Session 6: The Lost

Session Overview

Creedal Statement

Coming soon.

Key Elements

• Key Passage - Luke 15:1–32
• Scripture Memory - It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners. Mark 2:17
• Catechism - Q: Whom did Jesus come to save? A: Sinners.

Introduction

For the Son of Man came to seek and to save the lost.

The conversion of sinners is greatly pleasing to the God of heaven, and all that belong to his family ought to rejoice in it; those in heaven do, and those on earth should … Therefore we should be glad of the repentance of sinners, because it accomplishes God’s design … God’s children and servants ought to be affected with things as he is.

God pursues sinners, rescuing them from a life of disobedience, saving them from the deplorable conditions of their rebellion, and restoring them to a relationship with himself. Loving and compassionate as he is, God is actively engaged in his plan to save sinners from eternal condemnation. Indeed, everyone who has faith in Christ came to it because God has pursued us while we were lost and astray. Amazingly, God invites us into his search and rescue mission for others. Having supplied us with his saving grace in our lives, God launches us into the world to seek after those who are currently estranged from their Creator. When disciples participate in God’s work, they not only share in the task of gospel witness but also experience the shared eruptive joy when others are restored to a relationship with God.

Although God wants believers to be actively engaged in the lives of the lost, believers and churches can often struggle to do so. Some rescued from a life of egregious sin might be wise to guard themselves from associations too close to their old lifestyle. But, at times, prudence in this practice could unfortunately cause new disciples to completely isolate themselves from unbelievers altogether. Forgetting the depths of their former despair, some Christians can become proud and self-affirming, thinking that their own goodness and worth lead them to God. Churches can deeply focus on maturing the community such that believers become isolated from unbelievers. Sadly, human hearts can grow cold toward the misery of others. We can dismiss people because of their sinful lifestyles. Misperceptions about God can move us away from people in need rather than toward them. Thankfully, God’s word guides Christians on how to actively, compassionately, and diligently approach the work of gospel witness.

The biblical narrative in Luke 15:1–32 recounts Jesus’ interaction with Jewish religious leaders who grumbled against his approach to ministry. Displaying a self-righteous spirit, these religious professionals accused Jesus of showing hospitality to sinners. Ironically, their allegation proved to be a true statement that characterized Jesus’ approach to ministry, even though it grated against their religious sensibilities. In order to address his accusers, Jesus told three parables. In telling about a man who went on a journey to find his lost sheep, Jesus highlighted that his mission involved searching for that which is lost. In describing a woman who diligently searched her house to find a lost coin, Jesus emphasized the proactive nature of a Christ-centered witness. In narrating a story about a rebellious son who repented and returned home, Jesus conveyed the idea that God is willing and ready to receive, restore, and reconcile sinners who turn from their sin. These parables challenged those who opposed Jesus, and they inform all believers about a Christlike mode of evangelistic work.

This passage teaches disciples and churches important aspects of gospel witness. Like Jesus, we are to associate with sinners without participating in their sinful ways. We should seek after the lost, communicating to them the need to repent of their sin. Love and compassion should characterize the way we think about and feel toward unbelievers. We must guard ourselves from apathy, self-commendation, and judgmentalism. Above all, Christians are to approach ministry in these ways because God has a loving heart for sinners. When we approach gospel witness in these ways, we can share in a heavenly joy that celebrates each sinner’s return to God and motivates our continued witness in the world.

Biblical Interpretation: Hearing the Word

Study the Text: The Bible is God’s inspired word to his people. Christian disciples mature in the faith when they are grounded in God’s word. In this movement, you will study the basic details of the biblical text.

Observation Questions

Read (or listen to) the whole passage of Scripture. Discuss the questions below for each section of the story. Pay attention to the details of the text to recall what the passage is saying. Use the focus verses to guide your conversation.

Storycraft

Retell the story in your own words, recounting the overall flow of the narrative, the main segments of the story, and the major developments that take place.

Narrative Elements

Story Retell

Theological Dialogue: Discussing the Plot

Explore the Text: God’s word is his trustworthy and sufficient revelation to his people. We grow as Christ’s disciples by rooting our lives in God’s unchanging truth. In this movement, you will explore vital teachings of this biblical passage.

Discussion Questions

Summarize the biblical story. As a community, discuss the following questions. Be attentive to the truths taught in this text. Use the commentary on the next pages to uncover core principles this passage teaches about the Christian faith.

Biblical Commentary

Use this commentary to help you understand the meaning of the text. Refer to the infographic on the next page to think through how narratives work.

Passage Introduction

Key Idea

God calls his disciples to associate with sinners and seek after unbelievers in order to invite them to repent of their sin and receive restoration and reconciliation with God.

Passage Overview

God pursues sinners and desires to bring them to himself. Like a caring shepherd, God seeks after his unbelievers as lost sheep. Similar to an owner of precious wealth, God recovers sinners to himself as the owner would recover a lost coin. As a loving father, God graciously welcomes repentant sinners back to himself. Jesus’ three parables invite us to active engagement in pursuing, searching, and welcoming the lost. As we associate with unbelievers, God wants us to invite them to turn from their sin and turn to God in faith. Jesus’ narratives instruct us on how we can take initiative to engage unbelievers. Many times, God brings unbelievers into our lives. Sometimes we need to take proactive steps to interact with unbelievers, even to meet people we would not otherwise come to know. As you study this important biblical text, use the commentary to help guide your thinking on how Jesus’ teaching and ministry example should inform our evangelistic work in the world.

