Podcasts about Lost Son

Listen to Ivan as he unpacks Luke 15: The Lost Sheep, The Lost Coin, and The Lost Son. And find out where we fit in these parables. Is it God's job or our job? It's time to shift from passive Christianity to an Empowered, Purposeful Life bringing heaven to earth wherever we go! Check out video here Thank you for tuning in to the Empowered Living Podcast. Here are some different ways to connect with us- https://empoweredlifechurch.org https://www.facebook.com/ELCtalent https://www.instagram.com/elct

In this solo episode of The Reformed Brotherhood, Jesse Schwamb explores the profound theological underpinnings of Jesus' parables in Luke 15. With co-host Tony Arsenal absent due to illness, Jesse takes listeners through the "deleted scenes" – insights and reflections that often occur off-mic – about the parables of the Lost Sheep and Lost Coin. These stories reveal God's relentless pursuit of sinners and set the stage for the upcoming discussion of the Prodigal Son parable. Jesse unpacks how these parables demonstrate not just God's willingness to receive sinners, but His active seeking of them – a grace that doesn't merely find us willing but makes us willing. This episode serves as a theological bridge, slowing listeners down to fully appreciate the scandal of God's love before diving into Jesus' most famous parable. Key Takeaways Context Matters: The parables of Luke 15 are Jesus' response to the Pharisees' grumbling about Him receiving sinners and eating with them. This historical context reveals the radical nature of Christ's ministry compared to the religious establishment. Grace Makes Us Willing: Drawing from Thomas Watson's quote, Jesse explains that God's grace doesn't find us willing to repent but actually creates that willingness in us – a foundational concept in Reformed theology. The Initiative of God: In all three parables, God is portrayed as the active seeker. The shepherd searches for the sheep, the woman sweeps for the coin, demonstrating that salvation begins with God's initiative, not ours. The Scandalous Love of Jesus: Christ's approach to sinners appeared scandalous to religious leaders because it violated their understanding of who deserved God's attention. Christ's Sympathetic Identification: Jesus doesn't just save us from a distance but enters into our suffering, identifying with us in our pain while remaining sinless. Heaven's Joy Over Salvation: The parables reveal God's extraordinary joy over each individual sinner who is saved, showing that the entire cost of redemption would be worth it even for just one person. From Death to Life: Drawing from Colossians 2, Jesse emphasizes that Jesus didn't come to make bad people good but to make dead people alive, canceling our certificate of debt through His cross. The Scandal of Divine Initiative The religious establishment of Jesus' day operated on the principle that religion was for "good people" – those who could maintain moral standards and ritual purity. When tax collectors and sinners were drawn to Jesus, the Pharisees were scandalized not just by Jesus' association with them, but by the possibility that these "hopeless cases" might be included in God's kingdom. This context sets up the revolutionary nature of Jesus' parables. As Jesse explains, "Religion by itself cannot help any of those people. Can't help pariahs in that way, and so it did no good then to command the good people to mix with the bad people, and then to treat them kindly and tell them of new possibilities." What makes Christianity utterly unique is that it begins not with human initiative but with divine pursuit. God in Christ actively seeks those who are lost, not waiting for them to clean themselves up or take the first step. This complete reversal of religious expectations demonstrates why these parables were and remain so radical. Grace That Transforms Our Unwillingness The Reformed theological principle that Jesse highlights through Thomas Watson's quote – "Grace does not find us willing, but grace makes us willing" – strikes at the heart of human pride and misconception about salvation. Left to ourselves, we don't merely lack the ability to come to God; we actively resist Him. Jesse elaborates: "How good of God that He would send His Son unto us while we were yet His enemies. In other words, while that clenched fist was within us, while we saw God as only a threat, while we wanted to be covenant breakers, that's what we wanted. We want to rebel against Him." The wonder of grace is not just that God forgives when we repent, but that He creates the very repentance within us. This is why the shepherd leaves the ninety-nine to find the one – the sheep doesn't find its own way home. This is the beating heart of Reformed soteriology: salvation is entirely of the Lord, from first to last, which makes it secure and gives all glory to God alone. Memorable Quotes "God seeking us is the foundation of seeking Him. Grace does not find us willing, but grace makes us willing, and I think that's exactly what we're getting in this first advent of Christ. By way of these stories, of course, this grace that makes us willing. That is the Reformed theology." "He's not this like sinless Superman. What I mean by that is... it takes out the humanity of Christ. It takes out this feeling heart of Christ as if to like separate him so much from us. But the beauty of these parables is... Christ puts himself close to us in that he feels like us, though he is not us, and that is the heart. That is where his power of coming to save is brought into our lives." "Having canceled out the certificate of debt consisting of decrees against us, which was hostile to us. He also has taken it out of the way. Having nailed it to the cross. How good is that sentence?" Full Transcript [00:00:08] Jesse Schwamb: It reminds me of this quote from. Thomas Watson who said, God seeking us is the foundation of seeking him. Grace does not find us willing, but grace makes us willing, and I think that's exactly what we're getting in this first advent of Christ. By way of these stories, of course, this grace that makes. Us willing. That is the reform of theology. How good of God that he would send his son unto us while we were yet his enemies. In other words, while that clenched fist was within us, while we saw God as only a threat, while we wanted to be covenant breakers, that's what we wanted. We want to rebel against him. Welcome to episode 473 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for Lost Sheep and Lost Coins. Hey, brothers and sisters, you're listening to another episode of The Reformed Brotherhoodhood, but you've probably already noticed. That we are missing my co-host and my brother Tony, who regrettably was taken up ill this week, and so in his convalescence, I'm coming at you with a solo episode and what are you probably asking is worth listening to in the solo episode? Well, I have a proposal for you. So often what happens is when Tony and I sit down. And we record a beautiful, robust conversation, the definitive kind of talk on some topic. We shut off the microphone. And then of course he and I continue to talk to one another. And what often happens is somehow, like a second or a third episode basically starts because we go back to what we were talking about before and we have some kind of new insight or something new that we wanted to say that didn't make it into the episode. [00:01:56] Deleted Scenes and Parables Overview [00:01:56] Jesse Schwamb: And so this episode is gonna be about some of those deleted scenes if you were, were like the things that. We talked about, but didn't make it into some of our recent conversations about the parables, these three parables of the Lost Sheep, the lost coin, and now The Lost Son. Now I know what you're thinking, and I made a promise to Tony. We're not gonna get to the Prodigal son on this episode. That is something he and I are looking forward to discussing with one another and with you. So that will be next week. But on this little episode, I thought it was best to slow down just for a second and to give you, again, some of those things we've been talking about as we've been thinking about lostness, and to set that up as a precursor to wet your appetite just a little bit for this biggest of all of the parables, maybe the most well-known parable in the entire universe. The parable of the prodigal son, which again, is coming for you, but not on this one. Don't even get me started. How dare you. Now, normally if this were a traditional episode, you would hear that ous segue from me that goes something like this. Hey Tony, are you affirming with or denying again, something on this episode? And because it's just me, it'd be super weird to do