Lost and found: Salvation even for the righteous
¨ Importance of context:
* Luke 15:11-32, when read on its own, is hard to understand (esp. v. 25-32)
* Luke 15:11-32, when read in the context of Luke 15 as a whole, has a very clear message (esp. v. 25-32, which is the main point of the chapter!)
¨ What is the context of these three parables?
vv. 1-2 Jesus’ acceptance of outcasts is questioned. How can he claim to be sent by
God if he associates with such people?
Importance of eating together (cultural significance)
v. 3 In answer to the complaints of the Pharisees and teachers of the Law, Jesus
tells three short stories to justify his actions as based on God’s character.
The mission of Jesus is based on who God is: he represents God himself in his
Searching, seeking love and his joy over the repentance of sinners.
The God who seeks the lost
This is the theme of all three parables: seeking something that is lost –
Lk 15:4 lost sheep - shepherd leaves the other 99 and seeks until he finds it
(NB exaggeration!)
Lk 15:8 lost coin - emphasises how thoroughly the woman searches: lights a lamp,
sweeps her house, looks carefully everywhere until she finds it
Lk 15:20 lost son - “he was still a long way from home when his father saw him” -
he was on the lookout for his son!
He ran to his son: exceptional behaviour for an Oriental person!
Note: reason for the seeking what is lost, is not in the special value of what is lost (sheep, coin, useless son), but the mere fact that they are lost.
i.e. Jesus does not deny that the people he is associating with are outcasts, sinners –
they ARE, but exactly because they are lost, he wants to seek and find them!
God is a seeking God – massage of the whole Bible = God is concerned over his lost creation, He sees their need and wants to find them and restore them to fellowship with himself.
* Gen 3
* History of Israel (Isaiah 65:1-2)
* Sacrificing his Son (Rom 8:32)
* Jesus: in the footsteps of the Father (Luke 19:10)
“The Son of Man came to seek and to save the lost”
* Holy Spirit: continues this work “to the ends of the earth” (Acts 1:8)
So: his first answer to the Pharisees is: “God wants to seek the lost until they are found, therefore I associate with tax collectors and sinners, even eat with them”
The God who rejoices over repentance (Finding what was lost)
A second common theme of these three parables: joy, rejoicing.
Lk 15:5-6 Shepherd is happy (v. 5). Goes home and invites others to share
his joy (v. 6): friends and neighbours
Lk 15:9 “I am so happy – let us celebrate!” – once again: friends and
neighbours sharing the joy of finding.
Lk 15:23-25 A big feast! Calf, music, dancing.
Jesus emphasises that this is God’s attitude to the finding of the lost:
Lk 15:7 joy in heaven over one sinner
Lk 15:10 angels of God rejoice over one sinner
Message of the Bible:
Ezek 18:32 God does not rejoice in punishment, but in the salvation of the sinner
Isaiah 30:18 God is impatiently waiting for the opportunity to save, to be merciful,
to take pity.
Hosea 11:8, 9 “My love is too strong – how can I give you up?”
God’s greatest joy: to forgive, to show mercy, when the lost are saved.
God’s greatest grief: people who are lost, he does not want to condemn people
(NB: purpose of mission à wedding feast of the Lamb: a great feats in which all
nations, people and tongues take part. Joy over one, how much more over
multitudes who have heard and accepted the Gospel!)
So: his second answer to the Pharisees is: “God rejoices when the lost are found. He wants to sit down to a feast with them (cf. younger son’s welcome home feast!), therefore I enjoy eating with the outcasts”.
“Friends and neighbours” – an indirect invitation to them to join in the celebration!
The contrast with God’s love (seeking, rejoicing): the elder brother
Up to Lk 15:24 Jesus was still defending his actions, but now he goes over to the counter- attack. In vv. 25-32 he attacks the attitude of the Pharisees (and many of us in the church today!) to the lost:
* Show no interest in God’s search for the lost, do not share his concern for the lost
* Do not share God’s joy over the finding of the lost
* Even resist God’s mission of reaching out to the lost
Pharisees’ viewpoint:
The people of God is an exclusive club with strict membership rules. By his actions, Jesus is lowering the standards and endangering the exclusive character of this “religious club” (Luke 15:1-2)
For their sake (and ours!) Jesus extends the third story, so that it seems to go beyond the parallel first two stories: he adds the part about the elder son.
