Teks -- Luke 15:1-32 (NET)

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors and sinners were coming to hear him. 15:2 But the Pharisees and the experts in the law were complaining, “This man welcomes sinners and eats with them.” 15:3 So Jesus told them this parable: 15:4 “Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it? 15:5 Then when he has found it, he places it on his shoulders, rejoicing. 15:6 Returning home, he calls together his friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’ 15:7 I tell you, in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need to repent. 15:8 “Or what woman, if she has ten silver coins and loses one of them, does not light a lamp, sweep the house, and search thoroughly until she finds it? 15:9 Then when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ 15:10 In the same way, I tell you, there is joy in the presence of God’s angels over one sinner who repents.”

The Parable of the Compassionate Father

15:11 Then Jesus said, “A man had two sons. 15:12 The younger of them said to his father, ‘Father, give me the share of the estate that will belong to me.’ So he divided his assets between them. 15:13 After a few days, the younger son gathered together all he had and left on a journey to a distant country, and there he squandered his wealth with a wild lifestyle. 15:14 Then after he had spent everything, a severe famine took place in that country, and he began to be in need. 15:15 So he went and worked for one of the citizens of that country, who sent him to his fields to feed pigs. 15:16 He was longing to eat the carob pods the pigs were eating, but no one gave him anything. 15:17 But when he came to his senses he said, ‘How many of my father’s hired workers have food enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned against heaven and against you. 15:19 I am no longer worthy to be called your son; treat me like one of your hired workers.”’ 15:20 So he got up and went to his father. But while he was still a long way from home his father saw him, and his heart went out to him; he ran and hugged his son and kissed him. 15:21 Then his son said to him, ‘Father, I have sinned against heaven and against you; I am no longer worthy to be called your son.’ 15:22 But the father said to his slaves, ‘Hurry! Bring the best robe, and put it on him! Put a ring on his finger and sandals on his feet! 15:23 Bring the fattened calf and kill it! Let us eat and celebrate, 15:24 because this son of mine was dead, and is alive again– he was lost and is found!’ So they began to celebrate. 15:25 “Now his older son was in the field. As he came and approached the house, he heard music and dancing. 15:26 So he called one of the slaves and asked what was happening. 15:27 The slave replied, ‘Your brother has returned, and your father has killed the fattened calf because he got his son back safe and sound.’ 15:28 But the older son became angry and refused to go in. His father came out and appealed to him, 15:29 but he answered answered his father, ‘Look! These many years I have worked like a slave for you, and I never disobeyed your commands. Yet you never gave me even a goat so that I could celebrate with my friends! 15:30 But when this son of yours came back, who has devoured your assets with prostitutes, you killed the fattened calf for him!’ 15:31 Then the father said to him, ‘Son, you are always with me, and everything that belongs to me is yours. 15:32 It was appropriate to celebrate and be glad, for your brother was dead, and is alive; he was lost and is found.’”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Luk 15:1 - All the publicans and sinners

All the publicans and sinners ( pantes hoi telōnai kai hoi hamartōloi ).

The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (Luk 5:30; Mat 9:11), but not here. The publicans are put on the same level with the outcasts or sinners. So in Luk 14:2 the repeated article separates Pharisees and scribes as not quite one. The use of "all"here may be hyperbole for very many or the reference may be to these two classes in the particular place where Jesus was from time to time.

Robertson: Luk 15:1 - Were drawing near unto him

Were drawing near unto him ( ēsan autōi eggizontes ).

Periphrastic imperfect of eggizō , from eggus (near), late verb.

Robertson: Luk 15:1 - For to hear

For to hear ( akouein ).

Just the present active infinitive of purpose.

Robertson: Luk 15:2 - Both ... and

Both ... and ( te ... kai ).

United in the complaint.

Robertson: Luk 15:2 - Murmured

Murmured ( diegogguzon ).

Imperfect active of diagogguzō , late Greek compound in the lxx and Byzantine writers. In the N.T. only here and Luk 19:7. The force of dia here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm.

Robertson: Luk 15:2 - This man

This man ( houtos ).

A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus.

Robertson: Luk 15:2 - Receiveth

Receiveth ( prosdechetai ).

Present middle indicative of the common verb prosdechomai . In Luk 12:36 we had it for expecting, here it is to give access to oneself, to welcome like hupedexato of Martha’ s welcome to Jesus (Luk 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables"in India).

Robertson: Luk 15:2 - And eateth with them

And eateth with them ( kai sunesthiei autois ).

Associative instrumental case (autois ) after sun - in composition. This is an old charge (Luk 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend"(philos ) of publicans and sinners (Luk 7:34).

Robertson: Luk 15:3 - This parable

This parable ( tēn parabolēn tautēn ).

The Parable of the Lost Sheep (Luk 15:3-7). This is Christ’ s way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Mat 18:12-14). The figure of the Good Shepherd appears also in John 10:1-18. "No simile has taken more hold upon the mind of Christendom"(Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture - the House - the Home; the Herdsman - the Housewife - the Father; the Sheep - the Treasure - the Beloved Son"(Ragg).

Robertson: Luk 15:4 - In the wilderness

In the wilderness ( en tēi erēmōi ).

Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one.

Robertson: Luk 15:4 - Go after that which is lost

Go after that which is lost ( poreuetai epi to apolōlos ).

The one lost sheep (apolōlos , second perfect active participle of apollumi , to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of epi for the goal occurs also in Mat 22:9; Act 8:26; Act 9:11.

Robertson: Luk 15:4 - Until he find it

Until he find it ( heōs heurēi auto ).

Second aorist active subjunctive of heuriskō , common verb, with heōs , common Greek idiom. He keeps on going (poreuetai , linear present middle indicative) until success comes (effective aorist, heurēi ).

Robertson: Luk 15:5 - On his shoulders

On his shoulders ( epi tous ōmous autou ).

He does it himself in exuberant affection and of necessity as the poor lost sheep is helpless. Note the plural shoulders showing that the sheep was just back of the shepherd’ s neck and drawn around by both hands. The word for shoulder (ōmos ) is old and common, but in the N.T. only here and Mat 23:4.

Robertson: Luk 15:5 - Rejoicing

Rejoicing ( chairōn ).

"There is no upbraiding of the wandering sheep, nor murmuring at the trouble"(Plummer).

Robertson: Luk 15:6 - Rejoice with me

Rejoice with me ( suncharēte moi ).

Second aorist passive of sunchairō , an old and common verb for mutual joy as in Phi 2:17. Joy demands fellowship. Same form in Luk 15:9. So the shepherd calls together (sunkalei , note sun again) both his friends and his neighbours. This picture of the Good Shepherd has captured the eye of many artists through the ages.

Robertson: Luk 15:7 - Over one sinner that repenteth

Over one sinner that repenteth ( epi heni hamartōlōi metanoounti ).

The word sinner points to Luk 15:1. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes.

Robertson: Luk 15:7 - More than over

More than over ( ē epi ).

There is no comparative in the Greek. It is only implied by a common idiom like our "rather than."

Robertson: Luk 15:7 - Which need no repentance

Which need no repentance ( hoitines ou chreian echousin metanoias ).

Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi’ s feast (Luk 5:31.). They posed as "righteous."Very well, then. That shuts their mouths on the point of Christ’ s saving the publicans and sinners.

Robertson: Luk 15:8 - Ten pieces of silver

Ten pieces of silver ( drachmas deka ).

The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common dēnarius (about eighteen cents), a quarter of a Jewish shekel. The double drachma (didrachmon ) occurs in the N.T. only in Mat 17:24. The root is from drassomai , to grasp with the hand (1Co 3:19), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more.

Robertson: Luk 15:8 - Sweep

Sweep ( saroi ).

A late colloquial verb saroō for the earlier sairō , to clear by sweeping. Three times in the N.T. (Luk 11:25; Luk 15:8; Mat 12:44). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: non sine pulvere . This parable is peculiar to Luke.

Robertson: Luk 15:9 - Her friends and neighbours

Her friends and neighbours ( tas philas kai geitonas ).

Note single article and female friends (feminine article and philas ). Heōs hou eurēi here as in Luk 15:4, only hou added after heōs (until which time) as often.

Robertson: Luk 15:9 - Which I lost

Which I lost ( hēn apōlesa ).

First aorist active indicative of apollumi . She lost the coin (note article). The shepherd did not lose the one sheep.

Robertson: Luk 15:10 - There is joy

There is joy ( ginetai chara ).

More exactly, joy arises. Futuristic present of ginomai (cf. estai in Luk 15:7).

Robertson: Luk 15:10 - In the presence of the angels of God

In the presence of the angels of God ( enōpion tōn aggelōn tou theou ).

That is to say, the joy of God himself. The angels are in a sense the neighbours of God.

Robertson: Luk 15:11 - Had

Had ( eichen ).

Imperfect active. Note echōn (Luk 15:4), echousa (Luk 15:8), and now eichen . The self-sacrificing care is that of the owner in each case. Here (verses 11-32) we have the most famous of all the parables of Jesus, the Prodigal Son, which is in Luke alone. We have had the Lost Sheep, the Lost Coin, and now the Lost Son. Bruce notes that in the moral sphere there must be self-recovery to give ethical value to the rescue of the son who wandered away. That comes out beautifully in this allegory.

Robertson: Luk 15:12 - The portion

The portion ( to meros ).

The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deu 21:17) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth"(Ragg).

Robertson: Luk 15:12 - And he divided

And he divided ( ho de dieilen ).

The second aorist active indicative of diaireō , an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and 1Co 12:11. The elder son got his share also of the "substance"or property or estate (tēs ousias ), "the living"(ton bion ) as in Mar 12:44, not "life"as in Luk 8:14.

Robertson: Luk 15:13 - Not many days after

Not many days after ( met' ou pollas hēmeras ).

Literally, after not many days. Luke is fond of this idiom (Luk 7:6; Act 1:5).

Robertson: Luk 15:13 - Took his journey

Took his journey ( apedēmēsen ).

First aorist active indicative of apodēmeō (from apodēmos , away from home). Common verb. In the N.T. here and Mat 21:33; Mat 25:14; Mar 12:1; Luk 20:9. He burned all his bridges behind him, gathering together all that he had.

Robertson: Luk 15:13 - Wasted

Wasted ( dieskorpisen ).

First aorist active indicative of diaskorpizō , a somewhat rare verb, the very opposite of "gathered together"(sunagogōn ). More exactly he scattered his property. It is the word used of winnowing grain (Mat 25:24).

Robertson: Luk 15:13 - With riotous living

With riotous living ( zōn asōtōs ).

Living dissolutely or profligately. The late adverb asōtōs (only here in the N.T.) from the common adjective asōtos (a privative and sōzō ), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively ( prodigus or perditus ), active probably here.

Robertson: Luk 15:14 - When he had spent

When he had spent ( dapanēsantos autou ).

Genitive absolute. The verb is here used in a bad sense as in Jam 4:3. See note on dapanē Luk 14:28.

Robertson: Luk 15:14 - He

He ( autos ).

Emphasis.

Robertson: Luk 15:14 - To be in want

To be in want ( hustereisthai ).

The verb is from husteros , behind or later (comparative). We use "fall behind"(Vincent) of one in straitened circumstances. Plummer notes the coincidences of Providence. The very land was in a famine when the boy had spent all.

Robertson: Luk 15:15 - Joined himself

Joined himself ( ekollēthē ).

First aorist passive of kollaō , an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense.

Robertson: Luk 15:15 - The citizens

The citizens ( tōn politōn ).

Curiously enough this common word citizen (politēs from polis , city) is found in the N.T. only in Luke’ s writings (Luk 15:15; Luk 19:14; Act 21:39) except in Heb 8:11 where it is quoted from Jer 31:34.

Robertson: Luk 15:15 - To feed swine

To feed swine ( boskein choirous ).

A most degrading occupation for anyone and for a Jew an unspeakable degradation.

Robertson: Luk 15:16 - He would fain have been filled

He would fain have been filled ( epethumei chortasthēnai ).

Literally, he was desiring (longing) to be filled. Imperfect indicative and first aorist passive infinitive. Chortasthēnai is from chortazō and that from chortos (grass), and so to feed with grass or with anything. Westcott and Hort put gemisai tēn koilian autou in the margin (the Textus Receptus).

Robertson: Luk 15:16 - With the husks

With the husks ( ek tōn keratiōn ).

The word occurs here alone in the N.T. and is a diminutive of keras (horn) and so means little horn. It is used in various senses, but here refers to the pods of the carob tree or locust tree still common in Palestine and around the Mediterranean, so called from the shape of the pods like little horns,

Robertson: Luk 15:16 - Bockshornbaum

Bockshornbaum

in German or goat’ s-horn tree. The gelatinous substance inside has a sweetish taste and is used for feeding swine and even for food by the lower classes. It is sometimes called Saint John’ s Bread from the notion that the Baptist ate it in the wilderness.

Robertson: Luk 15:16 - No man gave unto him

No man gave unto him ( oudeis edidou autōi ).

Imperfect active. Continued refusal of anyone to allow him even the food of the hogs.

Robertson: Luk 15:17 - But when he came to himself

But when he came to himself ( eis heauton de elthōn ).

As if he had been far from himself as he was from home. As a matter of fact he had been away, out of his head, and now began to see things as they really were. Plato is quoted by Ackerman ( Christian Element in Plato ) as thinking of redemption as coming to oneself.

Robertson: Luk 15:17 - Hired servants

Hired servants ( misthioi ).

A late word from misthos (hire). In the N.T. only in this chapter. The use of "many"here suggests a wealthy and luxurious home.

Robertson: Luk 15:17 - Have bread enough and to spare

Have bread enough and to spare ( perisseuontai artōn ).

Old verb from perissos and that from peri (around). Present passive here, "are surrounded by loaves"like a flood.

Robertson: Luk 15:17 - I perish

I perish ( egō de limōi hōde apollumai ).

Every word here counts: While I on the other hand am here perishing with hunger. It is the linear present middle of apollumi . Note egō expressed and de of contrast.

Robertson: Luk 15:18 - I will arise and go

I will arise and go ( anastas proreusomai ).

This determination is the act of the will after he comes to himself and sees his real condition.

Robertson: Luk 15:18 - I did sin

I did sin ( hēmarton ).

That is the hard word to say and he will say it first. The word means to miss the mark. I shot my bolt and I missed my aim (compare the high-handed demand in Luk 15:12).

Robertson: Luk 15:19 - No longer worthy

No longer worthy ( ouketi axios ).

Confession of the facts. He sees his own pitiful plight and is humble.

Robertson: Luk 15:19 - As one

As one ( hōs hena ).

The hired servants in his father’ s house are high above him now.

Robertson: Luk 15:20 - To his father

To his father ( pros ton patera heautou ).

Literally, to his own father. He acted at once on his decision.

Robertson: Luk 15:20 - Yet afar off

Yet afar off ( eti autou makran apechontos ).

Genitive absolute. Makran agrees with hodon understood: While he was yet holding off a distant way. This shows that the father had been looking for him to come back and was even looking at this very moment as he came in sight.

Robertson: Luk 15:20 - Ran

Ran ( dramōn ).

Second aorist active participle of the defective verb trechō . The eager look and longing of the father.

Robertson: Luk 15:20 - Kissed

Kissed ( katephilēsen ).

Note perfective use of kata kissed him much, kissed him again and again. The verb occurs so in the older Greek.||

Robertson: Luk 15:21

@@The son made his speech of confession as planned, but it is not certain that he was able to finish as a number of early manuscripts do not have "Make me as one of the hired servants,"though Aleph B D do have them. It is probable that the father interrupted him at this point before he could finish.

Robertson: Luk 15:22 - The best robe

The best robe ( stolēn tēn prōtēn ).

Stolē is an old word for a fine stately garment that comes down to the feet (from stello , to prepare, equip), the kind worn by kings (Mar 16:5; Luk 22:46). Literally, "a robe the first."But not the first that you find, but the first in rank and value, the finest in the house. This in contrast with his shabby clothes.

Robertson: Luk 15:22 - A ring

A ring ( daktulion ).

Common in classical writers and the lxx, but here only in the N.T. From daktulos , finger. See chrusodaktulios in Jam 2:2.

Robertson: Luk 15:22 - Shoes

Shoes ( hupodēmata ).

Sandals, "bound under."Both sandals and ring are marks of the freeman as slaves were barefooted.

Robertson: Luk 15:23 - The fatted calf

The fatted calf ( ton moschon ton siteuton ).

The calf the fatted one. Siteuton is the verbal adjective of sileuō , to feed with wheat (sitos ). The calf was kept fat for festive occasions, possibly in the hope of the son’ s return.

Robertson: Luk 15:23 - Kill

Kill ( thusate ).

Not as a sacrifice, but for the feast.

Robertson: Luk 15:23 - Make merry

Make merry ( euphranthōmen ).

First aorist passive subjunctive (volitive). From euphrainō , an old verb from eu (well) and phrēn (mind).

Robertson: Luk 15:24 - And is alive

And is alive ( kai anezēsen ).

First aorist active indicative of anazaō , to live again. Literally, he was dead and he came back to life.

Robertson: Luk 15:24 - He was lost

He was lost ( ēn apolōlōs , periphrastic past perfect active of apollumi and intransitive, in a lost state)

and he was found (heurethē ). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.

Robertson: Luk 15:25 - As he came and drew nigh

As he came and drew nigh ( hōs erchomenos ēggisen ).

More exactly, "As, coming, he drew nigh,"for erchomenos is present middle participle and ēggisen is aorist active indicative.