Passage Outline

Seeking After the Lost

I have not come to call the righteous, but sinners, to repentance.

Turn to see again your shores; put not out upon the deep; for haply, losing me, you would remain astray.

Introduction

Christian witness involves the active pursuit of sinners in hopes that they will turn to God in repentance. Remembering how they came to faith in Christ, disciples are compelled to move toward sinners in gospel witness with a heart of love and compassion. Unfortunately, Christians and churches can develop cold hearts toward the lost. Whether this lack of compassion develops gradually over time or more suddenly, the absence of compassion can leave a void where self-righteousness, judgment, and apathy fill. The Scriptures help expose these negative attitudes against sinners and commend us to search after unbelievers.

In Luke 15:1–32, we listen to three consecutive parables. Jesus told these parables as a response to Jewish religious leaders who complained that Jesus associated with sinful people. The first parable is about a sheep owner who sought after and recovered his lost sheep. The second parable describes a woman who searched her house to recover a lost coin. The third parable is an extended narrative of a father’s compassionate and celebratory restoration of a prodigal son who returned home after living a life of sin abroad. The ending of this narrative recounts the father’s confrontation of the older brother’s judgmental and self-righteous reaction at the celebration of his returned younger brother.

This narrative is important for disciples to mature in their faith and witness. It commends Jesus’ example of association with and hospitality toward sinners as a key component of his mission. This set of three stories also highlights the gravity of sin and the consequences of people remaining in a lost and rebellious condition. The common plots shared among all of the parables encourage believers to be active in searching after lost people, seeking them, and leading them to repent of their sin and return to God. Further, this string of parables is a direct confrontation against judgmental and self-righteous attitudes that impede the spread of the gospel. A dominant theme of this biblical passage is the individual and communal joy that erupts when sinners repent of their sin. In anticipation of experiencing this joy in our own lives and churches, may we engage this biblical narrative with an eager spirit to love sinners with a compassionate heart and to remember our own journey of salvation with a grateful spirit.

This Man Receives: Marking Ministry by Radical Hospitality toward Sinners

Biblical Narrative (Luke 15:1–3)

Jesus appealed to many different kinds of people throughout his ministry. In the present story, we witness Jesus engaging people on the fringes of society. Teaching people about the essence of discipleship and the life of faith, Jesus drew large crowds (cf. 14:25–35). Among those attracted to Jesus were “tax collectors and sinners,” a group of highly marginalized people who “were gathering around to listen to Jesus” (15:1). At this time, tax collectors were viewed in a somewhat odious fashion as they were known to exploit their vocational position for personal gain. Sinners were people who violated moral norms and ethical standards. Together, the combined phrase “tax collectors and sinners” represented a group of people that was spurned by normal citizens of society.

Amazingly, this group of outcasts was drawn to Jesus. Although Jesus’ call to discipleship was costly—involving sacrificial self-denial, unyielding self-surrender (cf. 14:25–35)—his invitation to God’s kingdom was also extravagant—making a broad offer of blessing, salvation, and communion to whoever was willing to come (cf. 14:15–24). Often, people reputed as social and religious deviants might avoid a religious teacher. But this was not the case with Jesus. Rather than circumventing Jesus, tax collectors and sinners were drawn to Christ. Contrasted with the religious elite of the day, it was astonishing and noteworthy that Jesus was willing and desirous for sinners and outcasts to enter his presence. Jesus did not think association with these groups would soil the reputation of his ministry. In fact, we will see that one of the main points of this biblical passage is to show that Jesus wanted his ministry to be characterized by his association with the lost—those on the fringes of society, those separated from God, those marginalized because of their sin.

Although Jesus allowed the tax collectors and sinners to come near to him, Jewish religious leaders of the day greatly disapproved of Jesus’ welcoming spirit. In particular, Luke tells us that “the Pharisees and scribes” (15:2) were opposed to the way Jesus interacted with outcasts of this kind. So disgusted were they with his open invitation that they “began to grumble” (15:2) against him. In their discontentment and complaint, they spoke defamation against Jesus, “This man welcomes sinners and eats with them” (15:2). In this statement, the Jewish religious leaders expressed disapproval that Jesus was hospitable toward sinful people. While these Pharisees and scribes conceived of ministry as setting an example for pious achievement, Jesus established his ministry upon the message of radical forgiveness and redemption.

Although they intended this accusation to be a smear and objection against Jesus, it ended up being a fitting and appropriate mark of Jesus’ ministry, a mark that Jesus wanted to characterize our own mission work in the world. Rather than avoiding their accusation or becoming impatient with their grumbling, Jesus used the moment as an opportunity to elucidate this characteristic mark of his ministry: associating with sinners and outcasts. He did this by telling a “parable” (15:3). As mentioned in the previous section, parables are stories that do not recount an actual historical event but are true-to-life. Jesus used parables as a narrative tool that illustrated enduring truths, captured people’s imaginations, and confronted his opponents’ resistance.

