October 21, 2025

What is the most famous parable in the Bible?

Luke 15-16

Cynthia Costa
Tuesday's Devo

October 21, 2025

Tuesday's Devo

October 21, 2025

Big Book Idea

Written to the Greeks, and full of parables, Luke shows Jesus is perfect but also like us.

Key Verse | Luke 15:32

"It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found."

Luke 15-16

Chapter 15

The Parable of the Lost Sheep

Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.”

So he told them this parable: “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? And when he has found it, he lays it on his shoulders, rejoicing. 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.’ 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.

The Parable of the Lost Coin

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? 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.”

The Parable of the Prodigal Son

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.’”

Chapter 16

The Parable of the Dishonest Manager

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. 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.’ 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. I have decided what to do, so that when I am removed from management, people may receive me into their houses.’ So, summoning his master's debtors one by one, he said to the first, ‘How much do you owe my master?’ 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.’ 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.’ 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. 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.”

The Law and the Kingdom of God

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.

Divorce and Remarriage

18 Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.

The Rich Man and Lazarus

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.’”

Footnotes

[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
[2] 15:15 Greek joined himself to
[3] 15:21 Some manuscripts add treat me as one of your hired servants
[4] 15:22 Or bondservants
[5] 16:6 About 875 gallons or 3,200 liters
[6] 16:7 Between 1,000 and 1,200 bushels or 37,000 to 45,000 liters
[7] 16:8 Greek age
[8] 16:9 Greek mammon, a Semitic word for money or possessions; also verse 11; rendered money in verse 13
[9] 16:16 Or everyone is forcefully urged into it
[10] 16:22 Greek bosom; also verse 23
Table of Contents
Introduction to Luke

Introduction to Luke

Timeline

Author, Date, and Recipients

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.

Theme

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.

Purpose

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.

Key Themes

  1. God’s sovereign rule over history (13:33; 22:22, 42).
  2. The arrival and actual presence (though not yet the completion) of the kingdom of God (11:2; 17:20–21; 21:34–36).
  3. The coming and presence of the Holy Spirit for Jesus and his followers (1:15–17, 35; 2:25–27; 3:16, 22; 4:1, 18; 24:49).
  4. The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted (1:48; 6:20–26; 13:30; 14:11).
  5. Believers are to live a life of prayer and practice good stewardship with their possessions (6:12; 9:28–29; 11:1–4; 12:33–34; 18:1; 22:40).
  6. The danger of riches (6:20–26; 8:14; 12:13–21; 16:10–13, 19–31).

Outline

  1. The Prologue (1:1–4)
  2. The Infancy Narrative (1:5–2:52)
  3. Preparation for the Ministry of Jesus (3:1–4:15)
  4. The Ministry of Jesus in Galilee (4:16–9:50)
  5. The Journey to Jerusalem (9:51–19:27)
  6. The Ministry of Jesus in Jerusalem (19:28–21:38)
  7. The Suffering and Death of Jesus (22:1–23:56)
  8. The Resurrection of Jesus (24:1–53)

The Setting of Luke

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 Setting of Luke

The Global Message of Luke

The Global Message of Luke

“The Son of Man came to seek and to save the lost” (Luke 19:10). With these closing words to Zacchaeus, a chief tax collector and a man deeply despised by his fellow Jews, Jesus states the message of Luke to the global church today. Christ did not come for the clean and the religious, the upright and the educated—he came for those who know themselves to be lost. Throughout Luke we see Jesus welcoming outsiders into the blessings of grace, while those who appear to be insiders are shut out.

This is great hope to those around the world today who feel themselves to be outsiders. It is also a reminder to those who are taking the gospel to the nations that it is generally the socially and culturally marginalized who will be most readily drawn to the gospel. Above all, Luke’s Gospel is a call to everyone around the world, whatever our social or moral status, to abandon our futile methods of self-salvation and leave all to follow Christ, the great Friend of sinners (Luke 7:34; 9:57–62; 18:9–14).

