টীকা বর্তমানে শুধুমাত্র ইংরেজিতে উপলব্ধ। বাংলা অনুবাদ চলছে।
Luke 15 — The Lost Sheep, the Lost Coin, the Lost Son
Jesus answers the religious leaders who muttered that He received sinners and ate with them — with three of the most beloved stories in Scripture. A shepherd searches for one sheep in a hundred. A woman searches for one coin out of ten. A father runs to embrace one son who returns from the far country. Heaven's heart laid open.
“I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.”
— Luke 15:7
- v.1-2 The complaint of the Pharisees
- v.3-7 The lost sheep
- v.8-10 The lost coin
- v.11-32 The lost son (and the elder brother)
"Until he find it" — three words that contain the whole gospel. The Shepherd does not search and give up. He searches until success.
The good shepherd leaves the ninety-nine in the wilderness (not the fold) — which has troubled some readers. But it shows the urgency. The lost one is the priority. The ninety-nine wait while He goes.
Heaven's mathematics. One repenting sinner produces more joy in heaven than ninety-nine who think they have no need of repentance.
The "ninety-nine just persons which need no repentance" is irony. The Pharisees thought they fit that category. Jesus exposes that no one actually does.
The second parable adds the angels to the celebration. Heaven is not a quiet place — it is a place that bursts into joy when a sinner returns.
"In the presence of the angels" is significant — angels rejoice over what they witness God do, not over their own salvation. (They cannot be saved as we are; redemption is for fallen humans alone.)
"Not many days after" — sin runs as soon as it has the chance. The desire was there before the inheritance arrived; the money simply funded what the heart already wanted.
"Far country" — physical distance reflects spiritual reality. The prodigal had already left in his heart long before he left geographically.
"He came to himself" — the language is profound. Sin makes a man not himself. Repentance is coming home to who you actually are.
The famine and the pigs were the means God used to wake him. Often God's mercy is bitter before it is sweet — He empties the far country until home is the only sensible direction.
The center of the parable. The father is watching — he sees the son "a great way off," which means he had been looking.
"Ran" — in the culture of the day, dignified men did not run. The father humbles himself in the running. This is grace embodied.
"Fell on his neck, and kissed him" — before any confession, before any explanation, before the prepared speech could be delivered.
The robe — restoration of dignity. The ring — restoration of authority and family identity. The shoes — restoration of sonship (servants went barefoot in many ancient households).
Notice the father commands his servants to do for the son what the son could not do for himself. Grace clothes us in what we could not earn.
The elder brother's speech reveals his heart. He has been serving — not loving. He has been counting commandments — not enjoying the father.
"Thou never gavest me a kid" — but he had everything! "Son, thou art ever with me, and all that I have is thine" (v.31). The elder brother had been blind to his blessings while focused on the brother's sins.
The parable ends with no resolution about the elder brother. Jesus deliberately leaves it open — because the Pharisees (the original audience) were the elder brothers, and the question hung in the air for them: will you come in to the feast, or stay outside?
Every reader is asked the same question. Some struggle as prodigals; some struggle as elder brothers. Both need the Father's grace.
Whichever brother you are — prodigal or elder — the Father is the same. The far-country sinner has not exhausted His mercy. The duty-bound religious has not earned His acceptance. Both are invited to the feast on the same terms: come home, come in, and rejoice.
Jesus is the One telling the parable about His own Father. He is also the shepherd who searches, the woman who lights the candle, and the father who runs. Most directly, He is the One who pays the price for both sons to come home — He bore the cost the prodigal racked up and the resentment the elder brother nursed.
The complaint that produced the chapter. The Pharisees meant it as an accusation; the church has kept it ever since as a glorious description of Jesus.
"Receiveth sinners" — He does not merely tolerate them. He receives them. Welcomes. Eats with. Treats them as His own.
The fact that this single sentence offended the religious establishment shows how far they had drifted from the heart of God.