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5. How does your own compassion level match your Heavenly Father's compassion towards the lost? What can you do to conform your heart to His? My level of compassion can never match that of my Heavenly Father. Jesus Christ exactly reflected the Father’s compassion in His dealings with us. As Christians we are to follow His example and show compassion in our dealings with others. We have already read about His teaching and healing, His casting out evil spirits, His feeding the hungry, His concern for the lost, amongst others. Specific examples that come to mind are found in the parables. The Good Samaritan who had compassion on a wounded traveller (10:33), and the Prodigal Son, our present study, whose father had compassion on him when he returned home (15:20). So, we are to love and care for others, even our enemies, showing them kindness, and being gracious and compassionate. This always results in the appropriate action based on these feelings we have for others. This calls for a higher degree of love: “As I have loved you, so you must love one another” (John 13:34). And is only possible when we are empowered with the Holy Spirit.

4. The parable ends with the father urging the elder son to come into the celebration. As you read the characters, how do you think the story turned out? Did the elder son soften and come inside, or did he stiffen and remain outside? I feel that since the elder son is represented by the Pharisees and the teachers of the law, and they continued to oppose Jesus and separate themselves from His followers. In the same way, the elder son refused his father’s invitation to join the celebration, and remained outside. It is obvious by his words and actions, that he was not showing any love for his brother or his father, and there was a strong tendency that he would continue to oppose them and separate himself from his family. Like the Pharisees, failing to see their own need for a Saviour. As one commentator wrote: “A tragic ending to a story filled with such hope, mercy, joy, and forgiveness”.

3. What is at the root of the elder brother's anger towards his father? Have you ever experienced that kind of anger toward God? How do you get rid of that kind of nasty hidden anger? The root of the elder brother’s anger was jealousy. His father was celebrating the return of his brother who had wasted all his money, but had never rewarded him for all his years of faithful service and obedience. His younger brother had spent years living a godless life and came crawling back from the gutter. He on the other hand had been slaving for his father, never ever disobeying one of his commands, yet in all these years he was never given a young goat, so that he could celebrate with his friends. Saying to his father that when “this son of yours”, who devoured your property with prostitutes, came home, you killed the fattened calf! In other words, the elder brother was saying that he was the one that was worthy of the celebration, and his father had been ungrateful for all his work. No, I have never experienced any anger towards God. I have sometimes doubted, and asked why He has allowed certain things to happen to me or my family. Like what is happening to us and our country at the moment. Our country is experiencing massive destruction; there is a looting spree on a massive scale, going on in the province where we live. We, that is my wife, youngest son and his wife, are busy going through the most frightful experience even fearing for our safety. I pray that we, as a nation, will come to our senses, and turn to our Lord. “If my people, who are called by My name, will humble themselves and pray and seek My face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land (2 Chronicles 7:14). Besides I fully trust our Lord, “Trust in the LORD with all your heart and lean not on your own understanding” (Prov 3:5).

2. What was the attitude of the scribes and Pharisees towards the kind of people who were being converted? (15:1-2) They despised the tax collectors and sinners, the very people Jesus was busy converting, seeing them as a lot of dirty social outcasts and moral lepers. Resenting God showing mercy to these outrageous sinners. They believed they had served Him faithfully, having never transgressed His commandments, yet they had never been properly rewarded for this. Sounding more and more like the older brother. Seeing themselves as spiritually clean, having no need of Jesus’ saving grace, not risking defilement by associating with these people. Always careful to stay "clean" according to Old Testament law, even going well beyond the law in their avoidance of these people and anything to do with them. Their pride blinded them to the fact that they were self-righteous religious hypocrites and just as guilty as the sinners they despised.

1. Who do the younger brother, father, and older brother represent in this parable? The younger brother is the repentant sinner in this part of the parable, and is represented by the tax collectors and sinners. The father is a picture of God the Father and is represented by Jesus Himself. The older brother is represented by the Pharisees and the teachers of the law – the self-righteous. They were angry and resentful that sinners were being welcomed into God's Kingdom.