* He stays at home, never far from the father (15:31)
* He also got his share (as the younger son did, 15:12), but he did not waste it
* He was hardworking (15:25 “out in the fields”)
At first glance he seems to be an exemplary son, but…
¨ His relationship with his father?
* Never understood his fathers heart: did not realise his father’s grief over the young son, his longing and the pain in his heart. Because he never shared his father’s grief, he could not share in his father’s joy either!
* 15:28 He became angry, refused to go into the house
* 15:29 “I have worked like a slave…where is my reward?!
So: He lived close to the father, close to home
– yet he was far removed from his father
he did not know his father’s heart, did not live as his child, but as his slave.
¨ His relationship with his brother? Even worse!
* Angry about the return of his “dead” brother, doesn’t want to take part in the feast (15:28)
* Abusive: paints the brother even blacker than he is! (15:30 “prostitutes”)
* “This son of yours” (15:30) – he does not even call him “brother’ (cf. servant: “your brother has come”
So: The elder brother was a good son, he just had two shortcomings –
* he did not love his father
* he did not love his brother
(cf. Jesus’ summary of the Ten Commandments!)
Irony: reversal of roles in first and third stories”
Lk 15:4-7 Shepherd leaves the 99 “righteous’ sheep to seek the lost sheep
Lk 15:28b Father leaves the “lost” son (who came back by himself!) in the house,
he has to go out and seek the “righteous” son!
(“He begged him to come in”!!)
By telling this third story, Jesus is in fact begging the Pharisees to understand and accept his love for the lost, to change their attitude, to join him in reaching out to the lost! The story in 15:11-32 is open-ended: we do not hear what the older son did. But the Gospels tell us what the ending was for the Pharisees. They crucified the story-teller!
The question is: where do we stand? How much of the “older son” is there in us?
* Church members: we live close to the church, close to the “father’s house”, we have not gone off to a “far land” as the younger brother did.
* Question: do we know God’s heartbeat? Are we aware of his love for the whole world, also for people outside the church?
* Do we share God’s pain and grief over a world which is lost? Does it bother us that there are millions who do not know God, who are “dead” and “lost” like the younger brother – or do we shrug our shoulders?
Danger: we can become even more “lost” than the lost – God has to come and beg us to come into his Kingdom.
Pharisees: a piety that alienated them from God – so busy with being religious, “playing church’, that they found God’s own Son a stumbling block. So they crucified him! … so that they could continue in peace with their religious activities.
Through these 3 stories Jesus puts us before a choice: be like the father, or be like the older son.
* Busy with our own religiosity, private piety – ignore the world and its needs, live past the younger brothers who have been alienated from God, don’t seek them, rather avoid them. Or
* Be followers of the Father; seek the lost, reach out in love – make an effort to bring the message of God’s love and forgiveness to the whole world!
¨ Importance of context:
* Luke 15:11-32, when read on its own, is hard to understand (esp. v. 25-32)
* Luke 15:11-32, when read in the context of Luke 15 as a whole, has a very clear message (esp. v. 25-32, which is the main point of the chapter!)
¨ What is the context of these three parables?
vv. 1-2 Jesus’ acceptance of outcasts is questioned. How can he claim to be sent by
God if he associates with such people?
Importance of eating together (cultural significance)
v. 3 In answer to the complaints of the Pharisees and teachers of the Law, Jesus
tells three short stories to justify his actions as based on God’s character.
The mission of Jesus is based on who God is: he represents God himself in his
Searching, seeking love and his joy over the repentance of sinners.
The God who seeks the lost
This is the theme of all three parables: seeking something that is lost –
Lk 15:4 lost sheep - shepherd leaves the other 99 and seeks until he finds it
(NB exaggeration!)
Lk 15:8 lost coin - emphasises how thoroughly the woman searches: lights a lamp,
sweeps her house, looks carefully everywhere until she finds it
Lk 15:20 lost son - “he was still a long way from home when his father saw him” -
he was on the lookout for his son!
He ran to his son: exceptional behaviour for an Oriental person!
Note: reason for the seeking what is lost, is not in the special value of what is lost (sheep, coin, useless son), but the mere fact that they are lost.
i.e. Jesus does not deny that the people he is associating with are outcasts, sinners –
they ARE, but exactly because they are lost, he wants to seek and find them!
