October 21, 2025
Big Book Idea
Written to the Greeks, and full of parables, Luke shows Jesus is perfect but also like us.
"It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found."
1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.”
3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.
8 Or what woman, having ten silver coins, 1 15:8 Greek ten drachmas; a drachma was a Greek coin approximately equal in value to a Roman denarius, worth about a day's wage for a laborer if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? 9 And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ 10 Just so, I tell you, there is joy before the angels of God over one sinner who repents.”
11 And he said, “There was a man who had two sons. 12 And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them. 13 Not many days later, the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living. 14 And when he had spent everything, a severe famine arose in that country, and he began to be in need. 15 So he went and hired himself out to 2 15:15 Greek joined himself to one of the citizens of that country, who sent him into his fields to feed pigs. 16 And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.
17 But when he came to himself, he said, ‘How many of my father's hired servants have more than enough bread, but I perish here with hunger! 18 I will arise and go to my father, and I will say to him, “Father, I have sinned against heaven and before you. 19 I am no longer worthy to be called your son. Treat me as one of your hired servants.”’ 20 And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. 21 And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ 3 15:21 Some manuscripts add treat me as one of your hired servants 22 But the father said to his servants, 4 15:22 Or bondservants ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. 23 And bring the fattened calf and kill it, and let us eat and celebrate. 24 For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate.
25 Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. 26 And he called one of the servants and asked what these things meant. 27 And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.’ 28 But he was angry and refused to go in. His father came out and entreated him, 29 but he answered his father, ‘Look, these many years I have served you, and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends. 30 But when this son of yours came, who has devoured your property with prostitutes, you killed the fattened calf for him!’ 31 And he said to him, ‘Son, you are always with me, and all that is mine is yours. 32 It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.’”
1 He also said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was wasting his possessions. 2 And he called him and said to him, ‘What is this that I hear about you? Turn in the account of your management, for you can no longer be manager.’ 3 And the manager said to himself, ‘What shall I do, since my master is taking the management away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ 5 So, summoning his master's debtors one by one, he said to the first, ‘How much do you owe my master?’ 6 He said, ‘A hundred measures 5 16:6 About 875 gallons or 3,200 liters of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ 7 Then he said to another, ‘And how much do you owe?’ He said, ‘A hundred measures 6 16:7 Between 1,000 and 1,200 bushels or 37,000 to 45,000 liters of wheat.’ He said to him, ‘Take your bill, and write eighty.’ 8 The master commended the dishonest manager for his shrewdness. For the sons of this world 7 16:8 Greek age are more shrewd in dealing with their own generation than the sons of light. 9 And I tell you, make friends for yourselves by means of unrighteous wealth, 8 16:9 Greek mammon, a Semitic word for money or possessions; also verse 11; rendered money in verse 13 so that when it fails they may receive you into the eternal dwellings.
10 One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much. 11 If then you have not been faithful in the unrighteous wealth, who will entrust to you the true riches? 12 And if you have not been faithful in that which is another's, who will give you that which is your own? 13 No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”
14 The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. 15 And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.
16 The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it. 9 16:16 Or everyone is forcefully urged into it 17 But it is easier for heaven and earth to pass away than for one dot of the Law to become void.
18 Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.
19 There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate was laid a poor man named Lazarus, covered with sores, 21 who desired to be fed with what fell from the rich man's table. Moreover, even the dogs came and licked his sores. 22 The poor man died and was carried by the angels to Abraham's side. 10 16:22 Greek bosom; also verse 23 The rich man also died and was buried, 23 and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. 24 And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ 25 But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. 26 And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ 27 And he said, ‘Then I beg you, father, to send him to my father's house— 28 for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ 29 But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ 30 And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ 31 He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”
Luke was a physician (Col. 4:14) and a travel companion of the apostle Paul. He wrote this Gospel and its sequel, the book of Acts. The earliest possible date of Luke–Acts is immediately after the events that Luke recorded in Acts 28, which would have been c. A.D. 62. Both Luke and Acts are addressed to “Theophilus” (Luke 1:3; Acts 1:1), about whom nothing more is known. Luke’s broader audience consisted primarily of Gentile Christians like Theophilus who had already “been taught” (Luke 1:4) about Jesus.