Robertson: Luk 15:25 - Music

Music ( sumphōnias ).

Our word "symphony."An old Greek word from sumphōnos (sun , together, and phōnē , voice or sound), harmony, concord , by a band of musicians. Here alone in the N.T.

Robertson: Luk 15:25 - And dancing

And dancing ( kai chorōn ).

An old word again, but here alone in the N.T. Origin uncertain, possibly from orchos by metathesis (orcheomai , to dance). A circular dance on the green.

Robertson: Luk 15:26 - Servants

Servants ( paidōn ).

Not douloi (bondslaves) as in Luk 15:22. The Greeks often used pais for servant like the Latin puer . It could be either a hired servant (misthios , Luk 15:17) or slave (doulos ).

Robertson: Luk 15:26 - He inquired

He inquired ( epunthaneto ).

Imperfect middle, inquired repeatedly and eagerly.

Robertson: Luk 15:26 - What these things might be

What these things might be ( ti an eiē tauta ).

Not "poor"Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Act 17:18. In Act 10:17 we have the construction with an eiē of the direct retained in the indirect question. So also in Luk 1:62 : See Robertson, Grammar , p. 1044.

Robertson: Luk 15:27 - Is come

Is come ( hēkei ).

Present indicative active, but a stem with perfect sense, old verb hēkō retaining this use after perfect tenses came into use (Robertson, Grammar , p. 893).

Robertson: Luk 15:27 - Hath killed

Hath killed ( ethusen ).

Aorist active indicative and literally means, did kill. Difficult to handle in English for our tenses do not correspond with the Greek.

Robertson: Luk 15:27 - Hath received

Hath received ( apelaben ).

Second aorist active indicative with similar difficulty of translation. Note apo in compositions, like re- in "receive,"hath gotten him back (ap -).

Robertson: Luk 15:27 - Safe and sound

Safe and sound ( hugiainonta ).

Present active participle of hugiainō from hugiēs , to be in good health. In spite of all that he has gone through and in spite of the father’ s fears.

Robertson: Luk 15:28 - But he was angry

But he was angry ( ōrgisthē ).

First aorist (ingressive) passive indicative. But he became angry, he flew into a rage (orgē ). This was the explosion as the result of long resentment towards the wayward brother and suspicion of the father’ s partiality for the erring son.

Robertson: Luk 15:28 - Would not go in

Would not go in ( ouk ēthelen eiselthein ).

Imperfect tense (was not willing, refused) and aorist active (ingressive) infinitive.

Robertson: Luk 15:28 - Entreated

Entreated ( parekalei ).

Imperfect tense, he kept on beseeching him.

Robertson: Luk 15:29 - Do I serve thee

Do I serve thee ( douleuō soi ).

Progressive present tense of this old verb from doulos (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, Grammar , p. 879).

Robertson: Luk 15:29 - Transgressed

Transgressed ( parēlthon ).

Second aorist active indicative of parerchomai , to pass by. Not even once (aorist) in contrast with so many years of service (linear present).

Robertson: Luk 15:29 - A kid

A kid ( eriphon ).

Some MSS. have eriphion , diminutive, a little kid. So margin of Westcott and Hort. B has it also in Mat 25:32, the only other N.T. passage where the word occurs.

Robertson: Luk 15:29 - That I might make merry

That I might make merry ( hina euphranthō ).

Final clause, first aorist passive subjunctive of the same verb used in Luk 15:23, Luk 15:25.

Robertson: Luk 15:30 - This thy son

This thy son ( ho huios sou houtos ).

Contempt and sarcasm. He does not say: "This my brother."

Robertson: Luk 15:30 - Came

Came ( ēlthen ).

He does not even say, came back or came home.

Robertson: Luk 15:30 - Devoured

Devoured ( kataphagōn ).

We say, "eaten up,"but the Greek has, "eaten down"(perfective use of kata - ). Suggested by the feasting going on.

Robertson: Luk 15:30 - With harlots

With harlots ( meta pornōn ).

This may be true (Luk 15:13), but the elder son did not know it to be true. He may reflect what he would have done in like case.

Robertson: Luk 15:31 - Son

Son ( Teknon ).

Child.

Robertson: Luk 15:31 - Thou

Thou ( su ).

Expressed and in emphatic position in the sentence. He had not appreciated his privileges at home with his father.

Robertson: Luk 15:32 - It was meet

It was meet ( edei ).

Imperfect tense. It expressed a necessity in the father’ s heart and in the joy of the return that justifies the feasting. Euphranthēnai is used again (first aorist passive infinitive) and charēnai (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in Luk 15:24 to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (Luk 15:2) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God’ s love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.

Vincent: Luk 15:4 - In the wilderness

In the wilderness

Not a desert place, but uncultivated plains; pasturage. Note that the sheep are being pastured in the wilderness. A traveller, cited anonymously by Trench, says: " There are, indeed, some accursed patches, where scores of miles lie before you like a tawny Atlantic, one yellow wave rising before another. But far from infrequently there are regions of wild fertility where the earth shoots forth a jungle of aromatic shrubs" (" Parables" ).

Vincent: Luk 15:5 - When he hath found it

When he hath found it

Matthew, If so be that he find it.

Vincent: Luk 15:5 - On his shoulders

On his shoulders

Lit., his own shoulders. " He might have employed a servant's aid, but love and joy make the labor sweet to himself" (Bengel). The " Good Shepherd" is a favorite subject in early Christian art. " We cannot go through any part of the catacombs, or turn over the pages of any collection of ancient Christian monuments, without coming across it again and again. We know from Tertullian that it was often designed upon chalices. We find it ourselves painted in fresco upon the roofs and walls of the sepulchral chambers; rudely scratched upon gravestones, or more carefully sculptured on sarcophagi; traced in gold upon glass, moulded on lamps, engraved on rings; and, in a word, represented on every species of Christian monument that has come down to us....It was selected because it expressed the whole sum and substance of the Christian dispensation....He is sometimes represented alone with his flock; at other times accompanied by his apostles, each attended by one or more sheep. Sometimes he stands amidst many sheep; sometimes he caresses one only; but most commonly - so commonly as almost to form a rule to which other scenes might be considered the exceptions - he bears a lost sheep, or even a goat, upon his shoulders" (Northcote and Brownlow, " Roma Sotterranea" ). A beautiful specimen is found in the mausoleum of Galls Placidia, at Ravenna, erected about 450 a.d. It is a mosaic in green and gold. The figure is a beautiful one, youthful in face and form, as is usual in the early mosaics, and surrounded by his sheep. Facing this appears, over the altar, the form of Christ seated beside a kind of furnace, on the other side of which stands a little open bookcase. He is engaged in casting heretical books into the fire. Are they, indeed, the same - the Shepherd Christ of the Gospels, and the polemic Christ of the ecclesiastics

Vincent: Luk 15:6 - With me

With me

" Not with the sheep. Our life is his joy" (Gregory, cited by Trench).

Vincent: Luk 15:7 - Repenteth

Repenteth

See on Mat 3:2.

Vincent: Luk 15:8 - Pieces of silver

Pieces of silver ( δραχμὰς )

Used by Luke only. A coin worth about eighteen cents, commonly with the image of an owl, a tortoise, or a head of Pallas. As a weight, 65.5 grains. A common weight in dispensing medicines and writing prescriptions. Wyc., transcribing the Greek word, dragmes . Tynd., grotes.

Vincent: Luk 15:9 - Her friends

Her friends

Female friends, for the noun is used in the feminine form.

Vincent: Luk 15:9 - I lost

I lost

Through her own carelessness. Of the sheep, Jesus says " was lost." " A sheep strays of itself, but a piece of money could only be lost by a certain negligence on the part of such as should have kept it" (Trench). In the one case, the attention is fastened on the condition of the thing lost; in the other, upon the sorrow of the one who has lost.

Vincent: Luk 15:12 - The portion

The portion

According to the Jewish law of inheritance, if there were but two sons, the elder would receive two portions, the younger the third of all movable property. A man might, during his lifetime, dispose of all his property by gift as he chose. If the share of younger children was to be diminished by gift or taken away, the disposition must be made by a person presumably near death. No one in good health could diminish, except by gift, the legal portion of a younger son. The younger son thus was entitled by law to his share, though he had no right to claim it during his father's lifetime. The request must be regarded as asking a favor (Edersheim).

Vincent: Luk 15:12 - Unto them

Unto them

Even to the elder, who did not ask it.

Vincent: Luk 15:13 - All

All

Everything was taken out of the father's hands.

Vincent: Luk 15:13 - Took his journey

Took his journey ( ἀπεδήμησεν )

Answering to our phrase went abroad.

Vincent: Luk 15:13 - Wasted

Wasted ( διεσκόρπισεν )

The word used of winnowing grain. See on Mat 25:24.

Vincent: Luk 15:13 - With riotous living

With riotous living ( ζῶν ἀσώτως )

Lit., living unsavingly. Only here in New Testament. The kindred noun, ἀσωτία , is rendered by the Rev., in all the three passages where it occurs, riot (Eph 5:18; Tit 1:6; 1Pe 4:4). See note on the last passage.

Vincent: Luk 15:14 - Spent

Spent

See on cost, Luk 14:28.

Vincent: Luk 15:14 - In that land

In that land

Want is characteristic of the " far country." The prodigal feels the evil of his environment. " He (with a shade of emphasis) began to be in want."

Vincent: Luk 15:14 - To be in want

To be in want ( ὑστερεῖσθαι )

From ὕστερος , behind. Compare our phrase of one in straitened circumstances, to fall behind .

Vincent: Luk 15:15 - Joined himself

Joined himself ( ἐκολλήθη )

The verb means to glue or cement. Very expressive here, implying that he forced himself upon the citizen, who was unwilling to engage him, and who took him into service only upon persistent entreaty. " The unhappy wretch is a sort of appendage to a strange personality" (Godet). Compare Act 9:26. Wyc., cleaved. See, also, on Act 5:13.

Vincent: Luk 15:15 - To feed swine

To feed swine

As he had received him reluctantly, so he gave him the meanest possible employment. An ignominious occupation, especially in Jewish eyes. The keeping of swine was prohibited to Israelites under a curse.

Vincent: Luk 15:16 - He would fain

He would fain ( ἐπεθύμει )

Longing desire. Imperfect tense, he was longing, all the while he was tending the swine.

Vincent: Luk 15:16 - Filled his belly

Filled his belly ( γεμίσαι τὴν κοιλίαν )

The texts vary. The Rev. follows the reading χορτασθῆναι , " He would fain have been filled, " using the same word which is employed of filling those who hunger and thirst after righteousness (Mat 5:6, see note), and of the five thousand (Mat 14:20). He had wanted the wrong thing all along, and it was no better now. All he wanted was to fill his belly.

Vincent: Luk 15:16 - Husks

Husks ( κερατίων )

Carob-pods. The word is a diminutive of κέρας , a horn, and means, literally, a little horn, from the shape of the pod. The tree is sometimes called in German Bockshornbaum , Goat's-horn-tree. " The fleshy pods are from six to ten inches long, and one broad, lined inside with a gelatinous substance, not wholly unpleasant to the taste when thoroughly ripe" (Thomson, " Land and Book" ). The shell or pod alone is eaten. It grows in Southern Italy and Spain, and it is said that during the Peninsular War the horses of the British cavalry were often fed upon the pods. It is also called Saint John's bread, from a tradition that the Baptist fed upon its fruit in the wilderness. Edersheim quotes a Jewish saying, " When Israel is reduced to the carob-tree, they become repentant."

Vincent: Luk 15:17 - Came to himself

Came to himself

A striking expression, putting the state of rebellion against God as a kind of madness. It is a wonderful stroke of art, to represent the beginning of repentance as the return of a sound consciousness. Ackermann (" Christian Element in Plato" ) observes that Plato thinks of redemption as a coming to one's self; an apprehending of one's self as existent; as a severing of the inmost being from the surrounding element. Several passages of Plato are very suggestive on this point. " He who bids a man know himself, would have him know his soul" (" Alcibiades," i., 130). " ' To see her (the soul) as she really is, not as we now behold her, marred by communion with the body and other miseries, you should look upon her with the eye of reason, in her original purity, and then her beauty would be discovered, and in her image justice would be more clearly seen, and injustice, and all the things which we have described. Thus far we have spoken the truth concerning her as she appears at present; but we must remember also that we have seen her only in a condition which may be compared to that of the sea-god Glaucus, whose original image can hardly be discerned, because his natural members are broken off and crushed, and in many ways damaged by the waves; and incrustations have grown over them of sea-weed and shells and stones, so that he is liker to some sea-monster than to his natural form. And the soul is in a similar condition, disfigured by ten thousand ills: but not there, Glaucon, not there must we look.'

" 'Where, then?'

" 'At her love of wisdom. Let us see whom she affects, and what converse she seeks, in virtue of her near kindred with the immortal and eternal and divine; also, how different she would become, if wholly following this superior principle, and borne by a divine impulse out of the ocean in which she now is, and disengaged from the stones and shells and things of earth and rock, which, in wild variety, grow around her, because she feeds upon earth, and is crusted over by the good things of this life as they are termed. Then would you see her as she is'" (" Republic," 611).

Vincent: Luk 15:17 - Have bread enough and to spare

Have bread enough and to spare ( περισσεύονται ἄρτων )

Lit., abound in loaves. Wyc., plenty of loaves.

Vincent: Luk 15:17 - Perish

Perish

Better, I am perishing. The best texts insert ὧδε , here , in contrast with the father's house , suggested by the father's servants.

Vincent: Luk 15:20 - His father

His father

An affecting touch in the Greek: his own father.

Vincent: Luk 15:20 - Ran

Ran

Trench cites an Eastern proverb: " Who draws near to me (God) an inch, I will draw near to him an ell; and whoso walks to meet me, I will leap to meet him."

Vincent: Luk 15:20 - Kissed

Kissed

See on Mat 26:49.

Vincent: Luk 15:21 - To be called thy son

To be called thy son

He omits make me a servant. The slavish spirit vanishes in the clasp of the father's arms. Bengel suggests that the father would not suffer him to utter the news. I once heard Norman McLeod say in a sermon, " Before the prodigal son reached his home he thought over what he should do to merit restoration. He would be a hired servant. But when his father came out and met him, and put his arms round him, and the poor boy was beginning to say this and that, the just shut his mouth, and said, 'I take you to my heart, and that's enough.'"

Vincent: Luk 15:22 - To his servants

To his servants

Bond-servants. There is a fine touch in throwing in the bond-servants immediately after thy son (Luk 15:21).

Vincent: Luk 15:22 - Bring forth

Bring forth

Some texts add quickly (ταχὺ ). So Rev.

Vincent: Luk 15:22 - The best robe

The best robe ( στολὴν τὴν πρώτην )

Lit., a robe, the first. Properly of a long, flowing robe, a festive garment. See Mar 16:5; Luk 20:4 :6.

Vincent: Luk 15:22 - Ring

Ring

See on Jam 2:2. Compare Gen 41:42.

Vincent: Luk 15:22 - Shoes

Shoes

Both the ring and the shoes are marks of a free man. Slaves went barefoot.

Vincent: Luk 15:23 - The fatted calf

The fatted calf

The article denoting one set apart for a festive occasion. Tynd., " that fatted calf."

Vincent: Luk 15:24 - Is alive - is found

Is alive - is found ( ἀνέζησεν - εὑρέθη )

Both aorists, and pointing back to a definite time in the past; doubtless the moment when he " came to himself." Wyc., hath lived.

The Prodigal Son is a favorite subject in Christian art. The return of the penitent is the point most frequently chosen, but the dissipation in the far country and the degradation among the swine are also treated. The dissipation is the subject of an interesting picture by the younger Teniers in the gallery of the Louvre. The prodigal is feasting at a table with two courte-sans, in front of an inn, on the open shutter of which a tavern-score is chalked. An old woman leaning on a stick begs alms, possibly foreshadowing the fate of the females at the table. The youth holds out his glass, which a servant fills with wine. In the right-hand corner appears a pigsty where a stable-boy is feeding the swine, but with his face turned toward the table, as if in envy of the gay revellers there. All the costumes and other details of the picture are Dutch. Holbein also represents him feasting with his mistress, and gambling with a sharper who is sweeping the money off the table. The other points of the story are introduced into the background. Jan Steen paints him at table in a garden before an inn. A man plays the guitar, and two children are blowing bubbles - " an allegory of the transient pleasures of the spendthrift." Mrs. Jameson remarks that the riotous living is treated principally by the Dutch painters. The life among the swine is treated by Jordaens in the Dresden Gallery. The youth, with only a cloth about his loins, approaches the trough where the swine are feeding, extends his hand, and seems to ask food of a surly swineherd, who points him to the trough. In the left-hand corner a young boor is playing on a pipe, a sorrowful contrast to the delicious music of the halls of pleasure. Salvator Rosa pictures him in a landscape, kneeling with clasped hands amid a herd of sheep, oxen, goats, and swine. Rubens, in a farm-stable, on his knees near a trough, where a woman is feeding some swine. He looks imploringly at the woman. One of the finest examples of the treatment of the return is by Murillo, in the splendid picture in the gallery of the Duke of Sutherland. It is thus described by Stirling (" Annals of the Artists of Spain" ): " The repentant youth, locked in the embrace of his father, is, of course, the principal figure; his pale, emaciated countenance bespeaks the hardships of his husk-coveting time, and the embroidery on his tattered robe the splendor of his riotous living. A little white dog, leaping up to caress him, aids in telling the story. On one side of this group a man and a boy lead in the farted calf; on the other appear three servants bearing a light-blue silk dress of Spanish fashion, and the gold ring; and one of them seems to be murmuring at the honors in preparation for the lost one."

