The Gospel of Luke records a group of parables in which Jesus gave three examples of the concept of lost and found: the story of the lost sheep, the parable of the lost coin, and the parable of the lost son (Luke 15:1-31).  

​We know these are not just three similar stories that were grouped together thematically as Luke specifically shows they were given at the same time (vss. 3, 8, 11) in response to the Pharisees’ criticism that Jesus ate with “sinners” (vss. 1-2). 

In the first parable, Jesus said: “Suppose one of you has a hundred sheep and loses one of them. Doesn’t he leave the ninety-nine in the open country and go after the lost sheep until he finds it?” (vs. 4). In the second, he continued: “Or suppose a woman has ten silver coins and loses one. Doesn’t she light a lamp, sweep the house and search carefully until she finds it?” (vs. 8). And in the third and best known parable we are told that Jesus continued: “There was a man who had two sons. The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them. Not long after that, the younger son got together all he had and set off for a distant country (vss. 11-13). This parable also tells us that when the prodigal son finally returned:  “…while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him” (vs. 20), showing the father had been waiting and looking for his son.

In all three of these parables we are told that when that which was lost was found there was great rejoicing (vss. 6, 9, 32), and the moral of each is clearly that God rejoices in “finding” the lost soul. But these are not just a group of similar parables.  Not only were they given at the same time in response to the same situation, with a clear connection between the stories, but also if we look closely, there is another important  aspect of what is said.
 
In the first parable we are told specifically that the sheep that was lost was one in a hundred; in the second parable the coin that was lost was one in ten; in the third parable the son who was lost was one of two.   Although each parable makes the same point, there is an additional message in the complete sequence – in all three taken together. 
 
Jesus began by showing that even one of many (one in a hundred) has great value.  One hundred  sheep would have been a very large flock in ancient Palestine, and one missing sheep might hardly be noticed.  Spiritually, the message is clear: God values everyone who is lost –  even if they are “only one” of the vast number of humans who have lived.  The sequence continues, however, in showing the relative worth of the one of ten coins that was lost. The fact that the woman called on her friends to rejoice with her when the coin was found shows that its value must have been significant to her – probably a tenth of all her savings. In the final parable, the sequence concludes by showing the tremendous value to his father of the one of two sons who had been “lost.”  The father in the story is shown as perhaps having been searching the distant road continually, hoping for his son’s return.
 
In this parable we often concentrate on the uncharitable reluctance of the elder of the two sons to rejoice when the younger one returned.  Although that is an important part of the story, we should not forget that the discussion between the father and the elder brother also serves another purpose – to show the great value of the lost brother who was found.  The elder brother’s argument is essentially that the father was placing as much value on the young brother as on the one who had stayed faithful –  and that argument was in fact accurate. 

The parable makes it clear that the elder brother would receive his due reward (vs. 31), but the father replies to him that: “… we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found” (vs. 32).
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The three “lost and found” parables Jesus gave were not just repetition for effect. The interlinked stories show successively  the value to God of the one who is lost. The sequence demonstrates at its beginning God’s personal attentiveness towards all of humanity and at its end his deeply focused love for each individual. Together, the parables show that no one is too small or insignificant to be viewed as of great value to God, and that every individual who returns to God, whatever their sins of the past, is of immense value – as valuable in God’s sight as any other.  The three parables show as clearly as anything in the New Testament not only the joy of the lost being found, but also the loving acceptance with which God views the one who is found.
 
* For more about the parables of Jesus, download our free e-book The City on a Hill.

When we think of salvation, we tend to think of it in a single dimension – that of Christ’s sacrifice and the resulting possibility of salvation from our sins. This is, indeed, the central aspect of salvation as taught in many verses of the New Testament, but there is a scriptural passage we tend to overlook, or read over, that shows God’s salvation of those who turn to him is even broader.

In the opening chapter of his Gospel, Luke tells us that before Jesus’ birth Zechariah, the father of John the Baptist, prophesied by the Holy Spirit:

“Praise be to the Lord, the God of Israel, because he has come to his people and redeemed them. He has raised up a horn of salvation for us in the house of his servant David (as he said through his holy prophets of long ago), salvation from our enemies and from the hand of all who hate us  … to rescue us from the hand of our enemies, and to enable us to serve him without fear…  to give his people the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God… to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace” (Luke 1:68–79).
 
The passage shows that Zechariah clearly identified the coming Messiah who would be heir to David’s throne, and who would provide salvation for his people from “our enemies and all who hate us,” from “sins,” and from “darkness and the shadow of death.” 
 
First, we see the Messiah would save his people from their enemies, and while Zechariah may have presumed this was salvation from physical enemies of that time such as the Roman conquerors of Judea, we know from the larger prophetic picture the Bible gives us that the physical salvation of God’s people from their enemies would come later – at the Messiah’s return. But there is also a spiritual application of this prophecy: Jesus did save his people from their spiritual enemies – the spiritual powers that desire our destruction (1 Peter 5:8–9), and this aspect of our salvation is certainly in place now (2 Corinthians 10:3–5).
 
Next, we see that Zechariah foretold the Promised One would bring salvation to his people through the forgiveness of their sins.  Luke 1:31 records the angel told Mary “You will conceive and give birth to a son, and you are to call him Jesus” which means, of course, “salvation,” and Matthew’s account makes this explicit for us by saying “you are to give him the name Jesus, because he will save his people from their sins” (Matthew 1:21). While we often think of this salvation in a somewhat abstract way – like the canceling of a debt, or the overturning of a guilty verdict – we should remember that  in reality it is salvation from the very Wrath of God. We may concentrate on God’s loving kindness and mercy in forgiving us, but we are forgiven our sins to save us from God’s wrath, as the apostle Paul made clear: “Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” (Romans 5:9). Sometimes we need to remember this to see the full extent of this aspect of the salvation we are given.
 
Finally, Zechariah’s prophecy shows us that we are saved from ourselves. In saying that we are saved from “living in darkness and in the shadow of death” (Luke 1:79), we are told that we are saved from the way we naturally live according to our own carnal minds (Ephesians 2:3).  As Matthew’s Gospel puts it: “the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned” (Matthew 4:16).  This does not only refer to sin and sinfulness, but to the sad darkness that clouds most human minds so that we hurt ourselves and others endlessly for lack of knowledge of what is good, sane, and right (Hosea 4:6).
 
So Zechariah’s prophecy shows us in a single passage the three forms of salvation we receive through the work of the Son of God: we are saved from the spiritual enemies who would destroy us, saved from God’s righteous judgment of sin, and also saved from ourselves and from ultimately destroying our own well-being and happiness due to our spiritual blindness.  Zechariah’s inspired words show that God saves us from far more than an abstract spiritual debt – rather, in his kindness, he saves us in every way that we need to be saved.