something atenol with just myself. [00:03:17] Affirmations and Community Engagement [00:03:17] Jesse Schwamb: I figured it is high time for me to give you a particular affirmation, so here's what I'm gonna do. I am affirming with you like you brother and sister listening. I truly am affirming with you because as the year draws to close, I was thinking just again, how grateful I am for everybody who hangs out, everybody who listens, everybody who gives to the reformed brotherhood, because we all do it together. Nothing happens by accident. Nothing shows up in your podcast feed without somebody taking care of the attendant costs, without people lending their voices, without conversation around it. And if you're wondering, well, who are these other people? Because I thought it was just you too. There are brothers and sisters from all over the world who are looking to follow closely after Lord Jesus Christ, wanting to process theology and wanting to do so in a way that makes us better and more obedient toward our loving savior. And in serving those around us. And the good news is you also can just connect with us and with them. And the best way to do that, as we've said so many times before, but I'm gonna say it one more time for everybody in the back, is you can join our Telegram group. Telegram is just a messaging app, and we've carved out just a little corner of that app so that people that are listening to the podcast can come hang out and talk about. Whatever you want. So the way to do that is go to any browser, pick your favorite one, and just type in t me slash reform brotherhood, t me slash reform brotherhood, and that link will get you there. You can also do another thing. You can go to reform brotherhood.com. The podcast does have a website, believe it or not, and on that website, reform brotherhood.com live, all of the other episodes we have ever recorded. And so you can search those by topic about what's going on in them. You can find all kinds of different things to listen to. You'll also find a link there if in fact you would like to also support the podcast. So we are so grateful for so many brothers and sisters. Who have decided, you know what? I've been blessed by the conversations by the community, and I wanna make sure that it remains that way free of charge to everyone. And they're the ones along with us that are shouldering that burden, and I'm so grateful. So you can find a link there if in fact you are so inclined to give so. Brothers and sisters, I'm affirming with you it's time that I did that, and I'm so grateful for all of you. And again, the purpose of this little episode is to spend a little bit of time getting ready, getting after it. [00:05:42] The Parables' Context and Significance [00:05:42] Jesse Schwamb: For this, the biggest of all, the granddaddy of all the parables, the parable of the prodigal son and I, as I was thinking about this episode, it occurred to me it's a bit like, I don't know where you live. Where I live, there are these signs on the road that can script the speed at which you can travel on those roads at least legally. Right, and I was thinking about this as I was driving the other day, that I have a road with a speed limit. Say it's 50 miles an hour, but there is a bend in this road. And on that bend as I approach it, there's another sign of a different color that's more suggestive and it's a lower speed limit. It's as if to say, listen, I know you can travel at 50, but what might be wise right now is to slow it down so that you don't veer off the road because. As you take this turn, what's best practice, what's most safe for you is to slow down for a second. And I was kind of thinking about that as we were going into these parables. We wanna get to the parable of the prodigal sun. It's dramatic, it's dynamic. There's all kinds of lovely details in it. It's exciting. We've got people now finally, whereas we had intimate objects in agriculture, now we're getting to human family dynamics and interrelations and all this activity. And it's good. We should wanna get there, but I'm kind of feeling like it's a bit like that sign that says, you know what? We might wanna slow down for a second before you turn into this parable. Why don't you take this curve at a slightly slower speed? And so hence this little tiny episode to bring to you again, some of those deleted scenes. Some of the things that Tony, I've been talking about that never have quite made it into all of the recordings, because they probably happened before afterwards and the recording button had already been disabled. So. Let me give you the thing that I think, Tony, I've been talking about a lot and we've definitely been thinking about, and that is again, going back to like, why did these parables even come up? Like was it Jesus volition just to start talking about this stuff? Why is it that there are three versions of it? Why are they kind of escalating and growing in magnitude? There's clearly a crescendo coming. Hopefully you're hearing it. Like it's picking up, the pace is moving, the volume is increasing, and the stakes are getting higher and higher and higher. So what gives why all of this? And I think we gotta go back to Luke 15. Of course. We gotta look at just that first verse because to me. [00:08:00] The Heart of Reformed Theology [00:08:00] Jesse Schwamb: In Luke 15, this is some of like the best comfort food of the gospel, don't you think? I mean, in this, it's like the warmest, richest passage, almost all the gospels in terms of the presentation of this really good news. And you know, these stories aren't just sentimental tales. They actually reveal the beating heart of reform, theology, the beating, passionate love. And heart of Christ for his people. This truth that God is the one who seeks, saves, and rejoices over sinners. And so we gotta start in context because it's precisely because of that beating heart, that initiative, that volition, that Christ brings all of this up, but he brings it up in response to something that's happening. And that's where we get in verse one. Now, the tax collectors and sinners we're all drawing near to him. I think sometimes we run, at least I do way too past. Fast past that verse, the tax collectors and the sinners we're all drawing near to him. It should be the kind of thing like talk about things that make you go, Hmm, why? Why are we getting that now? That specific indicator here that they're drawing near. And then not only that it's being told to us, but of course what was it about Christ that drew these people? Because traditionally there, there was a lot of religion happening in Jesus' day. In some ways something special and different is happening here, that while the religion was not drawing these people, that the, the superstructures there, the participants, the leaders were not drawing this crowd by design. Instead, they're drawn to Jesus. There's something not just in the teaching but who he is, and Luke tells us tax collectors and sinners were all drawing near to him. He goes on to say, and the Pharisees and the scribes grumbled saying, this man receives sinners and eats with them. As a result of this, Jesus tells then these three parables. It's almost like Jesus essentially saying to the Pharisees, listen, you're accusing me of receiving sinners. Yes, you are exactly right, but I want you to know why. What a beautiful thing for him to explain and then to explain it in these thrice kind of implications and stories and metaphors. It's a beautiful thing. It reminds me of this quote from. Period in Thomas Watson who said, God seeking us is the foundation of seeking him. Grace does not find us willing, but grace makes us willing, and I think that's exactly what we're getting in this first advent of Christ. By way of these stories, of course, this grace that makes. Us willing. That is the reform of theology. How good of God that he would send his son unto us while we were yet his enemies. In other words, while that clenched fist was within us, while we saw God as only a threat, while we wanted to be covenant breakers, that's what we wanted. We want to rebel against him. And it's an incredible thing. It's far better, not that grace finds us willing, but that grace makes us willing, that grace compels us because we do not even know what's the best for ourselves. And so here again, Jesus tells us these three parables, these three stories to convey this incredible point. And that is that there is surely hope for all. God's love extends even to these sinners. That the glorious truth, that glorious truth shines out in all of these parables, and it's meant to be impressed upon us in like increasing degree that God's amazing love is both in its scope and its reach, and