Vincent: Luk 15:25 - Music

Music ( συμφωνίας )

A symphony: concerted music.

Vincent: Luk 15:26 - Inquired

Inquired ( ἐπυνθάνετο )

Imperfect.: Began to inquire.

Vincent: Luk 15:27 - Is come - safe and sound

Is come - safe and sound

Compare is alive - is found. " How nice is the observance of all the lesser proprieties of the narration. The father, in the midst of all his natural affection, is yet full of the moral significance of his son's return - that he has come back another person from what he was when he went, or while he tarried in that far land; he sees into the deep of his joy, that he is receiving him now indeed a son, once dead but now alive; once lost to him and to God, but now found alike by both. But the servant confines himself to the more external features of the ease, to the fact that, after all he has gone through of excess and hardship, his father has yet received him safe and sound " (Trench).

Vincent: Luk 15:28 - He was angry

He was angry ( ὠργίσθη )

Not with a mere temporary fit of passion, but, as the word imports, with a deep-seated wrath.

Vincent: Luk 15:29 - Kid

Kid ( ἔριφον )

Some read the diminutive, ἐρίφιον , " a little kid." In any event a contrast is intended between the kid and the farted calf.

Vincent: Luk 15:30 - This thy son

This thy son

Not my brother, but with the bitterest sarcasm.

Vincent: Luk 15:30 - Was come

Was come ( ἦλθεν )

He says came, as of a stranger. Not returned.

Vincent: Luk 15:30 - Devoured

Devoured ( καταφαγών )

We say " eat up; " the Greek said " eat down " (κατά ) . The word is suggested, no doubt, by the mention of the calf, the kid, and the feasting.

Wesley: Luk 15:1 - All the publicans

That is, all who were in that place. It seems our Lord was in some town of Galilee of the Gentiles, from whence he afterward went to Jerusalem, Luk 17:11.

Wesley: Luk 15:3 - He spake

Three parables of the same import: for the sheep, the piece of silver, and the lost son, all declare (in direct contrariety to the Pharisees and scribes) in what manner God receiveth sinners.

Wesley: Luk 15:4 - Leave the ninety and nine in the wilderness

Where they used to feed: all uncultivated ground, like our commons, was by the Jews termed wilderness or desert.

Wesley: Luk 15:4 - And go after

In recovering a lost soul, God as it were labours. May we not learn hence, that to let them alone who are in sin, is both unchristian and inhuman! Mat 18:12.

Wesley: Luk 15:7 - Joy shall be

Solemn and festal joy, in heaven - First, in our blessed Lord himself, and then among the angels and spirits of just men, perhaps informed thereof by God himself, or by the angels who ministered to them.

Wesley: Luk 15:7 - Over one sinner

One gross, open, notorious sinner, that repenteth - That is, thoroughly changed in heart and life; more than over ninety and nine just persons - Comparatively just, outwardly blameless: that need not such a repentance - For they need not, cannot repent of the sins which they never committed. The sum is, as a father peculiarly rejoices when an extravagant child, supposed to be utterly lost, comes to a thorough sense of his duty; or as any other person who has recovered what he had given up for gone, has a more sensible satisfaction in it, than in several other things equally valuable, but not in such danger: so do the angels in heaven peculiarly rejoice in the conversion of the most abandoned sinners. Yea, and God himself so readily forgives and receives them, that he may be represented as having part in the joy.

Wesley: Luk 15:12 - Give me the part of goods that falleth to me

See the root of all sin! A desire of disposing of ourselves; of independency on God!

Wesley: Luk 15:13 - He took a journey into a far country

Far from God: God was not in all his thoughts: And squandered away his substance - All the grace he had received.

Wesley: Luk 15:14 - He began to be in want

All his worldly pleasures failing, he grew conscious of his want of real good.

Wesley: Luk 15:15 - And he joined himself to a citizen of that country

Either the devil or one of his children, the genuine citizens of that country which is far from God.

Wesley: Luk 15:15 - He sent him to feed swine

He employed him in the base drudgery of sin.

Wesley: Luk 15:16 - He would fain have filled his belly with the husks

He would fain have satisfied himself with worldly comforts. Vain, fruitless endeavour!

Wesley: Luk 15:17 - And coming to himself

For till then he was beside himself, as all men are, so long as they are without God in the world.

Wesley: Luk 15:18 - I will arise and go to my father

How accurately are the first steps of true repentance here pointed out! Against Heaven - Against God.

Wesley: Luk 15:20 - And he arose and came to his father

The moment he had resolved, he began to execute his resolution. While he was yet a great way off, his father saw him - Returning, starved, naked.

Wesley: Luk 15:22 - But the father said

Interrupting him before he had finished what he intended to say. So does God frequently cut an earnest confession short by a display of his pardoning love.

Wesley: Luk 15:23 - Let us be merry

Both here, and wherever else this word occurs, whether in the Old or New Testament, it implies nothing of levity, but a solid, serious, religious, heartfelt joy: indeed this was the ordinary meaning of the word two hundred years ago, when our translation was made.

Wesley: Luk 15:25

The elder son seems to represent the Pharisees and scribes, mentioned Luk 15:2.

Wesley: Luk 15:27 - Thy father hath killed the fatted calf

Perhaps he mentions this rather than the robe or ring, as having a nearer connection with the music and dancing.

Wesley: Luk 15:28 - He was angry, and would not go in

How natural to us is this kind of resentment!

Wesley: Luk 15:29 - Lo, so many years do I serve thee

So he was one of the instances mentioned Luk 15:7. How admirably therefore does this parable confirm that assertion! Yet thou never gavest me a kid, that I might make merry with my friends - Perhaps God does not usually give much joy to those who never felt the sorrows of repentance.

Wesley: Luk 15:31 - Thou art ever with me, and all that I have is thine

This suggests a strong reason against murmuring at the indulgence shown to the greatest of sinners. As the father's receiving the younger son did not cause him to disinherit the elder; so God's receiving notorious sinners will be no loss to those who have always served him; neither will he raise these to a state of glory equal to that of those who have always served him, if they have, upon the whole, made a greater progress in inward as well as outward holiness.

Wesley: Luk 15:32 - This thy brother was dead, and is alive

A thousand of these delicate touches in the inspired writings escape an inattentive reader. In Luk 15:30, the elder son had unkindly and indecently said, This thy son. The father in his reply mildly reproves him, and tenderly says, This thy brother - Amazing intimation, that the best of men ought to account the worst sinners their brethren still; and should especially remember this relation, when they show any inclination to return. Our Lord in this whole parable shows, not only that the Jews had no cause to murmur at the reception of the Gentiles, (a point which did not at that time so directly fall under consideration,) but that if the Pharisees were indeed as good as they fancied themselves to be, still they had no reason to murmur at the kind treatment of any sincere penitent. Thus does he condemn them, even on their own principles, and so leaves them without excuse. We have in this parable a lively emblem of the condition and behaviour of sinners in their natural state. Thus, when enriched by the bounty of the great common Father, do they ungratefully run from him, Luk 15:12. Sensual pleasures are eagerly pursued, till they have squandered away all the grace of God, Luk 15:13. And while these continue, not a serious thought of God can find a place in their minds. And even when afflictions come upon them, Luk 15:14, still they will make hard shifts before they will let the grace of God, concurring with his providence, persuade them to think of a return, Luk 15:15-16. When they see themselves naked, indigent, and undone, then they recover the exercise of their reason, Luk 15:17. Then they remember the blessings they have thrown away, and attend to the misery they have incurred. And hereupon they resolve to return to their father, and put the resolution immediately in practice, Luk 15:18-19. Behold with wonder and pleasure the gracious reception they find from Divine, injured goodness! When such a prodigal comes to his father, he sees him afar off, Luk 15:20. He pities, meets, embraces him, and interrupts his acknowledgments with the tokens of his returning favour, Luk 15:21. He arrays him with the robe of a Redeemer's righteousness, with inward and outward holiness; adorns him with all his sanctifying graces, and honours him with the tokens of adopting love, Luk 15:22. And all this he does with unutterable delight, in that he who was lost is now found, Luk 15:23-24. Let no elder brother murmur at this indulgence, but rather welcome the prodigal back into the family. And let those who have been thus received, wander no more, but emulate the strictest piety of those who for many years have served their heavenly Father, and not transgressed his commandments.

JFB: Luk 15:1 - drew near . . . all the publicans and sinners, &c.

Drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared--at least His forerunner--might well say, "No man careth for my soul."

JFB: Luk 15:2 - murmured, saying, &c.

Took it ill, were scandalized at Him, and insinuated (on the principle that a man is known by the company he keeps) that He must have some secret sympathy with their character. But oh, what a truth of unspeakable preciousness do their lips, as on other occasions, unconsciously utter., Now follow three parables representing the sinner: (1) in his stupidity; (2) as all-unconscious of his lost condition; (3) knowingly and willingly estranged from God [BENGEL]. The first two set forth the seeking love of God; the last, His receiving love [TRENCH].

JFB: Luk 15:4 - leave the ninety and nine

Bend all His attention and care, as it were, to the one object of recovering the lost sheep; not saying. "It is but one; let it go; enough remain."

JFB: Luk 15:4 - go after . . . until, &c.

Pointing to all the diversified means which God sets in operation for recovering sinners.

JFB: Luk 15:6 - Rejoice with me, &c.

The principle here is, that one feels exuberant joy to be almost too much for himself to bear alone, and is positively relieved by having others to share it with him. (See on Luk 15:10).

JFB: Luk 15:7 - ninety-nine just . . . needing no repentance

Not angels, whose place in these parables is very different from this; but those represented by the prodigal's well-behaved brother, who have "served their Father" many years and not at any time transgressed His commandment (in the outrageous sense of the prodigal). (See on Luk 15:29; Luk 15:31). In other words, such as have grown up from childhood in the fear of God and as the sheep of His pasture. Our Lord does not say "the Pharisees and scribes" were such; but as there was undoubtedly such a class, while "the publicans and sinners" were confessedly the strayed sheep and the prodigal children, He leaves them to fill up the place of the other class, if they could.

JFB: Luk 15:8 - sweep the house

"not done without dust on man's part" [BENGEL].

JFB: Luk 15:10 - Likewise

On the same principle.

JFB: Luk 15:10 - joy, &c.

Note carefully the language here--not "joy on the part," but "joy in the presence of the angels of God." True to the idea of the parables. The Great Shepherd. The Great Owner Himself, is He whose the joy properly is over His own recovered property; but so vast and exuberant is it (Zec 8:17), that as if He could not keep it to Himself, He "calleth His friends and neighbors together"--His whole celestial family--saying, "Rejoice WITH ME, for I have found My sheep-My-piece," &c. In this sublime sense it is "joy," before "or in the presence of the angels"; they only "catch the flying joy," sharing it with Him! The application of this to the reception of those publicans and sinners that stood around our Lord is grand in the extreme: "Ye turn from these lost ones with disdain, and because I do not the same, ye murmur at it: but a very different feeling is cherished in heaven. There, the recovery of even one such outcast is watched with interest and hailed with joy; nor are they left to come home of themselves or perish; for lo! even now the great Shepherd is going after His lost sheep, and the Owner is making diligent search for the lost property; and He is finding it, too, and bringing it back with joy, and all heaven is full of it." (Let the reader mark what sublime claims Himself our Lord covertly puts in here--as if in Him they beheld, all unknown to themselves, nothing less than heaven in the habiliments of earth, the Great Shepherd above, clothed in a garment of flesh, come "to seek and to save that which was lost")!

JFB: Luk 15:12 - the younger

As the more thoughtless.

JFB: Luk 15:12 - said, &c.

Weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man impatient of divine control, desiring to be independent of God, seeking to be his own master; that "sin of sins, in which all subsequent sins are included as in their germ, for they are but the unfolding of this one" [TRENCH].

JFB: Luk 15:12 - he divided, &c.

Thus "God, when His service no longer appears a perfect freedom, and man promises himself something far better elsewhere, allows him to make the trial; and he shall discover, if need be by saddest proof, that to depart from Him is not to throw off the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords" [TRENCH].

JFB: Luk 15:13 - not many days

Intoxicated with his new--found resources, and eager for the luxury of using them at Will.

JFB: Luk 15:13 - a far country

Beyond all danger of interference from home.

JFB: Luk 15:13 - wasted, &c.

So long as it lasted, the inward monitor (Isa 55:2) would be silenced (Isa 9:10; Isa 57:10; Amo 4:6-10).

JFB: Luk 15:13 - riotous living

(Luk 15:30), "with harlots." Ah! but this reaches farther than the sensualist; for "in the deep symbolical language of Scripture fornication is the standing image of idolatry; they are in fact ever spoken of as one and the same sin, considered now in its fleshly, now in its spiritual aspect" (Jer 3:1-15; Eze. 16:1-17:24) [TRENCH].

JFB: Luk 15:14 - when he had spent all . . . a mighty famine

A mysterious providence holding back the famine till he was in circumstances to feel it in all its rigor. Thus, like Jonah, whom the storm did not overtake till on the mighty deep at the mercy of the waves, does the sinner feel as if "the stars in their courses were fighting against" him (Jdg 5:20).

JFB: Luk 15:14 - in want

The first stage of his bitter experience, and preparation for a change.

JFB: Luk 15:15 - joined himself, &c.

His pride not yet humbled, unable to brook the shame of a return.

JFB: Luk 15:15 - to feed swine

Glad to keep life anyhow, behold the son sank into a swineherd--among the Jews, on account of the prohibition of swine's flesh, emphatically vile! "He who begins by using the world as a servant, to minister to his pleasure, ends by reversing the relationship" [TRENCH].

JFB: Luk 15:16 - would fain have filled

Rather, "was fain to fill," ate greedily of the only food he could get.

JFB: Luk 15:16 - the husks

"the hulls of a leguminous plant which in the East is the food of cattle and swine, and often the nourishment of the poorest in times of distress" [STIER].

JFB: Luk 15:16 - no man gave . . . him

Not this food, for that he had, but anything better (Jer 30:14). This was his lowest depth--perishing unpitied, alone in the world, and ready to disappear from it unmissed! But this is just the blessed turning-point; midnight before dawn of day (2Ch 12:8; 2Ch 33:11-13; Jer 2:19).

JFB: Luk 15:17 - came to himself

Before, he had been "beside himself" (Ecc 9:3), in what sense will presently appear.

JFB: Luk 15:17 - How many hired, &c.

What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wholly estranged from home and steeped in selfish gratification, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, desolate, withered, perishing, home, with all its peace, plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks his heart.

JFB: Luk 15:18 - I will arise and go to my FATHER

The change has come at last, and what a change!--couched in terms of such exquisite simplicity and power as if expressly framed for all heart-broken penitents.

JFB: Luk 15:18 - Father, &c.

Mark the term. Though "no more worthy to be called his son," the prodigal sinner is taught to claim the defiled, but still existing relationship, asking not to be made a servant, but remaining a son to be made "as a servant," willing to take the lowest place and do the meanest work. Ah! and is it come to this? Once it was, "Any place rather than home." Now, "Oh, that home! Could I but dare to hope that the door of it would not be closed against me, how gladly would I take any place and do any worK, happy only to be there at all." Well, that is conversion--nothing absolutely new, yet all new; old familiar things seen in a new light and for the first time as realities of overwhelming magnitude and power. How this is brought about the parable says not. (We have that abundantly elsewhere, Phi 2:13, &c.). Its one object is to paint the welcome home of the greatest sinners, when (no matter for the present how) they "arise and go to their Father."

JFB: Luk 15:20 - a great way off

Oh yes, when but the face is turned homeward, though as yet far, far away, our Father recognizes His own child in us, and bounds to meet us--not saying, Let him come to Me and sue for pardon first, but Himself taking the first step.

JFB: Luk 15:20 - fell on his neck and kissed him

What! In all his filth? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven," is this Thy portraiture? It is even so (Jer 31:20). And because it is so, I wonder not that such incomparable teaching hath made the world new.

JFB: Luk 15:21 - Father, I have sinned, &c.

"This confession is uttered after the kiss of reconciliation" (Eze 16:63) [TRENCH].

JFB: Luk 15:22 - But the Father said, &c.

The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [TRENCH] (on the word "Father," see on Luk 15:18), but because the father's heart is made to appear too full to listen, at that moment, to more in this strain.

JFB: Luk 15:22 - the best robe

Compare Zec 3:4-5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Isa 61:10; Rev 3:18).

JFB: Luk 15:22 - a ring

(Compare Gen 41:42; Jam 2:2).

JFB: Luk 15:22 - shoes

Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.

JFB: Luk 15:23 - the fatted calf

Kept for festive occasions.

JFB: Luk 15:24 - my son

Now twice his son.

JFB: Luk 15:24 - dead . . . lost

To me; to himself--to my service, my satisfaction; to his own dignity, peace, profit.

JFB: Luk 15:24 - alive again . . . found

To all these.

JFB: Luk 15:24 - merry

(See on Luk 15:10).

JFB: Luk 15:25 - in the field

Engaged in his father's business: compare Luk 15:29, "These many years do I serve thee."

JFB: Luk 15:28 - came his father out, and entreated him

"Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Psa 103:13). As it is the elder brother who now errs, so it is the same paternal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder.

