worst of sinners. We are truly righteous only in Christ.
- “Put a ring on his hand.” Doubtless this was a signet ring22 giving the son full authority to participate in the financial affairs of the household. As believers, we too are included in the inheritance in Christ and have access to the family treasures.23
- “Put sandals on his feet.” Slaves went barefoot, but not this son! We don’t serve Christ in order to be accepted into the heavenly family. We serve as sons and daughters of God because we are now children of God!24
- “Bring the fattened calf, kill it, and let us eat and celebrate.” The fattened calf was kept for some special occasion. There is no hesitancy of divine participation in such a joyous celebration.25
- “This son of mine was dead and has come to life again; he was lost and has been found.” The simple but powerful wording underlines the full acceptance of the son by the father. He declares the good news that his lost boy is found. He was spiritually dead. Now he has been brought to spiritual life in the Spirit. Who can doubt God’s transforming, saving grace!
The older brother
Now his older son was in the field, and when he came and approached the house, he heard music and dancing. And he summoned one of the servants and began inquiring what these things could be. And he said to him, “Your brother has come, and your father has killed the fattened calf because he has received him back safe and sound.” But he became angry and was not willing to go in; and his father came out and began pleading with him (Lk. 15:25–28).
As we read the above paragraph, we see the leathered soul of self-righteousness, the end result of legalism, the judgmental heart of those whose focus is on the deeds of the law. More than that, we again see the love of the Father for his legalistic older son. He leaves the celebration, much as the shepherd left the 99, and went out and began pleading with the self-righteous son. It was God’s project to unite both the Jews and the Gentiles into one church family.26 He still wants all his children to be in one family, united in our heavenly relationship.27
But he answered and said to his father, “Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you have never given me a young goat, so that I might celebrate with my friends; but when this son of yours came, who has devoured your wealth with prostitutes, you killed the fattened calf for him.” And he said to him, “Son, you have always been with me, and all that is mine is yours. But we had to celebrate and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.” (Lk. 15:29–32).
The parable is unfinished. The self-righteous Pharisees and scribes were complaining that Christ received and ate with sinners. Jesus pled with them through this three-part parable to enter the good news of the kingdom of God’s grace. Would they come in?
So today, the same Lord looks at us. Will we fellowship together where the simple gospel is proclaimed and sinners are accepted while they are still sinners? Yes, this man does receive sinners:
- Sinners who just wander away from God.
- Sinners who are lost because of the neglect or abuse of others.
- Sinners who choose to leave God.
- Sinners who are self-righteous and reject other repentant sinners.
To begin to comprehend the infinite love, grace and mercy of God will cause a sinner “to get up and go to the Father.” Yes, there is joy in heaven over one sinner who repents. No wonder that at the birth of our Savior there suddenly appeared a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among men with whom He is pleased.” Joy to the world, how great the joy! In our spirit we hear the good news, “Rejoice with me, the lost has been found!” †
Endnotes
- Heb. 1:1–3.
- Jn. 10:15.
- Heb. 1:1.
- Rom. 8:1.
- 1 Pet. 2:23.
- Isa. 53:5.
- 1 Pet. 5:8.
- Jn. 10:11.
- Rom. 12:3.
- Jn. 3:16.
- 1 Tim. 2:4.
- R.C. H. Lenski, Commentary of the New Testament, Luke, p. 808.
- Mt. 5:44, 45.
- Total depravity—every part of our being is affected and infected with sin.
- Acts 5:31; 13:24.
- Jn. 8:43; 10:16; 10:27.
- Jn. 14:6.
- Mt. 9:13, 36; 12:7; 14:14; 15:32; 18:27; 20:34; Lk 7:13; 10:33.
- See William Hendriksen, New Testament Commentary, The Gospel of Luke, p. 755.
- Phil. 2:5–8.
- Rom. 3:21, 22; 10:3; 2 Cor. 5:21; Phil. 3:9.
- Gen. 41:42; Est. 3:12; 8:2, 8, 12; Jer. 22:24; Dan. 6:17; Hag. 2:23.
- Rom. 8:17; Gal. 3:29; Eph. 3:6; Tit. 3:7; Heb. 6:17; Jam. 2:5.
- Eph. 5:8; 1 Jn. 3:2
- Gen. 18:7, 8
- Rom. 3:29; 9:24; Eph. 4:12
- Jn. 17:11
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