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Bible Commentaries
Barclay's Daily Study Bible Daily Study Bible
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Barclay, William. "Commentary on Luke 15". "William Barclay's Daily Study Bible". https://studylight.org/commentaries/eng/dsb/luke-15.html. 1956-1959.
Barclay, William. "Commentary on Luke 15". "William Barclay's Daily Study Bible". https://studylight.org/
Whole Bible (54)New Testament (16)Gospels Only (4)Individual Books (8)
Introduction
Chapter 15
THE SHEPHERD'S JOY ( Luke 15:1-7 )
15:1-7 The tax-collectors and sinners were all coming near to Jesus to hear him, and the Pharisees and scribes were murmuring, saying, "This man welcomes sinners and eats with them."
He spoke this parable to them. "What man of you," he said, "who has a hundred sheep, and who hast lost one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? And when he finds it, rejoicing he lays it on his shoulders; and when he comes home he calls together his friends and neighbours, saying to them, 'Rejoice with me because I have found my sheep which was lost.' I tell you that just so there will be joy in heaven over one sinner who repents more than over ninety-nine just people who have no need of repentance."
There is no chapter of the New Testament so well known and so dearly loved as the fifteenth chapter of Luke's gospel. It has been called "the gospel in the gospel," as if it contained the very distilled essence of the good news which Jesus came to tell.
These parables arose out of definite situations. It was an offence to the scribes and Pharisees that Jesus associated with men and women who, by the orthodox, were labelled as sinners. The Pharisees gave to people who did not keep the law a general classification. They called them the People of the Land; and there was a complete barrier between the Pharisees and the People of the Land. To marry a daughter to one of them was like exposing her bound and helpless to a lion. The Pharisaic regulations laid it down, "When a man is one of the People of the Land, entrust no money to him, take no testimony from him. trust him with no secret, do not appoint him guardian of an orphan, do not make him the custodian of charitable funds, do not accompany him on a journey." A Pharisee was forbidden to be the guest of any such man or to have him as his guest. He was even forbidden, so far as it was possible, to have any business dealings with him. It was the deliberate Pharisaic aim to avoid every contact with the people who did not observe the petty details of the law. Obviously, they would be shocked to the core at the way in which Jesus companied with people who were not only rank outsiders, but sinners, contact with whom would necessarily defile. We will understand these parables more fully if we remember that the strict Jews said, not "There will be joy in heaven over one sinner who repents," but, "There will be joy in heaven over one sinner who is obliterated before God." They looked sadistically forward not to the saving but to the destruction of the sinner.
So Jesus told them the parable of the lost sheep and the shepherd's joy. The shepherd in Judaea had a hard and dangerous task. Pasture was scarce. The narrow central plateau was only a few miles wide, and then it plunged down to the wild cliffs and the terrible devastation of the desert. There were no restraining walls and the sheep would wander. George Adam Smith wrote of the shepherd, "On some high moor across which at night the hyaenas howl, when you meet him, sleepless, far-sighted, weather-beaten, armed, leaning on his staff and looking out over his scattered sheep, everyone of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people's history; why they gave his name to the king and made him the symbol of providence; why Christ took him as the type of self-sacrifice."
The shepherd was personally responsible for the sheep. If a sheep was lost the shepherd must at least bring home the fleece to show how it had died. These shepherds were experts at tracking and could follow the straying sheep's footprints for miles across the hills. There was not a shepherd for whom it was not all in the day's work to risk his life for his sheep.
Many of the flocks were communal flocks, belonging, not to individuals, but to villages. There would be two or three shepherds in charge. Those whose flocks were safe would arrive home on time and bring news that one shepherd was still out on the mountain side searching for a sheep which was lost. The whole village would be upon the watch, and when, in the distance, they saw the shepherd striding home with the lost sheep across his shoulders, there would rise from the whole community a shout of joy and of thanksgiving.
That is the picture Jesus drew of God; that, said Jesus, is what God is like. God is as glad when a lost sinner is found as a shepherd is when a strayed sheep is brought home. As a great saint said, "God, too, knows the joy of finding things that have gone lost."
There is a wondrous thought here. It is the truly tremendous truth that God is kinder than men. The orthodox would write off the tax-collectors and the sinners as beyond the pale and as deserving of nothing but destruction; not so God. Men may give up hope of a sinner; not so God. God loves the folk who never stray away; but in his heart there is the joy of joys when a lost one is found and comes home. It is a thousand times easier to come back to God than to come home to the bleak criticism of men.
