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The three parables contained in chapter fifteen of this Gospel of Luke are a tightly woven trio anchored on both sides by closely related instructions. The preceding chapter gives instruction on humility and hospitality, and telling the reader to start the invitation to your dinner to each one, including the poor, the sick, and the unclean. In the following chapter the reader finds directions on how to use prosperity to reap those very same men and women. In the middle of those people find chapter fifteen, containing the parables of the lost sheep, the lost coin, and the prodigal along with his brother. As a component of the triplet, the parable of the lost sheep challenges the reader to not just invite the bad to one's community, but to get them as household with joy and celebration. The Gospel itself was most likely written to a mostly Gentile, urban audience and consistently shows a preferential option for the bad. Clients see numerous instances where the author depicts Jesus as asserting the poor as those who will get the blessings of Heaven and instructing his followers concerning the risks of possessions and wealth. It's obvious that the evangelist was worried about how their regional community was responding to the poor and how they were gaining and with their riches. A parallel of the parable of the lost sheep is found in the Gospel of Matthew. The remaining two parables in chapter fifteen of the Gospel are unique. The reader might assume that the origin of the material found in and around this passage comes from both Q and distinctive L. The usage of triplets is common in Luke and that is exactly the literary technique we see in chapter fifteen. The parable of the lost coin that follows the missing sheep is practically indistinguishable in content. Th...