6. What is the point of this parable in its context with the Parables of the Lost Sheep (15:3-7) and the Lost Coin (15:8-10)? There seems to be a pattern between the three parables. Starting with one in a hundred (Parable of the Lost Sheep), one in ten (Parable of the Lost Coin), and one in one (Parable of the Prodigal Son). Which demonstrates God’s love not only for all humanity, but for each one of us personally. As in all three parables, the shepherd, the woman, the forgiving father, is a picture of God, identified as Jesus. The tax collectors and sinners are identified as the lost sheep, the lost coin, and the younger son. The Pharisees and teachers of the law are identified as the ninety-nine, the silver coins, and the older son – as the self-righteous. They had earlier criticised Jesus for mixing with sinners and even eating with them. They did not show grace to these sinners/social outcasts, even resenting the fact that Jesus did. These parables were aimed directly at these Pharisees and teachers of the law who refused to admit that they were lost. In reality they were just as lost as the sinners. The point of these three parables is that God receives real joy and satisfaction when He sees sinners repenting, whereas He obtains no gratification from self-righteous hypocrites who are too proud to admit their wretched sinfulness.

5. Why does the father restore the son so quickly to full sonship? What do we learn about God in this parable? What difference should this knowledge make in our life and ministry? Here is the picture of the waiting father (15:20-21). The moment the younger son left home, the wait and the vigil, the grief and the hope began. The wait was over when the father saw the son a great distance away, being filled with compassion he ran, threw his arms around him and kissed him. The father embraced the son, clothed him with a new robe, put a ring on his finger and shoes on his feet, and ordered a feast. The family was in celebration. If leaving the home was death, the return was a resurrection, and worthy of rejoicing. No other image captures the character of God as that of the waiting and loving Father. The son was indeed a prodigal, but nevertheless a son, and over every repentant son there is joy in heaven (15:7). This knowledge should motivate us to go out and win more souls for the Lord.

4. What are the four elements of the son's prepared speech? (15:18-19) In what ways do they model an appropriate apology? The prodigal son returns home with a four-part speech that defines the true meaning of repentance. He confesses what he did was not an error of judgment, but a sin against God and his father (15:18). He confesses that the money that he squandered still belonged to his father, and was a sin against his father (15:18). He admits that he is no longer worthy to be called a son (15:19). He asks to be hired as a servant (15:19). He realises how ungrateful and selfish he has been, and no longer has a right to be called a son. He now needs to lean upon and trust his father’s love and forgiveness, just as we must learn to trust in our Heavenly Father’s love and forgiveness. Recognition of one’s unworthiness, in contrast to the worthiness of God, is essential for true repentance to take place. At the same time, one must surrender our will to God will.

3. How can the father be so patient? Why doesn't he run after the son and try to convince him to return? The father is patient and wise by respecting the younger son’s request and allowing him to go and explore the world. The son was not married and I think must have been in his late teens. So as not to lose him forever, the father, in love, allows his rebellion, respecting the son’s will. He thinks, let him bump his head and get this idea out of his system. The father was wise enough to know what will most likely happen to his son, but he had to allow him to go his course none the less. So, he waits patiently for his son to come to his senses. The father clearly illustrates God’s love. In the same way, God's love is constant and patient and welcoming. He will not force His will on us, but will give us opportunities to respond to His love. And God, like the father in the parable, will wait patiently for our return.

2. Why do you think that the younger son asked for his share of the father's estate ahead of time? Why do you think the father granted his request? The younger son must have heard from friends about the glitter and glamour of distant lands. Although his father truly loved him, he might have found life at home too rigid, too protective. The more he thought about it, the idea of unhindered freedom became more and more attractive. So, the younger son cashes in his entire share of the father’s estate and sets off to the far country. Rejecting his father’s love and squandering his wealth in wild living. This story shows a loving father, prepared to bend over backwards to accommodate his son, and give him the freedom he desires. If we assume that the father is a picture of our Heavenly Father, this is what He would normally do. He gives the son the freedom to make choices, but of course the son is not free to choose the consequences.