Luke and Redemptive History

At the beginning of history, two people ate food offered to them by Satan, their eyes were opened, and the whole human race was plunged into sin and death (Gen. 3:6–7). At the climax of history, two people ate food offered to them by Christ, their eyes were opened, and they saw who Christ was and the new age that was dawning in him (Luke 24:30–32). This prophecy-fulfilling restoration of God’s people—people who now come from surprising places, cultures, and social spheres—is the role Luke’s Gospel fills in redemptive history.

Placed against the backdrop of the whole Bible, Luke’s Gospel shows us that the one for whom God’s people had been waiting so long had finally come. In him, all the hopes and promises of the Old Testament were coming to decisive fulfillment. He was the true Son of God (Luke 4:41; 22:70–71) who, unlike Adam, God’s first son (3:38), walked faithfully with God. He was the true Israel, who unlike Israel before him passed the test in the wilderness (4:1–13). After generations of sin, failure, and finally exile, One had come who would bear the punishment for his people and fulfill the ancient promises. The people would be restored to God. This was the One about whom the entire Old Testament spoke (24:27, 44).

This restoration is for all people in all places around the world. After his resurrection, Jesus tells his disciples that they are his witnesses and that “repentance and forgiveness of sins should be proclaimed in his name to all nations” (Luke 24:47). This global mandate to preach the gospel to all nations will be empowered and begun when the disciples are “clothed with power from on high” (24:49). This happens when the Holy Spirit is poured out in Acts 2 and the gospel begins to flood out to diverse people groups (Acts 2:5–11). The promise given to Abraham that he would be a blessing to all the families of the earth is finally coming true (Gen. 12:1–3).

Universal Themes in Luke

God’s heart for the poor and needy. An important event in Luke’s Gospel takes place right at the start of Jesus’ ministry. Jesus reads the following statement from Isaiah and identifies himself as this statement’s fulfillment: “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor” (Luke 4:18–19; quoting Isa. 61:1–2). Throughout Luke we then see the social and cultural reversals that take place as insiders are unconcerned about who Jesus is and what he is doing while outsiders are drawn to and understand Jesus. Time and again, long-held assumptions about Jew and Gentile, rich and poor, educated and ignorant, moral and immoral, are inverted. Luke drives home God’s great love for those who are marginalized (e.g., Luke 1:48, 52–53; 6:20–26; 13:30; 14:11; 18:9–14).

The Holy Spirit. The Spirit is emphasized more in Luke than in any other Gospel, and this emphasis is then picked up and expanded in Acts (also written by Luke). Around the world today the Spirit is alive and active in places not traditionally associated with Christianity. Indeed, the Holy Spirit does not favor the educated, culturally sophisticated, or historically Christian regions of the world. The Spirit does not need our human cleverness or ingenuity. Rather, the Spirit is drawn to all whose hearts are open to God and his grace (Luke 11:13).

The danger of money. In Luke’s Gospel Jesus pronounces severe woes on those who love money, yet he blesses those who are poor and therefore recognize their need (Luke 6:20–26; 8:14; 12:13–21; 16:10–13, 19–31; 18:22). Amid the ongoing gap between the upper and lower classes around the globe, as well as a frequently unstable world economy, Christians must pay special heed to Jesus’ teaching on money. Believers with many possessions must constantly examine their hearts to see where their hope and security lies. Above all they must remember the gracious wealth of grace that has been given to them through Christ’s self-giving (2 Cor. 8:9), and respond in joyful gratitude and love.

The Global Message of Luke for Today

The marketplace of ideas is increasingly global, and cross-fertilization of cultures has never taken place so easily. Yet it has never been easier to feel small and insignificant amid the blur of modern activity, today’s media with its big personalities, and the continuing population growth in some parts of the world. Such feelings of insignificance are acutely painful because we are made in God’s image and are hungry to experience the glory we were originally destined for (Gen. 1:26–28; Isa. 43:6–7; Rom. 1:23; 2:7; 3:23).

Luke’s Gospel confronts us, however, with the pervasive reminder that it is precisely to such felt insignificance, such smallness, that God is drawn. He has a great heart for the marginalized. As Mary prayed, “he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:52–53). Throughout Luke, Jesus befriends the Samaritans, the poor, the outcasts, the tax collectors, those on the social or cultural periphery.