Souls of men! why will ye scatter
Like a crowd of frightened sheep?
Foolish hearts! why will ye wander
From a love so true and deep?
Was there ever kindest shepherd
Half so gentle, half so sweet,
As the Saviour who would have us
Come and gather round his feet?
For the love of God is broader
Than the measure of man's mind;
And the heart of the Eternal
Is most wonderfully kind.
THE COIN A WOMAN LOST AND FOUND ( Luke 15:8-10 )
15:8-10 Or, what woman who has ten silver pieces, if she loses one piece, does not light a lamp and sweep the house and search carefully until she finds it? And when she has found it she calls together her friends and neighbours, saying, "Rejoice with me because I have found the silver piece which I lost." Even so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.
The coin in question in this parable was a silver drachma ( G1406) worth about 4 pence. It would not be difficult to lose a coin in a Palestinian peasant's house and it might take a long search to find it. The houses were very dark, for they were lit by one little circular window not much more than about eighteen inches across. The floor was beaten earth covered with dried reeds and rushes; and to look for a coin on a floor like that was very much like looking for a needle in a haystack. The woman swept the floor in the hope that she might see the coin glint or hear it tinkle as it moved.
There are two reasons why the woman may have been so eager to find the coin:
(i) It may have been a matter of sheer necessity. 4 p does not sound very much but it was more than a whole day's wage for a working man in Palestine. These people lived always on the edge of things and very little stood between them and real hunger. The woman may well have searched with intensity because, if she did not find, the family would not eat.
(ii) There may have been a much more romantic reason. The mark of a married woman was a head-dress made of ten silver coins linked together by a silver chain. For years maybe a girl would scrape and save to amass her ten coins, for the head-dress was almost the equivalent of her wedding ring. When she had it, it was so inalienably hers that it could not even be taken from her for debt. It may well be that it was one of these coins that the woman had lost, and so she searched for it as any woman would search if she lost her marriage ring.
In either case it is easy to think of the joy of the woman when at last she saw the glint of the elusive coin and when she held it in her hand again. God, said Jesus, is like that. The joy of God, and of all the angels, when one sinner comes home, is like the joy of a home when a coin which has stood between them and starvation has been lost and is found; it is like the joy of a woman who loses her most precious possession, with a value far beyond money, and then finds it again.
No Pharisee had ever dreamed of a God like that. A great Jewish scholar has admitted that this is the one absolutely new thing which Jesus taught men about God--that he actually searched for men. The Jew might have agreed that if a man came crawling home to God in self-abasement and prayed for pity he might find it; but he would never have conceived of a God who went out to search for sinners. We believe in the seeking love of God, because we see that love incarnate in Jesus Christ, the Son of God. who came to seek and to save that which was lost.
THE STORY OF THE LOVING FATHER ( Luke 15:11-32 )
15:11-32 Jesus said, "There was a man who had two sons. The younger of them said to his father, 'Father, give me the part of the estate which falls to me.' So his father divided his living between them. Not many days after, the son realized it all and went away to a far country, and there in wanton recklessness scattered his substance. When he had spent everything a mighty famine arose throughout that country and he began to be in want. He went and attached himself to a citizen of that country, and he sent him into his fields to feed pigs; and he had a great desire to fill himself with the husks the pigs were eating; and no one gave anything to him. When he had come to himself, he said, 'How many of my father's hired servants have more than enough bread, and I--I am perishing here with hunger. I will get up and I will go to my father, and I will say to him, "Father, I have sinned against heaven and before you. I am no longer fit to be called your son. Make me as one of your hired servants."' So he got up and went to his father. While he was still a long way away his father saw him, and was moved to the depths of his being and ran and flung his arms round his neck and kissed him tenderly. The son said to him, 'Father, I have sinned against heaven and before you. I am no longer fit to be called your son.' But the father said to his servants, 'Quick! Bring out the best robe and put it on him; put a ring on his finger; put shoes on his feet; and bring the fatted calf and kill it and let us eat and rejoice, for this my son was dead and has come back to life again; he was lost and has been found.' And they began to rejoice.