JFB: Luk 15:29 - these many years . . . neither transgressed I at any time thy commandment

The words are not to be pressed too far. He is merely contrasting his constancy of love and service with the conduct of his brother; just as Job, resenting the charge of hypocrisy by his friends, speaks as if nothing could be laid to his charge (Job 23:10-12), and David too (Psa 18:20-24). The father attests the truth of all he says.

JFB: Luk 15:29 - never . . . a kid

I say not a calf, but not even a kid.

JFB: Luk 15:29 - that I might make merry with my friends

Here lay his misapprehension. It was no entertainment for the gratification of the prodigal: it was a father's expression of the joy he felt at his recovery.

JFB: Luk 15:29 - thy son . . . thy living

How unworthy a reflection on the common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say, Take him, and have joy of him!

JFB: Luk 15:31 - Son, &c.

The father resents not the insult--how could he, after the largeness of heart which had kissed the returning prodigal? He calmly expostulates with him, "Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, 'Lo, these many years do I serve thee?' In that saidst thou truly; but just for that reason do I not set the whole household a-rejoicing over thee. For thee is reserved what is higher still--a tranquil lifelong satisfaction in thee, as a true-hearted faithful son in thy father's house, nor of the inheritance reserved for thee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly recovered one."

JFB: Luk 15:32 - It was meet

Was it possible he should simply take his long vacant place in the family without one special sign of wonder and delight at the change? Would that have been nature? But this being the meaning of the festivity, it would for that very reason be temporary. In time, the dutifulness of even the younger son would become the law and not the exception; he too at length might venture to say, "Lo, these many years do I serve thee"; and of him the father would say, "Son, thou art ever with me." In that case, therefore, it would not be "meet that they should make merry and be glad." The lessons are obvious, but how beautiful! (1) The deeper sunk and the longer estranged any sinner is, the more exuberant is the joy which his recovery occasions. (2) Such joy is not the portion of those whose whole lives have been spent in the service of their Father in heaven. (3) Instead of grudging the want of this, they should deem it the highest testimony to their lifelong fidelity, that something better is reserved for them--the deep, abiding complacency of their Father in heaven.

Clarke: Luk 15:1 - Publicans and sinners

Publicans and sinners - Τελωναι και ἁμαρτωλοι, tax-gatherers and heathens; persons who neither believed in Christ nor in Moses. See the note on Luk 7:36. Concerning the tax-gatherers, see the note on Mat 5:46.

Clarke: Luk 15:2 - Receiveth sinners

Receiveth sinners - Προσδεχεται . He receives them cordially, affectionately - takes them to his bosom; for so the word implies. What mercy! Jesus receives sinners in the most loving, affectionate manner, and saves them unto eternal life! Reader, give glory to God for ever!

Clarke: Luk 15:4 - What man of you

What man of you - Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens

Clarke: Luk 15:4 - A hundred sheep

A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!

Clarke: Luk 15:7 - Just persons, which need no repentance

Just persons, which need no repentance - Who do not require such a change of mind and purpose as these do - who are not so profligate, and cannot repent of sins they have never committed. Distinctions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned, Luk 15:1, because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins of a heathen, which they have not practised; nor of the rapine of a tax-gatherer, of which they have never been guilty. As, therefore, these just persons are put in opposition to the tax-gatherers and heathens, we may at once see the scope and design of our Lord’ s words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being lost; and at they fear God, and work righteousness according to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atonement, which he sees to be necessary. See the case of Cornelius, Act 10:1, etc. On this ground, the owner is represented as feeling more joy in consequence of finding one sheep that was lost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. "Men generally rejoice more over a small unexpected advantage, than over a much greater good to which they have been accustomed."There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels - that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels; and that it was through his superior love to fallen man that he took upon him his nature, and not the nature of angels. I have met with the following weak objection to this: viz. "The text says just persons; now, angels are not persons, therefore angels cannot be meant."This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead; besides, the original word, δικαιοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. After all, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord, who were strictly and conscientiously moral; living at the utmost distance from both the hypocrisy and pollutions of their countrymen. These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpretations, or make a better for himself. I have seen other methods of explaining these words; but they have appeared to me either too absurd or too improbable to merit particular notice.

Clarke: Luk 15:8 - Ten pieces of silver

Ten pieces of silver - Δραχμας δεκα, ten drachmas. I think it always best to retain the names of these ancient coins, and to state their value in English money. Every reader will naturally wish to know by what names such and such coins were called in the countries in which they were current. The Grecian drachma was worth about sevenpence three farthings of our money; being about the same value as the Roman denarius

The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found; as it may not only lose its color, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly lessened by being so trampled on that a part of the substance, together with the image and superscription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and superscription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judgment. He must sweep the house - put away the evil of his doings; and seek diligently - use every means of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty.

Clarke: Luk 15:12 - Give me the portion of goods

Give me the portion of goods - It may seem strange that such a demand should be made, and that the parent should have acceded to it, when he knew that it was to minister to his debauches that his profligate son made the demand here specified. But the matter will appear plain, when it is considered, that it has been an immemorial custom in the east for sons to demand and receive their portion of the inheritance during their father’ s lifetime; and the parent, however aware of the dissipated inclinations of the child, could not legally refuse to comply with the application. It appears indeed that the spirit of this law was to provide for the child in case of ill treatment by the father: yet the demand must first be acceded to, before the matter could be legally inquired into; and then, "if it was found that the father was irreproachable in his character, and had given no just cause for the son to separate from him, in that case, the civil magistrate fined the son in two hundred puns of cowries."See Code of Gentoo laws, pr. disc. p. 56; see also do. chap. 2: sec. 9, p. 81, 82; xxi. sec. 10, p. 301.

Clarke: Luk 15:13 - Not many days after

Not many days after - He probably hastened his departure for fear of the fine which he must have paid, and the reproach to which he must have been subjected, had the matter come before the civil magistrate. See above

Clarke: Luk 15:13 - Riotous living

Riotous living - Ζων ασωτως, in a course of life that led him to spend all: from α not, and σωω I save. And this we are informed, Luk 15:30, was among harlots; the readiest way in the world to exhaust the body, debase the mind, ruin the soul, and destroy the substance.

Clarke: Luk 15:14 - A mighty famine in that land

A mighty famine in that land - As he was of a profligate turn of mind himself, it is likely he sought out a place where riot and excess were the ruling characteristics of the inhabitants; and, as poverty is the sure consequence of prodigality, it is no wonder that famine preyed on the whole country.

Clarke: Luk 15:15 - To feed swine

To feed swine - The basest and vilest of all employments; and, to a Jew, peculiarly degrading. Shame, contempt, and distress are wedded to sin, and can never be divorced. No character could be meaner in the sight of a Jew than that of a swineherd: and Herodotus informs us, that in Egypt they were not permitted to mingle with civil society, nor to appear in the worship of the gods, nor would the very dregs of the people have any matrimonial connections with them. Herod. lib. ii. cap. 47.

Clarke: Luk 15:16 - With the husks

With the husks - Κερατιων . Bochart, I think, has proved that κερατια does not mean husks: to signify which the Greek botanical writers use the word λοβοι ; several examples of which he gives from Theophrastus. He shows, also, that the original word means the fruit of the ceratonia or charub tree, which grows plentifully in Syria. This kind of pulse, Columella observes, was made use of to feed swine. See Bochart, Hieroz. lib. ii. cap. lvi. col. 707-10.

Clarke: Luk 15:17 - When he came to himself

When he came to himself - A state of sin is represented in the sacred writings as a course of folly and madness; and repentance is represented as a restoration to sound sense. See this fully explained on Mat 3:2 (note)

Clarke: Luk 15:17 - I perish with hunger!

I perish with hunger! - Or, I perish Here. Ὡδε, here, is added by BDL, Syriac, all the Arabic and Persic, Coptic, Ethiopic, Gothic, Saxon, Vulgate, all the Itala, and several of the fathers.

Clarke: Luk 15:18 - Against heaven

Against heaven - Εις τον ουρανον ; that is, against God. The Jews often make use of this periphrasis in order to avoid mentioning the name of God, which they have ever treated with the utmost reverence. But some contend that it should be translated, even unto heaven; a Hebraism for, I have sinned exceedingly - beyond all description.

Clarke: Luk 15:20 - And kissed him

And kissed him - Or, kissed him again and again; the proper import of καταεφιλησεν αυτον . The father thus showed his great tenderness towards him, and his great affection for him.

Clarke: Luk 15:21

Make me as one of thy hired servants, is added here by several MSS. and versions; but it is evident this has been added, merely to make his conduct agree with his resolution, Luk 15:19. But by this a very great beauty is lost: for the design of the inspired penman is to show, not merely the depth of the profligate son’ s repentance, and the sincerity of his conversion, but to show the great affection of the father, and his readiness to forgive his disobedient son. His tenderness of heart cannot wait till the son has made his confession; his bowels yearn over him, and he cuts short his tale of contrition and self-reproach, by giving him the most plenary assurances of his pardoning love.

Clarke: Luk 15:21 - Bring forth the best robe

Bring forth the best robe - Bring out that chief garment, την στολην την πρωτην, the garment which was laid by, to be used only on birth-days or festival times. Such as that which Rebecca had laid by for Esau, and which she put on Jacob when she made him personate his brother. See the notes on Gen 27:15

Clarke: Luk 15:21 - Put a ring on his hand

Put a ring on his hand - Giving a ring was in ancient times a mark of honor and dignity. See Gen 41:42; 1Ki 21:8; Est 8:2; Dan 6:17; Jam 2:2

Clarke: Luk 15:21 - Shoes on his feet

Shoes on his feet - Formerly those who were captivated had their shoes taken off, Isa 20:1; and when they were restored to liberty their shoes were restored. See 2Ch 28:15. In Bengal, shoes of a superior quality make one of the distinguishing parts of a person’ s dress. Some of them cost as much as a hundred rupees a pair; £10 or £12. Reference is perhaps made here to some such costly shoes. It is the same among the Chinese: some very costly shoes and boots of that people are now before me.

Clarke: Luk 15:23 - The fatted calf, and kill it

The fatted calf, and kill it - Θυσατε, Sacrifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as consecrated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiatics to this day.

Clarke: Luk 15:24 - Was dead

Was dead - Lost to all good - given up to all evil. In this figurative sense the word is used by the best Greek writers. See many examples in Kypke.

Clarke: Luk 15:25 - His elder son

His elder son - Meaning probably persons of a regular moral life, who needed no repentance in comparison of the prodigal already described

Clarke: Luk 15:25 - In the field

In the field - Attending the concerns of the farm

Clarke: Luk 15:25 - He heard music

He heard music - Συμφωνιας, a number of sounds mingled together, as in a concert

Clarke: Luk 15:25 - Dancing

Dancing - Χορων . But Le Clerc denies that the word means dancing at all, as it properly means a choir of singers. The symphony mentioned before may mean the musical instruments which accompanied the choirs of singers.

Clarke: Luk 15:28 - He was angry

He was angry - This refers to the indignation of the scribes and Pharisees, mentioned Luk 15:1, Luk 15:2. In every point of view, the anger of the older son was improper and unreasonable. He had already received his part of the inheritance, see Luk 15:12, and his profligate brother had received no more than what was his just dividend. Besides, what the father had acquired since that division he had a right to dispose of as he pleased, even to give it all to one son; nor did the ancient customs of the Asiatic countries permit the other children to claim any share in such property thus disposed of. The following is an institute of the Gentoo law on this subject: (Code, chap. ii. sect. 9, p. 79:) "If a father gives, by his own choice, land, houses, orchards, and the earning of his own industry, to one of his sons, the other sons shall not receive any share of it."Besides, whatever property the father had acquired after the above division, the son or sons, as the prodigal in the text, could have no claim at all on, according to another institute in the above Asiatic laws, see chap. ii. sect. ii. p. 85, but the father might divide it among those who remained with him: therefore is it said in the text, "Son, thou art Always with me, and All that I have is Thine,"Luk 15:31.

Clarke: Luk 15:29 - Never - a kid

Never - a kid - It is evident from Luk 15:12, that the father gave him his portion when his profligate brother claimed his; for he divided his whole substance between them. And though he had not claimed it, so as to separate from, and live independently of, his father, yet he might have done so whenever he chose; and therefore his complaining was both undutiful and unjust.

Clarke: Luk 15:30 - This thy son

This thy son - This son of Thine - words expressive of supreme contempt: This son - he would not condescend to call him by his name, or to acknowledge him for his brother; and at the same time, bitterly reproaches his amiable father for his affectionate tenderness, and readiness to receive his once undutiful, but now penitent, child

Clarke: Luk 15:30 - For Him

For Him - I have marked those words in small capitals which should be strongly accented in the pronunciation: this last word shows how supremely he despised his poor unfortunate brother.

Clarke: Luk 15:31 - All that I have is thine

All that I have is thine - See on Luk 15:28 (note).

Clarke: Luk 15:32 - This thy brother

This thy brother - Or, This brother of Thine. To awaken this ill-natured, angry, inhumane man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his own unkind words, but in a widely different spirit. This son of mine to whom I show mercy is Thy brother, to whom thou shouldst show bowels of tenderness and affection; especially as he is no longer the person he was: he was dead in sin - he is quickened by the power of God: he was lost to thee, to me, to himself, and to our God; but now he is found: and he will be a comfort to me, a help to thee, and a standing proof, to the honor of the Most High, that God receiveth sinners. This, as well as the two preceding parables, was designed to vindicate the conduct of our blessed Lord in receiving tax-gatherers and heathens; and as the Jews, to whom it was addressed, could not but approve of the conduct of this benevolent father, and reprobate that of his elder son, so they could not but justify the conduct of Christ towards those outcasts of men, and, at least in the silence of their hearts, pass sentence of condemnation upon themselves. For the sublime, the beautiful, the pathetic, and the instructive, the history of Joseph in the Old Testament, and the parable of the prodigal son in the New, have no parallels either in sacred or profane history

The following reflections, taken chiefly from pious Quesnel, cannot fail making this incomparable parable still more instructive

Three points may be considered here: I. The degrees of his fall. II. The degrees of his restoration; and, III. The consequences of his conversion

I.    The prodigal son is the emblem of a sinner who refuses to depend on and be governed by the Lord. How dangerous is it for us to desire to be at our own disposal, to live in a state of independency, and to be our own governors! God cannot give to wretched man a greater proof of his wrath than to abandon him to the corruption of his own heart

Not many days, etc., Luk 15:13. The misery of a sinner has its degrees; and he soon arrives, step by step, at the highest pitch of his wretchedness

The first degree of his misery is, that he loses sight of God, and removes at a distance from him. There is a boundless distance between the love of God, and impure self-love; and yet, strange to tell, we pass in a moment from the one to the other

The second degree of a sinner’ s misery is, that the love of God being no longer retained in the heart, carnal love and impure desires necessarily enter in, reign there, and corrupt all his actions

The third degree is, that he squanders away all spiritual riches, and wastes the substance of his gracious Father in riot and debauch

When he had spent all, etc., Luk 15:14. The fourth degree of an apostate sinner’ s misery is, that having forsaken God, and lost his grace and love, he can now find nothing but poverty, misery, and want. How empty is that soul which God does not fill! What a famine is there in that heart which is no longer nourished by the bread of life

In this state, he joined himself - εκολληθη, he cemented, closely united himself, and fervently cleaved to a citizen of that country, Luk 15:15

The fifth degree of a sinner’ s misery is, that he renders himself a slave to the devil, is made partaker of his nature, and incorporated into the infernal family. The farther a sinner goes from God, the nearer he comes to eternal ruin

The sixth degree of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master so cruel as the devil; no yoke so heavy as that of sin; and no slavery so mean and vile as for a man to be the drudge of his own carnal, shameful, and brutish passions

The seventh degree of a sinner’ s misery is, that he has an insatiable hunger and thirst after happiness; and as this can be had only in God, and he seeks it in the creature, his misery must be extreme. He desired to fill his belly with the husks, Luk 15:16. The pleasures of sense and appetite are the pleasures of swine, and to such creatures is he resembled who has frequent recourse to them, 2Pe 2:22

II.    Let us observe, in the next place, the several degrees of a sinner’ s conversion and salvation

The first is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to himself, because the Spirit of God first comes to him, Luk 15:17

The second is, that he resolves to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. I will arise, etc., Luk 15:18

The third is, when, under the influence of the spirit of faith, he is enabled to look towards God as a compassionate and tender-hearted father. I will arise and go to my father

The fourth is, when he makes confession of his sin, and feels himself utterly unworthy of all God’ s favors, Luk 15:19

The fifth is, when he comes in the spirit of obedience, determined through grace to submit to the authority of God; and to take his word for the rule of all his actions, and his Spirit for the guide of all his affections and desires

The sixth is, his putting his holy resolutions into practice without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he arose and came, etc., Luk 15:20

The seventh is, God tenderly receives him with the kiss of peace and love, blots out all his sins, and restores him to, and reinstates him in, the heavenly family. His father - fell on his neck, and kissed him, Luk 15:20

The eighth is, his being clothed with holiness, united to God, married as it were to Christ Jesus, 2Co 11:2, and having his feet shod with the shoes of the preparation of the Gospel of peace, Eph 6:15, so that he may run the ways of God’ s commandments with alacrity and joy. Bring the best robe - put a ring - and shoes, etc., Luk 15:22

III.    The consequences of the sinner’ s restoration to the favor and image of God are

First, the sacrifice of thanksgiving is offered to God in his behalf; he enters into a covenant with his Maker, and feasts on the fatness of the house of the Most High

Secondly, The whole heavenly family are called upon to share in the general joy; the Church above and the Church below both triumph; for there is joy (peculiar joy) in the presence of the angels of God over one sinner that repenteth. See Luk 15:10

Thirdly, God publicly acknowledges him for his son, not only by enabling him to abstain from every appearance of evil, but to walk before him in newness of life, Luk 15:24. The tender-hearted father repeats these words at Luk 15:32, to show more particularly that the soul is dead when separated from God; and that it can only be said to be alive when united to him through the Son of his love. A Christian’ s sin is a brother’ s death; and in proportion to our concern for this will our joy be at his restoration to spiritual life. Let us have a brotherly heart towards our brethren, as God has that of a father towards his children, and seems to be afflicted at their loss, and to rejoice at their being found again, as if they were necessary to his happiness

In this parable, the younger profligate son may represent the Gentile world; and the elder son, who so long served his father, Luk 15:20, the Jewish people. The anger of the elder son explains itself at once - it means the indignation evidenced by the Jews at the Gentiles being received into the favor of God, and made, with them, fellow heirs of the kingdom of heaven

It may also be remarked, that those who were since called Jews and Gentiles, were at first one family, and children of the same father: that the descendants of Ham and Japhet, from whom the principal part of the Gentile world was formed, were, in their progenitors, of the primitive great family, but had afterwards fallen off from the true religion: and that the parable of the prodigal son may well represent the conversion of the Gentile world, in order that, in the fullness of time, both Jews and Gentiles may become one fold, under one Shepherd and Bishop of all souls.