especially contrast. The ideas of then these. Pharisees and the scribes on this subject, he comes at them hard with these series of events and these stories. Tony, I've been talking about that a lot. Like we just can't get beyond that. I can't even, I wish I could comprehend it in a more deep way. You know, the first two parables are, it's dying to impress upon us that the love of God. Is this activity. It is effort and fire and reach and going after and passion and love, and it seeks out the sinner and it takes like infinite trouble in order to find him and rescue him. It's willing to pursue all to love, all, to take up the cost of all, and then to show the joy of God and all the hosts of heaven when even just one. Soul is saved. So it's not even this massive effort undertaking, which weighs the benefits and the costs and says, well, it's gonna be worth it in the end because the dividends earned from making this investment will be far greater than the investment itself. And what God does in Christ is he sends his son not. Reservedly, not like arms reach, so he could snatch him back up when harm beel him, but he gives him so unreservedly in passive and active obedience so that the sinner might be saved. Even just one and one, just one is saved. All of heaven rejoices there. There is a full consummate expression of happiness and completeness and joy of just one. Being saved and brought into God's kingdom. In other words, if that entire cost were for just one, God would still be willing to bear it. Jesus would still come in his active and past obedience to accomplish that very thing. And it's all of this that's moving us, of course, to the parable of the prodigal son, but I cannot even get there. Don't, don't even try to get me to go there. I know you're all doing it. So there is this great and incredible outstanding point. [00:13:20] The Scandalous Love of Jesus [00:13:20] Jesse Schwamb: It's something else that Tony had been talking about is that there's a simplicity, of course in all of these accounts, but there's also like this great complexity, especially because of this context. And I think as well what we've been really. Settling on in our conversations outside of the podcast is just how scandalous this makes Jesus seem and appear like that Jesus does appear or he should appear to us like too good to be true, too loving, too kind, too recklessly spend thrift. And again, that's what we're gonna find in the next parable, but that that is for real and it doesn't make him weak. It might be an expression of meekness, a power under control, but it shows that the humility of God in Christ is really beyond our ability to comprehend in reach that is so thorough and so full, and so rich and so warm that Christ is, as it were, experiencing a great, great joy. In the sinner coming and being saved, and him identifying with the sinner to such a degree and going out and finding what was lost to bring it back in. That this act of even when we come to him in repentance over and over again, we do not exhaust him because so great is his love for us. That he's coming to save continually and always, that he doesn't have to save over and over again. There's no additional sacrifice that's necessary, but that, that sacrifice is so great, so grand, so complete that it continues to bring us back into the fold to save us as it were. Over and over again to restore us onto fellowship with him to restore the harmony of our relationship while never having to rescind or to rebuild again the initial identity that we have in Christ that was accomplished on the cross, but that this just seems too good to be true. It just seems so miraculous that my own sin. As it continues to compound day after day, that is like continue to do the things I don't wanna do, as Paul said. But the very things I don't wanna do, those are the things that I do. It seems like this. At some point God would just become thoroughly exhausted with, and that's not the case. And these parables prove that to us over and over. And over again. So this very context and setting of these parables shows. I think all of this like perfectly, and Tony and I have just been conversing about that a lot. We keep going back to it. Maybe we're a little bit afraid that if we keep talking about it, you're gonna be like, you already said that, say something different. But we can't help. We're really come back to this and. Again, I'm drawn to this line that these sinners, the publicans, if you're totally down with the King James version that they drew near unto him, they came to him. There was something about him that they were almost like compelled or constrained as, as Paul says, like God's love compels us or constraints us. That they themselves were feeling that almost this magnetism toward Christ to want to be in his presence toward what, hear what he has to say, and what a beautiful setup that they're being drawn into him. He's eating with them. He's doing this. Most intimate thing, spending time with the me, my shoulders, with 'em, and of course the Pharisees, the scribes, the religious leaders, they see this and it's recorded that they're grumbling. They're complaining, right, man, what an adventure in missing the point. But that's there for us. I really think to pick up here as we try to understand what these parables mean, again, it's not just like the teaching. The teaching is so good, it's so rich and juicy and, and full of so many things for us to consume and to understand and to meditate on and to metabolize. As well that we can just quickly mix Miss, like this incredible perspective of like the context of which it took place, like the literal environment and the circumstances of life, which in some ways were the progenitor, or at least were the very thing, the fertile soil, which gave Christ the opportunity to plant. Then these seeds of the story and what I'm raised by is they felt that. I think these sinners felt that there was a chance even for them, that like in these man's teachings, there was a new and fresh hope, and even the Pharisees and the scribes saw precisely that thing. I think that's why, that's why they're complaining, and they had regarded these sinners as being so utterly and entirely behind, beyond hope and redemption. I mean, that was really the Orthodox view. It was to say like, listen, they're so hopeless that they were to be entirely ignored. Religion was for good people. It had nothing to do with bad people. You know, unfortunately, that's so much I think of how people view even Christianity today, that this is a club for people who have it mostly together or wanna have it together or think that they can get it together. Religion is for the good people and it should have nothing to do with the bad people. And it certainly had nothing to. To give these sinners just in the in, in our own day. Religion, by and in of itself, has nothing to give anybody, certainly nothing to give those who are hurt. Who are feeling hopeless, who are down and out, who are the abused, who have been written off, who are marginalized, who are pariahs, who feel that the guilt is overwhelming in their lives, who have all of these regrets. Religion by itself cannot help any of those people. Can't help you oriah in that way, and so it did no good then. To command the good people, to mix with the bad people, and then to treat them kindly and tell them of new possibilities. Religion, even in Jesus day, didn't offer that. And so you can see then that the Pharisees of the scribes were annoyed by our Lord's teaching. Anyone who saw any hope for this public or sinner must to them be entirely wrong and a blasphemer, because that's not who religion was for. And yet the sinner here. I mean, can you only imagine loved one like the sinner here in seeing Jesus? And being with Jesus, and they were drawn to him by understanding that there was some kind of new and fresh hope for them. And that's what's delivered in these parables to us. That how scandalous love of God is, is that from the jump, those who are with him recognize the scandal and said, this is so otherworldly that it seems like. This could be for me. And that is exactly why Jesus came, right? He came to seek and to save those who are lost. The point is was not how he could be received back, but whether he could be received back at all, whether he deserved anything at all. And so the sinner coming and saying that, is it possible that even for me. There is hope that even for me, there could be restoration with God. That for all the things which I already know, that I'm far from God, that I see him as the one who has these incredible and high in standards that I have transgressed, is it possible that there is hope for me? You know, just this morning on