Expositor's Bible Commentary Commentary Luke 15

“Tax collectors” were among those ostracized because their work was considered dishonest or immoral (see comment on Mk 2:14). NIV appropriately puts “sinners” in quotation marks to show that this was not Luke’s designation; it was the way others, i.e., the Pharisees, thought of them . “All” signifies that a large proportion of “sinners” was usually among the crowds who came to hear Jesus.

In OT times it was taken for granted that God’s people did not consort with sinners (cf. Psalms 1), but the Pharisees extended this beyond the biblical intent. To go so far as to “welcome” them and especially to “eat” with them, implying table fellowship, was unthinkable to them. The parables that follow show that the return of “sinners” to God should be a cause for joy to the religious leaders, just as it was to God.

For the phrase “suppose one of you,” see comment on 14:5. The situation Jesus describes was a common one. One hundred sheep was a normal-sized flock. A count was taken nightly. The “open country” was a safe place to leave the sheep, though they would have to be left in someone’s care. The frightened, confused, and perhaps injured sheep would have to be carried.

Two things are striking. First, in the obvious analogy to the search for the sheep, Jesus takes the initiative in seeking out lost people—a major theme in Luke (cf. 19:10). Second, the climax of the story is not only the return of the sheep but the triumphant rejoicing in its rescue. Jesus is stressing, both by parable and by direct statement, that his seeking and receiving sinners pleases God. The future rejoicing (v.7) may include a future of gathering and feasting in God’s kingdom . There is none who is inherently righteous (cf. Romans 3:10); thus, the “righteous persons” referred to in v.7 are probably devout people (cf. 1:6) who have no gross, open sins to repent of.

For the phrase “suppose one of you,” see comment on 14:5. The situation Jesus describes was a common one. One hundred sheep was a normal-sized flock. A count was taken nightly. The “open country” was a safe place to leave the sheep, though they would have to be left in someone’s care. The frightened, confused, and perhaps injured sheep would have to be carried.

Two things are striking. First, in the obvious analogy to the search for the sheep, Jesus takes the initiative in seeking out lost people—a major theme in Luke (cf. 19:10). Second, the climax of the story is not only the return of the sheep but the triumphant rejoicing in its rescue. Jesus is stressing, both by parable and by direct statement, that his seeking and receiving sinners pleases God. The future rejoicing (v.7) may include a future of gathering and feasting in God’s kingdom . There is none who is inherently righteous (cf. Romans 3:10); thus, the “righteous persons” referred to in v.7 are probably devout people (cf. 1:6) who have no gross, open sins to repent of.

For the phrase “suppose one of you,” see comment on 14:5. The situation Jesus describes was a common one. One hundred sheep was a normal-sized flock. A count was taken nightly. The “open country” was a safe place to leave the sheep, though they would have to be left in someone’s care. The frightened, confused, and perhaps injured sheep would have to be carried.

Two things are striking. First, in the obvious analogy to the search for the sheep, Jesus takes the initiative in seeking out lost people—a major theme in Luke (cf. 19:10). Second, the climax of the story is not only the return of the sheep but the triumphant rejoicing in its rescue. Jesus is stressing, both by parable and by direct statement, that his seeking and receiving sinners pleases God. The future rejoicing (v.7) may include a future of gathering and feasting in God’s kingdom . There is none who is inherently righteous (cf. Romans 3:10); thus, the “righteous persons” referred to in v.7 are probably devout people (cf. 1:6) who have no gross, open sins to repent of.