By James Riley Strange, Ph.D.
Associate Professor of New Testament, Samford University
Lost
Luke 15:11–14, 17–24
Today’s lesson is the second in our series on words and phrases commonly used by Christians. The passage emphasizes the heavenly celebration that happens when a person who was “lost” is found (see vv. 24 and 32).
Jesus sometimes used the term “lost” to describe those who had stopped living according to God’s instructions (Matt. 18:11; Luke 19:10). In this way, Jesus was like the psalmists and prophets who imagined God as a shepherd and God’s people as lost sheep (Ps. 23; 78:52; 80:1; 100:3; Jer. 50:6; Ezek. 34:15–16; compare Luke 15:3–7; John 10:1–30; James 5:19–20).
The parable is one of the best known, probably because of how Jesus depicted the father’s love. Artists have painted and sculpted scenes, playwrights have staged it and musicians have set it to music. “Prodigal [i.e. extravagant] son” has been a common phrase for centuries. Given the setting, “The Lost Son” or “The Extravagant Father” might be better titles.
Begin reading at 15:1 to understand the setting: Pharisees and scribes grumble because “this fellow welcomes sinners and eats with them.” In response, Jesus tells three parables about how God responds to lost people: a shepherd who loses a sheep, a woman who loses a coin and a father who loses a son.
We are lost because we choose to live apart from God. (11–14)
This parable differs from the first two in a couple of ways. Unlike the shepherd and the woman, the father does not search for the son. Therefore, this story emphasizes the repentance of the lost one. In order to repent, however, the young man had to leave.
In addition to leaving, the lost son squandered every good thing his father gave him. He thought his inheritance was his to spend as he wished — on himself. That was not the case. For example, Paul says that God gives us gifts “for the common good,” i.e. for the good of the body of Christ (1 Cor. 12:7, 25–26).
When Jesus’ Jewish audience heard, “There was a man who had two sons,” they would have expected to identify with the younger one (recall Isaac, Jacob and Ephraim). Because of the plot twist — the younger son behaves shamefully — the listeners probably identified with the older one, perhaps to their surprise.
To turn toward God, we must acknowledge our lost condition and unworthiness. (17–19)
It is difficult to say whether the son truly repents. His practiced speech to his father could express either sorrow or manipulation. It could be a combination of both. In either case, he is not convinced of his father’s generosity and grace, as his proposal to be treated like a hired hand demonstrates.
The Father restores us when we return to Him. (20–24)
The father’s loving response would have been no surprise to Jesus’ Jewish audience. It does however, surprise both sons. Both expect the prodigal to receive harsher treatment, and both think he deserves it, or at least that his return does not warrant the celebration he receives. They are right: he is not worthy of such a fête.
The issue, however, is not what the son deserves but what the father joyfully gives to him. The lavishness of the festival mirrors the son’s dissolute living, and thus emphasizes the father’s grace.
The same grace is available to the older son, who never left and who did his father’s will while his younger brother cavorted with prostitutes. Note the juxtaposition in verses 24, 30 and 32.
This grace, and this celebration, are available to all. Let us never doubt our Father’s capacity to receive us in love, and let us join the celebration when all who are lost return to God.
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