God is a seeking God – massage of the whole Bible = God is concerned over his lost creation, He sees their need and wants to find them and restore them to fellowship with himself.
* Gen 3
* History of Israel (Isaiah 65:1-2)
* Sacrificing his Son (Rom 8:32)
* Jesus: in the footsteps of the Father (Luke 19:10)
“The Son of Man came to seek and to save the lost”
* Holy Spirit: continues this work “to the ends of the earth” (Acts 1:8)
So: his first answer to the Pharisees is: “God wants to seek the lost until they are found, therefore I associate with tax collectors and sinners, even eat with them”
The God who rejoices over repentance (Finding what was lost)
A second common theme of these three parables: joy, rejoicing.
Lk 15:5-6 Shepherd is happy (v. 5). Goes home and invites others to share
his joy (v. 6): friends and neighbours
Lk 15:9 “I am so happy – let us celebrate!” – once again: friends and
neighbours sharing the joy of finding.
Lk 15:23-25 A big feast! Calf, music, dancing.
Jesus emphasises that this is God’s attitude to the finding of the lost:
Lk 15:7 joy in heaven over one sinner
Lk 15:10 angels of God rejoice over one sinner
Message of the Bible:
Ezek 18:32 God does not rejoice in punishment, but in the salvation of the sinner
Isaiah 30:18 God is impatiently waiting for the opportunity to save, to be merciful,
to take pity.
Hosea 11:8, 9 “My love is too strong – how can I give you up?”
God’s greatest joy: to forgive, to show mercy, when the lost are saved.
God’s greatest grief: people who are lost, he does not want to condemn people
(NB: purpose of mission à wedding feast of the Lamb: a great feats in which all
nations, people and tongues take part. Joy over one, how much more over
multitudes who have heard and accepted the Gospel!)
So: his second answer to the Pharisees is: “God rejoices when the lost are found. He wants to sit down to a feast with them (cf. younger son’s welcome home feast!), therefore I enjoy eating with the outcasts”.
“Friends and neighbours” – an indirect invitation to them to join in the celebration!
The contrast with God’s love (seeking, rejoicing): the elder brother
Up to Lk 15:24 Jesus was still defending his actions, but now he goes over to the counter- attack. In vv. 25-32 he attacks the attitude of the Pharisees (and many of us in the church today!) to the lost:
* Show no interest in God’s search for the lost, do not share his concern for the lost
* Do not share God’s joy over the finding of the lost
* Even resist God’s mission of reaching out to the lost
Pharisees’ viewpoint:
The people of God is an exclusive club with strict membership rules. By his actions, Jesus is lowering the standards and endangering the exclusive character of this “religious club” (Luke 15:1-2)
For their sake (and ours!) Jesus extends the third story, so that it seems to go beyond the parallel first two stories: he adds the part about the elder son.
* He stays at home, never far from the father (15:31)
* He also got his share (as the younger son did, 15:12), but he did not waste it
* He was hardworking (15:25 “out in the fields”)
At first glance he seems to be an exemplary son, but…
¨ His relationship with his father?
* Never understood his fathers heart: did not realise his father’s grief over the young son, his longing and the pain in his heart. Because he never shared his father’s grief, he could not share in his father’s joy either!
* 15:28 He became angry, refused to go into the house
* 15:29 “I have worked like a slave…where is my reward?!
So: He lived close to the father, close to home
– yet he was far removed from his father
he did not know his father’s heart, did not live as his child, but as his slave.
¨ His relationship with his brother? Even worse!
* Angry about the return of his “dead” brother, doesn’t want to take part in the feast (15:28)
* Abusive: paints the brother even blacker than he is! (15:30 “prostitutes”)
* “This son of yours” (15:30) – he does not even call him “brother’ (cf. servant: “your brother has come”
So: The elder brother was a good son, he just had two shortcomings –
* he did not love his father
* he did not love his brother
(cf. Jesus’ summary of the Ten Commandments!)
Irony: reversal of roles in first and third stories”
Lk 15:4-7 Shepherd leaves the 99 “righteous’ sheep to seek the lost sheep
Lk 15:28b Father leaves the “lost” son (who came back by himself!) in the house,
he has to go out and seek the “righteous” son!