Biblical Principles

Closeness to Sinners. In order for Christians to bear witness to Jesus, they need to be around unbelievers. In this story, Jesus is revealed as incredibly approachable. Amazingly, people living a sinful lifestyle “were gathering around to listen to Jesus” (15:1). Sinners were attracted to Jesus and his teaching. People society deemed as “far from God” desired to be close to Jesus Christ. When they approached him, they found him accepting and receptive. For people who might otherwise hesitate to approach a religious leader lest they be despised or publicly shamed, this group of tax collectors and sinners found in Jesus someone who was appealing, accessible, and welcoming. Importantly, Jesus did not fully reject the religious leaders. He often challenged their religious elitism, confronted their false understanding of God, and addressed their misconstrual of God’s word. Those who had humble and teachable spirits—whether an outcast or a person of high standing—could enjoy Jesus’ welcome. Standing between both groups, Jesus associated with sinners and addressed the fitful murmurs of the religious elite.

Defining characteristics of Jesus’ ministry should mark our lives and churches. We should not mistake this teaching. Clearly, our proximity to unbelievers does not mean that we participate in their sinful lifestyles or join in their evil ways. This is clearly proven by the hope that sinners repent of their sinful ways (15:7, 10, 18, 21). But if we isolate ourselves from sinners—fearing rejection, disdaining the guilty, and feigning our own superiority—we disallow ourselves the chance to be a redemptive influence in the lives of others. If our rightful aversion toward sin causes us to wrongly reject all interaction with unbelievers, then we have misunderstood the life of discipleship and the summons to Christian mission. Again, per Jesus’ own example, we should be wise with the people we befriend. God clearly wants us to be in fellowship with godly people who will make a righteous imprint on our lives. Nevertheless, our communion with other Christians should not be an excuse for our separation from meaningful contact with the lost. While Jesus’ closeness to sinners did not mean he engaged in unrighteous behavior, it did mean he risked the social and religious skepticism (and eventual rejection) of a religious community that questioned his association with suspect people.

Practice of Hospitality. Jesus’ closeness to sinners coincided with his practice of hospitality. The beginning of this biblical passage records the claim, “This man welcomes sinners and eats with them” (15:2). What the religious leaders intended as a discrediting accusation and malicious charge of religious deviance was, ironically, a truthful and affirming attestation of Jesus’ ministry. Both terms “welcomes sinners” and “eats with them” depict a scene of hospitality. In all likelihood, Jesus probably hosted meals himself and participated in meals that others hosted. He practiced hospitality in both directions. In the ancient world, as in many cultures today, people share meals with those with whom they enjoy a close relationship. Rather than dismissing their allegation or defending his own perceived religiosity, Jesus affirmed that being hospitable to sinners was a key component of his ministry and God’s heart.

Bearing witness to Jesus is greatly helped by the practice of hospitality. Opening our homes to people who are far from God can be a powerful means of sharing the gospel with others. A welcoming household, an inviting table, an open conversation, and a receptive spirit can provide a fruitful context for discussion about the gospel. Few things can communicate love, care, and concern for others as much as a warm and neighborly reception into one’s personal space, especially when this occurs around a meal. The fact that Jesus’ closeness to sinners and religious deviants occurred in hospitable contexts should inspire us to practice our faith in the same manner. Although the habit of hospitality can become a difficult and taxing practice, we must not allow the grumbling spirit of the Pharisees and scribes to infect our spirits. Instead, we must see hospitality as a great privilege and an evangelistic strategy.

There Will Be Joy in Heaven: Searching for the Lost and Rejoicing Over Repentance

Biblical Narrative (Luke 15:3–10)

Responding to the complaint against his ministry, Jesus opened with two short parables. Both of these stories describe someone who searches for something that is lost. In the first parable, Jesus told a story about how a person would naturally respond to losing a sheep from his fold. Jesus proposed the scenario of a man who had “a hundred sheep” (15:4). If this man lost one of his sheep, he would “leave the ninety-nine in the pasture and go after the one that is lost, until he finds it” (15:4). Jesus posed this scenario in the form of a rhetorical question, suggesting that it was obvious that any good sheep owner would act in this way. When a sheep was lost, the lost sheep became a priority over the sheep that remained together in the flock.

Continuing the narrative, Jesus told what happened when this man found his lost sheep. Upon rescuing his straying sheep, the sheep owner “joyfully [put] it on his shoulders” (1:5) and brought the sheep back home. The man’s joy was so great that he called “together his friends and neighbors” (15:6) to announce that he had found his lost sheep. More than just a public announcement, the man wanted others to share in his joy. Therefore, he told people in his sphere of influence, “Rejoice with me, for I have found my lost sheep” (15:6). What is important in this narrative is the finding of the lost sheep and its return home. At the height of the parable, the personal joy over the found sheep results in a gathering of communal joy.

After this short narrative, Jesus summarized the basic teaching of the parable. Jesus compared the celebration of finding a lost sheep to heavenly joy when a sinner repents. Jesus explained that “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous ones who do not need to repent” (15:7). Noteworthy in this statement is the reference to the ninety-nine who are characterized as “righteous” and who “do not need to repent” (15:7). This could either refer to those who “do not need” to repent because they already have repented and entered into the flock of God’s people. Or, it could be an indictment against the self-righteous religious leaders—such as the Pharisees and scribes (15:2)—and a call for them to repent of their overly pious self-conceptions and judgmental instincts toward sinners. In either case, the clear focus of the parable presents a simple and important truth: the joy of mission is found in lost people being found, sinners coming to repentance, the condemned gaining life, and the endangered finding rescue.