The gospel is for all, Jews and Gentiles alike, since Jesus is the promised one of God as prophesied in the OT and as seen in God’s saving activity in Jesus’ life, death, and resurrection. The Christian traditions Luke’s readers have received are true; by believing in Jesus Christ, the Son of God, they will receive the promised Holy Spirit whom he gives to all who follow him.
Luke probably had several goals in writing: (1) to assure his readers of the truth of what they had been taught; (2) to help them understand how Israel’s rejection of Jesus and the Gentiles’ entrance into the kingdom of God are part of God’s plan; (3) to clarify that Jesus did not teach that his bodily return would come immediately but that there would be a period between his resurrection and his return; and (4) to emphasize that they need not fear any mere earthly power such as Rome.
The events in the book of Luke take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.
The rich man and Lazarus. Luke emphasizes God’s love for the poor, outcasts, sinners, and the weak. Many of the stories in his Gospel focus on this theme, including 16:19–31.
The pods mentioned in 15:16 are most likely carob pods. The pods of the carob tree were used for animal feed, but poor people often ate them as well.
How difficult it is for a rich person. In 18:18–30, Jesus challenges a rich ruler to give his money to the poor. However, the man refuses because his riches matter more to him than obeying Jesus. Elsewhere, Jesus warns that it is impossible to serve both God and money (16:13).
Parable | Matthew | Mark | Luke |
---|---|---|---|
The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
The Weeds | 13:24–30, 36–43 | 4:26–29 | |
The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
The Leaven | 13:33 | 13:20–21 | |
The Hidden Treasure | 13:44 | ||
The Pearl of Great Value | 13:45–46 | ||
The Net | 13:47–50 | ||
The Lost Sheep | 18:10–14 | 15:3–7 | |
The Unforgiving Servant | 18:23–35 | ||
The Two Sons | 21:28–32 | ||
The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
The Wedding Feast | 22:1–14 | 14:16–24 | |
The Ten Virgins | 25:1–13 | ||
The Talents | 25:14–30 | 19:11–27 | |
The Good Samaritan | 10:29–37 | ||
The Rich Fool | 12:16–21 | ||
The Barren Fig Tree | 13:6–9 | ||
The Wedding Feast | 14:7–11 | ||
The Lost Coin | 15:8–10 | ||
The Prodigal Son | 15:11–32 | ||
The Dishonest Manager | 16:1–9 | ||
The Rich Man and Lazarus | 16:19–31 | ||
The Persistent Widow | 18:1–8 | ||
The Pharisee and the Tax Collector | 18:9–14 |
Luke 15:1 Tax collectors (see notes on 3:12–14; Matt. 5:46–47) and sinners are also linked in Luke 5:30; 7:34; 19:7. Were all drawing near to hear him reveals Jesus’ popularity with society’s outcasts (see 14:35).
Luke 15:2 receives sinners and eats with them. For similar criticisms, see 5:27–32; 7:39; 19:7. For the implications of eating with sinners, see note on 5:30.
Luke 15:5 lays it on his shoulders. The sheep is too weak to return on its own.
Luke 15:8 ten silver coins. Perhaps about 10 denarii, or 10 days’ wages for a laborer.
Luke 15:12 give me . . . property . . . coming to me. The younger son does not want to wait for his father’s death to receive his inheritance. He was probably a teenager, since he was unmarried. His share would have been half of what the older brother would receive, or one-third of the estate (see Deut. 21:17).
Luke 15:13 Gathered all indicates that the son converted all of his inheritance into cash.
Luke 15:15 Pigs (unclean animals; Deut. 14:8) would have been offensive to the son.
The pods mentioned in 15:16 are most likely carob pods. The pods of the carob tree were used for animal feed, but poor people often ate them as well.
Luke 15:17–18 When the son came to himself he realized that his sin was against his earthly father, but in the deepest sense it was against heaven, that is, against God himself.
Luke 15:20 A long way off emphasizes the father’s great love; he must have been watching for the son. ran. The father ignored behavioral expectations of the time, since running was considered undignified for an older or wealthy person. embraced him. Literally “fell on his neck”; see Gen. 45:14.
Luke 15:21 The prodigal repeats his prepared speech (see vv. 18–19). The father does not let him finish, however, showing that he has forgiven him.
Luke 15:22 The ring may have contained a seal, indicating that the son has been welcomed back as a full member of the family.
Luke 15:23 fattened calf. Kept for special occasions (Gen. 18:7).