our Lord's day, because that's time of year, one of the songs that we sang was Joy to the World, and I was thinking even as we were preparing to sing that what, what other people conceive of that? Him. You know, we might rightly ask, is there any joy in our world today? Is there any hope? Is there any peace? And the answer is, yes, there is. It's in Jesus. You know that he is the answer. But we sometimes need to start saying, what is the question? And the question is, who can come before God? What can I do to be saved? That is the question. And these sinners at least understood that. They're drawn to Jesus, they're drawn to come before him. And so this stands out to me. It's something that we've been talking about a lot, this possibility of a new start, a new beginning for all, even for the most desperate, the ones that were so far off that they recognized that they couldn't probably even turn around. You know, sometimes like we colloquial say, listen, all you have to do is turn around and we use that language because we're tying it with this idea of repentance, you know, to turn. Toward God to to forsake that which is our natural selves by the power of the Holy Spirit and to come back into the family of Christ. And I think that is good, but I think the sinner also recognizes that the only prayer that we have is that Jesus have mercy on me. Have mercy on me that that's the right place to start. And I see in this, this idea, of course that's clearly articulated by our savior, that God is doing all the things that we are so lost. We're like that lost sheep that's just gone astray. That we desperately need help because we can't find our way back. I'm not sure we can even barely turn around. And I think if. What Thomas Watson is saying is correct. Then the beauty of Grace is that it does make us willing because I, for one, would go kicking and screaming all the way. But the fact that it makes us willing, it makes us come to our senses, which I have a feeling is something we will explore in a future, future episode, but that God is setting forward all of that initiative, you know. I like that John Rowan, John Owen also writes the sheep strays and knows not how to return, but Christ the good shepherd will lose none of his flock, but fetch them home. I love this idea. That's from his expedition on Hebrews. Actually, it's not even about this particular passage. The sheep does not seek the shepherd. The shepherd seeks the sheep. So even in this narrative, we see all these beautiful elements that. You know, Tony, I talked about before this total depravity, but it's just a narrative form that there's no one that seeks after God. And so what we find is that God is bringing forward election, choosing his own. He's bringing about definitive atonement, he's saving his own, and then there's a sexual calling he's bringing to himself his own. It's like the Westminster Larry Catechism says in. Uh, 59 Christ, by his intercession answers the demands of those for whom he has died and for them only. And all of this then brings about this like great and incredible rejoicing in heaven. I think, not just because it's like, it's great to find lost things, but it's also great to see that God has done the very thing that he said he was going to do, that he's the one that's, that he's the author and perfecter of salvation. And so God delights. In the work of redemption. So this is like the thing that I think is incredibly scandalous. [00:23:01] Christ's Compassion and Solidarity [00:23:01] Jesse Schwamb: This is the thing that Tony and I have talked a lot about, like privately, and that is how much Jesus has compassion and the ability, the true ability to sympathize. And that in these I, I think like underneath. All of these little parables and stories. The only reason there is an action of love. That love always leads to giving. Love always leads to going. Finding love always leads to drawing in that the only reason that is happening is because of this incredible ability of Christ to sympathize with us. You know, the burden of these verses, the anchor of these verses is Christ sheer an amazing solidarity with all of his people. All our natural intuitions tell us that Jesus is with us on our side present helping. When life is going well. It's easy to see that. It seems very clear, but in this text, we're finding that those who are drawn are the ones whose life are decidedly not going great, not doing that well. And so the opposite is being. Presented for us in this kinda stark relief. It's in our weakness that Jesus sympathizes with us. It's in our pain and our own destructive behaviors that he comes, not because he himself has experienced any sin, but because he is a savior whose heart is wide open to go after and to embrace those who are in that state, which seems incredible. Scandalous, like in our pain, Jesus is pained in our suffering. He feels the suffering as his own, even though it isn't. He's not this like invincible divinity. Well, lemme say it this way. It's not that his invincible divinity is threatened, but in the sense that his heart is feelingly drawn into our distress. Is that a word? Feelingly, like that. He literally wants to, he feels himself into our distress and, and in that doing so his joy is increased because he's identifying with his children because he is coming close to them because he is going after them. His love leads to that kind of feeling ness, so it's. It is not only that Jesus can reveal, relieve us and reveal, I suppose, but relieve us from our troubles like a doctor prescribing medicine. It's also that before any relief comes before, like a day of restoration comes before like that day of the shackles falling off before that time when the breakthrough happens, he's with us in our troubles like a doctor who has endured the same disease. That's what's wild. That's what makes all of this so different than any other religious worldview, than any other kind of conscription of how to think about the world and any other philosophy. And he's a sinless man, but he's not this like sinless Superman. And what I mean by that is I think some of you heard, if you've listened for any length of time, you know that there's this song. That is a children's song. That is something like Jesus is my superhero, and I always bristle that a little bit because it takes out the humanity of Christ. It takes out this feeling heart of Christ as if to like separate him so much from us that we want all of this power. Of course we want this. Alien power to come and to restore our lives, to intercede, to do the thing that we cannot do for ourselves. But the beauty of these parables is the thing that we cannot do for ourselves is still the thing that Christ puts, puts himself close to us in that he feels like us, though he is not us, and that is the heart. That is where his power of coming to save. Is brought into our lives. He comes and saves us because he knows us. And to know us is to become like us. And to become like us is to be humiliated, to come and to humble himself and to condescend to such degree that he is again, like this doctor who can heal. But before any of that comes, he's with us in the troubles. This is Emmanuel, this is God with us, that he is the one that comes and stands shoulder to shoulder with us in that pain that feels and empathizes and comes and ministers to us in that pain, and takes great joy in doing so. And in fact, his joy, as it were, is enlarged in doing that. [00:27:09] The Joy of Salvation [00:27:09] Jesse Schwamb: Our tendency, I think, is to feel intuitively that the more difficult life gets, the more that we're alone. We sink further into pain, we sink further into felt isolation, and these passages correct us. Our pain never outstrips what he himself shares in. That is what's remarkable. That is what drives and fuels, I think, in a way, this passionate heart of Christ towards us and then results in this kind of unbelievable, really loved ones. Incredible, outstanding, inconceivable good news that Christ has saved us, that he would come and in the midst of our great ugliness and sinfulness and unkindness and selfishness, that he would not only identify with that and say, you who are broken, I delight. To repair you, but that we receive then not just a restoration, but then all of the benefits that Christ himself has earned that are due him for his obedience. These also get credited to us. I think it's impossible for me not to conclude this little conversation that we're having without going to Colossians chapter two, which again, I've said this before, but as somebody who's worked in finance and banking, all of my adult life. Actually, I dunno why I would say it that way, because you really can't, shouldn't be