1. What does this story tell us about the father's character? About the younger son's character? By granting the younger son his request, the Pharisees and the teachers of the law, would have thought the father was stupid and careless to pamper such an immoral son. So, in the story, one would normally expect the father to severely discipline the younger son for making such a request, and in doing so, shaming and dishonouring his father. Instead, the father gave the son his share. I see the father’s character as one of a wise, loving, compassionate, and kind father. On the other hand, the younger son is seen as a spoilt brat, very selfish, only thinking of himself, and with no concern for his father. Perhaps even wishing him dead.

6. What are you or your church doing to reach the lost peoples of the world? Are you active in your church's foreign missions program? Why or why not? Today (12 July 2021), of all days, that I get a question like this. Our previous President has been sentenced to 15 months for disobeying the Constitutional Court, and his supporters have demanded his immediate release, which is not forthcoming. They have promised if not released they will make this country ungovernable; which they seem to be trying to do by going on a looting spree. A looting spree, of such magnitude, like nothing ever seen before in our country, in which they are busy destroying whole shopping malls, warehouses, and anything/everything they can get their hands on. Roads are being blocked, fires started, there is general mayhem, and the police are nowhere to be seen. There is at the moment a real concern for our safety as thousands are on the rampage. We fear tonight, not knowing if they will start to loot private homes, and we have no protection. I know I’m not being a true Christian (love my enemy), for which I apologise, when I say the last thing on my mind is getting involved in any program, with them in mind. Perhaps God is trying to teach me something, to soften my heart towards them. I know He is sovereign and His timing is always perfect. A new day (15 July 2021), it seems like we might be returning to some form of normality. We continue to pray for His protection over our immediate family, our church family, our country and its people. On second thoughts I feel that now is the time to be shining lights for Jesus, and try and help each other in these difficult times. It is when we work together, caring for the problems of others as if they were our problems, that we demonstrate Christ's example of putting others first (Philippians 2:3-4). This attitude, with the Lord’s help, will help bring about unity in our country.

5. Identify the demographic groups in your community who, as a whole, are presently "lost" to Christian faith. Who in your community should be responsible to reach out to them? Who is their "neighbour"? What are you or your church doing to reach them? Jesus shows that He associates with all kinds and groups of people, irrespective of status, or race. For us the message is that God loves everyone equally, and we must make everyone, especially those we are uncomfortable around like the homeless and the destitute, feel loved and accepted. The gospel is for them in a very special way. He showed that those who could not help themselves could still be made welcome by God. It is the same today. Religious people tend to look down their noses at those who do not practise religion as they do. They welcome those who dress in smart clothes and who conform to the religious traditions of the day but they shun those who come into church wearing jeans, tee-shirts and trainers. However, Jesus looks beyond conventions and judges the condition of the heart. In my country, it is the youth who are the majority of the lost. With unemployment at close to 36%, crime at an all-time high one can perhaps not blame them. Perhaps they feel their position is hopeless. This alone is a reason for their urgent need of a Saviour!. I’m the one who should be reaching out to them. I’m their neighbour. Our church has always reached out to them even to supporting a whole church among the disadvantaged.

4. What is the chief lesson here for disciples? What are we supposed to get out of these parables? I think the chief lesson here is our Heavenly Father’s love for the lost, His actively seeking them, and His rejoicing when they are found. Jesus Himself says later (19:10) that He came to seek and to save what was lost. We are sinners by nature and if left to ourselves we are lost to holiness, lost to happiness, lost to heaven, and lost to God. Every person who does not know Jesus Christ is described as being lost in Scripture. They are just like lost sheep. When lost they are doomed – headed for destruction; helpless, easy prey - unable to protect themselves; unable to find their way home, and even unaware that they are lost. Even if they become aware of their condition, there is nothing they can do about it. Jesus said that no one can come to Him unless the Father draws them (John 6:44). Satan has blinded the minds of unbelievers, so that they cannot see the light of the gospel (2 Cor 4:4). As in the Parable of the Lost Sheep, God not only seeks the lost but He also brings them back to the flock. Jesus paid the price to make salvation possible, the Holy Spirit searches for and convicts the sinner, and God forgives them and declares them righteous – the perfect picture of redemption. We are to follow Jesus’ example and care for the lost. Jesus left instructions with every believer who claims to follow Him, to go and make disciples of all nations (Matt 28:19), so it is important that we find ways to obey it.