Luke 15:24 The son was (assumed to be) dead, but is now alive (united with the family) again. This is a picture of membership in God’s kingdom, with adoption into God’s family.
Luke 15:25 While the younger son represents tax collectors and sinners, the older son represents the Pharisees. Both groups were listening to the parables of this chapter (see vv. 1–3), but the Pharisees were probably the primary intended audience of this parable.
Luke 15:28 He was angry mirrors the grumbling of the Pharisees and scribes (v. 2).
Luke 15:29 but he answered his father. The older brother compares life with his father to years of servitude without celebration.
Luke 15:30 this son of yours. The older brother refuses to acknowledge the prodigal as his brother.
Luke 15:31 Son. An affectionate appeal by the father, showing that he still loved the older son and wanted him to join in the celebration. Jesus is still inviting the Pharisees to repent and accept his teaching.
Luke 16:1 The audience for the parable of the dishonest manager (vv. 1–8a) included Christ’s disciples (v. 1) and also the Pharisees (v. 14). The manager is a trusted servant with responsibility for household goods. wasting his possessions. The manager is clearly guilty as charged, because when the master fired him (v. 2), the manager made no attempt to defend himself (v. 3).
Luke 16:4–7 The reduction of both bills would have amounted to about 500 denarii (about 20 months’ wages).
Luke 16:8 The master commended the dishonest manager. Various explanations have been suggested for this seemingly undeserved commendation. The main point is that the manager was smart to anticipate his financial needs after his dismissal, so he used his financial expertise to make friends for himself.
Luke 16:9 Unrighteous wealth probably refers to the way in which the pursuit of money may often involve (1) taking advantage of others; (2) using wealth for selfish purposes; and (3) the corrupting influence of wealth that often leads to unrighteousness. so that when it fails. Wealth will fail to satisfy and to provide for eternal needs. they may receive you into the eternal dwellings. “They” probably refers to the friends who have been helped by such generous giving. God will give eternal rewards to believers who are generous in using the resources he has entrusted to them.
Luke 16:11 True riches means spiritual responsibility in God’s kingdom, and heavenly reward as well (see 12:33; Matt. 6:19–21).
Luke 16:12 Not . . . faithful in that which is another’s means not faithful with the worldly possessions that God entrusts to his people for their stewardship during their lifetime (see 19:11–27). Your own refers back to the “true riches” of 16:11.
Luke 16:13 You cannot serve God and money. See note on Matt. 6:24. “Money” is personified here in parallel with “God,” indicating that money can often be an idol.
How difficult it is for a rich person. In 18:18–30, Jesus challenges a rich ruler to give his money to the poor. However, the man refuses because his riches matter more to him than obeying Jesus. Elsewhere, Jesus warns that it is impossible to serve both God and money (16:13).
Luke 16:14 For the Pharisees as lovers of money, see 11:39; 20:46–47.
Luke 16:16 The Law and the Prophets. The OT. until John. The ministry of John the Baptist concluded a long history of OT prophecy that promised the coming of the messianic kingdom. Everyone forces his way into it is a puzzling statement. It may suggest that the faith that brings one into the kingdom involves a kind of holy “violence” toward oneself in the form of repentance and self-denial.
Luke 16:17 But suggests that Jesus is seeking to correct a possible misunderstanding of v. 16a, that the OT moral law will become void (see also 21:33).
Luke 16:18 Everyone who divorces . . . and marries another commits adultery. No exception is mentioned in Mark or Luke. Matthew adds “except on the ground of sexual immorality” (Matt. 5:32; 19:9) and Paul allows for divorce in the case of desertion by an unbelieving partner (1 Cor. 7:10–11). For more on divorce and remarriage, see notes on Matt. 5:31–32; 19:3; 19:6; 19:8; 19:9; Mark 10:10–11; 10:12; 1 Cor. 7:15.
Luke 16:19–20 clothed in purple. Dressed in luxurious clothes.
Luke 16:21 There is no indication that the rich man gave Lazarus anything. dogs came and licked his sores. The reference here is not to friendly household pets but to dogs that ran wild in the streets.
Luke 16:22–23 carried . . . to Abraham’s side. Lazarus was welcomed into the fellowship of other believers already in heaven, particularly Abraham, the father of the Jewish people. Hades. The place of the wicked, the dead, or “hell,” described as a place of torment. It is unclear how literally the details of the story should be taken. It does seem to teach that, immediately after death, both believers and unbelievers have a conscious awareness of their eternal status and enter at once into either suffering or blessing.