working in finance or banking as a child. But for all of my life I just find this language so resonant. And if you're a person that's borrowed money for any length of time or maybe basically just worked in the world and had to endure, if that's your word, or interact with finance than you are probably gonna resonate with this. This too. But this is. An expression of what God has done for us in Christ. And I wanna begin reading in verse 13. And you being dead in your transgressions. Oh, man. Uh, sorry, I, I hate to do this. I often don't like to do this, but you're just gonna get my commentary, the Jesse commentary in between these in, in the midst of these verses because I, I should probably best practice to read the whole thing for y'all. But I just, I am dumbfounded. I keep getting dumbstruck by these words and thinking about these in light of, uh, the incarnation and of Christ coming and these parables that he's teaching us that are just showing like as if he's just opening up his heart to us, and I can't, but help but stop and pause and say, are, are you hearing this too? And you being dead in your transgressions. This is so horrible, isn't it? Like who wants this to be true of them? But this is, this is my story and your story that we were dead and it's not a who done it mystery. You know what killed us? Our transgressions, yours and mines our own work. That the minimum wage of sin is death and that your transgressions killed you and that you were in that state. You were in that state actually from the beginning, from the time that you were born. You were dead and you were dead in your transgressions. That is super bad. I mean, that's the understatement of this entire conversation. It, it's horrible. Uh, I can't think of anything worse. It's true of all us. So is it possible that it could get worse? It does actually. And you being dead in your transgressions and the uncircumcision of your flesh, that is like you were not just, it would be worse enough that of course, like you the Law of Christ, but you love to do it. That was your jam in your flesh. The flesh that you wanted to embrace, the selfishness that was who you are, apart from Christ, which the Bible tells us is the opposite of being circumcised brought into the family. You were far away as far away as possible. You were so far out of the government that you were uncircumcised. That's who you were. You were dead. You were dead because of your transgressions, and then you were so far outside of the family of God, there was no hope for you. In your own self, there's nothing you could do to make a way. There was nothing that you could do to write yourself. You were dead in your transgressions, uncircumcision of your flesh. Sit on that for a second, and you being dead in your transgressions and the uncircumcision of your flesh, Jesus made you alive with him having graciously forgiven us all our transgressions. So again, this is. Incredible. Not just that you would be forgiven, but that you'd be made alive in Christ. There's this falsity out there somewhere. Again, this is what religion teaches you, teaches us that Jesus came to make bad people good. I mean, that's really what the Pharisees were after in their own lives. There was their promulgating a system in which what religion does is it's for good people and at best what it can do is make maybe some bad people. Good. But if you're too bad, it's not for you. It's too bad. It's unfortunate, but it's not your thing. It won't work. But what the scripture tells us, what these parables press us with is not that Jesus came to make bad people good, but he came to make dead people alive. And so what we have here is a clear indication of that, that even in the midst of your, your horrible state, that that state, that it seemed hopeless, that here Jesus God, through Jesus made you alive with him having graciously forgiven all of our transgressions. Then here's the, here's the amazing part as if like, we didn't understand that, and I think like you and Paul here saying like, this should be clear, but I'm gonna double down on this. I'm gonna use some language that should be abundantly clear to you just how bad things were and then how much freedom you should feel, what your lightness, what the, the bounce in your steps should be like because you were once dead uncircumcised. Now you've been made alive and you've been having everything graciously forgiven in Christ. Here, here's what it's like having canceled out the certificate of debt consisting of decrees against us, which was hostile to us. He also has taken it out of the way. Having nailed it to the cross. How? How good is that sentence? Christ in his death canceled out the. Certificate of debt. Again, something that was codified against us. So other words, it was documented. These were not just, and they weren't just this little statement that said like, it's really bad for you. You owe something. There's something that's been heaped up against you. But they were decrees against us. They were hostile to us. They were literally the thing that was going to kill us for all and separate us from Christ. That thing, that certificate, he has taken it. Out out of the way, having nailed it to the cross, having disarmed the rulers and authorities, he made public display of them having triumphed over them. So it's this incredible sense that not only has Christ. Taking the certificate, cast it aside, paid for it in full. But then above and beyond that, he's disarmed the rulers and authorities. He's made a public display of them. He's triumphed over sin, death, and the devil in such a demonstrative and public way to show that he's the ruler of all the world. That he's the promise maker and he's the promise keeper, that he's just, and that he's justifier. And so Paul says to us, then Christian. How ought you to live? How ought you to behave? Is this not the best news that you could possibly hear? So all of that, I think is literally just the smallest backdrop to leading us into this final parable, this escalation really, of course, the three parables in one about the prodigal son and. I would admonish you to think on that. This little extra pause that we've had here I think is good because I need to at least to remember that this is what's leading us for Jesus to say, to start with a story that says A man had two sons. You know, after we've talked about sheep. We talked about coins and then he goes, and a man had two sons. What a beautiful like beginning what? What incredible language, what brilliance, all of this to show us his true heart for us. And I think it's always worthwhile to stop and to pause for a second. And to consider that heart as we make ourselves ready to receive this final and amazing parable. [00:35:13] Conclusion and Next Episode Teaser [00:35:13] Jesse Schwamb: So I hope that you will continue to hang out with us, that you yourself will not take my word for it or Tony's word for it, but you yourself, go to Luke 15 read. It takes maybe. I dunno, 45 seconds to read all three of these and to spend some time thinking about what it is that Christ has done for us. That we're the lost sheep, we're the lost coin. We're also this lost son, son, daughter, that this was all of our stories. At some point, we can't escape the fact that this really is our biography and. It hits close to home because we find that when we examine ourselves that we are the ones that were lost in our transgressions and dead. That we are the ones that were un circumcised, but God has made us alive together with Christ. I mean, read, read Colossians two and read Ephesians one, and what you're gonna find is we have every reason to rejoice, and these stories should compel us into. A life of constant rejoicing for what Christ has done for us. That's the reason for every season. It's the reason for the Christian life, and certainly so much of what we find reflected in reform theology proper. So you know what to do. Come hang out with us on the Telegram chat, continue to process with us alongside of us in conversation with us, these incredible parables, because I do believe there's so much here. We'll, we're never going to plumb the depths of these, and this is just our feeble attempt. To get us in the right place as we make that final hair point turn into this, that we slow down just a little bit and consider what great thing that Christ has done for us and what God, the Father and the Holy Spirit has wrought in our lives by way of this incredible salvation. So you know what to do. Come back next week and we'll get after the parable. Of the prodigal. But until you do that, until we chat again and Tony rejoins us safe and strong, and Lord willing, as great as ever, honor everyone. Love the brotherhood.