3. What is the point of these two parables? How does it relate to the criticism Jesus had received? The point of these two parables is that God receives real joy and satisfaction when He sees sinners repenting. There is rejoicing in heaven over each and every single sinner that repents, who humbly confesses their lost condition, and is then brought into the Kingdom (15:10). Their conversion and salvation brings great joy to the heart of God (Isa 62:5). Each individual is precious to God and He grieves over every single one lost. So, there is no joy over the ninety-nine self-righteous hypocrites who are too proud to admit their sinfulness. The religious leaders could not take it or understand Jesus’ love and concern for these outcasts. They criticised Him for the fact that He went about diligently seeking them, mixing with then, and then rejoicing when they came to the Saviour.

2. Compare and contrast the parables of the lost sheep and the lost coin. What are the similarities? What are the differences? Similarities – the pattern seen in the 2 parables: An item is lost. A search is made. The item is found. Rejoicing follows. This is the same pattern found in salvation: Sinners are lost. They are sought by Jesus Christ. “For the Son of Man came to seek and to save the lost" (19:10). They are found by God. Rejoicing follows. Differences: Sheep, coin. 1 in 100, 1 in 10. Pastures, home. Male shepherd, Woman at home. Money value, mostly personal value.

1. Why was Jesus' being criticized by the Pharisees and scribes? Was Jesus' mission to these outcasts active or passive? The Pharisees and scribes criticized Jesus for mixing with tax collectors and sinners (irreligious people) - the despised outcasts of Jewish society. Jesus rejoices in the salvation of sinners, and these people look to Him with interest and listen intently to what He has to say. In contrast we have the proud, disrespectful, self-righteous Pharisees and scribes withdrawing from the Lord. The religious leaders had hardened their hearts against Jesus and His message, but the “despicable” people were coming to listen. They say that this man welcomes and mixes with sinners and eats with them; meaning that Jesus and His company are polluting their holiness. We see Jesus actively involved with these outcasts by welcoming them and sharing a meal with them. He mixes with them, He eats with then, He loves them, He does not look down upon them, and He has come to offer them salvation.

7. What does saltiness represent in 14:34? Should people be able to tell that you are a Christian? How? How can we walk the fine line between being a witness and coming across "holier than thou"? Saltiness represents the total commitment, dedication, and sincerity of a disciple towards the Lord Jesus Christ. Without this saltiness we are worthless. If people have to ask us whether we are a Christian, in that they could not see it from our actions, it can only mean that we have become conformed to the world around us. It is a sad state of affairs, and it needs us to question our loyalty to Christ. This could be a wake-up call. We might have back-slidden and need to make sure Jesus is still above everything in our life, and that we are useful to God. What we do and say should be enough for all to see that we are dedicated to our Lord Jesus Christ, and it does not need us to act unnaturally as a “holier than thou” Christian. They should be able to see Jesus in us, as we are.

6. What do Jesus words about "giving up everything he has" (14:33) have to do with owning a house and car? With purchasing a refrigerator? With seeking an academic degree? To be a disciple of Jesus demands total devotion, all-out loyalty, complete self-denial, so that we place ourselves, our time, our earthly possessions, our talents, our all, at His disposal. To give up everything we have does not mean we have to get rid of everything and that we cannot possess anything. It does mean that everything we have is for His use. Our house becomes His house, my car becomes His car, my refrigerator becomes His refrigerator. Our academic degree as well as our possessions are used to the glory of our Heavenly Father.

4. What is the point of the Parable of Building the Tower? (14:28-30) The point of this parable is that discipleship involves careful assessment of both our resources and our willingness to go all the way with our Lord Jesus. Making absolutely sure that we are willing to make the needed sacrifices to accept what is demanded of us. In the same way a builder needs to count the costs and the resources required to build before he even starts the building project. If not his building may be left half-completed. Jesus gave this lesson to those who follow our Lord without first thinking and considering what God demands of us in following Him. To become a nominal Christian is not too difficult or too inconvenient or too costly – it is rather easy. But to be a disciple costs something. It will cost us our sins, and our self-righteousness, and our ease, and our worldliness. Whatever is demanded of us we must be prepared to give it up. So, we must carefully count the cost of becoming Christ’s disciple so that we will know what we are getting ourselves into, and that we will not be tempted to turn back when the going gets tough. To hear Christ’s voice, and follow Christ, and believe in Christ, and confess Christ requires much self-denial.