"Now the elder son was in the field. When he came near the house he heard the sound of music and dancing. He called one of the slaves and asked what these things could mean? He said to him, 'Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound.' He was enraged and refused to come in. His father went out and urged him to come in. He answered his father, 'Look you, I have served you so many years and I never transgressed your order, and to me you never gave a kid that I might have a good time with my friends. But when this son of yours--this fellow who consumed your living with harlots--came, you killed the fatted calf for him.' 'Child,' he said to him, 'you are always with me. Everything that is mine is yours. But we had to rejoice and be glad, for your brother was dead and has come back to life again; he was lost and has been found.'"
Not without reason this has been called the greatest short story in the world. Under Jewish law a father was not free to leave his property as he liked. The elder son must get two-thirds and the younger one-third. ( Deuteronomy 21:17.) It was by no means unusual for a father to distribute his estate before he died, if he wished to retire from the actual management of affairs. But there is a certain heartless callousness in the request of the younger son. He said in effect, "Give me now the part of the estate I will get anyway when you are dead, and let me get out of this." The father did not argue. He knew that if the son was ever to learn he must learn the hard way; and he granted his request. Without delay the son realized his share of the property and left home.
He soon ran through the money; and he finished up feeding pigs, a task that was forbidden to a Jew because the law said, "Cursed is he who feeds swine." Then Jesus paid sinning mankind the greatest compliment it has ever been paid. "When he came to himself," he said. Jesus believed that so long as a man was away from God he was not truly himself; he was only truly himself when he was on the way home. Beyond a doubt Jesus did not believe in total depravity. He never believed that you could glorify God by blackguarding man; he believed that man was never essentially himself until he came home to God.
So the son decided to come home and plead to be taken back not as a son but in the lowest rank of slaves, the hired servants, the men who were only day labourers. The ordinary slave was in some sense a member of the family, but the hired servant could be dismissed at a day's notice. He was not one of the family at all. He came home; and, according to the best Greek text, his father never gave him the chance to ask to be a servant. He broke in before that. The robe stands for honour; the ring for authority, for if a man gave to another his signet ring it was the same as giving him the power of attorney; the shoes for a son as opposed to a slave, for children of the family were shod and slaves were not. (The slave's dream in the negro spiritual is of the time when "all God's chillun got shoes," for shoes were the sign of freedom.) And a feast was made that all might rejoice at the wanderer's return.
Let us stop there and see the truth so far in this parable.
(i) It should never have been called the parable of the Prodigal Son, for the son is not the hero. It should be called the parable of the Loving Father, for it tells us rather about a father's love than a son's sin.
(ii) It tells us much about the forgiveness of God. The father must have been waiting and watching for the son to come home, for he saw him a long way off. When he came, he forgave him with no recriminations. There is a way of forgiving, when forgiveness is conferred as a favour. It is even worse, when someone is forgiven, but always by hint and by word and by threat his sin is held over him.
Once Lincoln was asked how he was going to treat the rebellious southerners when they had finally been defeated and had returned to the Union of the United States. The questioner expected that Lincoln would take a dire vengeance, but he answered, "I will treat them as if they had never been away."
It is the wonder of the love of God that he treats us like that.
That is not the end of the story. There enters the elder brother who was actually sorry that his brother had come home. He stands for the self-righteous Pharisees who would rather see a sinner destroyed than saved. Certain things stand out about him.
(i) His attitude shows that his years of obedience to his father had been years of grim duty and not of loving service.
(ii) His attitude is one of utter lack of sympathy. He refers to the prodigal, not as any brother, but as your son. He was the kind of self-righteous character who would cheerfully have kicked a man farther into the gutter when he was already down.
(iii) He had a peculiarly nasty mind. There is no mention of harlots until he mentions them. He, no doubt, suspected his brother of the sins he himself would have liked to commit.
Once again we have the amazing truth that it is easier to confess to God than it is to many a man; that God is more merciful in his judgments than many an orthodox man; that the love of God is far broader than the love of man; and that God can forgive when men refuse to forgive. In face of a love like that we cannot be other than lost in wonder, love and praise.
THREE LOST THINGS
We must finally note that these three parables are not simply three ways of stating the same thing. There is a difference. The sheep went lost through sheer foolishness. It did not think; and many a man would escape sin if he thought in time. The coin was lost through no fault of its own. Many a man is led astray; and God will not hold him guiltless who has taught another to sin. The son deliberately went lost, callously turning his back on his father.