A very similar and short parable follows the parable of the lost sheep. In this subsequent parable, Jesus described a scenario of a woman who had “ten silver coins” and lost one of her coins. In this parable, the woman lit a lamp, swept the house, and searched earnestly for it “until she [found] it” (15:8). Like the previous parable, when the woman found her lost coin, she called “together her friends and neighbors” (15:9) to share with them the good news. Specifically, she summoned them, “Rejoice with me, for I have found my lost coin” (15:9). Again, summarizing the teaching of his parable, Jesus explained that “there is joy in the presence of God’s angels over one sinner who repents” (15:10).

Biblical Principles

Searching for the Lost. Jesus introduced his first two parables in a way that described things people naturally do. He began these parables in this way to affirm that the natural instincts of people toward lost possessions should instruct the way Christians approach the spiritually lost. Opening his narrative about the lost sheep, Jesus addressed his listeners with the phrase “what man among you” (15:4). A masterful teacher, Jesus appealed to the God-given instincts of a sheep owner to search after even one lost sheep. Similarly, Jesus used a similar phrase introducing the parable of the lost coin. He said, “what woman” (15:8) would not search feverishly for lost money. This rhetorical strategy was employed as a means for Jesus to affirm that the man and the woman in these parables were doing the right (and natural) thing. In each parable, the main characters took drastic measures to search for a prized possession that was lost. The sheep owner left the rest of his flock to go on a journey (15:4), and the woman cleaned her whole house with meticulous care until she found the coin (15:8). Subsequently, each character celebrated the recovery of these lost possessions with great joy.

The assumption behind Jesus’ rhetorical questions is that there is something wrong if people do not search diligently for something that is lost. Further, something is awry if people do not celebrate the recovery of a prized possession. How people naturally feel and act when there is a lost sheep and a lost possession should inform the way we feel toward lost people. In fact, because people are infinitely more valuable than possessions and sheep, disciples of Jesus should feel a greater sense of urgency in rescuing lost people. People who claim to be aligned with God are not as aligned as they would hope if they hesitate to seek sinners and unbelievers to turn toward God in faith and repentance. These mini-parables teach us the importance of being proactive, diligent, energetic, and motivated to seek after sinners. Not only should disciples have a welcoming spirit of hospitality to sinners (cf. 15:1–2), but Jesus’ followers should also have a “search and rescue” inclination toward unbelievers. The intensity of a conscientious and vigorous search for the lost is equalled by the immensity of joy when unbelievers repent of their sin.

Response of Joy. One of the striking components of Jesus’ parables in this passage is the response of joy when the lost possession is recovered. The sheep owner rejoiced when he found and shouldered his lost sheep (15:5). In both parables, the main characters invited others to participate in their joy (15:6, 9). The sheep owner summoned his friends and neighbors to rejoice with him that he found his lost sheep (15:6). Likewise, the woman called her friends and neighbors and invited them to join her in her joy (15:9). The joy of these characters starkly contrasts the grumbling spirit of the Jewish religious leaders (15:2).

Obviously, Jesus’ point in these parables is that there is great joy when sinners repent of their sin. The work of evangelism and gospel witness involves disciples searching for unbelievers. These unbelievers are characterized as lost. As long as unbelievers are lost, they remain in their sin and face consequent judgment. But when they come to faith in Christ, they are “found” and rescued from their endangered plight. Those who seek the lost experience great joy because these sinners have been found. Jesus is emphatic that the joy over a repentant sinner is not confined merely to the one who evangelistically shared the gospel with the lost. Rather, the joy is contagious. Those in heaven—including the angels—celebrate each time a sinner genuinely turns their life to God.

The Importance of Repentance. This passage describes a sinner turning to God with the term repentance (15:7, 10). Repentance means turning from sin and turning to God. It involves a complete switch in loyalty, renouncing the life of disobedience and professing a desire to follow God’s ways. As already mentioned, Jesus’ association with sinners does not mean he endorses their lifestyles. In fact, Jesus practices hospitality with sinners because he wants to rescue them from the destructive and damaging consequences of a rebellious and sinful lifestyle. For Christians, there is great joy in evangelistic witness when people forsake a life of sin, place their faith in Christ, and thereby escape eternal condemnation. Our loving and inviting contact with unbelievers should involve a bold and unashamed appeal that sinners turn to God and turn away from their life of sin.

When He Had Spent Everything: Understanding the Grave and Reckless Condition of Sinners

Biblical Narrative (Luke 15:11–16)

Adding another layer to his teaching, Jesus told a third parable. While this parable reinforces related themes in the previous two stories, this extended narrative adds important detail about what it means to seek after lost sinners. Specifically, Jesus increased the intensity of his missional appeal by humanizing the lost entity from a lost sheep and a lost coin to a lost son. Jesus told about “a man who had two sons” (15:11). The younger son asked the father to give him his “share of the estate” (15:12). In essence, the son’s request was for the father to give him his inheritance—resources normally transferred when someone dies. This younger son wanted his inheritance while his father was still alive, highlighting his disregard for his family, disrespect for his father, and dismissal of pure motivations.

The father agreed to the son’s request and “divided his property between” (15:12) his two sons. Soon after this, the younger son took all of his possessions and went on a long journey. In a “distant country,” far from the security and boundaries of home, the son “squandered his wealth in wild living” (15:13). Eventually, this younger son “spent all he had” (15:14). His entire inheritance was wasted on the fleeting pleasures of wild debauchery. To add to his misery, “a severe famine swept through that country” (15:14). At this time, the rebellious and prodigal son “began to be in need” (15:14).