(“He begged him to come in”!!)
By telling this third story, Jesus is in fact begging the Pharisees to understand and accept his love for the lost, to change their attitude, to join him in reaching out to the lost! The story in 15:11-32 is open-ended: we do not hear what the older son did. But the Gospels tell us what the ending was for the Pharisees. They crucified the story-teller!
The question is: where do we stand? How much of the “older son” is there in us?
* Church members: we live close to the church, close to the “father’s house”, we have not gone off to a “far land” as the younger brother did.
* Question: do we know God’s heartbeat? Are we aware of his love for the whole world, also for people outside the church?
* Do we share God’s pain and grief over a world which is lost? Does it bother us that there are millions who do not know God, who are “dead” and “lost” like the younger brother – or do we shrug our shoulders?
Danger: we can become even more “lost” than the lost – God has to come and beg us to come into his Kingdom.
Pharisees: a piety that alienated them from God – so busy with being religious, “playing church’, that they found God’s own Son a stumbling block. So they crucified him! … so that they could continue in peace with their religious activities.
Through these 3 stories Jesus puts us before a choice: be like the father, or be like the older son.
* Busy with our own religiosity, private piety – ignore the world and its needs, live past the younger brothers who have been alienated from God, don’t seek them, rather avoid them. Or
* Be followers of the Father; seek the lost, reach out in love – make an effort to bring the message of God’s love and forgiveness to the whole world!
(中文翻譯)
路加福音15章：一個解釋的研究
背景、文章前後關係的重要性：
* 若只讀路加15:11－32，我們無法了解它的意思（特別是25－32節的意思）。
* 若將路加福音15:11－32放在路加15章內，讀整個完整的故事，就可清楚看到它要表達的信息（特別是25－32節：我們發現它剛好的是15章的重點。）
這三個比喻的背景／文脈是什麼？
vv.1－2 他們對耶穌接待被遺棄的人有很大的爭議－如果祂如此地和那些
「罪人」相交，祂怎麼能自稱是被上帝差遣的？
v.3 為了回答他們的抱怨，耶穌講了三個比喻來證明祂所作的是以上帝的
特質為基礎：上帝是尋找失喪之人的神，並且祂喜悅看到罪人悔改。
1. 上帝尋找失喪的人：
三個比喻的主題都是「尋找一些失落的東西。」
* 15:4 失喪的羊－牧羊人留下99隻羊去尋找那失喪的一隻，且直到他找到。
* 15:8 失喪的錢－強調婦人仔細地尋找：點燈、打掃屋子，細細的找－直到找到。
* 15:20失喪的兒子－「相離還遠，他父親看見」：他每天都在等待兒子的歸來，他一看見小兒子就跑去抱他
