Seeds of Faith Podcast

The text for this lesson is Luke 15.

Key Points

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Discussion Points

1. The relationship between shepherd and sheep is used frequently in Holy Scripture to describe the relationship between the Lord and His people. Sheep have a reputation for wandering. According to Isaiah 53:5–7, in what way are we all like sheep? Why is “everyone turning to his own way” such an apt description of sin? How did God atone for the sins of the sheep?

2. The emphasis on sinners returning to the Lord in today’s lesson fits perfectly with the primary theme of the season of Lent: repentance. Both Jesus and John the Baptist began their ministries with the same message: “Repent, for the kingdom of heaven is at hand” (Matthew 3:2; 4:17). Jesus made this the primary message of the Church’s preaching when He said “repentance and forgiveness of sins should be proclaimed in His name to all nations” (Luke 24:47). The Lutheran Reformation could be described as an effort to return the Church to the proper biblical understanding of repentance. As Luther said in his first of Ninety-Five Theses, “When our Lord and Master Jesus Christ said, ‘Repent,’ He willed the entire life of believers to be one of repentance.” The verse that is sung before the Gospel reading during the season of Lent is Joel 2:13. According to Joel 2:12–13, what is repentance? Why can the repentant sinner confidently approach God, knowing that He will forgive?

3. Luke 15:1–2 sets the stage for the three parables that follow. Tax collectors and sinners were coming to Jesus. Tax collectors were notorious for being corrupt; the sinners would have been those who had committed public sins. It was remarkable that Jesus agreed to eat with them. In Jesus’ time and still in the Middle East today, to eat with someone was a sign of fellowship and peace. It cannot be emphasized enough how significant table fellowship was to the Jews. The Pharisees, who were righteous (self-righteous, that is), would never have eaten with someone who was a sinner—someone who had lived a life of manifest sin. For them, it was “once a sinner, always a sinner.” This is why they grumbled about Jesus’ table fellowship practices. According to Luke 5:27–32, why did Jesus love to eat with tax collectors and sinners? Which group didn’t think they needed to eat with Him?

4. Some background information can help us interpret the parable of the lost sheep (Luke 15:3–7). First, shepherding was a despised trade at the time. Shepherds were considered unclean, even sinners. Second, it was common for Palestinian shepherds to work together, so when one went off to look for a lost sheep, the other shepherds would keep watch. Further, the open country served as a safe place for the sheep to graze, even when the shepherd had to leave for a time. Third, a lost sheep will, after a while, become despondent and lie down, completely helpless. The shepherd has to lift the sheep upon his shoulders and bring it back to the flock. Based on the parable and the background information, answer the following questions:

(a) Whom do the shepherd and lost sheep represent? Why?

(b) What does the shepherd’s carrying of the lost sheep represent?

(c) In what way is this parable a critique of the Pharisees?

 5. The parable of the prodigal (wasteful) son is one of the most beloved in Scripture, yet there are several details about its cultural background that can shed additional light on this wonderful story. We will go through the parable in five sections: (a) 11–16, (b) 17–19, (c) 20–21, (d) 22–24, and (e) 25–32.

a) In Luke 15:11–16, the wasteful son wastes more than material goods; he wastes his father’s great love for him. In Jesus’ day, it was unheard of for a father in good health to give his inheritance to his sons until his death. So the younger son basically was saying to his father, “I wish you were dead. I want no part of life with you anymore. I’d rather go off and spend my time and money with people I don’t even know.” People hearing this story would expect the father to blow up at the son and deny his request. But the father does not; he graciously grants his son’s wishes. Then the son liquidates his share of the inheritance and heads to a foreign land with lots of cash in hand. He squanders it all, living recklessly. After the money is gone, the son becomes a slave to a foreigner, doing something that a good Jew would have found abhorrent: feeding pigs. (The Old Testament deems pigs unclean, and Jews couldn’t eat or touch them.) Whom does the prodigal son represent?

b) In Luke 15:17–19, the son comes to his senses. He realizes that his father’s servants have it much better than he does. He plans to return and make a deal with his father. He will give up the title of son in exchange for the role as servant. Do you think he was truly repentant? How could you see yourself in the son’s shoes? 

c) In Luke 15:20–21, we see the dramatic meeting of the father and the son. Several details are important. First, while the prodigal son is returning to bargain for forgiveness, the father is moved with compassion and runs to embrace and kiss his son. Aristotle wrote, “Great men never run in public.” It would have been humiliating for a noble man in that culture to run, but the father is so overjoyed to see his son that he tosses aside societal conventions. Recall that the son is poor, filthy, and probably smelly, yet the father does not care. He loves the son so much.

And this love moves his son to true repentance, for he does not make a bargain but only confesses his sin and unworthiness; he does not tell his father to make him a servant. How does the father’s love resemble God’s love for us? According to Romans 2:4, how does repentance come about?

d) In Luke 15:22–24, the father restores the son to full sonship in the household. Without even making the son wash up, the father puts the very best robe on him, covering his shame. He puts the family’s signet ring on his finger, signifying full authority over the family property. The servants put sandals on his feet, signifying that he has authority over the servants—he is not a slave but a son. Finally, killing the fattened calf meant that a great party was thrown to celebrate his return. How does this part of the parable apply to us?

e) In Luke 15:25–32, we hear the sad story of the elder son’s lack of love for his father. He has nothing but bitterness for his brother. He won’t go into the party. He says to his father, “I have slaved for you and you never even gave me a goat so that I could party with my friends, but you’ll go all out for this sinful one?” It would have been humiliating for a nobleman to be called away from a feast by a son who refused to enter. But the father loves him just the same and gently rebukes him, reminding him of the great news about his brother. Whom do you think this part of the parable was directed at? How does it apply to us?

6. The parable of the lost coin, Luke 15:8–10, shares the same message as the parable of the lost sheep but with one significant difference: the person seeking the coin is a woman. Whom might she represent and why?

7. Earlier, we discussed how important table fellowship was in Jesus’ day. We still can relate to this somewhat through our enjoyment of family meals and dinners with friends. But what is the most important table fellowship we share as Christians? Who is welcomed at His Table?