The son’s needs grew so severe that he was forced to take extreme action for his survival. Pressed into a despairing corner of his own bad decisions, the reckless and wasteful son “hired himself out to a citizen of that country” (15:15). His new master sent him “into his fields to feed the pigs” (15:15). Although this was a thankless and unclean job, the son’s desperation made him willing to succumb to this lowly position. The son’s needs grew severe as “no one would give him a thing” to eat (15:16). So grave was his hunger that he “longed to fill his belly with the pods the pigs were eating” (15:16). Need turned to despair, distress turned to hopelessness, and misfortune turned to misery.

Biblical Principles

Father and Son Relationship. Jesus introduced a new kind of character as he launched his third parable. The first parable described a sheep owner’s search for his lost sheep (cf. 15:4–7). The second parable narrated a woman’s persistent search for her lost coin (cf. 15:8–10). In this final parable, Jesus told about a father’s recovery of his lost son (15:11–32). The progression from lost possessions to a lost son not only humanizes the story but also increases the severity of the situation. At stake in this parable is a broken father-son relationship, a fractured home, squandered inheritance, tarnished reputation, impaired legacy, and potential death of a child. Additionally, the transition to a father as a main character of the parable highlights God’s heart for lost sinners. What might have been viewed as very unfortunate in the story of the lost sheep and coin was utterly devastating in the parable of the lost son. No one understands the gravity of a sinner’s condition more than the father of the lost person. As a heavenly Father, God wants his rebellious children to return to his loving and forgiving arms, knowing that if they do not, they risk eternal separation and judgment.

Reality and Consequences of Sin. The father-son relationship depicted in this narrative also highlights the grievous reality of sin. The younger son disrespected his father by prematurely requesting his inheritance (15:12). Soon after receiving his newfound riches—wealth gained from the goodness of his father—the son left his father and family (15:13). Like the younger son, humans are guilty of disrespectfully rejecting God, striving for a life of independence from God. Not only do we withhold the reverence and esteem that God rightly deserves, but sinful humans also take God’s good gifts and forsake a personal relationship with the good Giver of these gifts. Moreover, we live indulgent and reckless lives. Seeking anything that will please our desires, we wander further away from God and plunge ourselves into indulgence and wild living.

Some might think that the idea that sinners are “lost” might mean that humans are passive victims who are not responsible for their lost condition. This could not be further from the truth. As summarized above, the details of the younger son’s defiance and indulgence make this clear. Sinners are not passive victims of moral negligence, and sin is not a minor infraction against some lofty ethical code. Rather, sinners are guilty of breaking God’s laws. Culpable in their disobedience, sinners are rebellious, having defied a good and loving God. As this parable depicts, humans have taken God’s good gifts and squandered them in defiance, wastefulness, and self-injury. Unbelievers are “lost” because they have lived in flagrant insubordination against God and destructive indulgence of their appetites. Those who remain in their sin wallow in a hopeless condition of painful consequences that are of their own making.

These consequences of sin are vividly highlighted by the younger son’s dire condition. Having lived a life of rebellion, indulgence, and sin, the younger son found himself impoverished and in great need (15:14). Sinners wastefully misuse God’s good gifts and bring themselves to their own ruin. Eventually, every pursuit of sinful pleasure will leave one in great want and threatening need. The fact that there is a famine at this time accentuates the serious misery that awaits any and all who seek their pleasure and joy outside of a relationship with God. Seeking a full life, the younger son found himself empty. To compensate for his deep need, he indentured himself to another. Not only will indulgence result in hollow emptiness, but disobedience will result in enslavement to sin. Bound to do the duty of a harsh taskmaster, sinners must pay servitude to a lifestyle that they have devised. Sin promises the freedom of pleasure, but enslaves people to the cruel chains of misery.

Meanwhile, the intensity of a sinner’s longing only grows as he remains unsatisfied in his wayward pursuits. In a downward spiral of ever-increasing despair, we continually try to satisfy our longings in the most base ways. In fact, just like the younger son’s appetites had declined such that he “longed to fill his belly with the pods the pigs were eating” (15:16), so our own appetites erode as we give ourselves to sin. A most dehumanizing and denigrating state, wasteful living and sinful rebellion spoil its human victims in shameful deterioration and decay. Base appetites grow baser as long as we continue in our sinful rebellion against God. For evangelism and witness to be effective, we need to understand the essence of sin and the consequences of sin. For it is precisely out of this condition that we are calling sinners into a restored relationship with God.

Let Us Eat and Celebrate: Finding Great Joy in the Repentance of the Lost

Biblical Narrative (Luke 15:17–24)

The younger son’s hopeless condition was in great need of a remedy. Faced with a dire situation—a situation birthed out of his own reckless decisions—the son could choose to remain in the misery of his helpless state or to come to someone who could help him. In an amazing narrative turn, the son “came to his senses” (15:17). This “coming to himself” described a full realization of the circumstances his immoral and rebellious lifestyle had produced. In particular, he realized that “many of [his] father’s hired servants [had] plenty of food,” but he was wallowing in his sin, “starving to death” (15:17). The son’s realization (really a confession of sorts) was an acknowledgment that life back home with his father was superior (even for the servants!) to the life he had created for himself abroad.