Calvin: Luk 15:10 - There will be joy in the presence of the angels // Over one repenting sinner

Luk 15:10.There will be joy in the presence of the angels If angels mutually rejoice with each other in heaven, when they see that what had wandered is restored to the fold, we too, who have the same cause in common with them, ought to be partakers of the same joy But. how does he say that the repentance of one ungodly man yields greater joy than the perseverance of many righteous men to angels, whose highest delight is in a continued and uninterrupted course of righteousness ? I reply, though it would be more agreeable to the wishes of angels (as it is also more desirable) that men should always remain in perfect integrity, yet as in the deliverance of a sinner, who had been already devoted to destruction, and had been cut off as a rotten member from the body, the mercy of God shines more brightly, he attributes to angels, after the manner of men, a greater joy arising out of an unexpected good.

Over one repenting sinner The word repentance is specially limited to the conversion of those who, having altogether turned aside from God, rise as it were from death to life; for otherwise the exercise of repentance ought to be uninterrupted throughout our whole life, ⁵¹¹ and no man is exempted from this necessity, since every one is reminded by his imperfections that he ought to aim at daily progress. But it is one thing, when a man, who has already entered upon the right course, though he stumble, or fall, or even go astray, endeavors to reach the goal; and another thing, when a man leaves a road which was entirely wrong, or only starts in the right course. ⁵¹² Those who have already begun to regulate their life by the standard of the divine law, do not need that kind of repentance which consists in beginning to lead a holy and pious life, though they must groan ⁵¹³ under the infirmities of the flesh, and labor to correct them.

Calvin: Luk 15:11 - NO PHRASE

This parable is nothing else than a confirmation of the preceding doctrine. ⁵²⁰ In the first part is shown how readily God is disposed to pardon our sins, and in the second part (which we shall afterwards treat in the proper place) is shown the great malignity and obstinacy of those who murmur at his compassion. In the person of a young prodigal who, after having been reduced to the deepest poverty by luxury and extravagance, returns as a suppliant to his father, ⁵²¹ to whom he had been disobedient and rebellious, Christ describes all sinners who, wearied of their folly, apply to the grace of God. To the kind father, ⁵²² on the other hand, who not only pardons the crimes of his son, but of his own accord meets him when returning, he compares God, who is not satisfied with pardoning those who pray to him, but even advances to meet them with the compassion of a father. ⁵²³ Let us now examine the parable in detail.

Calvin: Luk 15:12 - And the younger of them said to his father // And was desirous to fill his belly

Luk 15:12.And the younger of them said to his father The parable opens by describing a mark of wicked arrogance in the youth, which appears in his being desirous to leave his father, and in thinking that he cannot be right without being permitted to indulge in debauchery, free from his father’s control. There is also ingratitude in leaving the old man, ⁵²⁴ and not only withholding the performance of the duties which be owed to him, but crippling and diminishing the wealth of his house. ⁵²⁵ This is at length followed by wasteful luxury and wicked extravagance, by which he squanders all that he had. ⁵²⁶ After so many offenses he deserved to find his father implacable. ⁵²⁷

Under this image our Lord unquestionably depicts to us the boundless goodness and inestimable forbearance of God, that no crimes, however aggravated, may deter us from the hope of obtaining pardon, There would be some foundation for the analogy, if we were to say that this foolish and insolent youth resembles those persons who, enjoying at the hand of God a great abundance of good things, are moved by a blind and mad ambition to be separated from Him, that they may enjoy perfect freedom; as if it were not more desirable than all the kingdoms of the world to live under the fatherly care and government of God. But as I am afraid that this allusion may be thought overstrained, I shall satisfy myself with the literal meaning; not that I disapprove of the opinion, that under this figure is reproved the madness of those who imagine that it will be advantageous for them to have something of their own, and to be rich apart from the heavenly Father; but that I now confine myself within the limits of a Commentator. ⁵²⁸

Christ here describes what usually happens with young men, when they are carried away by their natural disposition. Destitute of sound judgment, and maddened by passion, they are ill fitted for governing themselves, and are not restrained by fear or shame. It is therefore impossible but that they shall abandon themselves to every thing to which their sinful inclination prompts them, and rush on in a disgraceful course, till they are involved in shameful poverty. He afterwards describes the punishment which, in the righteous judgment of God, generally overtakes spendthrifts and prodigals. After having wickedly squandered their means, they are left to pine in hunger, and not having known how to use in moderation an abundant supply of the best bread, they are reduced to eat acorns and husks. In short, they become the companions of swine, and are made to feel that they are unworthy to partake of human food; for it is swinish gluttony ⁵²⁹ to squander wickedly what was given for the support of life. ⁵³⁰ As to the ingenious exposition which some have brought forward, that it is the just punishment of wicked scorn, when those who have rejected delicious bread in the house of our heavenly Father are driven by hunger to eat husks, it is a true and useful doctrine; but in the meantime, we must bear in mind the difference that exists between allegories and the natural meaning. ⁵³¹

And was desirous to fill his belly This means that, in consequence of hunger, he no longer thought of his former luxuries, but greedily devoured husks; for of that kind of food he could not be in want, when he was giving it to the swine There is a well-known saying of Cyrus who, having for a long time suffered hunger during a flight, and having been slightly refreshed by eating coarse black bread, declared that he had never tasted savory bread till now; so the young man who is here mentioned was compelled by necessity to betake himself with appetite to husks The reason is added, because no man gave to him; for the copulative conjunction and ( καὶ) must, in my opinion, signify because, ⁵³² and what is here said does not refer to husks, which he had at hand, but I understand the meaning to be, that no man pitied his poverty; for prodigals who throw away the whole of their property are persons whom no man thinks himself bound to relieve, — nay more, as they have been accustomed to squander every thing, men think that nothing ought to be given to them. ⁵³³

Calvin: Luk 15:17 - And when he came to himself

17.And when he came to himself Here is described to us the way in which God invites men to repentance. If of their own accord they were wise, and became submissive, he would draw them more gently; but as they never stoop to obedience, till they have been subdued by the rod, he chastises them severely. Accordingly, to this young man, whom abundance ⁵³⁴ rendered fierce and rebellious, hunger proved to be the best teacher. Instructed by this example, let us not imagine that God deals cruelly with us, if at any time he visits us with heavy afflictions; for in this manner those who were obstinate and intoxicated with mirth are taught by him to be obedient. In short, all the miseries which we endure are a profitable invitation to repentance. ⁵³⁵ But as we are slow, we scarcely ever regain a sound mind, unless when we are forced by extreme distress; for until we are pressed by difficulties on every hand, and shut up to despair, the flesh always indulges in gaiety, or at least recoils. Hence we infer, that there is no reason to wonder, if the Lord often uses violent and even repeated strokes, in order to subdue our obstinacy, and, as the proverb runs, applies hard wedges to hard knots. It must also be observed, that the hope of bettering his condition, if he returned to his father, gave this young man courage to repent; for no severity of punishment will soften our depravity, or make us displeased with our sins, till we perceive some advantage. As this young man, therefore, is induced by confidence in his father’s kindness to seek reconciliation, so the beginning of our repentance must be an acknowledgment of the mercy of God to excite in us favorable hopes.

Calvin: Luk 15:20 - And while he was still afar off

20.And while he was still afar off This is the main point of the parable. If men, who are by nature prone to revenge, and too tenacious of their own rights, are moved by fatherly love kindly to forgive their children, and freely to bring them back, when they are sunk in wretchedness, God, whose boundless goodness exceeds all the affection of parents, ⁵³⁶ will not treat us more harshly. ⁵³⁷ And certainly nothing is here attributed to an earthly father which God does not promise with respect to himself. Before they call, says he, I will answer, (Isa 65:24.) That passage too of David is well known,

I said, I will acknowledge against me my unrighteousness to the Lord and thou forgavest the iniquity of my sin,
(Psa 32:5.)

As this father, therefore, is not merely pacified by the entreaties of his son, but meets him when he is coming, and before he has heard a word, embraces him, filthy and ugly as he is, so God does not wait for a long prayer, but of his own free will meets the sinner as soon as he proposes to confess his fault.

It is wretched sophistry to infer from this, that the grace of God is not exhibited to sinners until they anticipate it by their repentance. “Here,” say they, “is held out to us a father ready to pardon, but it is after that his son has begun to return to him; and therefore God does not look, and does not bestow his grace, on any but those who begin to seek him.” It is, no doubt, true that, in order to his obtaining pardon, the sinner is required to have grief of conscience, and to be dissatisfied with himself; but it is wrong to infer from this, that repentance, which is the gift of God, is yielded by men from their own movement of their heart. And in this respect it would be improper to compare a mortal man to God; for it is not in the power of an earthly father to renew the stubborn heart of his son, as God changes hearts of stone into hearts of flesh. In short, the question here is not whether a man is converted by himself, and returns to him; but only under the figure of a man is commended the fatherly gentleness of God, and his readiness to grant forgiveness.

Calvin: Luk 15:21 - Father, I have sinned against heaven

21.Father, I have sinned against heaven Here is pointed out another branch of repentance, namely, such a conviction of sin as is accompanied by grief and shame. For he who is not grieved for having sinned, and whose offense is not placed before his eyes, will sooner attempt any thing than think of returning to the path of duty. Displeasure with sin must therefore go before repentance. And there is great emphasis in this expression, that the young man is said to have come to himself, as one whom the wanderings of wild desires had hurried away into forgetfulness of himself. And certainly so far astray are the impulses of the flesh, that any one who gives himself up to them may be said to have gone out of himself, and to have lost his senses. For this reason transgressors are commanded to return to the heart, ⁵³⁸ (Isa 46:8.) Next follows a confession, ⁵³⁹ not such a one as the Pope has contrived, but one by which the son appeases his offended father; for this humility is absolutely necessary in order to obtain forgiveness of sins. This mode of expression, I have sinned against heaven, and before thee, is of the same import as if he had said, that God was offended in the person of an earthly father. And certainly this is the dictate of nature, that every one who rebels against a father rises wickedly also against God, who has placed children in subjection to parents.

Calvin: Luk 15:22 - Bring out the best robe

22.Bring out the best robe Although in parables (as we have frequently observed) it would be idle to follow out every minute circumstance, yet it will be no violence to the literal meaning, if we say, that our heavenly Father not only pardons our sins in such a manner as to bury the remembrance of them, but even restores those gifts of which we had been deprived; as, on the other hand, by taking them from us, he chastises our ingratitude in order to make us feel ashamed at the reproach and disgrace of our nakedness.

Calvin: Luk 15:25 - And his elder son was in the field

This latter portion of the parable charges those persons with cruelty, who would wickedly choose to set limits to the grace of God, as if they envied the salvation of wretched sinners. For we know that this is pointed at the haughtiness of the scribes, ⁵⁴³ who did not think that they received the reward due to their merits, if Christ admitted publicans and the common people to the hope of the eternal inheritance. The substance of it therefore is, that, if we are desirous to be reckoned the children of God, we must forgive in a brotherly manner the faults of brethren, which He forgives with fatherly kindness.

25.And his elder son was in the field Those who think that, under the figure of the first-born son, the Jewish nation is described, have indeed some argument on their side; but I do not think that they attend sufficiently to the whole of the passage. For the discourse was occasioned by the murmuring of the scribes, who took offense at the kindness of Christ towards wretched persons who had led a wicked life. He therefore compares the scribes, who were swelled with presumption, to good and modest men, who had always lived with decency and sobriety, and had honorably supported their family; nay, even to obedient children, who throughout their whole life had patiently submitted to their father’s control. And though they were utterly unworthy of this commendation, yet Christ, speaking according to their belief, attributes to them, by way of concession, their pretended holiness, as if it had been virtue; as if he had said, Though I were to grant to you what you falsely boast of, that you have always been obedient children to God, still you ought not so haughtily and cruelly to reject your brethren, when they repent of their wicked life.

Calvin: Luk 15:28 - Therefore his father went out

28.Therefore his father went out By these words he reproaches hypocrites with intolerable pride, which makes it necessary that the Father should entreat them not to envy the compassion manifested to their brethren. Now though God does not entreat, yet by his example he exhorts us to bear with the faults of our brethren. And in order to take away every excuse from wicked severity, he not only introduces hypocrites as speaking, whose false boasting might be confuted, but even affirms that, though any man had discharged, in the most perfect manner, all the duties of piety towards the Father, yet he has no just reason to complain because his brother obtains pardon. It is certain, indeed, that the sincere worshippers of God are always pure and free from this malignant disposition; but the design of Christ is, to show that it would be unjust in any man to murmur on account of his brother having been received into favor, even though he were not inferior in holiness to the angels.

Calvin: Luk 15:31 - Son

31.Son, ⁵⁴⁴ thou art always with me. This answer consists of two parts. The first is, that the first-born son has no reason to be angry, when he sees his brother kindly received without any loss to himself; ⁵⁴⁵ and the second is, that, without paying any regard to his brother’s safety, he is grieved on account of the rejoicing occasioned by his return. All my property, says he, is thine: that is, “Though thou hast hitherto carried nothing away out of my house, it has been no loss to the for all is reserved for thee undiminished.” ⁵⁴⁶ Besides, why art thou offended at our joy, in which thou oughtest to have shared? for it was proper that thy brother, who we thought had been lost, should now be congratulated on his safety and return. Those two reasons deserve our attention; for, on the one hand, it is no loss to us, ⁵⁴⁷ if God graciously receives into favor those who had been at variance with him on account of their sins; and, on the other hand, it is wicked hardness of heart not to rejoice, when we see our brethren returned from death to life. ⁵⁴⁸

Defender: Luk 15:3 - parable

This chapter consists of three "lost-and-found" parables: the lost sheep, the lost coin, and the lost son. All were told in answer to the Pharisee's quibble about Jesus eating with sinners (Luk 15:2)."

Defender: Luk 15:4 - that which is lost

Note the numerical sequence in the three parables: one out of a hundred sheep was lost, one out of ten coins (Luk 15:8) and one out of two sons (Luk 15:11). A less concerned shepherd would have let the lost sheep go, but "the good shepherd giveth his life for the sheep" (Joh 10:11). Similarly, a more careless woman would not have gone to so much trouble to find one lost coin when she still had nine, but the Lord "came to seek and to save that which was lost" (Luk 19:10), and He knew the full redemption price must be paid. No human father could be unaffected by the loss of half his sons, but all he could do was pray. He could not go searching for the wandering son, like the shepherd or the woman, but God could."

Defender: Luk 15:10 - joy in the presence

Each recovery of that which was lost became an occasion for rejoicing "with friends and neighbors" (Luk 15:6, Luk 15:9, Luk 15:25). The Lord was telling the self-righteous Pharisees that there is joy in heaven when even one sinner repents. The angels rejoice, but also there is rejoicing in their presence, no doubt by the Lord Jesus Christ Himself."

Defender: Luk 15:29 - serve thee

The word here is actually "slave for thee," which betrays a bitter attitude of heart toward his father, despite his outward obedience. Instead of rejoicing at his brother's restoration, he was angry."

Defender: Luk 15:31 - Son

The word here is the word for "child," in contrast to the other occurrences of "son" in the parable, where Luke uses the word meaning a full-grown son (Luk 15:19, Luk 15:21, Luk 15:24, Luk 15:25, Luk 15:30). Yet this son was the eldest son. Perhaps the father meant it as a term of endearment. More likely, since Jesus intended to reflect the attitude of the Pharisees in the attitude of this elder son, He placed it on the father's lips to indicate that this son was acting childishly, with anger and selfishness instead of gladness and thankfulness. The Pharisees, with all their dignity and self-righteousness, were actually behaving like spoiled children."