主旨：尋找失喪者的原因不是因為價值，而是因為事實是失喪的，耶穌並不否認那些與祂相交的是罪人、是失喪的，正因為他們是失喪的，祂要尋找他們，並且尋見他們。
上帝是位尋找的神：這是全本聖經的信息，祂關心祂的受造物，祂顧念他們的需要，並且希望找回他們，恢復神與人之間的關係。
* 創3:8-9
* 以賽亞65:1-2：以色列的歷史
* 羅馬書8:32：犧牲祂的兒子
* 路加福音19:10：耶穌：跟隨祂的父親的腳步。「人子來只要尋找和拯那些迷失的。」
* 使徒行傳1:8：聖靈：繼續耶穌的工作「直到地極」。
所以，耶穌對法利賽人的第一個回答：「上帝要尋找失喪者，直到他們被尋見，因此，我和那些稅吏、罪人們相交」。
2. 上帝喜悅人的悔改（尋見失喪者）：
這三個比喻的第二個共同主題：喜樂
* 15:5-6 牧羊人的歡喜（第5節）
回家裡與別人一同歡喜（第6節）「朋友和鄰居」
* 15:9 「我很高興－讓我們（慶祝），再一次「朋友和鄰居」分享找到快樂。」
* 15:23-25 一個大宴會、音樂、跳舞
耶穌強調這是上帝對那個「找到迷失的」快樂／態度（應有的反應）：
* 15:7 在天上為了一個罪人歡喜快樂。
* 15:10 上帝的天使為了一個罪人歡喜。
這也是聖經的一般信息：
* 以西結18:32 上帝不喜歡責備，反而是喜歡罪人得救。
* 以賽亞30:18 上帝急著等候人的機會。要憐憫人、有慈悲。
* 何西阿11:8-9 「我的愛太強烈了…，我怎能放棄人呢？」
上帝最高興的是：赦罪施憐憫、拯救失喪者。
上帝最難過的是：世人失喪，而祂必須審判世人。
NB：宣教的目的：羔羊結婚的宴會：一個快樂的宴客。在那裡各國的人和講不同語言的都來參加。若為了一個人而快樂。如此，為了一群聽了福音又接受的人，你說這快樂會有多大？！
所以：祂對法利賽人的第二個回答是：因為上帝喜悅失喪者被尋見，祂希望和他們一同坐席。所以我樂意和罪人一同吃喝。
「朋友和鄰居」：一個間接的邀請，要他們也一起快樂。
3. 與上帝的大愛相反的反應（尋找那迷失的，因為找到他們而歡喜）：大兒子的反應：
到15:24節為止，耶穌仍然在維護、解釋祂所做的事，但是現在祂開始反擊。在25－32節，祂批評法利賽人對那些迷失的人的態度（也批評今天在我們教會中的許多人，包括我們）：指責法利賽人的態度：
* 對上帝尋找失喪者的行動沒有興趣，也不分擔上帝對失喪者的關心。
* 不願分享上帝尋見失喪者的喜樂。
* 甚至敵播上帝尋找失喪者的行動。
法利賽人的看法：上帝的百姓是一個非常特別的俱樂部，有非常嚴格的會員制度。耶穌所做的是將那個「宗教俱樂部」特別的水準放低了，而且讓它失去它的「特別性」（路加福音15:1-2）。
為了他們也為我們的緣故，耶穌延長了第三個故事，它超越了前面兩個故事平行性；祂加進了大兒子的部份。
大兒子：
* 他都留在家中，而且隨侍在父親跟前（15:31）
* 他也取了他的那一份，但是他並沒有浪費它（15:12b）
* 他勤奮地工作：正在田裡（15:25）
乍看之下，他好像是個模範兒子，但是：
* 他和父親的關係：
1. 他從不瞭解父親的心意，也不理解父親對弟弟的悲傷，他心中的期盼和痛苦。因為他不曾分擔父親的悲哀，因此他也無法分享父親的喜樂
2. 15:28 他生氣，也拒絕進入家中。
3. 15:29 我如奴隸般工作…我的報價在那裡？
所以：雖然他和父親住在一起，但他的心卻遠離父親－他不了解他的父親的心。
* 他和弟弟的關係：更糟！
1. 因為弟弟死而復回，而憤怒，因此不去參宴席（15:28）
2. 謾罵、抹黑他的弟弟，而加上了「妓女」的部份（15:30）
3. 「你的這個兒子」（15:30）－他不想稱他是「弟弟」。
所以：哥哥是個好兒子，但他有兩個缺點：
1. 他不愛他的爸爸。
2. 他不愛他的弟弟。
反語：第一、第三個故事中角色的互換：
15:4-7 牧羊人放下99隻「正直」的羊，而去找迷失的羊。
15:28b 父親放下那「迷失」的兒子在家裡（這迷失的兒子自己回來家裡）
而必須出去找那個「正直」的兒子（他求大兒子進來）
藉著這個故事，耶穌正邀請，求法利賽人了解祂的愛，要改變他們態度，與祂一同關心歡迎迷失的人。15:11－32節的故事沒有結尾；我們不知道大兒子做了甚麼決定，但是福音書告訴我們法利賽人最後的反應。
問題是：我們呢？我們的裡面有多少成份是那個「大兒子」？我們很容易就認為自己是那個小兒子，而實際上我們較像大兒子：
* 教會的會員：我們的生活與教會有親密的關係，我們住在「父親」家附近，我們沒有像那個小兒子出門到那「遙遠的他鄉」。
* 問題是：我們明白上帝的心意嗎？我們知道他對整個世界的愛嗎？包括教會之外的人們！
* 我們也與上帝分擔祂對迷失的世界的悲傷和難過嗎？世上仍有成千上萬不認識上帝，如同那個小兒子，迷失的人，我們難過嗎？或者我們只能聳聳肩？
危機：我們會變得比失喪者更失喪，上帝就必須來請求我們進入祂的國度。
法利賽人：一個讓人遠離上帝的信仰－太過忙於成為有信仰的人，結果還覺得上帝的兒子是個絆腳石，最後釘祂十字架。這樣他們才能繼續做他們的宗教活動而不受干擾。
通過這三個故事，耶穌給我們選擇「像父親或像哥哥」。
* 忙碌於外在的宗教活動，只注重個人和上帝的關係，而不管世界及世界的需要.