Luke 15:11-32, The Parable of the Lost Son, Youth Service Message by Abdiel

16th November 2025 - Nathan Green - The Lost Son by Lifegate Church

"...bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found."- Luke 15:11-31 Listen to other great sleep mediations on Amen.Sign up for a 7-day free trial of Formed.Support this podcast and the Augustine Institute by becoming a member of the Mission Circle. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

LUKE 15 REVEREND DR. MARION PLATT WELLSPRING CHURCH NYC 11.09.2025  

The Lost Son - Luke 15 Part 2

In Luke 15, Jesus' parable of the Prodigal Son shows us what grace really looks like. The younger son demands his inheritance early, squanders it in wild living, and ends up broke, starving, and feeding pigs—until “he comes to himself” and remembers his father's goodness. When he heads home, the father runs to meet him, embracing him before he can even finish his apology. That's the picture of God's love—extravagant, undeserved, and full of joy. But the older brother, who's stayed home and done everything “right,” grows bitter when grace is shown to someone who doesn't deserve it. The father reminds him, “This brother of yours was lost and is found,” calling him back into the same grace. Both sons are lost in their own way—one in rebellion, the other in resentment—but the father's love reaches for them both. We've all been the prodigal at some point, and the good news is that the Father still runs to meet us and says, “Welcome home.”Shameless plug: here's a link to Method(ist) to the Madness, our new, hopefully entertaining podcast about church history. - https://methodisttothemadness.buzzsprout.com/Join us for our daily reflections with Andy. In 10 short minutes, he'll dig a little deeper into Scripture and help you better understand God's Word.You can read today's passage here - https://www.biblegateway.com/passage/?search=Luke%2015%3A11-32&version=NRSVUEClick here if you'd like to join our GroupMe and receive this each morning at 7:00 a.m. CST. - https://groupme.com/join_group/107837407/vtYqtb6CYou can watch this in video form here - https://revandy.org/blog/

In Luke 15, Jesus tells the story of the lost son—or really, the lost sons—to show us the depth of the Father's love. The younger son rebels, squanders everything, and hits rock bottom before “coming to himself” and returning home, only to be met by a father who runs to embrace him—a shocking act of love and grace in that culture. The older brother, though outwardly obedient, reveals a hardened heart, resenting his father's mercy and refusing to join the celebration. Both sons are lost in different ways: one through rebellion, the other through pride. Yet the father's love reaches out to both, calling them home. That's the heart of God—He runs toward the prodigal and gently invites the self-righteous back into joy. His grace welcomes, restores, and unites us, reminding us that the lost aren't just God's children—they're our brothers and sisters too.Shameless plug: here's a link to Method(ist) to the Madness, our new, hopefully entertaining podcast about church history. - https://methodisttothemadness.buzzsprout.com/Join us for our daily reflections with Andy. In 10 short minutes, he'll dig a little deeper into Scripture and help you better understand God's Word.You can read today's passage here - https://www.biblegateway.com/passage/?search=Luke%2015%3A11-32&version=NRSVUEClick here if you'd like to join our GroupMe and receive this each morning at 7:00 a.m. CST. - https://groupme.com/join_group/107837407/vtYqtb6CYou can watch this in video form here - https://revandy.org/blog/

The Lost Son - Luke 15

The Lost Son | Prodigal Sunday by Pastor Dan DeBell

Have you ever dropped something small but valuable, like a diamond earring, on the floor? You search everywhere, on your hands and knees, even using a flashlight, desperately combing through the carpet with your fingers. It's trying to "find the needle in the haystack." Suddenly when you do find the lost earring, your heart leaps for joy. What was lost is now found. That's how God feels when someone turns back and returns to Him. Because we all matter to God. Come and see in the story of the Lost Son in Luke 15 God's amazing unconditional, even Reckless Love for His children. That's New Hope, New Joy!

Have you ever dropped something small but valuable, like a diamond earring, on the floor? You search everywhere, on your hands and knees, even using a flashlight, desperately combing through the carpet with your fingers. It's trying to "find the needle in the haystack." Suddenly when you do find the lost earring, your heart leaps for joy. What was lost is now found. That's how God feels when someone turns back and returns to Him. Because we all matter to God. Come and see in the story of the Lost Son in Luke 15 God's amazing unconditional, even Reckless Love for His children. That's New Hope, New Joy!

"We talk faith, but do we live it?" In this message, Pastor David Grobler takes us through the story of the Lost Son and challenges us to look beyond religious titles and church walls. Whether you see yourself in the younger son who ran or the older son who judged, this message calls us to one truth — we have the same Father. Faith that stays theoretical is not faith at all. It's time to bring belief into practice, to let what we confess shape how we live.

Pastor John Miller continues our series in the Gospel of Luke with an expository message through Luke 15:11-24 titled, “Lost Son; Loving Father.”

Pastor John Miller continues our series in the Gospel of Luke with an expository message through Luke 15:11-24 titled, “Lost Son; Loving Father.”

How do I change?Zacchaeus:Jewish name: “Pure of the Lord”But he has wandered far from his name and heritageIn being a tax collector, Zacchaeus:Could not worship in the synagogueWas probably disowned by his familyWas labeled a moral equal with murderers and robbersHow does Zacchaeus change?He makes himself availableHow does Zacchaeus change?He makes himself availableJesus finds himHow does Zacchaeus change?He makes himself availableJesus finds himZacchaeus surrendersHow does Zacchaeus change?He makes himself availableJesus finds himHe surrendersHe changesRomans 2:4b “The kindness of God is intended to lead you to repentance.”Charles Dickens's Ebenezer Scrooge became aware of how worthless his life had becomeZacchaeus became aware of how valuable his life had becomeJesus was the true older brother from the Parable of the Lost Son, bringing a wayward son back to the family of GodZacchaeus could now live up to his name, “Pure of the Lord” because Jesus was going to bear his sin on the cross.

The Lost Son: One More is Coming Home Justin Domino September 28, 2025 by New Hope Community Church

"...bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found."- Luke 15:11-31 Listen to other great sleep mediations on Amen.Sign up for a 7-day free trial of Formed.Support this podcast and the Augustine Institute by becoming a member of the Mission Circle. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

A Study of Luke 15: 1-31

In the conclusion of our Lost Son series, we learn why the Father gave the Robe, Ring and Shoes to his son.

