Luke 14:35

34-35 Compare Mat_5:13; Mar_9:50.

1 Compare Luk_7:34-35; Mat_9:10-13.

2 Our Lord's liking for sinners led the proud, self-righteous Pharisees and scribes to utter a most precious truth, though they, indeed, did not intend it thus. "This man is receiving sinners...! " Far from denying the charge, He makes it the basis of a five-fold parable in which He emphasizes the vital fact that God is not concerned with the righteous, but with sinners. The term parable is used at the beginning and includes, not only that of the lost sheep, but also the lost coin, and the prodigal son, and the unjust steward, and the rich man and Lazarus. They are five different parts of one parable, which deals with the nation of Israel and the various classes in it. First we are shown the Saviour's attitude toward the lost in the story of the lost sheep. The following pair, concerning the lost coin and the prodigal son, are strikingly like the last two, concerning the unjust steward, and the rich man and Lazarus. Two of these stories have to do with money, and the story of the prodigal son is closely matched by that of the rich man. Like all the Lord's parables, these are not merely apt illustrations of divine truth, but pictorial parables of spiritual facts as they existed in the nation to which He was sent.

3 Our Lord was not sent to any but the straying sheep of the house of Israel (Mat_15:24). He had no commission for any other nation and He never left the land of Israel to reach others. The hundred sheep, therefore, bring before us the nation of the covenant. The Lord is the good Shepherd, Who gives His soul for the sheep (Joh_10:11). The ninety and nine are the selfrighteous majority of the nation, who, like the Pharisees and scribes, to whom He was speaking, thought they had no need of repentance. They were not safe within the shelter of the fold, but out in the wilderness, left without the protection of the Shepherd, and open to the attacks of the wild beasts. They merely thought themselves safe. But they did not stir His heart or call for His succor. A single silly sheep astray from the flock causes Him more suffering and more joy than all the rest. God could get little satisfaction out of Israel because of their self-righteousness. The tax gatherers and sinners heard Him gladly, and they alone responded to His love and mercy. He received sinners because no others would have Him or felt their need of Him. The hunt for a lost sheep in the wilds of Judea was a hazardous and dangerous task, and may well remind us of His suffering unto death on the cross. The descent into a deep and dark ravine infested with savage beasts, is a fit picture of His descent into the depths of Golgotha. The lost sheep gives us God's side. The lost coin gives us Israel's side. The nation is often seen under the figure of a woman. To this very day it is the custom among the women of the land to wear silver coins for a headdress. These are their most prized ornaments, and mean much more to them than the mere money value. Israel had been decked with ornaments by Jehovah, and it was one of these that was lost. And each sinner among them who repented had a foretaste of the day when the redemption money is found for Israel's ransom.

4 Compare Luk_19:10; Isa_53:6; 1Pe_2:25.

11 In the parable of the two sons we have a portrait of the two classes in Israel to illustrate their moral distance from God. The prodigal was far from the father's house; the elder brother was far from his heart. So the Pharisees and scribes boast of a ceremonial nearness to Jehovah, but their hearts are far from Him. The tax collectors and sinners are outcasts, yet they know their plight and yearn for the compassionate mercy of God. The point in this portion of the fivefold parable lies in the contrast between the two sons. Natural religion, such as the self-righteous Pharisees and scribes possessed, prides itself on conduct such as characterized the elder son, which consists in doing right and living up to the law as best they could. But such deportment, even if sincere and true, gives no occasion for the father to reveal His affection. The prodigal is a composite picture of the sinner and the publican. His dissipation and profligacy set him forth as a sodden sinner, mired in immorality. His alliance with the citizen of a foreign country, his herding of the hogs and his desire to eat the diet of the unclean creatures, is a deft delineation of the traitorous tax collector, who joined with Rome in oppressing God's people. He had been far worse than a mere "prodigal". He recognizes himself as a sinner.