* 作天父的門徒尋找失喪的人，用愛去關懷他們，努力去傳上帝愛及赦罪的信息，直到地極。
背景、文章前後關係的重要性：
* 若只讀路加15:11－32，我們無法了解它的意思（特別是25－32節的意思）。
* 若將路加福音15:11－32放在路加15章內，讀整個完整的故事，就可清楚看到它要表達的信息（特別是25－32節：我們發現它剛好的是15章的重點。）
這三個比喻的背景／文脈是什麼？
vv.1－2 他們對耶穌接待被遺棄的人有很大的爭議－如果祂如此地和那些
「罪人」相交，祂怎麼能自稱是被上帝差遣的？
v.3 為了回答他們的抱怨，耶穌講了三個比喻來證明祂所作的是以上帝的
特質為基礎：上帝是尋找失喪之人的神，並且祂喜悅看到罪人悔改。
1. 上帝尋找失喪的人：
三個比喻的主題都是「尋找一些失落的東西。」
* 15:4 失喪的羊－牧羊人留下99隻羊去尋找那失喪的一隻，且直到他找到。
* 15:8 失喪的錢－強調婦人仔細地尋找：點燈、打掃屋子，細細的找－直到找到。
* 15:20失喪的兒子－「相離還遠，他父親看見」：他每天都在等待兒子的歸來，他一看見小兒子就跑去抱他
主旨：尋找失喪者的原因不是因為價值，而是因為事實是失喪的，耶穌並不否認那些與祂相交的是罪人、是失喪的，正因為他們是失喪的，祂要尋找他們，並且尋見他們。
上帝是位尋找的神：這是全本聖經的信息，祂關心祂的受造物，祂顧念他們的需要，並且希望找回他們，恢復神與人之間的關係。
* 創3:8-9
* 以賽亞65:1-2：以色列的歷史
* 羅馬書8:32：犧牲祂的兒子
* 路加福音19:10：耶穌：跟隨祂的父親的腳步。「人子來只要尋找和拯那些迷失的。」
* 使徒行傳1:8：聖靈：繼續耶穌的工作「直到地極」。
所以，耶穌對法利賽人的第一個回答：「上帝要尋找失喪者，直到他們被尋見，因此，我和那些稅吏、罪人們相交」。
2. 上帝喜悅人的悔改（尋見失喪者）：
這三個比喻的第二個共同主題：喜樂
* 15:5-6 牧羊人的歡喜（第5節）
回家裡與別人一同歡喜（第6節）「朋友和鄰居」
* 15:9 「我很高興－讓我們（慶祝），再一次「朋友和鄰居」分享找到快樂。」
* 15:23-25 一個大宴會、音樂、跳舞
耶穌強調這是上帝對那個「找到迷失的」快樂／態度（應有的反應）：
* 15:7 在天上為了一個罪人歡喜快樂。
* 15:10 上帝的天使為了一個罪人歡喜。
這也是聖經的一般信息：
* 以西結18:32 上帝不喜歡責備，反而是喜歡罪人得救。
* 以賽亞30:18 上帝急著等候人的機會。要憐憫人、有慈悲。
* 何西阿11:8-9 「我的愛太強烈了…，我怎能放棄人呢？」
上帝最高興的是：赦罪施憐憫、拯救失喪者。
上帝最難過的是：世人失喪，而祂必須審判世人。
NB：宣教的目的：羔羊結婚的宴會：一個快樂的宴客。在那裡各國的人和講不同語言的都來參加。若為了一個人而快樂。如此，為了一群聽了福音又接受的人，你說這快樂會有多大？！
所以：祂對法利賽人的第二個回答是：因為上帝喜悅失喪者被尋見，祂希望和他們一同坐席。所以我樂意和罪人一同吃喝。
「朋友和鄰居」：一個間接的邀請，要他們也一起快樂。
3. 與上帝的大愛相反的反應（尋找那迷失的，因為找到他們而歡喜）：大兒子的反應：