Clinton, AR 2009

PARANORMAL ENCOUNTERS: Be Careful What You Wish For.  This episode will run on the PARAFlixx streaming network, TV Talk Show as hosted by Dr. Kelly on "Disembodied Voices", during Season 18, Episode 6 on October 12, 2025.  Kim has always been sensitive and had abilities from an early age. However, it was after having a near death experience when she was 15, that truly opened her senses. She has been using spiritual tools such as dowsing rods pendulums, and oracle cards along with her senses to make connections since she was 20. This has equated to 34 plus years spent on a personal journey of exploration, learning and fine tuning.  She and her husband Scott began investigating together and haven't stopped since. Kim prefers to rely on the Claire senses for investigating, while Scott prefers to use equipment to document and capture unexplained events.  Kim has always held a fascination for the unknown, wanting answers. She loves the validation she receives when real evidence is captured through the devices as well.  In 2016, they actively started making and selling their own version of paranormal equipment. They specialize in EMF and Rem pods, SLS (structured light sensor), the XLS cameras (Based upon Lidar and 3D mapping) and now they have created the FS-SLS which is a full spectrum version of the SLS. They also make specialty items for clients such as The Roads Hotel Spirit Box that is a replica of the Historic Hotel itself.  Kim is a United States Army disabled Veteran. The couple believes in paying it forward and they advocate strongly for https://sacredmtnretreat.org Sacred Mountain Retreat is a non-profit organization that was formed to help veterans, first responders, active duty and gold star family members deal with PTSD and other traumas. In 2024 Kim wrote her first fantasy fiction book called The Lost Son. This book is the first in a trilogy she is writing where she combines Egyptian mythology with vampirism and other supernatural beings. it can be found on Amazon, Kindle and Hornparanormal.com websites. In 2025 Kimberly became a columnist for Eerie Expeditions Magazine. The Magazine focuses on haunted history and travel destinations.To learn more about me, read my biography at www.paranormaluniversalpress.com.  Click on the upper right Podomatic button to go into my podcast site to hear my guests.  View my books on my website or go to Amazon.com.  Copyrighted. Go to Amazon.com, Kindle, Barnes & Noble to purchase. PLAY, LIKE, FOLLOW, and SUBSCRIBE to this program to be notified of future episodes. Doing so is FREE.WEBSITEwww.hornparanormal.comFACEBOOKKimberly HornTO WATCH GUESTS ON "DISEMBODIED VOICES" TV TALK SHOWTake a moment to WATCH my guests visually in a personal interview.  Kimberly Horn can be visually seen on PARAFlixx (www.paraflixx.com) on October 12, 2025, Season 18, Episode 6.  Shows are scheduled to launch at 8/7 Central (USA time).  Shows remain on PARAFlixx indefinitely until changes to remove are made.  Please allow an additional day in the event the show does not get launched as scheduled due to unforeseen circumstances "by the network."DETAILS FOR 3-DAY FREE TRIAL and SUBSCRIBING to PARAFLIXXON INITIAL PAGE - Go To The Bottom (see free trial box)IF SUBSCRIBINGEnter into your search bar this campaign link:  https://bit.ly/3FGvQuYDiscount Code = DV10$4.99/month (U.S.); discount is 10% off first three monthsCancel AnytimeWAYS TO ACCESS SHOWS - go to www.paraflixx.com.  Find my show by going to the upper left corner, click on BROWSE.  Scroll down to TALK SHOWS.  "Disembodied Voices."  

In the parable of the Lost Son, we see the father and the two sons, but where does the church fit in the story?

In this episode of Extraordinary Living, Bill Grulkey continues to explore the biblical stories of Elijah and John the Baptist, emphasizing the importance of remaining vigilant in one's faith and not letting one's guard down. Through engaging storytelling, Bill recounts Elijah's miraculous victories and his subsequent fall into fear due to Jezebel's threat. He also discusses John the Baptist's moment of doubt while in prison. Additionally, Bill shares a personal story about learning to keep his guard up during a boxing match, and offers insights on offenses, the power of forgiveness, and the simplicity of receiving the Holy Spirit. The episode concludes with a heartfelt invitation to accept Jesus Christ into one's life, highlighting the importance of constant spiritual growth and reliance on God.   EPISODE HIGHLIGHTS:   00:00 Introduction and Overview 00:28 Welcome to Extraordinary Living 00:44 The Story of Elijah 02:32 Elijah's Challenge to the Prophets of Baal 05:17 Elijah's Victory and Aftermath 07:56 Lessons from Elijah's Story 10:26 The Story of John the Baptist 13:53 The Power of Forgiveness 17:31 The Parable of the Lost Son 21:50 Everyday Faith and Trust in God 27:23 Invitation to Accept Jesus 28:22 Conclusion and Contact Information   Connect with Bill & Roger Ministries: www.billandroger.com Email: roger@billandroger.com

Welcome to the Lakeshore Christian Midweek Podcast Series! We pray this will be an ongoing source of information, inspiration, fun and encouragement to all who join us! For more information, visit our links listed below.GiveWebsiteFacebookinstagramPrayer RequestContact

"...bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found."- Luke 15:11-31 Listen to other great sleep mediations on Amen.Sign up for a 7-day free trial of Formed.Support this podcast and the Augustine Institute by becoming a member of the Mission Circle.

Jeff takes us back in time, five years ago to be exact, to discover what new things an old story might have for us.

EMBRACEEVV.COM

7-6-2025 Sunday Morning Worship AssemblyPersuasive Parables Series "The Lost Son" Luke 15:11-32Preacher - Covey WiseLooking for a church family?We invite you to grow with us!At Monroeville Christian Church, we are committed to teaching the Word of God, training disciples of our Lord, and transforming lives for Christ through our times of worship, fellowship, and service.Subscribe to receive our latest messages: https://www.youtube.com/@MonroevillechristianchurchConnect Card: https://monroevillechristianchurch.churchcenter.com/people/forms/510703 CONNECT WITH US:• Instagram - https://www.instagram.com/monroevillechristianchurch/• Facebook - https://www.facebook.com/MonroevilleChristianChurch • X/Twitter - https://x.com/MonroevilleCC • Website - https://www.monroevillechristianchurch.com/ Give Online: https://monroevillechristianchurch.churchcenter.com/givingCCLI Copyright License - 139774CCLI Streaming License - 20715699#PittsburghBibleStudy #PittsburghChurch#MonroevilleChristianChurch#Christian #ChurchOfChrist #Church#ChristianChurch #ForMonroeville #ThePlaceToBe#TeachTrainTransform #church #churchonline#biblestudy #biblestudyonline #biblestudyfellowship#MonroevilleChurch #churchonline #ChurchinMonroevillePA #ChristiansOnly#Sermons #BibleLessons #Gospel #JesusChrist #God

Pastor Pyle Sunday Morning 07/13/2025

Thank you for listening to today's message. Stay Connected With Us Using The Links Below: Stay in the know: nebc.ch/weekly Give: nebc.ch/give Need Prayer?: nebc.ch/prayer Made A Decision For Christ?: nebc.ch/decision Mobile App: nebc.ch/mobile Website: nebc.ch #YouBelongHere

What does God the Father truly feel about those who are lost? In this impactful sermon, "A Portrait of the Father," Pastor Derek Holmes guides us through the three powerful parables of Luke 15: the lost sheep, the lost coin, and the lost son. Prepare to be amazed by God's fervent love, active pursuit, and boundless joy in the repentance of the lost. More than just understanding His heart, this message will inspire you to live out the Father's compassion, contrasting sharply with the judgmental attitudes often seen in the world. Discover how you can better display the heart of God to those around you.