As a result, the wayward son resolved to return to his father and acknowledge his wrongdoing. Importantly, the son recognized his guilt before his father and God: “Father, I have sinned against heaven and against you” (15:18). This two-sided confession showed that the son experienced genuine remorse over his sin. He recognized the harm against his father and the offense against God. In fact, the son admitted that he was “no longer worthy to be called your son” and so asked to be treated as one of his father’s “hired servants” (15:19). So humbled had the son become that he wanted simply to return to the coverage of his father’s household, even if this meant only being considered a lowly domestic attendant.

The son fulfilled his commitment and returned to his father, leaving a life that could only be characterized as profane and godless. As the son approached his home, the father saw his estranged son “while he was still in the distance” (15:20). When his father saw him, he “was filled with compassion” (15:20). This fatherly love toward his lost and returning son deeply moved him: “He ran to his son, embraced him, and kissed him” (15:20). Although the father would not have approved of his son’s actions in the far-off country, the father’s deep love for his son was unchanged. Recognizing the son’s affliction, the father’s compassion for his son led him to pursue his son, welcome his son, and express his love for his son.

Finally, the son made his appeal to his father, pleading guilty to his sin and declaring his unworthiness to be called his son (15:21; cf. 15:18–19). Rather than chastise, discipline, or punish his son, the father told his servants to clothe his son with “the best robe,” put “a ring on his finger,” and place “sandals on his feet” (15:22). Amazingly, the father’s love translated into adorning his son with dignifying attire. Further, he instructed his servants to slaughter “the fattened calf” so that could “feast and celebrate” (15:23). Clearly, the father was overwhelmed with joy at the return of his son and this provided great reason for a feast of joy (15:24). The father himself declared the reason of his great joy and the motivation of his celebratory feast: “This son of mine was dead and is alive again” and “he was lost and is found” (15:24). The great joy of a prodigal returning home (just like the found sheep and coin) is the natural reaction to recovering a precious thing that has been lost.

Biblical Principles

Conviction of Sin. Eventually, the younger son “came to his senses” (15:17). This is a clear and moving description of a person who has come to a full realization of his sinful condition. The son recognized the deplorable conditions that his rebellion had caused. The younger son’s hopelessness was a despair of his own making. He realized the devastating situation that would materialize if he did not escape his circumstances. The son described his situation as perishing: “starving to death” (15:17). One could describe the son’s raw and refreshing admission as coming from a conviction of sin. Conviction involves a painful recognition and honest acknowledgement of one’s wrongful behavior and lamentable life situation. Coming to terms with one’s perishing fate requires honesty, transparency, and vulnerability. Often, we like to hide from the consequences of our sinful decisions. With sin being deceptive, it is easy to deny the wastefulness of our sin or the wreckage of our lives. We deny our guilt, cover over our shame, hide in fear, and refuse to acknowledge how badly our sinfulness has caused things to be.

Confession and Repentance. The son’s heartfelt conviction brought about an honest confession of his sin. It is one thing to lament and grieve the pain of one’s sinful decisions, but remorse without confession will never lead to one’s deliverance. Under the weight of conviction, the younger son acknowledged his guilt. He confessed his sin against his father and his offense against God (15:18, 21). Further, he acknowledged his lowly, unworthy, and humbled position (15:19, 21). The son did not think of making demands of his father. Rather, he was willing to accept the lowest position as long as it resulted in his readmission to the safety and security of his father’s household. Additionally, the son returned home to his father. Returning home meant leaving his sinful lifestyle. When the son left the far-off country, he left his wild life. Only by leaving his wasteful and rebellious life of sin could he leave behind his self-made despair.

The son’s confession and repentance (a literal turning from sin and turning to his father) are instructive to God’s people in all cultures and generations. When we share the gospel with others, we should understand the importance of confession and repentance. As disciples, we are not the agents of conviction. This is a work that God alone does. Only God can help a person recognize their guilt, shame, and despair. However, we should guide people in what it means to give concrete expression to their conviction by means of confession and repentance. Without confession and repentance, there is no hope of restoration.

Divine Compassion. When genuine confession meets God’s compassion, people are restored to fellowship with God. Even more than the father in this story, God is eager to receive confessing and repentant sinners. In the parable, the father’s compassion and quick approach while the son was a far distance away (15:20) highlight God’s readiness to receive those who are willing to leave their sin and return to God in faith. The father’s adoring embrace of his wayward son (15:20) emphasizes God’s deep love for sinners. The father’s quick reinstatement of his son with a robe, ring, and shoes (15:22) speaks to God’s decisive restoration of our relationship with him and our secure status as a child of God. The call to repentance is not a means to make people feel perpetually guilty for their sin; rather, it is a call to allow a compassionate God to dramatically and definitively initiate repentant sinners as full members of God’s family.

Celebration. As a result of the father’s compassion, a great celebration occurred over the return of the prodigal son. The father ordered his servants to organize a festive meal to celebrate the son’s return (15:23–24, 32), telling them that his son was “dead and is alive again” and he was “lost and is found” (15:24). Not only should God’s people celebrate the repentance of a sinner, but the beings in the heavenly places rejoice over the great significance of people turning to God and turning away from their sin (cf. 15:7, 10). The contagious joy of genuine repentance should further motivate God’s people to share the good news of the gospel with others. And what is the good news of this gospel? It is precisely that a compassionate God is willing and ready to receive, restore, and reconcile all sinners who genuinely renounce their lives of sin and turn to God in saving faith. Sadly, not all people will be joyous over such a transformation.