到15:24節為止，耶穌仍然在維護、解釋祂所做的事，但是現在祂開始反擊。在25－32節，祂批評法利賽人對那些迷失的人的態度（也批評今天在我們教會中的許多人，包括我們）：指責法利賽人的態度：
* 對上帝尋找失喪者的行動沒有興趣，也不分擔上帝對失喪者的關心。
* 不願分享上帝尋見失喪者的喜樂。
* 甚至敵播上帝尋找失喪者的行動。
法利賽人的看法：上帝的百姓是一個非常特別的俱樂部，有非常嚴格的會員制度。耶穌所做的是將那個「宗教俱樂部」特別的水準放低了，而且讓它失去它的「特別性」（路加福音15:1-2）。
為了他們也為我們的緣故，耶穌延長了第三個故事，它超越了前面兩個故事平行性；祂加進了大兒子的部份。
大兒子：
* 他都留在家中，而且隨侍在父親跟前（15:31）
* 他也取了他的那一份，但是他並沒有浪費它（15:12b）
* 他勤奮地工作：正在田裡（15:25）
乍看之下，他好像是個模範兒子，但是：
* 他和父親的關係：
1. 他從不瞭解父親的心意，也不理解父親對弟弟的悲傷，他心中的期盼和痛苦。因為他不曾分擔父親的悲哀，因此他也無法分享父親的喜樂
2. 15:28 他生氣，也拒絕進入家中。
3. 15:29 我如奴隸般工作…我的報價在那裡？
所以：雖然他和父親住在一起，但他的心卻遠離父親－他不了解他的父親的心。
* 他和弟弟的關係：更糟！
1. 因為弟弟死而復回，而憤怒，因此不去參宴席（15:28）
2. 謾罵、抹黑他的弟弟，而加上了「妓女」的部份（15:30）
3. 「你的這個兒子」（15:30）－他不想稱他是「弟弟」。
所以：哥哥是個好兒子，但他有兩個缺點：
1. 他不愛他的爸爸。
2. 他不愛他的弟弟。
反語：第一、第三個故事中角色的互換：
15:4-7 牧羊人放下99隻「正直」的羊，而去找迷失的羊。
15:28b 父親放下那「迷失」的兒子在家裡（這迷失的兒子自己回來家裡）
而必須出去找那個「正直」的兒子（他求大兒子進來）
藉著這個故事，耶穌正邀請，求法利賽人了解祂的愛，要改變他們態度，與祂一同關心歡迎迷失的人。15:11－32節的故事沒有結尾；我們不知道大兒子做了甚麼決定，但是福音書告訴我們法利賽人最後的反應。
問題是：我們呢？我們的裡面有多少成份是那個「大兒子」？我們很容易就認為自己是那個小兒子，而實際上我們較像大兒子：
* 教會的會員：我們的生活與教會有親密的關係，我們住在「父親」家附近，我們沒有像那個小兒子出門到那「遙遠的他鄉」。
* 問題是：我們明白上帝的心意嗎？我們知道他對整個世界的愛嗎？包括教會之外的人們！
* 我們也與上帝分擔祂對迷失的世界的悲傷和難過嗎？世上仍有成千上萬不認識上帝，如同那個小兒子，迷失的人，我們難過嗎？或者我們只能聳聳肩？
危機：我們會變得比失喪者更失喪，上帝就必須來請求我們進入祂的國度。
法利賽人：一個讓人遠離上帝的信仰－太過忙於成為有信仰的人，結果還覺得上帝的兒子是個絆腳石，最後釘祂十字架。這樣他們才能繼續做他們的宗教活動而不受干擾。
通過這三個故事，耶穌給我們選擇「像父親或像哥哥」。
* 忙碌於外在的宗教活動，只注重個人和上帝的關係，而不管世界及世界的需要.
* 作天父的門徒尋找失喪的人，用愛去關懷他們，努力去傳上帝愛及赦罪的信息，直到地極。
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