Queens Of The Stone Age announced details of the live performance release of their performance at the Catacombs of Paris, Billy Idol revealed he has reconnected with a long lost son in his new documentary released this week, and David Byrne of the Talking Heads announces a new solo album, world tour & more!  PLUS ‘This Week in Rock & Roll History Trivia', Rock Birthdays, ‘The Best & Worst Rock Album Artwork of the Week' & so much more!Everything is up at www.rocknewsweekly.com / All socials & TikTok @rocknewsweekly Watch us LIVE, chat with us & more…Every Sunday around 2pm PST @ https://www.twitch.tv/rocknewsweeklyWatch all of our videos, interviews & subscribe at Youtube.com/@rocknewsweeklyFollow us online:Instagram.com/rocknewsweeklyFacebook.com/rocknewsweeklyTwitter.com/rocknewsweeklyTikTok.com/@rocknewsweeklyAll of our links are up at www.rocknewsweekly.com every Monday, where you canCheck it out on 8 different platforms (including Amazon Audible & Apple/Google Podcasts) #Rock #News #RockNews #RockNewsWeekly #RockNewsWeeklyPodcast #Podcast #Podcasts #Metal #HeavyMetal #Alt #Alternative #ClassicRock #70s #80s #90s #Indie #Indie #Trivia #RockBirthdays  #BestAndWorstAlbumCovers #AlbumCovers #BadAlbumCovers #BillyIdol #QOTSA #DavidByrne

"...bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found."- Luke 15:11-31 Listen to other great sleep mediations on Amen.Sign up for a 7-day free trial of Formed.Support this podcast and the Augustine Institute by becoming a member of the Mission Circle.

Discover the powerful message of God's love and acceptance in this heartfelt sermon by Pastor David Kim. Through the story of the Lost Son, Pastor David explores the different paths of the rebellious younger son and the rule-following older brother—both met with the same radical forgiveness. You'll also hear Ester's honest and moving story of finding hope through faith and community. This message is a beautiful reminder that no matter how far you've gone, there's always a way back to a loving Father.

Marcos revisits the story of the prodigal son as a story of rebellion, repentance, and restoration. He highlights how our view of God impacts the decisions we make. Marcos challenges us to reflect on our journey and relationship with God. What was your "running away" moment? When did you feel the welcoming embrace of the Father? Where do you stand now?     Key verses: - Luke 15: 11-32 - 1 Thessalonians 2:17    --- About The Path --- At The Path, based out of Atlanta, Georgia, our mission is simple:  “seek, save, and send.” Our goal is to save as many people as possible and teach them to do the same. Please consider sharing this message; this helps us realize our vision of creating churches that mobilize the next generation.   --- Media --- YouTube: @ThePathChurchAtlanta Website: thepath.church Instagram: @jointhepath   --- Music --- Intro/Outro Music: "Action" Artist: JC Muzik

Read OnlineTax collectors and sinners were all drawing near to listen to Jesus, but the Pharisees and scribes began to complain, saying, “This man welcomes sinners and eats with them.” So to them Jesus addressed this parable. Luke 15:1–3This is good news! Our Lord “welcomes sinners and eats with them.” For that reason, there is room at His table for you!Sometimes it's hard to admit that we are sinners. Of course we know in our minds that we are. But our pride can easily lead us to justify our sin, downplay it and conclude that we are not that bad after all. If you find yourself thinking this way, be careful. Doing so will make you like the Pharisees and scribes in the passage above. Clearly they did not see themselves as sinners, which is why they condemned Jesus for welcoming sinners and eating with them. The passage above comes from the beginning of Chapter 15 of Luke's Gospel and serves as an introduction to three subsequent parables. First, our Lord tells the Parable of the Lost Sheep, then the Parable of the Lost Coin, and then the Parable found in the rest of today's Gospel passage, the Parable of the Lost Son. In the first parable, the shepherd who finds his lost sheep rejoices. In the second parable, the woman who finds her lost coin rejoices. And in the parable we read today, the father who finds his lost son rejoices and throws a party to celebrate.Return, again, to the passage above that introduces these three parables: “Tax collectors and sinners were all drawing near to listen to Jesus.” Once they drew near, Jesus spoke to them about the joy of finding that which was lost. Perhaps as Jesus initially spoke about the finding of the lost sheep and lost coin, this would have resonated with these tax collectors and sinners to a certain degree. But then our Lord tells them the long and detailed story about this boy who disrespects his father, takes his inheritance, squanders it on illicit living, and ends up with nothing. The story expresses the confusion of this boy, his desperation, his guilt and his shame. We learn of his interior thinking, reasoning, fears and anxiety.As you ponder this parable, try to understand the effect that it would have had upon the tax collectors and sinners who all drew near to our Lord. They were spiritually hungry, just as the prodigal son was. They had a past full of regret, just as this boy. They were unsatisfied in life and were looking for a way out, just as this son of the loving father was. For these reasons, those tax collectors and sinners who drew near Jesus would have been mesmerized by all that Jesus taught them and filled with hope that they, too, could share in the joy that was so generously bestowed upon this wayward son. Reflect, today, upon the touching image of these tax collectors and sinners drawing near to Jesus. Though they may have had a certain fear and caution, they would have also had hope. Try to understand what they must have thought and felt as they heard this story of the father's abundant mercy. Think about how they would have related as they discovered that there was hope for them, too. If you struggle with being like the scribes and Pharisees, reject that temptation. Instead, see yourself as one of those sinners who drew near to our Lord and you will be the cause of joy in the Heart of the Father in Heaven. Most loving and compassionate Lord, tax collectors and sinners were drawn to You. They found in You someone Who could free them from the burdens they carried within. Please help me to see myself as one of those humble souls in need of You and Your mercy. I reject my pride that leads me to self-justification and pray for humility so that I can come to You and gladden the Heart of the Father in Heaven. Jesus, I trust in You.Source of content: catholic-daily-reflections.comCopyright © 2025 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.James Tissot, Public domain, via Wikimedia Commons