It Is Fitting: Confronting the Stubbornness of a Self-Righteous and Hypocritical Spirit

Biblical Narrative (Luke 15:25–32)

Had the parable ended with the return of the younger son, it would have been sufficiently dramatic and impressively instructive. Nevertheless, this was not the end of Jesus’ story. Jesus not only wanted to address the importance of repentance and the radically hospitable love of God the Father; Jesus also wanted to confront the attitudes of those who oppose God’s loving acceptance of egregious sinners—Pharisees, scribes, and even (potentially) some of us (cf. 15:2). To do this, Jesus continued his story to record the older son’s response to his younger brother’s return.

At the time of the younger son’s return, the older son was “in the field” (15:25). This meant that the older son was working or attending to some household responsibilities. As we see the character of this older son, we meet someone who seems to have his life aligned with the expectations of his father. The older son heard the music and dancing when he came from the field and returned home (15:25). When he asked a servant about the celebration (15:26), the servant told him, “Your brother has returned … and your father has killed the fattened calf, because he has him back safe and sound” (15:27).

Rather than the older son expressing joy and celebration over the return of his long-lost brother, he “became angry and refused to go in” (15:28). The older son’s irritation and stubbornness prompted his father to come out and speak with him. The father entreated—“pleaded” (15:28)—his older son to come in and join the celebration. However, the older son explained to his father the reason for his reluctance. He told his father that he faithfully served him for many years and fulfilled his duties as a son (15:29). During this time, the older son was never given a celebratory feast for doing what was expected of him (15:29). The older son pointed out that the younger son’s return was celebrated even though he faithlessly abandoned him and lived a sinful and wicked life abroad. He also complained that his younger brother had “[squandered the father’s] wealth with prostitutes” (15:30). The brother exclaimed that it did not seem right that the father should “kill the fattened calf for him” (15:30).

Addressing the grumbling complaint (cf. 15:2) of his elder son, the father told him that he continually enjoys fellowship with his father and the blessing of all his possessions since he never left home. In reality, the older son had no lack: “You are always with me … and all that is mine is yours” (15:31). However, concerning the celebration over the younger brother, “it was fitting to celebrate and be glad” (15:32). The reason for the celebration was clear: “This brother of yours was dead and is alive again; he was lost and is found” (15:32; cf. 15:24). The recovery of this lost son warranted a feast of communal joy.

Biblical Principles

Diagnosing Self-Righteousness. The response of the older son addresses the hypocritical and self-righteous tendencies of the human heart. Particularly, the self-justifying and self-congratulating spirit of the older son confronts the hearts of many Christians who hesitate to associate with sinners. It is important to note the negative attitudes that plagued the elder sibling. He was stubbornly angry, refusing to enter into his brother’s celebration (15:28). He recounted (not without some exaggeration) that he served his father for many years and never disobeyed his commands (15:29). To add to this self-righteousness and self-commendation, he was ungrateful for all that his father had provided for him (15:29, 31). Focusing on the father’s apparent disparity in how he treated each son, the older son voiced in a judgmental tone: “This son of yours returns from squandering your wealth with prostitutes” (15:30). At the peak of his opposition to his younger brother was jealousy that the father killed “the fattened calf for him” (15:30).

Not only is self-righteousness antithetical to the faith, but it is also a glaring impediment to gospel witness. Our perceived moral superiority and misguided judgment of others err on a number of fronts. When given to self-righteousness, we claim a level of piety that we have not actually obtained. Also, we accentuate the disobedience of others and downplay our own sinfulness. Much like the older son, we begin to view ourselves in opposition to people who are really more or less like ourselves. We will find it difficult to express the loving message of forgiveness, repentance, and salvation to others whom we have already judged as condemned. Clearly displayed in this story, the brother’s self-righteousness is a hostile enemy to the father’s loving compassion.

Addressing Self-Righteousness. Thankfully, Jesus’ parable helps us address righteousness in our lives. The fact that Jesus told this story means he did not completely dismiss the Pharisees and scribes at the beginning of the story. Like the father who “came out and pleaded with” his older son (15:28), so God appeals to us to abandon our self-righteous judgment of others. Looking more to the father’s example, we learn some first steps in dismantling the fierce grip that self-righteousness can have in our hearts. The father reminded his older son that “you are always with me” and “all that is mine is yours” (15:31). Our remembrance of God’s good gifts and generous provision is a vital practice to slay ingratitude, jealousy, and victimization.

The father not only appealed to his older son to join the celebration, but he also corrected his son’s misperception (15:32). The son felt it wrong to celebrate, but the father said that “it was fitting to celebrate and be glad” (15:32). It is right and proper to celebrate the return of a wayward person. The justification for such a celebration is found in the fact that the younger son was rescued from a grave disaster: he “was dead and is alive again” and “he was lost and is found” (15:32). While the elder son wanted to shirk any responsibility for his brother—identifying him to his father as “this son of yours” (15:30)—the father concluded his appeal by telling his elder son that the wayward son was “this brother of yours” (15:32).

We are not ultimately responsible for the decisions that others make. However, we are responsible for caring for people. One of the best ways we can care for people is to love them with a God-given compassion that tells them about God’s readiness to receive and restore sinners who repent of their sin and place their faith in God. In reality, all people are like the prodigal son. To the extent that we remember God’s gracious rescue of our own lives, we not only can curb self-righteousness, but we can also develop a godly attitude to sinners: loving compassion that moves us to seek and pursue the lost.