This is who God is. In Christ, the Friend of sinners, God is attracted to those who feel themselves least attractive. The grace of the gospel qualifies those who feel themselves most unqualified.

As we, his people, receive this grace, we work earnestly to eradicate sickness, destitution, and earthly discomfort. The mercy we have received vertically should extend itself out horizontally in tangible acts of sacrificial love to our neighbors. Above all, however, we must heed Jesus’ parting words, and speak repentance and forgiveness to all nations (Luke 24:47)—thus offering not only earthly comfort but eternal comfort, with Christ himself, in the new earth.

Luke Fact #20: The rich man and Lazarus

Fact: The rich man and Lazarus

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.

Luke Fact #19: Pods

Fact: Pods

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 Fact #21: How difficult it is for a rich person

Fact: How difficult it is for a rich person

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).

The Parables of Jesus

The Parables of Jesus

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
Study Notes

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).

Study Notes

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.

Study Notes

Luke 15:3 So he told them. The following parables are directed to the Pharisees and scribes. The lost sheep (vv. 4–7), lost coin (vv. 8–10), and prodigal son (vv. 11–32) all correspond to lost sinners being found by Jesus (that is, entering the kingdom of God).

Study Notes
Study Notes

Luke 15:5 lays it on his shoulders. The sheep is too weak to return on its own.

Study Notes

Luke 15:6 calls together his friends and his neighbors. Compare v. 9. The Pharisees and scribes should rejoice that the lost sheep of Israel are entering the kingdom.

Study Notes

Luke 15:7 righteous persons who need no repentance (compare 5:31–32). This is best understood as an ironic description of those who think they are righteous and therefore have no need to repent.

Study Notes

Luke 15:8 ten silver coins. Perhaps about 10 denarii, or 10 days’ wages for a laborer.

Study Notes

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).

Study Notes

Luke 15:13 Gathered all indicates that the son converted all of his inheritance into cash.

Study Notes

Luke 15:15 Pigs (unclean animals; Deut. 14:8) would have been offensive to the son.

Study Notes
Luke Fact #19: Pods

Fact: Pods

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.

Study Notes

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.

Study Notes

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.

Study Notes

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.

Study Notes

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.

Study Notes

Luke 15:23 fattened calf. Kept for special occasions (Gen. 18:7).

Study Notes

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.

Study Notes

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.

Study Notes

Luke 15:28 He was angry mirrors the grumbling of the Pharisees and scribes (v. 2).

Study Notes

Luke 15:29 but he answered his father. The older brother compares life with his father to years of servitude without celebration.

Study Notes

Luke 15:30 this son of yours. The older brother refuses to acknowledge the prodigal as his brother.

Study Notes

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.

Study Notes

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).

Study Notes

Luke 16:4–7 The reduction of both bills would have amounted to about 500 denarii (about 20 months’ wages).

Study Notes

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.

Study Notes

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.

Study Notes

Luke 16:11 True riches means spiritual responsibility in God’s kingdom, and heavenly reward as well (see 12:33; Matt. 6:19–21).

Study Notes

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.

Study Notes

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.

Luke Fact #21: How difficult it is for a rich person

Fact: How difficult it is for a rich person

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).

Study Notes

Luke 16:14 For the Pharisees as lovers of money, see 11:39; 20:46–47.

Study Notes

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.

Study Notes

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).

Study Notes

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.

Study Notes

Luke 16:19–20 clothed in purple. Dressed in luxurious clothes.

Study Notes

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.

Study Notes

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.

Study Notes

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.

Study Notes

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.

Study Notes

Luke 16:26 A great chasm has been fixed by God between heaven and hell. The fate of the dead is unchangeable.

Study Notes

Luke 16:27–31 Luke will later point out that Moses and the Prophets all testify to Jesus as the true Messiah (24:27).

See chart See chart
The Parables of Jesus

The Parables of Jesus

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 Fact #20: The rich man and Lazarus

Fact: The rich man and Lazarus

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.

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Dive Deeper | Luke 15-16

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."

– John 15:5

Discussion Questions

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?