The love of God can defeat the foolishness of man, the seduction of the tempting voices, and even the deliberate rebellion of the heart.
-Barclay's Daily Study Bible (NT)
Verses 1-32
Chapter 15
THE SHEPHERD'S JOY ( Luke 15:1-7 )
15:1-7 The tax-collectors and sinners were all coming near to Jesus to hear him, and the Pharisees and scribes were murmuring, saying, "This man welcomes sinners and eats with them."
He spoke this parable to them. "What man of you," he said, "who has a hundred sheep, and who hast lost one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? And when he finds it, rejoicing he lays it on his shoulders; and when he comes home he calls together his friends and neighbours, saying to them, 'Rejoice with me because I have found my sheep which was lost.' I tell you that just so there will be joy in heaven over one sinner who repents more than over ninety-nine just people who have no need of repentance."
There is no chapter of the New Testament so well known and so dearly loved as the fifteenth chapter of Luke's gospel. It has been called "the gospel in the gospel," as if it contained the very distilled essence of the good news which Jesus came to tell.
These parables arose out of definite situations. It was an offence to the scribes and Pharisees that Jesus associated with men and women who, by the orthodox, were labelled as sinners. The Pharisees gave to people who did not keep the law a general classification. They called them the People of the Land; and there was a complete barrier between the Pharisees and the People of the Land. To marry a daughter to one of them was like exposing her bound and helpless to a lion. The Pharisaic regulations laid it down, "When a man is one of the People of the Land, entrust no money to him, take no testimony from him. trust him with no secret, do not appoint him guardian of an orphan, do not make him the custodian of charitable funds, do not accompany him on a journey." A Pharisee was forbidden to be the guest of any such man or to have him as his guest. He was even forbidden, so far as it was possible, to have any business dealings with him. It was the deliberate Pharisaic aim to avoid every contact with the people who did not observe the petty details of the law. Obviously, they would be shocked to the core at the way in which Jesus companied with people who were not only rank outsiders, but sinners, contact with whom would necessarily defile. We will understand these parables more fully if we remember that the strict Jews said, not "There will be joy in heaven over one sinner who repents," but, "There will be joy in heaven over one sinner who is obliterated before God." They looked sadistically forward not to the saving but to the destruction of the sinner.
So Jesus told them the parable of the lost sheep and the shepherd's joy. The shepherd in Judaea had a hard and dangerous task. Pasture was scarce. The narrow central plateau was only a few miles wide, and then it plunged down to the wild cliffs and the terrible devastation of the desert. There were no restraining walls and the sheep would wander. George Adam Smith wrote of the shepherd, "On some high moor across which at night the hyaenas howl, when you meet him, sleepless, far-sighted, weather-beaten, armed, leaning on his staff and looking out over his scattered sheep, everyone of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people's history; why they gave his name to the king and made him the symbol of providence; why Christ took him as the type of self-sacrifice."
The shepherd was personally responsible for the sheep. If a sheep was lost the shepherd must at least bring home the fleece to show how it had died. These shepherds were experts at tracking and could follow the straying sheep's footprints for miles across the hills. There was not a shepherd for whom it was not all in the day's work to risk his life for his sheep.
Many of the flocks were communal flocks, belonging, not to individuals, but to villages. There would be two or three shepherds in charge. Those whose flocks were safe would arrive home on time and bring news that one shepherd was still out on the mountain side searching for a sheep which was lost. The whole village would be upon the watch, and when, in the distance, they saw the shepherd striding home with the lost sheep across his shoulders, there would rise from the whole community a shout of joy and of thanksgiving.
That is the picture Jesus drew of God; that, said Jesus, is what God is like. God is as glad when a lost sinner is found as a shepherd is when a strayed sheep is brought home. As a great saint said, "God, too, knows the joy of finding things that have gone lost."
There is a wondrous thought here. It is the truly tremendous truth that God is kinder than men. The orthodox would write off the tax-collectors and the sinners as beyond the pale and as deserving of nothing but destruction; not so God. Men may give up hope of a sinner; not so God. God loves the folk who never stray away; but in his heart there is the joy of joys when a lost one is found and comes home. It is a thousand times easier to come back to God than to come home to the bleak criticism of men.
Souls of men! why will ye scatter
Like a crowd of frightened sheep?