Luke 16:24 send Lazarus. The rich man knows Lazarus’s name and thus knew of his difficulties, though in life he had ignored him. One should probably not draw too much doctrinal significance from the conversation between the rich man and Abraham, for nowhere else does Scripture suggest that there will be personal communication between those in heaven and those in hell.
Luke 16:25 Although physically a “child of Abraham,” the rich man was not one of Abraham’s true offspring (see John 8:39) because he lacked Abraham’s faith (see Rom. 9:6–8; Gal. 3:29). good . . . bad . . . but now. For this great reversal, see Introduction: Key Themes.
Luke 16:26 A great chasm has been fixed by God between heaven and hell. The fate of the dead is unchangeable.
Luke 16:27–31 Luke will later point out that Moses and the Prophets all testify to Jesus as the true Messiah (24:27).
Parable | Matthew | Mark | Luke |
---|---|---|---|
The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
The Weeds | 13:24–30, 36–43 | 4:26–29 | |
The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
The Leaven | 13:33 | 13:20–21 | |
The Hidden Treasure | 13:44 | ||
The Pearl of Great Value | 13:45–46 | ||
The Net | 13:47–50 | ||
The Lost Sheep | 18:10–14 | 15:3–7 | |
The Unforgiving Servant | 18:23–35 | ||
The Two Sons | 21:28–32 | ||
The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
The Wedding Feast | 22:1–14 | 14:16–24 | |
The Ten Virgins | 25:1–13 | ||
The Talents | 25:14–30 | 19:11–27 | |
The Good Samaritan | 10:29–37 | ||
The Rich Fool | 12:16–21 | ||
The Barren Fig Tree | 13:6–9 | ||
The Wedding Feast | 14:7–11 | ||
The Lost Coin | 15:8–10 | ||
The Prodigal Son | 15:11–32 | ||
The Dishonest Manager | 16:1–9 | ||
The Rich Man and Lazarus | 16:19–31 | ||
The Persistent Widow | 18:1–8 | ||
The Pharisee and the Tax Collector | 18:9–14 |
The rich man and Lazarus. Luke emphasizes God’s love for the poor, outcasts, sinners, and the weak. Many of the stories in his Gospel focus on this theme, including 16:19–31.
You may have heard these parables so many times that they sound too familiar. Think back to the sense of awe you first had when you heard these words and rejoice in the Lord who saves us. Jesus challenged the views of the religious leaders, highlighting how God's grace leads to repentance and salvation and yet is not earned. The parables in Luke 15-16 show that God loves us personally. The creator and sustainer of the universe rejoices over one sinner who repents (Luke 15:7).
In the parable of the lost son, the son took his inheritance early and went to live a life of pursuing his own desires. However, he ended up empty, among pigs (a powerful way to express that he had reached rock bottom). He decided to return to his father, who saw him while he was still a long way off. The father ran to him (Luke 15:20)—something a first century, Middle Eastern man would not do. He would have hitched up his tunic to not trip, which would be shameful. But the father took the shame that should have fallen upon his son to show the entire community that his son was welcome home.
In the same way, our Heavenly Father has taken our shame through Jesus, who willingly endured the cross on our behalf and clothed us with his righteousness (Isaiah 61:10). Like the father in the parable, who prepared the fattened calf for his son as a symbol of his joy, our Father has prepared for us a heavenly banquet still to come. The image of the father running to his lost son reminds us that our response to God's grace is not about earning his love but about embracing what he has already offered, a sentiment that C.S. Lewis captures so well here:
"Thus, if you have really handed yourself over to Him, it must follow that you are trying to obey Him. But trying in a new way, a less worried way. Not doing these things in order to be saved, but because He has begun to save you already. Not hoping to get to Heaven as a reward for your actions, but inevitably wanting to act in a certain way because a first faint gleam of Heaven is already inside you."
This month's memory verse
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."
1. How is repentance different from regret or remorse? What are the signs of genuine repentance?
2. How does knowing God's heart toward the lost and having experienced his love and grace motivate us to share the gospel?
3. The older brother obeyed the father but had wrong motives (Luke 15:29). He could only see his own righteousness and his brother's sin. Do you obey God in order to resemble him, love him, know him, and delight in him? Or to gain favor, worldly rewards, and blessings?