TSK: Luk 15:1

Luk 5:29-32, Luk 7:29, Luk 13:30; Eze 18:27; Mat 9:10-13, Mat 21:28-31; Rom 5:20; 1Ti 1:15

TSK: Luk 15:2

Luk 15:29, Luk 15:30, Luk 5:30, Luk 7:34, Luk 7:39, Luk 19:7; Mat 9:11; Act 11:3; 1Co 5:9-11; Gal 2:12

TSK: Luk 15:4 - man // having

man : Luk 13:15; Mat 12:11, Mat 18:12; Rom 2:1

having : Psa 119:176; Isa 53:6; Jer 50:6; Eze 34:8, Eze 34:11, Eze 34:12, Eze 34:16, Eze 34:31; Mat 18:12, Mat 18:13; Joh 10:15, Joh 10:16, Joh 10:26-28; 1Pe 2:25

TSK: Luk 15:5 - when // he layeth // rejoicing

when : Luk 19:9, Luk 23:43; Isa 62:12; Joh 4:34, Joh 4:35; Acts 9:1-16; Rom 10:20,Rom 10:21; Eph 2:3-6; Tit 3:3-7

he layeth : Isa 40:10,Isa 40:11, Isa 46:3, Isa 46:4, Isa 63:9; Mic 5:4; Eph 1:19, Eph 1:20, Eph 2:10, Eph 3:7; 1Th 1:5; 2Ti 2:26; 1Pe 1:5

rejoicing : Luk 15:23, Luk 15:24, Luk 15:32; Isa 53:10,Isa 53:11, Isa 62:5; Jer 32:41, Jer 32:42; Eze 18:23, Eze 33:11; Mic 7:18; Zep 3:17; Joh 15:11; Heb 12:2

TSK: Luk 15:6 - his // for

his : Luk 15:7, Luk 15:10,Luk 15:24, Luk 2:13, Luk 2:14; Isa 66:10,Isa 66:11; Joh 3:29, Joh 15:14; Act 11:23, Act 15:3; Phi 1:4, Phi 2:17, Phi 4:1; 1Th 2:19, 1Th 3:7-9

for : Psa 119:176; 1Pe 2:10,1Pe 2:25

TSK: Luk 15:7 - joy // which

joy : Luk 15:32, Luk 5:32; Mat 18:13

which : Luk 15:29, Luk 16:15, Luk 18:9-11; Pro 30:12; Rom 7:9; Phi 3:6, Phi 3:7

TSK: Luk 15:8 - pieces // and seek

pieces : ""Drachma, here translated a piece of silver, is the eighth part of an ounce, which cometh to 7, 1/2 d., and is equal to the Roman penny. Mat 18:28."

and seek : Luk 19:10; Eze 34:12; Joh 10:16, Joh 11:52; Eph 2:17

TSK: Luk 15:9 - Rejoice

Rejoice : Luk 15:6, Luk 15:7

TSK: Luk 15:10 - there // one

there : Luk 2:1-14; Eze 18:23, Eze 18:32, Eze 33:11; Mat 18:10,Mat 18:11, Mat 28:5-7; Act 5:19, Act 10:3-5; Heb 1:14; Rev 5:11-14

one : Luk 7:47, Luk 13:5; 2Ch 33:13-19; Mat 18:14; Act 11:18; 2Co 7:10; Phm 1:15

TSK: Luk 15:11

Mat 21:23-31

TSK: Luk 15:12 - give // And he

give : Deu 21:16, Deu 21:17; Psa 16:5, Psa 16:6, Psa 17:14

And he : Mar 12:44

TSK: Luk 15:13 - and took // wasted

and took : 2Ch 33:1-10; Job 21:13-15, Job 22:17, Job 22:18; Psa 10:4-6, Psa 73:27; Pro 27:8; Isa 1:4, Isa 30:11; Jer 2:5, Jer 2:13, Jer 2:17-19, Jer 2:31; Mic 6:3; Eph 2:13, Eph 2:17

wasted : Luk 15:30, Luk 16:1, Luk 16:19; Pro 5:8-14, Pro 6:26, Pro 18:9, Pro 21:17, Pro 21:20, Pro 23:19-22, Pro 28:7, Pro 29:3; Ecc 11:9, Ecc 11:10; Isa 22:13, Isa 56:12; Amo 6:3-7; Rom 13:13, Rom 13:14; 1Pe 4:3, 1Pe 4:4; 2Pe 2:13

TSK: Luk 15:14 - arose

arose : 2Ch 33:11; Eze 16:27; Hos 2:9-14; Amo 8:9-12

TSK: Luk 15:15 - he went // to feed

he went : Luk 15:13; Exo 10:3; 2Ch 28:22; Isa 1:5, Isa 1:9, Isa 1:10-13, Isa 57:17; Jer 5:3, Jer 8:4-6; Jer 31:18, Jer 31:19; 2Ti 2:25, 2Ti 2:26; Rev 2:21, Rev 2:22

to feed : Luk 8:32-34; Eze 16:52, Eze 16:63; Nah 3:6; Mal 2:9; Rom 1:24-26, Rom 6:22; 1Co 6:9-11; Eph 2:2, Eph 2:3, Eph 4:17-19, Eph 5:11, Eph 5:12; Col 3:5-7; Tit 3:3

TSK: Luk 15:16 - he would // that // no

he would : Isa 44:20, Isa 55:2; Lam 4:5; Hos 12:1; Rom 6:19-21

that : Psa 73:22

no : Psa 142:4; Isa 57:3; Jon 2:2-8

TSK: Luk 15:17 - when // How

when : Luk 8:35, Luk 16:23; Psa 73:20; Ecc 9:3; Jer 31:19; Eze 18:28; Act 2:37, Act 16:29; Act 16:30, Act 26:11-19; Eph 2:4, Eph 2:5, Eph 5:14; Tit 3:4-6; Jam 1:16-18

How : Luk 15:18, Luk 15:19; Lam 1:7

TSK: Luk 15:18 - will arise // Father // I have // against

will arise : 1Ki 20:30,1Ki 20:31; 2Ki 7:3, 2Ki 7:4; 2Ch 33:12, 2Ch 33:13, 2Ch 33:19; Psa 32:5, Psa 116:3-7; Jer 31:6-9, Jer 50:4, Jer 50:5; Lam 3:18-22, Lam 3:29, Lam 3:40; Hos 2:6, Hos 2:7, Hos 14:1-3; Jon 2:4, Jon 3:9

Father : Luk 11:2; Isa 63:16; Jer 3:19, Jer 31:20; Mat 6:9, Mat 6:14, Mat 7:11

I have : Luk 18:13; Lev 26:40,Lev 26:41; 1Ki 8:47, 1Ki 8:48; Job 33:27, Job 33:28, Job 36:8-10; Psa 25:11; Psa 32:3-5, Psa 51:3-5; Pro 23:13; Mat 3:6; 1Jo 1:8-10

against : Luk 15:21; Dan 4:26

TSK: Luk 15:19 - no // make

no : Luk 5:8, Luk 7:6, Luk 7:7; Gen 32:10; Job 42:6; 1Co 15:9; 1Ti 1:13-16

make : Jos 9:24, Jos 9:25; Psa 84:10; Mat 15:26, Mat 15:27; Jam 4:8-10; 1Pe 5:6

TSK: Luk 15:20 - But // and fell

But : Deu 30:2-4; Job 33:27, Job 33:28; Psa 86:5, Psa 86:15, Psa 103:10-13; Isa 49:15, Isa 55:6-9; Isa 57:18; Jer 31:20; Eze 16:6-8; Hos 11:8; Mic 7:18, Mic 7:19; Act 2:39; Eph 2:13, Eph 2:17

and fell : Gen 33:4, Gen 45:14, Gen 46:29; Act 20:37

TSK: Luk 15:21 - Father // against

Father : Luk 15:18, Luk 15:19; Jer 3:13; Eze 16:63; Rom 2:4

against : Psa 51:4, Psa 143:2; 1Co 8:12

TSK: Luk 15:22 - the best // a ring // and shoes

the best : Psa 45:13, Psa 132:9, Psa 132:16; Isa 61:10; Eze 16:9-13; Zec 3:3-5; Mat 22:11, Mat 22:12; Rom 3:22, Rom 13:14; Gal 3:27; Eph 4:22-24; Rev 3:4, Rev 3:5, Rev 3:18, Rev 6:11, Rev 7:9, Rev 7:13, Rev 7:14; Rev 19:8

a ring : Gen 41:42; Est 3:10, Est 8:2; Rom 8:15; Gal 4:5, Gal 4:6; Eph 1:13, Eph 1:14; Rev 2:17

and shoes : Deu 33:25; Psa 18:33; Son 7:1; Eze 16:10; Eph 6:15

TSK: Luk 15:23 - the fatted

the fatted : Gen 18:7; Psa 63:5; Pro 9:2; Isa 25:6, Isa 65:13, Isa 65:14; Mat 22:2-14

TSK: Luk 15:24 - this // he // they

this : Luk 15:32; Mar 8:22; Joh 5:21, Joh 5:24, Joh 5:25, Joh 11:25; Rom 6:11, Rom 6:13, Rom 8:2; 2Co 5:14, 2Co 5:15; Eph 2:1, Eph 2:5, Eph 5:14; Col 2:13; 1Ti 5:6; Jud 1:12; Rev 3:1

he : Luk 15:4, Luk 15:8, Luk 19:10; Gen 45:28; Jer 31:15-17; Eze 34:4, Eze 34:16; Mat 18:11-13

they : Luk 15:7, Luk 15:9, Luk 10:19; Isa 35:10, Isa 66:11; Jer 31:12-14; Rom 12:15; 1Co 12:26

TSK: Luk 15:25 - his // he

his : Luk 15:11, Luk 15:12

he : Luk 7:32; Exo 15:20; 2Sa 6:14; Psa 30:11, Psa 126:1, Psa 149:3, Psa 150:4; Ecc 3:4; Jer 31:4

TSK: Luk 15:27 - Thy brother // and thy

Thy brother : Luk 15:30; Act 9:17, Act 22:13; Phm 1:16

and thy : Luk 15:23

TSK: Luk 15:28 - he // therefore

he : Luk 15:2, Luk 5:30, Luk 7:39; 1Sa 17:28, 1Sa 18:8; Isa 65:5, Isa 66:5; Jon 4:1-3; Mat 20:11; Act 13:45, Act 13:50, Act 14:2, Act 14:19, Act 22:21, Act 22:22; Rom 10:19; 1Th 2:16

therefore : Luk 13:34, Luk 24:47; Gen 4:5-7; Jon 4:4, Jon 4:9; 2Co 5:20

TSK: Luk 15:29 - Lo // yet

Lo : Luk 17:10, Luk 18:9, Luk 18:11, Luk 18:12, Luk 18:20,Luk 18:21; 1Sa 15:13, 1Sa 15:14; Isa 58:2, Isa 58:3, Isa 65:5; Zec 7:3; Mat 20:12; Rom 3:20,Rom 3:27, Rom 7:9, Rom 10:3; Phi 3:4-6; 1Jo 1:8-10; Rev 3:17

yet : Luk 15:7, Luk 19:21; Mal 1:12, Mal 1:13, Mal 3:14; Rev 2:17

TSK: Luk 15:30 - this // devoured

this : Luk 15:32, Luk 18:11; Exo 32:7, Exo 32:11

devoured : Luk 15:13, Luk 15:22, Luk 15:23

TSK: Luk 15:31

Luk 19:22, Luk 19:23; Mat 20:13-16; Mar 7:27, Mar 7:28; Rom 9:4, Rom 11:1, Rom 11:35

TSK: Luk 15:32 - was meet // for

was meet : Luk 7:34; Psa 51:8; Isa 35:10; Hos 14:9; Jon 4:10,Jon 4:11; Rom 3:4, Rom 3:19, Rom 15:9-13

for : Luk 15:24; Eph 2:1-10

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Luk 15:1

Luk 15:1,2 The Pharisees murmur at Christ for receiving sinners.

Luk 15:3-7 The parable of the lost sheep,

Luk 15:8-10 and piece of silver,

Luk 15:11-32 and of the prodigal son.

Ver. 1,2. I have so often taken notice, that the term all in the New Testament is very often used to signify, not all the individuals of that species, or order of men, to which it is applied, but only a great and considerable number of them, that it is needless again to repeat it. None can imagine, that every individual publican and sinner in those parts, where Christ now was, came to hear Christ, but only many of them, or some of every sort. Thus publicans and harlots entered into the kingdom of God, while the children of the kingdom, and such as appeared to lie fairer for it, were cast out. The scribes, who were the interpreters of the law, and the Pharisees, who were the rigid observers of their decrees and interpretations, murmured , they were disturbed and troubled at it; thinking that because the law appointed no sacrifice for bold and presumptuous sinners, therefore there was no mercy in God for them, or those of whom they had such a notion, and that they were ipso jure excommunicated, and therefore Christ sinned in eating or drinking with them, or in any degree receiving of them; and from hence concluding he was no prophet: as if because ordinarily persons are known by their companions with whom they converse, therefore it had been a general rule; as if one might have concluded, that their doctorships were ignorant, because they conversed with them that were so, for their instruction; or could conclude, that the physician is sick, because his converse is with the sick, for their cure and healing. A man is not to be judged to be such as he converses with necessarily, or in order to their good, which was the end of all our Saviour’ s converse with these sinners. Besides, were they themselves without sin? The root of their uncharitableness was their opinion of their own righteousness, from the works of the law, according to their own jejune interpretation of it. But let us hear our Saviour’ s reply.

Poole: Luk 15:3-7 - I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance // there is joy in the presence of the angels of God // Question 1 // Answer // Question 2 // Question 3 // Question

Ver. 3-7. See Poole on "Mat 18:12" , and See Poole on "Mat 18:13" , where we met with the same parable, though not related with so many circumstances. Luk 15:7 , which is the epiparabole, showeth us the principal thing which our Saviour by this parable designs to teach His hearers, and us also, viz. That Christ is so far from rejecting the greatest sinners, that repent, and flee unto his mercy, that, if it were possible, he should take a greater satisfaction in such an issue of Divine providence, than in all the glorified saints. No repenting sinner, let his sins be as many and as great as they can be, shall be unwelcome unto Christ, fleeing to him with a broken heart (resolved against his former courses) for pardon and mercy. But as it happeneth to them who by study and practice make great experiments, they can hardly find out what they mostly seek for, but in the way to it they will find out several other notions, which are of great use to them; so it will fall out to them who diligently study the parables of the gospel. Though some one truth be that the explication of which our Saviour doth chiefly intend; yet the parable will also afford some other profitable instructions, not unworthy of our notice and regard.

The man here intended is Christ, who was the Son of man, as well as the eternal Son of God. The hundred sheep signifies the whole number of his elect, whether in heaven or on earth, whether yet called or hereafter to be called. The sheep going astray signifieth all the elect, who are by nature children of wrath as well as others, dead in trespasses and sins, Eph 2:1,3 . Here is mention but of one sheep so gone astray, though there be many, to let us know the love of Christ to every individual soul, that if but one of them had been to have been redeemed, he would have come down from heaven to have redeemed it.

The ninety-nine left in the wilderness seem to me to be the glorified saints, they are the only just persons, who need no repentance The countryman’ s going after the lost sheep till he finds it, then bringing it home upon his shoulders rejoicing, signifies the infinite love of Christ, both in leaving his Father’ s throne, and the society of the glorified saints and angels, to come to seek and to save that which was lost, to pay a redemption price for them; then sending his Holy Spirit and the ministers of his gospel to invite and effectually to persuade them to accept of his salvation, truly repenting of their sins; and also preserving them through his power by faith unto salvation: for it is upon his shoulders that any elect soul is brought home; it is his eye must find them, and his power that must bring them home.

The countryman’ s rejoicing, and calling his neighbours to rejoice, &c., signifieth the satisfaction and well pleasedness of Christ in the conversion of sinners, which is more plainly expressed Luk 15:7 ,

I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance We have much the same again Luk 15:10 , leaving out the comparative part. There also it is,

there is joy in the presence of the angels of God We will consider the expressions in both the verses together; as to which there may arise these questions:

Question 1. What is here meant by joy in heaven? The inhabitants of heaven are, God, the blessed angels, and the glorified saints; how can they be said to rejoice, whereas rejoicing is in us the product of a passion by which we triumph in our union to some good, which we before wanted?

Answer. When terms expressive of our passions are applied to perfect beings, we must understand them so, as they alone can agree to such beings, separated from those excesses which they have in beings more imperfect. Joy signifieth nothing but the full satisfaction of the will in a good obtained. Thus God is said to rejoice in his people, Isa 62:5 .

Question 2. Who are these ninety-nine just persons that need no repentance? (For the number, it is but an uncertain number put for one certain.)

Answer.

1. Some by such as need no repentance understand, such as think so of themselves, though indeed they do need it. Others understand it comparatively, such as if compared with others need no repentance.

2. Others by repentance understand penance; such sober persons as stand in no need of a being called to a public confession, for the satisfaction of the church offended. I had rather understand it of the glorified saints, whose society Christ left when he came to work out our redemption. For the others, it had been no great matter for Christ to have told them, that God, and the holy saints and angels, rejoice more over one repenting sinner, than over ninety-nine impenitent sinners and self righteous persons, who continually grieve him, and whom he abhorreth. But then,

Question 3. How can it be said, that God, and the angels and saints, more rejoice over one repenting sinner, than over ninety-nine glorified saints?