Foolish hearts! why will ye wander
From a love so true and deep?
Was there ever kindest shepherd
Half so gentle, half so sweet,
As the Saviour who would have us
Come and gather round his feet?
For the love of God is broader
Than the measure of man's mind;
And the heart of the Eternal
Is most wonderfully kind.
THE COIN A WOMAN LOST AND FOUND ( Luke 15:8-10 )
15:8-10 Or, what woman who has ten silver pieces, if she loses one piece, does not light a lamp and sweep the house and search carefully until she finds it? And when she has found it she calls together her friends and neighbours, saying, "Rejoice with me because I have found the silver piece which I lost." Even so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.
The coin in question in this parable was a silver drachma ( G1406) worth about 4 pence. It would not be difficult to lose a coin in a Palestinian peasant's house and it might take a long search to find it. The houses were very dark, for they were lit by one little circular window not much more than about eighteen inches across. The floor was beaten earth covered with dried reeds and rushes; and to look for a coin on a floor like that was very much like looking for a needle in a haystack. The woman swept the floor in the hope that she might see the coin glint or hear it tinkle as it moved.
There are two reasons why the woman may have been so eager to find the coin:
(i) It may have been a matter of sheer necessity. 4 p does not sound very much but it was more than a whole day's wage for a working man in Palestine. These people lived always on the edge of things and very little stood between them and real hunger. The woman may well have searched with intensity because, if she did not find, the family would not eat.
(ii) There may have been a much more romantic reason. The mark of a married woman was a head-dress made of ten silver coins linked together by a silver chain. For years maybe a girl would scrape and save to amass her ten coins, for the head-dress was almost the equivalent of her wedding ring. When she had it, it was so inalienably hers that it could not even be taken from her for debt. It may well be that it was one of these coins that the woman had lost, and so she searched for it as any woman would search if she lost her marriage ring.
In either case it is easy to think of the joy of the woman when at last she saw the glint of the elusive coin and when she held it in her hand again. God, said Jesus, is like that. The joy of God, and of all the angels, when one sinner comes home, is like the joy of a home when a coin which has stood between them and starvation has been lost and is found; it is like the joy of a woman who loses her most precious possession, with a value far beyond money, and then finds it again.
No Pharisee had ever dreamed of a God like that. A great Jewish scholar has admitted that this is the one absolutely new thing which Jesus taught men about God--that he actually searched for men. The Jew might have agreed that if a man came crawling home to God in self-abasement and prayed for pity he might find it; but he would never have conceived of a God who went out to search for sinners. We believe in the seeking love of God, because we see that love incarnate in Jesus Christ, the Son of God. who came to seek and to save that which was lost.
THE STORY OF THE LOVING FATHER ( Luke 15:11-32 )
15:11-32 Jesus said, "There was a man who had two sons. The younger of them said to his father, 'Father, give me the part of the estate which falls to me.' So his father divided his living between them. Not many days after, the son realized it all and went away to a far country, and there in wanton recklessness scattered his substance. When he had spent everything a mighty famine arose throughout that country and he began to be in want. He went and attached himself to a citizen of that country, and he sent him into his fields to feed pigs; and he had a great desire to fill himself with the husks the pigs were eating; and no one gave anything to him. When he had come to himself, he said, 'How many of my father's hired servants have more than enough bread, and I--I am perishing here with hunger. I will get up and I will go to my father, and I will say to him, "Father, I have sinned against heaven and before you. I am no longer fit to be called your son. Make me as one of your hired servants."' So he got up and went to his father. While he was still a long way away his father saw him, and was moved to the depths of his being and ran and flung his arms round his neck and kissed him tenderly. The son said to him, 'Father, I have sinned against heaven and before you. I am no longer fit to be called your son.' But the father said to his servants, 'Quick! Bring out the best robe and put it on him; put a ring on his finger; put shoes on his feet; and bring the fatted calf and kill it and let us eat and rejoice, for this my son was dead and has come back to life again; he was lost and has been found.' And they began to rejoice.
"Now the elder son was in the field. When he came near the house he heard the sound of music and dancing. He called one of the slaves and asked what these things could mean? He said to him, 'Your brother has come, and your father has killed the fatted calf because he has got him back safe and sound.' He was enraged and refused to come in. His father went out and urged him to come in. He answered his father, 'Look you, I have served you so many years and I never transgressed your order, and to me you never gave a kid that I might have a good time with my friends. But when this son of yours--this fellow who consumed your living with harlots--came, you killed the fatted calf for him.' 'Child,' he said to him, 'you are always with me. Everything that is mine is yours. But we had to rejoice and be glad, for your brother was dead and has come back to life again; he was lost and has been found.'"