3. What does "carrying your cross" having to do with "hating your own life"? (14:26b-27) To “carry your cross” means that in following Jesus Christ we deliberately choose to live the life He lived. We do this by recognising His lordship in every area of our life, and we die spiritually to self and the things of this world. This involves us loving Jesus supremely, perhaps forsaking family, a complete dependence on God and obedience to the Holy Spirit, maybe even becoming unpopular and hated, suffering for righteousness' sake, and living an unselfish life for others. We live to glorify our Lord and Saviour Jesus Christ. It also signifies a willingness to actually die for the name of Christ if need be. For this to happen we must “hate your own life”. If we are to become true disciples of His then we must die to selfishness, ambition and pride. Forget about our selfish, self-centred, self-satisfied, routine, petty existence of satisfying our desires and appetites by living in comfort, luxury, and ease. We are to seek His kingdom and His righteousness yielding ourselves unreservedly to Him. But it also involves laying hold of life that is life indeed! It means finding at last the reason for our existence.

2. How can we rightfully honour our father and our mother, and at the same time not water down Jesus' command to hate them? (14:26) What is meant here is that we do not love our family less, or even hate them, but that we love our Lord Jesus more than them. We love Jesus supremely, even more than we love our own flesh and blood. Hate used here is Jewish hyperbole meaning “to love less”. We still honour and love our father and mother but we love Jesus more. An example is seen in Gen 29:31, when Jacob says he hates Leah but he loves Rachel. He does not hate Leah, it’s just that he loves her less than Rachel, but he still loves Leah as she is still his wife and he has more children with her. Jesus even goes so far as to say that we must hate our own lives and be willing to bear the cross after Him. Our love for Christ must be so strong that all other love is like hatred in comparison.

1. What do "large crowds" (14:25) have to do with Jesus' teaching in this passage? Jesus has huge, huge crowds following Him, and He knows that most of them are not interested in spiritual things. Some are following out of curiosity and to observe His miraculous power. Others heard that He fed the hungry and a few even hoped that He would overthrow Rome and establish David’s kingdom. What He really wanted was disciples to follow Him who would be fully committed to Him. So, He needed to thin out the crowds. He did this by teaching them in three parables, not to take discipleship lightly as there is a price to pay.

7. How does this parable illustrate the Father's judgment and His mercy? This parable illustrates the rejection of those who were formerly the covenant people and who now have rejected His message and have become His opponents. However, through this parable He extends the invitation anew, so there is still hope and an opportunity to accept. Their choice will determine their eternal destiny. The Father’s judgment will come. He purposely extends the time of grace so that we might have every opportunity to be saved. He does not want any of us to perish, rather He desires that we shall all repent, and put our faith in our Lord Jesus Christ for our salvation. This parable also illustrates the grace and mercy of a loving God who opens up His kingdom to those who don’t deserve it. We are taught that the offers and invitations of the gospel are so broad and generous, and that God has given us a great opportunity for the salvation of our souls. Our heavenly Father is ready to receive all who come to Him by Christ. Our Lord Jesus Christ is ready to cleanse all from their sins who appeal to Him by faith. The Holy Spirit is ready to come to all who ask for Him.

6. What is the fine line between "compelling" people to come to the Lord, and gently leading them, fully respecting their own free will? How can we have both urgency and respect at the same time? Again, the host wants his house filled, so he asks his servant to find guests and “compel to come in, so that my house will be full (14:23). I don’t think he means that they are to be compelled by force, but rather by force of argument. By gentle and loving persuasion help them to accept the invitation to come to the feast which was waiting for them to enjoy. They would naturally feel inadequate, definitely not worthy of going to such a lavish banquet, knowing full well that they could never ever afford to reciprocate. The servant was to compel them. That is, not to listen to their excuses about their poverty and low social standing, but urge them to overcome their objections and lead them to the feast. Thereby achieving both urgency and respect simultaneously.