Answer. It is universally agreed, that Christ speaks here of God, and of the angels, after the manner of men; of whose nature it is to express more passion upon a new object that pleaseth them, than upon others that they have been long pleased with; as a parent rejoiceth more over one child recovered from the jaws of death, than over all the rest of his children. Tough nothing can be new to God, that is, which he did not see and foreknow, yet some things may be new to him in facto esse , as done and fulfilled: and though we must not imagine any mutation or alteration of the Divine Being upon any emergency amongst men; yet to express how infinitely pleased God is, in the repentance and conversion of great sinners, he is set out as receiving an augmentation of satisfaction in the effecting of it. Such expressions as these condescended to by God for our consolation, must not be so strained by us as to occasion any unbecoming thoughts of God.

Question. Some query how the angels know of the conversion of a sinner; and from hence the papists would some of them infer, that they know our hearts, because that is the seat of conversion.

Answer. Both the angels and the glorified saints also may know it by God revealing it to them.

Poole: Luk 15:6

Ver. 5 See Poole on "Luk 15:4"

Poole: Luk 15:8-10

Ver. 8-10. This parable (as appeareth by the conclusion of it) is of the same import with the other, and needs no further explication. By both these parables our blessed Lord lets the Pharisees know the end he aimed at in conversing with publicans and sinners, viz. In order to their repentance and conversion, than which nothing could be more grateful and well pleasing to that God who desireth not the death of a sinner, but rather that they should turn from their wickedness and live. Of the same import is also the following parable, which taketh up all the remaining part of this chapter.

Poole: Luk 15:11-16 - journey into a far country

Ver. 11-16. The scope of this excellent parable is apparently to magnify the grace of God, who is willing to receive and to treat kindly the greatest transgressors, seriously repenting, and turning unto God; but in it we are also,

1. Instructed in the original state of man, like that of a child in his father’ s house, happy and wanting nothing.

2. The most miserable estate of fallen men, such especially as run to great excess of riot.

3. The true way of a sinner’ s returning to God.

4. The readiness of our gracious Father to receive, and his wonderful kindness in the receiving and embracing, repenting and returning sinners.

5. The envy that is sometimes found in good souls to others receiving (as they think) more favour from God than they do.

6. The gentleness and meekness of God in dealing with us, notwithstanding our infirmities and misbecoming passions.

God is again here represented under the notion of a man who had two sons: some that are his children by regeneration as well as creation; he having given them that believe a right to be called the sons of God , Joh 1:12 . Others that are his sons by creation only. The latter are here represented under the notion of a younger son. This younger son is represented as dissatisfied with living in his father’ s house, desiring his portion, &c. All men and women by nature were equally the sons of God, being all in Adam, who was so. All men swerved from him; in Adam all sinned, all died. But some again by grace are returned to their Father’ s house. Others challenge a relation to God, as his creatures, but are not of their Father’ s house, but desire only a portion of the good things of this life. Some desire honours, some riches, all of them life and health, &c. God, like a liberal father, gives some of these good things to one, others to another; to some more than one kind of them: whatever they have of this nature is from him who maketh his sun to shine and his rain to fall upon the just and unjust. Wicked men, when they are thus furnished by God, quickly take their

journey into a far country are more alienated and estranged from God by lewd and wicked practices than they were by nature; waste their substance, the health of their bodies, their time of life, their estates, their great and honourable capacities, by giving up themselves to lewd and riotous kinds of life, to the high dishonour of Almighty God. It pleaseth God by his providence sometimes to bring these men into straits; when they are so brought, they will take any base, sordid course to relieve themselves, rather than they will think of returning to their heavenly Father; of themselves they will rather choose to serve swine. But if they be such as belong to God’ s election of grace, the providence of God will not leave them. Though there be little food for a soul in the husks of sensible satisfactions, yet they shall not have a bellyful of them. God will bring them off from satisfaction in any thing, and make every condition uneasy to them.

Poole: Luk 15:17

Every sinner is beside himself; his reason lackeys to his lust and passion, he is governed by appetite, and that rageth in him, while his understanding is blind, and cannot discern between good and evil; and when he hath in any measure discerned any thing, his will is stubborn, and chooseth the evil. Conversion is but the return of a soul to itself. The first thoughts of which conversion arise from a soul’ s consideration, what a poor miserable creature it is, ready to perish for ever, while never a poor soul belonging to God, no, not the meanest servant in his family, wanteth any good thing that is necessary for him. These things increase in a soul thoughts of returning to his heavenly Father, through the operation of the Holy Spirit of God; for of ourselves we are not sufficient so much as to think one good thought.

Poole: Luk 15:18-20 - I will arise

Ver. 18-20. The way of a sinner’ s returning to God must be by arising, going to the Father, confessing his sins with the aggravations of them, disclaiming any goodness, any righteousness in himself, humbling himself to God’ s footstool.

I will arise (saith the prodigal) and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father He arose from the sleep and bed of sin, and came unto his father. We are not here told by whose strength, or in whose assistance, he arose and came. We must remember that our Saviour is here representing a spiritual notion by an ordinary human action; now men have an innate power to natural motions, though not to spiritual actions. We are elsewhere told, that no man cometh to the Father, but by Christ, nor doth any man come unto the Son, but he whom the Father draweth. Every one as he is taught of the Father cometh unto the Son. And again, that though we be saved by faith, yet it is not of ourselves, it is the gift of God; and, it is given to us in the behalf of Christ to believe, Phi 1:29 . These are but several expressions signifying, by the tender affections and gracious reception of earthly parents of a returning prodigal son, the exceeding readiness of our heavenly Father to receive penitent sinners; he is so far from discouraging great sinners from taking up thoughts of returning unto him, that he cherisheth the embryos of such resolutions: I said, (saith the psalmist), I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin , Psa 32:5 . God seeth the first good motions and stirrings of our hearts towards him, and he needs must do so, for he stirreth them up in us; there is no sacred fire upon our altar, but first cometh down from heaven. While yet the soul is far off from believing, and closing with Christ actually, and hath but some thoughts of that tendency, God looks upon it, encourages it, meeteth it as it were half way; and indeed if he did not, our goodness would be but like a morning dew, which would quickly pass away; our first inclinations would perish like an untimely birth, before it hath seen the light.

Poole: Luk 15:21

Now the good thoughts and resolutions of the sinner ripen into action, and the first of it is an expression of his convictions and humiliation by a humble confession of his sins, with their aggravations, as committed against God, and that in the sight of God, and this God his Father, his unworthiness so much as of the name of a son to such a Father. The petitionary part of what he resolved upon, Luk 15:19 , is not here again repeated, but to be understood. Men may by the common grace of God, denied to no man, have some good thoughts, but they die away, and come to no maturity, unless the Holy Spirit of God breathes upon them, and maintains and upholdeth them in the soul; but where the Lord designs a thorough change in a soul, the Spirit of the Lord comes, and convinceth the soul of sin and of righteousness: and where he doth so, the resolution ripens into action, and produces in the soul a true and hearty contrition, and confession of its sin, with humble petitions and a resignation of itself to the Lord’ s will, and a casting of itself upon God’ s free grace and mercy.

Poole: Luk 15:22-24 - Bring forth the best robe // Let us eat, and be merry

Ver. 22-24. We must remember that we are in a parable where a sinner is represented to us under the notion of a prodigal son; God, under the notion of an indulgent father; a repenting sinner, under the notion of a prodigal returning to his father, confessing his error, petitioning his father for mercy, acknowledging he deserveth none, but casting himself upon his father’ s goodness and mercy. It is observed by an eminent author, that amongst all the parables this is one of the most famous, and wherein is the most full and perfect representation of the thing intended to be represented, and an applicableness of every part of the similitude to that which it is brought to represent. This part of it represents the grace of God to truly repenting sinners. We before heard his readiness and willingness to receive them, this part lets us see the manner how he will treat them. As in case of apostasy, the seeming righteousness and profession of men shall not be remembered, Eze 3:20 33:13 ; so in case of a true and hearty repentance, the sins of a soul shall not be remembered, Isa 43:25 .

The father taketh no notice of the prodigal’ s leaving his house, or wasting his estate riotously, but saith,

Bring forth the best robethn stolhn thn prwthn ; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf , ton moscon ton siteuton . I find some interpreters who by the fatted calf are willing enough to understand Christ; yet interpreting the best robe, innocency, or inherent righteousness. Nor is it an ill interpretation, if we consider, that God, at the same time when he imputeth the merits of Christ to the soul for justification, doth also put his Spirit of holiness into the soul, by which being renewed in the inward man, this man brings forth the fruits of holiness unto righteousness, Eze 36:26,27 . But why we should not understand both the phrases of the application of Christ’ s merits, and the imputation of his righteousness to the soul, I cannot tell, considering, that the church of Laodicea is counselled to buy of him white raiment, that she might be clothed, Rev 3:18 ; and that those clothed with white robes, Rev 7:14 , are said to have washed their robes, and made them white in the blood of the Lamb; and that though the habits of grace are sometimes in holy writ compared to clothing, Be ye clothed with humility, ( saith the apostle), yet these are not v stolv v prwtv . I should therefore rather choose to interpret the killing of the fatted calf for the prodigal son, as representing that application of the blood of Christ, which is made to every sinner that truly repenteth, and maketh its application to God for mercy; and the best robe, as the righteousness of Christ, in that moment reckoned unto the soul (thus believing) for righteousness. Further yet, (to consider it only in the parable), the word yusate , sacrifice the fatted calf, seems to signify what a great cause of thanksgiving to God, as well as joy amongst men, the conversion of a sinner is. We that are earthly parents, or ministers of the gospel, should not receive the news, or see the visible probability of a soul’ s being converted, and returning unto God, without offering a sacrifice of thanksgiving unto God for doing such things for men, and without a true and hearty rejoicing in ourselves. But to return again to the meaning of the parable.

Let us eat, and be merry: consider these words as the words of a heavenly Father, they signify unto us, that the eternal God, from the day that a repenting soul hath the blood of Christ applied to it, and is clothed with his righteousness, is at peace with the soul, hath a communion with it, and that it from that time hath a true right to spiritual mirth and rejoicing; for light is sown for the righteous, and joy for the upright in heart: though possibly the soul at present, through temptations, cannot apprehend it, and be not actually possessed of that joy and peace which followeth believing, yet it hath a right to it, and indeed none but that soul hath any thing to do with peace.

It followeth, For this my son was dead, and is alive again; he was lost, and is found A sinful soul is a dead soul, as the woman that liveth in pleasure is said to be dead while she liveth, by the apostle. The conversion of a sinner is as a resurrection from the dead. Nor is any soul capable of any true mirth, till it be reconciled to God through the blood of Christ.

Poole: Luk 15:25-32 - Son

Ver. 25-32. This last part of the parable is not so exactly applicable to that which it is brought to represent as the former parts are, but it serveth excellently to show us that envy which is found in our hearts by nature to the spiritual good and advantage of others. Two things are observable in it:

1. Man’ s peevishness and envy.

2. God’ s meekness towards us under our frowardness.

By the elder son some think the Jews are represented, whose peevishness to the Gentiles, and the offer of the grace of the gospel to them, is made appear to us from many places of holy writ. Others think that by the elder son are represented hypocrites, who swelling in all opinion of themselves, and their own righteousness, have no patience to hear that any others should be preferred in the favour of God before them. Why may we not say that all are understood by it, even the best of God’ s people, who, if they narrowly search their own hearts, will find something of pride and envy remaining in the best of them? And as the former prompts them to judge themselves as much deserving the favour of God, even in special particular dispensations, as any others; so the latter inclineth them to repine at such dispensations of Divine grace as others receive, and they want: two corruptions which we are as much concerned to keep watch upon, or against, as any other; speaking both a peevishness to the honour and glory of God, a dissatisfaction in his dispensations, and an offer at the control of his wisdom and justice, and also a great degree of uncharitableness, our eye being evil because the Lord is good. Besides that it seemeth to put in a claim of merit; and the soul that indulges itself in such thoughts seems to say that it hath deserved more than it doth receive; for without such a supposition, it is the most unreasonable thing imaginable, that any person should be displeased that another should have a greater share in the favour of God than he, while he himself receives more than he can lay a claim unto, and God may do with his own what he pleaseth. The meekness of God in dealing with us under our frowardness is as much remarkable.

Son ( saith this father in the parable), thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad; for this thy brother was dead, and is alive again; was lost, and is found This must be understood of God anyrwpopaywv as spoken after the manner of men, who show greater passions upon the receiving of a good that is new to them, and possibly surprising, than they ordinarily show upon the view of a good of which they have had longer fruition; so it confirms what was before said in Luk 15:7,10 . We must take heed of thinking that any thing can make a change or alteration in God, but must look upon it only as an expression of God’ s high satisfaction and well pleasedness in a sinner’ s conversion, and turning unto him; so as if it were possible any good should more than other affect the Divine Being, it would be this. So as this whole parable is of excellent use, not only to instruct sinners in their miserable state, till they be reconciled to God, but to deliver them from all temptations to fear that, heartily returning, they shall not be accepted.

Lightfoot: Luk 15:4 - Ninety-and-nine

What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?   

[Ninety-and-nine.] This was a very familiar way of numbering and dividing amongst the Jews, viz. betwixt one and ninety. I have given instances elsewhere, let me in this place add one more: "Of those hundred cries that a woman in travail uttereth, ninety-and-nine of them are to death, and only one of them to life."

Lightfoot: Luk 15:7 - Which need no repentance

I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.   

[Which need no repentance.] Here we are to consider the distinction commonly used in the Jewish schools: --   

I. All the good, and those that were to be saved at last, they called just persons. [It is opposed to the word wicked persons; as we may observe more than once in the first Psalm.] hence this and the like passage very frequently, Paradise is for the just: good things laid up for the just.  

Let us by the way play a little with the Gemarists, as they themselves also play with the letters of the alphabet, and amongst the rest especially the letter Tsadi, there is Tsadi that begins a word [or the crooked Tsadi] and Tsadi that ends a word [or the straight Tsadi]. What follows from hence? There is the just person that is crooked [or bowed down], and there is the just person that is erect or straight. Where the Gloss hath it, "It is necessary that the man that is right and straight should be bowed or humble, and he shall be erect in the world to come." Aruch acknowledgeth the same Gloss; but he also brings another which seems of his own making; That "there is a just person who is mild or humble; but there is also a just person who is not so." Let him tell, if he can, what kind of just person that should be that is not mild or humble. But to return to our business.  

II. They divide the just into those that are just and no more; and those that are perfectly just. Under the first rank they place those that were not always upright; but having lived a wicked and irreligious life, have at length betaken themselves to repentance and reformation. These they call penitents. Under the latter rank are they placed who have been always upright and never declined from the right way: these they call perfectly just; and just from their first original; as also, holy or good men, and men of good works. Such a one did he account himself, and probably was so esteemed by others, that saith, "All these have I kept from my youth." And such a one might that holy man be thought, who never committed one trespass all the days of his life; excepting this one misfortune that befel him, that once he put on the phylacteries for his forehead before the phylacteries for his arms. A wondrous fault indeed! And what pity is it that for this one trespass of his life he should lose the title of one perfectly holy. Yet for this dreadful crime is the poor wretch deprived of a solemn interment, and by this was his atonement made.  

We meet with this distinction of just persons in Beracoth; "R. Abhu saith, In the place where stand the penitents; there do not stand the perfectly just." This distinction also appeared both in the tongues and persons of those that were dancing in the Temple at the feast of Tabernacles. "Some of them said, 'Blessed be our youth that have not made our old men ashamed.' These were the holy and men of good works. Others said, 'Blessed be our old men who have expiated for our youth.' These were they who became penitents."  

This phrase of perfectly just persons; puts me in mind of that of the apostle, the spirits of just men made perfect. Where (if I understand aright the scope of the apostle in the argument he is upon) he speaks of just men who are still in this life, and shews that the souls and spirits of believers are made perfectly righteous by faith, contrary to what the Jews held, that men were complete in their righteousness by works, even bodily works.  

Seeing those whom they accounted perfectly just are termed men of works; so that perfectly just and men of works were convertible terms, it may not be improbable that the Essenes or Essaei may have their name from of works; so that they might be called workers; and by that be distinguished from the penitents. But of that matter I will raise no dispute.  

III. Now which of these had the preference, whether perfect righteousness to repentance, or repentance to perfect righteousness, it is not easy to discern at first view, because even amongst themselves there are different opinions about it. We have a disputation in Beracoth, in the place newly cited, in these words: "R. Chaiah Bar Abba saith, R. Jochanan saith, All the prophets did not prophesy, unless for those that repent. As for those that are perfectly just; eye hath not seen besides thee, O God. But R. Abhu contradicts this: for R. Abhu saith, The penitent do not stand in the place where the perfectly just stand; as it is said, Peace, peace to him that is far off, and to him that is near. He names him that is far off first, and then him that is nigh. But R. Jochanan, Who is he that is far off? He that was far off from transgressing from his first original. And who is he that is nigh? He that was next to transgression, but now is afar off from it."  

These passages of the Talmud are quoted by Kimchi upon Isa 57:19; and, out of him, by Drusius upon this place; but as far as I can perceive, very far wide from the mind of Kimchi. For thus Drusius hath it; R. David Isa 57:19; Hoc in loco, etc. In this place the penitent is said to be far off; and the just to be nigh; according to the ancients: but he that is far off is preferred; whence they say, The penitents are better than the perfectly just. As if this obtained amongst them all as a rule or maxim; when indeed the words of Kimchi are these: "He that is far off; that is, he that is far off from Jerusalem, and he that is near; that is, he that is near to Jerusalem. But there is a dispute in the words of our Rabbins about this matter. And some of them interpret it otherwise; for they expound him that is afar off; as to be understood of the penitent; and him that is near; as meaning the just; from whence they teach and say, That the penitent are better than those that are perfectly just."  