Not without reason this has been called the greatest short story in the world. Under Jewish law a father was not free to leave his property as he liked. The elder son must get two-thirds and the younger one-third. ( Deuteronomy 21:17.) It was by no means unusual for a father to distribute his estate before he died, if he wished to retire from the actual management of affairs. But there is a certain heartless callousness in the request of the younger son. He said in effect, "Give me now the part of the estate I will get anyway when you are dead, and let me get out of this." The father did not argue. He knew that if the son was ever to learn he must learn the hard way; and he granted his request. Without delay the son realized his share of the property and left home.
He soon ran through the money; and he finished up feeding pigs, a task that was forbidden to a Jew because the law said, "Cursed is he who feeds swine." Then Jesus paid sinning mankind the greatest compliment it has ever been paid. "When he came to himself," he said. Jesus believed that so long as a man was away from God he was not truly himself; he was only truly himself when he was on the way home. Beyond a doubt Jesus did not believe in total depravity. He never believed that you could glorify God by blackguarding man; he believed that man was never essentially himself until he came home to God.
So the son decided to come home and plead to be taken back not as a son but in the lowest rank of slaves, the hired servants, the men who were only day labourers. The ordinary slave was in some sense a member of the family, but the hired servant could be dismissed at a day's notice. He was not one of the family at all. He came home; and, according to the best Greek text, his father never gave him the chance to ask to be a servant. He broke in before that. The robe stands for honour; the ring for authority, for if a man gave to another his signet ring it was the same as giving him the power of attorney; the shoes for a son as opposed to a slave, for children of the family were shod and slaves were not. (The slave's dream in the negro spiritual is of the time when "all God's chillun got shoes," for shoes were the sign of freedom.) And a feast was made that all might rejoice at the wanderer's return.
Let us stop there and see the truth so far in this parable.
(i) It should never have been called the parable of the Prodigal Son, for the son is not the hero. It should be called the parable of the Loving Father, for it tells us rather about a father's love than a son's sin.
(ii) It tells us much about the forgiveness of God. The father must have been waiting and watching for the son to come home, for he saw him a long way off. When he came, he forgave him with no recriminations. There is a way of forgiving, when forgiveness is conferred as a favour. It is even worse, when someone is forgiven, but always by hint and by word and by threat his sin is held over him.
Once Lincoln was asked how he was going to treat the rebellious southerners when they had finally been defeated and had returned to the Union of the United States. The questioner expected that Lincoln would take a dire vengeance, but he answered, "I will treat them as if they had never been away."
It is the wonder of the love of God that he treats us like that.
That is not the end of the story. There enters the elder brother who was actually sorry that his brother had come home. He stands for the self-righteous Pharisees who would rather see a sinner destroyed than saved. Certain things stand out about him.
(i) His attitude shows that his years of obedience to his father had been years of grim duty and not of loving service.
(ii) His attitude is one of utter lack of sympathy. He refers to the prodigal, not as any brother, but as your son. He was the kind of self-righteous character who would cheerfully have kicked a man farther into the gutter when he was already down.
(iii) He had a peculiarly nasty mind. There is no mention of harlots until he mentions them. He, no doubt, suspected his brother of the sins he himself would have liked to commit.
Once again we have the amazing truth that it is easier to confess to God than it is to many a man; that God is more merciful in his judgments than many an orthodox man; that the love of God is far broader than the love of man; and that God can forgive when men refuse to forgive. In face of a love like that we cannot be other than lost in wonder, love and praise.
THREE LOST THINGS
We must finally note that these three parables are not simply three ways of stating the same thing. There is a difference. The sheep went lost through sheer foolishness. It did not think; and many a man would escape sin if he thought in time. The coin was lost through no fault of its own. Many a man is led astray; and God will not hold him guiltless who has taught another to sin. The son deliberately went lost, callously turning his back on his father.
The love of God can defeat the foolishness of man, the seduction of the tempting voices, and even the deliberate rebellion of the heart.
-Barclay's Daily Study Bible (NT)