Conclusion

Addressing allegations from judgmental religious leaders, Jesus told a series of three parables that confirmed his approach to ministry and commended this same ministry approach to us. In essence, Jesus wants his disciples to associate with sinners by seeking after them with the purpose of leading them to repentance from sin and faith in God. Each of these parables highlights the recovery of a prized possession or person that was lost: a sheep owner finding his lost sheep, a woman recovering her lost coin, and a father restoring his lost son. The final parable also confronts the self-righteous attitude that would prevent people from interacting with sinners. A common thread in each of these stories is the community joy that results when what was lost is found.

The disciple’s duty to Christian witness is a call to search after sinners. As Jesus demonstrated, people can associate with sinners without compromising godliness. God wants us to feel an appropriate responsibility toward the lost. While God is ultimately in charge of his mission, he invites us to share in the responsibility and commitment of sharing the gospel with unbelievers. What this biblical passage shows is that gospel witness is a search-and-rescue work. Compassion mobilizes Christians to diligently pursue the lost and lovingly welcome repentant sinners into God’s family. May we not only share in the commitment of gospel witness, but also the heavenly joy that results when repentant sinners are restored to relationship with God.

Session Synopsis

SESSION 6 SYNOPSIS
Seeking After the Lost	In this passage, we learn about how to seek after the lost. At the beginning of this narrative, Jewish leaders challenged Jesus for eating with sinners. In response, Jesus told three parables. He told them about a man who left his flock of ninety-nine sheep to find the one lost sheep. Then, he told about a woman who cleaned her entire house to find one lost coin. Last, he told the narrative about a prodigal son who returned home in repentance. The son left his family, traveled a long distance, and spent his inheritance on wild living. When he came to his senses and returned home in repentance, the father received him with love and compassion. The older brother was indignant because the father treated the younger son in this way. While the younger brother represents sinners who repent and turn to God, the older brother represents the self-righteous who grumble against Christians who spend time with sinners. This narrative teaches us much about the Christian faith and how to minister to sinners and the lost who are far from God. A summary of this story’s principles is outlined below.
Proximity to Sinners	God wants believers to spend time with sinners so that sinners can repent of their sin and turn to God. Christians should not embrace a sinful lifestyle, but should be around sinners—and even pursue them—to draw them to Christ (15:1–2).
Searching for the Lost	God wants his people to pursue lost sinners who are far from God (15:4, 8, 20). Evangelistic work is like a search-and-rescue mission. Part of this ministry is hospitality to sinners (15:1–2, 22–23, 25, 27, 29–30, 32).
Gravity of Sin	To be lost is to be a sinner who rebels against God. The prodigal son represents this sinful condition of being lost (15:11–16). In a lost condition, sinners reject God (15:11–12), live wicked and reckless lives (15:13), and bring about their own hopelessness (15:14–16).
Salvation and Rescue	God wants sinners to experience forgiveness through the conviction and awareness of one’s grave condition (15:17), confession and repentance of sin (15:7, 10, 18–19, 21), and experience of divine compassion (15:20, 22).
Joy and Celebration	When a sinner repents and turns to Christ, it is like something lost being found (15:5–6, 9, 24, 32) and like a dead person coming back to life (15:24, 32). There is much joy and celebration over each sinner that repents (15:5–7, 9–10, 23–25, 29, 32). This joy takes place in heaven (15:7, 10) and on earth (15:5–6, 9).
Dangers of Self-Righteousness	A self-righteous, hypocritical spirit is a danger to the faith and God’s mission in the world. Self-righteoussness manifests itself in grumbling and complaining (15:1–2), anger at another’s spiritual progress (15:28), refusal to fellowship with repentant sinners (15:28), exaggeration our own performance (15:29), ingratitude for all God’s provisions (15:29, 31), a judgmental spirit (15:30), and a jealous heart (15:30). Like the pleading father in this story, God wants us to overcome a self-righteous spirit (15:28, 31).

Personal Reflection: Entering the Story

Apply the Text: The word of God is binding and authoritative, the only reliable guide for faith and godliness. True disciples submit themselves to God’s word. In this movement, you will apply God’s word to your lives.

Reflection Questions

Encourage one person to share a testimony about how this story has impacted them so far. Use the reflection questions to examine your life in light of this biblical passage.

Spiritual Practice

Gospel Conversations

Prayerfully think of an area where people regularly gather. Consider how you, your family, or your church could go to this area to talk to people about the gospel. Or, prayerfully think of a group that is marginalized by society. Consider how to invite a group of people together for a meal in which you can have a conversation about the gospel. Write a prayer before you do either of these activities. Then, record your reflection of the experience.

Ministry Practice: Rehearsing the Script

Minister the Text: God’s word is living and active. Through God’s word, the Christian community is edified. In this movement, you will utilize the biblical passage to minister to other believers and build them up in their faith.

Application Questions

Look at the infographic below. Use the questions to think about how to minister this text to other believers.

Missional Outreach: Publicizing the Truth

Witness the Text: The Bible is a message of God’s gracious salvation to the world. In word and deed, God’s people proclaim the good news of the gospel. In this movement, you will use this biblical passage to reach out to unbelievers.

Strategy Questions

Reflect on the infographic below. Consider how you can use this passage to witness to the surrounding world. Use the suggested ideas to prime your imagination. Then, put together a plan to share this passage with unbelievers, Afterward, reflect on this mission experience.