Some, indeed, that do so expound it, say, that those that are penitent are to be preferred before those that are the perfectly just; but this was not the common and received opinion of all. Nay, the more general opinion gave so great a preference to perfect righteousness; that repentance was not to be compared with it. Hence that of R. Jochanan, approved of by R. Chaijah the great Rabbin, that those good and comfortable things concerning which the prophets do mention in their prophecies, belong only to those who were sometimes wicked men but afterward came unto repentance; but they were far greater things that were laid up for perfectly just persons; -- things which had never been revealed to the prophets, nor no prophetic eye ever saw, but God only; things which were indeed of a higher nature than that they could be made known to men; for so the Gloss explaineth those words of theirs.  

In this, indeed, they attribute some peculiar excellency to the penitent; in that, although they had tasted the sweets of sin, yet they had abandoned it, and got out of the snare: which it might have been a question whether those that are perfectly just would have done if they had tasted and experienced the same. But still they esteemed it much nobler never to have been stained with the pollutions of sin, always to have been just; and never otherwise than good. Nor is it seldom that we meet with some in the Talmudists making their own perfection the subject of their boast, glorying that they have never done any enormous thing throughout their whole life; placing those whom they called holy or good men, who were also the same with perfectly just; placing them (I say) in the highest form of just persons.  

IV. After all this, therefore, judge whether Christ spoke simply or directly of any such persons (as if there were really any such) that could need no repentance; or rather, whether he did not at that time utter himself according to the common conceptions that nation had about some perfectly just persons; which he himself opposed. And this seems so much the more likely by how much he saith, "I say unto you," as if he set himself against that common conceit of theirs: and that example he brings of a certain person that needed no repentance; viz., the prodigal's brother, savours rather of the Jewish doctrine than that he supposed any one in this world perfectly just.

Lightfoot: Luk 15:8 - A woman lighteth a candle

Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?   

[A woman lighteth a candle.] There is a parable not much unlike this in Midras Schir; "R. Phineas Ben Jair expoundeth. If thou seek wisdom as silver, that is, if thou seek the things of the law as hidden treasures -- A parable. It is like a man who if he lose a shekel or ornament in his house, he lighteth some candles, some torches; till he find it. If it be thus for the things of this world, how much more may it be for the things of the world to come!"

Lightfoot: Luk 15:11 - A certain man had two sons

And he said, A certain man had two sons:   

[A certain man had two sons.] It is no new thing so to apply this parable, as if the elder son denoted the Jew, and the younger the Gentile. And, indeed, the elder son doth suit well enough with the Jew in this, that he boasts so much of his obedience, "I have not transgressed at any time thy commandment": as also, that he is so much against the entertainment of his brother, now a penitent. Nothing can be more grievous to the Jews than the reception of the Gentiles.

Lightfoot: Luk 15:13 - He wasted his substance with riotous living

And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.   

[He wasted his substance with riotous living.] Ought not this prodigal to be looked upon as that stubborn and rebellious son mentioned Deu 21:18? By no means, if we take the judgment of the Sanhedrim itself. For, according to the character that is given of a stubborn and rebellious son in Sanhedrim; cap. 8, where there is a set discourse upon that subject, there can hardly be such a one found in nature as he is there described. Unless he steal from his father and his mother, he is not such a son; unless he eat half a pound of flesh, and drink half a log of wine, he is not such a son. If his father or mother be lame or blind, he is not such a son, etc. Half a pound of flesh! It is told of Maximin, that "he drank frequently in one day a Capitoline bottle of wine, and ate forty pounds of flesh; or, as Cordus saith, threescore."

PBC: Luk 15:7

Lu 15:10 " Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."

The joy is not by the angels -in the presence of the angels. Someone else is rejoicing in the sight and awareness of angels over repenting sinners in heaven. They are witnesses of this rejoicing. God the Father rejoices, the Son rejoices, and the Holy Spirit rejoices. Is it limited to them? I don’t know. I suggest that it may be a little broader. I don’t believe that the departed saints who live in heaven today know everything that’s going on down here. I don’t believe Scripture gives us that license. Nor do I believe that Scripture gives us the license to say that they know nothing at all.

PBC: Luk 15:20

Lu 15:11-32

There’s a father, he’s a wealthy father, he’s a landowner, he’s well-off. He has two sons. He loves both his sons -they ARE both his sons -they ARE in his family. On a particular occasion the younger of the two sons approached dad and said " I’m getting fed-up with following oxen and chasing crops and keeping insects controlled. I don’t like this farm business -give me (as if you died yesterday) give me my share of the estate." The father could have said, " son, I’m not dead yet." It’s an insult, it’s a slap in the face to the father for the son to expect such treatment, but the father lovingly gives him his portion of the estate. In Jewish law the older son received two-thirds and the younger one-third. The older son always received a double portion. And, so the older son is reserved two-thirds of the estate and the younger son is given one-third and he goes on his way.

He runs straight to a foreign country, wastes his substance on riotous living and suddenly there is no more money to pay for the party. He’s hungry. He sells his services to one of the local land owners in the foreign country feeding pigs. He’s so hungry, he’s about ready to fight the pigs for their own food. He has this nice little rehearsed speech. He determines to go home. He rehearses the speech.

When he gets home and father sees him, he’s not even allowed to finish the speech before dad begins to embellish him with the tokens of his love. How did father know he was coming home? Why was father looking down the road at the very moment the son approached the home? This father never stopped loving this son -never stopped watching out for him and probably by (this is not part of the story -Jesus gave us the part of the story we need) but there’s an implication here that the father in some way kept in touch and had someone observing and watching out over this son even in the foreign country. He had received all the messages and the news of party-time and riotous living and the substance he had so hard worked for wasted in sinful conduct and his heart broke.

But, finally the message comes back, " your son is coming home" and dad says " I’m going to park on the front porch and I’m not going to take my eye off the road till I see my returning son." The minute he sees this son -dirty, smelling like pigs, (not very appealing to a Jewish father) the father doesn’t think anything about the son’s dress, need of a bath, the stinch of pigs. He runs- he doesn’t walk. For a Jewish elderly man running is kind of, below his dignity, but this father is not interested in dignity and appearance. He is interested in ONE thing -confirming love to a rebel son. He runs, he embraces the son and gives him a big fatherly bear hug (that’s a loose Greek translation, you understand?) -he calls for the robe of honor, puts a ring on his finger, puts shoes (maybe the son walked all the way home barefooted- he didn’t have money for a pair of shoes or sandals). He says, " kill the fatted calf, invite the friends and neighbors -this my son, MY SON, -(he wasn’t my son, ceased to be, and THEN became my son- he’s been my son the whole time) -he’s come home. It’s as if he were dead and now he’s alive. He was lost and now is found. Celebrate!"

We all celebrate and relish that part of the story but do you know, most of us probably as church-going people more identify with the other fellow? This sons been home the whole time while his brother was down in the other country wasting his substance on riotous living while this boy was working hard in the fields, putting in long hours, sweating to grow the fathers inheritance and to enrich his fathers estate. He comes home after a hard day of work in the fields and he hears noise and there’s music and dancing and laughter and people are happy and someone on the outside is taking care of an errand and he said, " whats going on here?" and he said, " Oh, your brother came home." " THAT’s reason to celebrate? Why didn’t he stay over there and smell like a pig? He doesn’t belong here." And, he refused to go in and participate in the celebration.

I want you to see something here. This son is no less in rebellion against his father than the son who just came home. One of them refused to stay home and went away and wasted his life and dishonored his fathers estate but he came home. The other heard about the celebration and refused to accept the fathers judgment and go in to celebrate.

Haydock: Luk 15:4 - What man

What man, &c. Christ left the ninety-nine in the desert, when he descended from the angelic choirs, in order to seek last man on the earth, that he might fill up the number of the sheepfold of heaven, from which his sins had excluded him. (St. Ambrose) ---

Neither did his affection for the last sheep make him behave cruelly to the rest; for he left them in safety, under the protection of his omnipotent hand. (St. Cyril in St. Thomas Aquinas)

Haydock: Luk 15:7 - Joy in heaven

Joy in heaven, &c. What incitement ought it not to be to us to practice virtue, when we reflect that our conversion causes joy to the troops of blessed spirits, whose protection we should always seek, and whose presence we should always revere. (St. Ambrose) ---

There is greater joy for the conversion of a sinner, than for the perseverance of the just; but it frequently happens, that these being free from the chain of sin, remain indeed in the path of justice, but press not on eagerly to their heavenly country; whilst such as have been sinners, are stung with grief at the remembrance of their former transgressions, and calling to mind how they have forsaken their God, endeavour by present fervour to compensate for their past misconduct. But it must be remembered that there are many just, whose lives cause such joy to the heavenly court, that all the penitential exercises of sinners cannot be preferred before them. (St. Gregory, hom. xxxiv.)

Haydock: Luk 15:8

In the preceding parable, the race of mankind is compared to a lost sheep, to teach us that we are the creatures of the most high God, who made us, and not we ourselves, of whose pasture we are the sheep. (Psalm xcix.) And in this parable mankind are compared to the drachma, which was lost, to shew us that we have been made to the royal likeness and image even of the omnipotent God; for the drachma is a piece of money, bearing the image of the king. (St. John Chrysostom in St. Thomas Aquinas)

Haydock: Luk 15:10 - Before the angels

Before the angels. By this it is plain that the spirits in heaven have a concern for us below, and a joy at our repentance, and consequently a knowledge of it. (Challoner)

Haydock: Luk 15:11 - A certain man had two sons

A certain man had two sons. By the elder son is commonly expounded the Jewish people, who for a long time had been chosen to serve God; and by the younger son, the Gentiles, who for so many ages had run blindly on in their idolatry and vices. (Witham) ---

Some understand this of the Jews and Gentiles, others of the just and sinners. The former opinion seems preferable. The elder son, brought up in his father's house, &c. represents the Jews; the younger prodigal is a figure of the Gentiles. (Calmet)

Haydock: Luk 15:12

It is ver probable, from this verse, that the children of the family, when come of age, could demand of their parents the share of property which would fall to their lot. For these parables suppose the ordinary practices of the country, and are founded on what was customarily done. Grotius thinks this was the common law among the Phœnicians. ---

The Gentiles, prefigured by the prodigal son, received from their father, (the Almighty,) free-will, reason, mind, health, natural knowledge, and the goods which are common to mankind, all which they dissipated and abused. Sinners who have besides received the gift of faith and sanctification, by baptism, and who have profaned the holiness of their state, by crimes, are more express figures of the bad conduct of this son. (Calmet)

Haydock: Luk 15:16 - Husks

Husks. This expresses the extreme misery of his condition. There is no need of seeking any other mystery in this word. Horace, by a kind of hyperbole, (B. ii, Ep. 1.) represents the miser as living upon husks to be able to save more. Vivit siliquis et pane secundo.

--- And no man gave unto him; i.e. gave him bread, mentioned before; for as for the husks, he could take what he pleased. (Witham)

Haydock: Luk 15:18 - I have sinned // Before thee

How merciful is the Almighty, who, though so much offended, still does not disdain the name of father. ---

I have sinned. These are the first words of a sinner's confession to the author of nature. God knows all things; still does he expect to hear the voice of your confession. It is in vain to think of concealing your sins from the eyes of him whom nothing can escape; and there can be no danger of acknowledging to him what his infinite knowledge has already embraced. Confess then that Christ may intercede for you, the Church pray for you, the people pour forth their tears for you. Fear not that you cannot obtain pardon, for pardon is promised to you; grace, and a reconciliation with a most tender parent, are held out to you. (St. Ambrose) ---

Before thee, &c. By this does our Redeemer shew, that the Almighty is here to be understood by the name of father: for the all-seeing eye of God only beholds all things, from whom even the secret machinations of the heart cannot be concealed. (St. John Chrysostom in St. Thomas Aquinas)

Haydock: Luk 15:22 - The first

The first; i.e. the best robe: by it, is meant the habit of grace. (Witham)

Haydock: Luk 15:24 - Was dead, and is come to life again

Was dead, and is come to life again. A sinner, in mortal sin, is deprived of the divine grace, which is the spiritual life of the soul. At his conversion it is restored to him, and he begins to live again. (Witham)

Haydock: Luk 15:25 - His elder son

His elder son, &c. We have already remarked, that this son represents the Jews. He boasts of having always served his father faithfully, and of never disobeying him. This is the language of that presumptuous people, who believe themselves alone holy; and despising the Gentiles with sovereign contempt, could not bear to see the gates of salvation laid open also to them. The 28th, 29th, and 30th verses express admirably the genius of the Jewish people; particularly his refusing to enter his father's house, shews their obstinacy. (Calmet)

Haydock: Luk 15:29 - I have never transgressed // A kid

I have never transgressed, &c. With what face could the Jews, represented here by the eldest son, say they have never transgressed the commandments of their father? This made Tertullian think that this was not the expression of the Jews, but of the faithful Christians; and, therefore, he interprets the whole parable as applied to a disciple of Christ. But we should recollect, that it is not uncommon for presumption to boast of what it never has done. The whole history of the Jews is full of numberless details of their prevarication and disobedience. (Calmet) ---

A kid, &c. The Jews demanded a kid, but the Christians a lamb; therefore was Barabbas set at liberty for them, whilst for us the lamb was immolated. (St. Ambrose)

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Gill: Luk 15:1 - Then drew near to him // even all the publicans and sinners // for to hear him

Then drew near to him,.... To "Jesus", as the Persic and Ethiopic versions express it: this was on the sabbath day, and either when he was in the Pharisee's house, where he was invited to dinner, Luk 14:1 or rather when he came out of it, when the multitude, who could not come near him whilst there, took the opportunity of gathering about him;

even all the publicans and sinners; whom the Pharisee would not admit into his house, it being contrary to their traditions to eat, and drink, and converse with persons of such an infamous character; See Gill on Mat 9:10, Mat 9:11 The word "all" is omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions; but the Arabic version has it, and the Greek copies; and signifies that there were a very large number of them, even all that were in that place, and in the adjacent cities and towns, that got together

for to hear him, or "from him", as the Arabic version; or "doctrine" from him, as the Persic version adds: these having heard much of him; and it may be, might be under some remorse of conscience on account of their vicious lives, came to hear him preach.

Gill: Luk 15:2 - And the Pharisees and Scribes murmured // this man receiveth sinners // And eateth with them

And the Pharisees and Scribes murmured,.... When they saw the easy access these wicked men had to Christ; and that he stopped and stayed with them, and very freely imparted instructions to them: saying,

this man receiveth sinners. The Persic version reads, "publicans and sinners", as in the preceding verse: the word "man" is not in the original text, it is only "this"; which is to be understood not by way of eminence, as this great person, this prophet, this master in Israel; but by way of diminution and reproach, this fellow; as it is sometimes supplied: the word "man" be very rightly inserted, for they took him to be a mere man; though it is certain he was more than a man, even the true and mighty God; and therefore was able to save those sinners that came to him: and great condescension and grace did he show in receiving them who were "sinners", not only by nature, but by practice; and not merely guilty of common infirmities, but were notorious sinners, covetous, extortioners, oppressors of the poor, and very debauched persons; and such as these Christ "receives": hence no man should be discouraged from coming to Christ, on account of sin; all that do come to him, should come as sinners, for he receives them as such; nor does he receive any for any worthiness there is in them: these persons he received first at his Father's hand, as he did all the elect, as his portion, and to be preserved and saved by him; with all gifts, grace, blessings, and promises for them; and in consequence of this, he receives them upon their coming to him as sinners, into his open love and affection, into his arms; which denotes communion and protection; into his house and family, and not only to hear him preach, or preached, but to converse and eat with him at his table, and even to live by faith upon him; and when he has freed them from all their sins, he will receive them to himself in glory. And there is the greatest reason imaginable to believe, that Christ still does, and will receive sinners; since he came to save the chief of sinners; and has bore their sins, and died for them; and now makes intercession for transgressors; and by the ministers of the word calls sinners to repentance.

And eateth with them; as he did in the houses of Matthew the publican, and of Zaccheus; see Mat 9:10 each of which occasioned great murmurings among the Pharisees; and who therefore traduced him as a friend of publicans and sinners; and he is indeed so in the best sense: and not only did he eat with them corporeally, but in a spiritual sense, as he still does; admitting them into his house to eat of the provisions of it, to live on him the bread of life, to sup with him, and he with them; and feeding and delighting himself in the exercise of those graces, which he himself is the donor and author of, in them.

Gill: Luk 15:3 - And he spake this parable unto them // saying

And he spake this parable unto them,.... To the Pharisees, for their conviction and confutation; and to the publicans and sinners for their encouragement; and in vindication of himself; and not only this, but the other two, concerning the lost piece of money, and the prodigal son, which were said at this time, and on the same occasion;

saying, as follows.

Gill: Luk 15:4 - What man of you having an hundred sheep // if he lose one of them // doth not leave the ninety and nine in the wilderness // and go after that which is lost until he find it // he leaves in the wilderness // goes after that which is lost until he find it

What man of you having an hundred sheep,.... A flock of sheep, consisting of such a number; See Gill on Mat 18:12,

if he lose one of them, by straying from the flock,

doth not leave the ninety and nine in the wilderness, upon the common where they were feeding,

and go after that which is lost until he find it? by which parable Christ vindicates his conduct in conversing with sinners, and neglecting the Scribes and Pharisees; for if it was right for an owner of an hundred sheep, when he had lost one of them, to leave all the rest, and go in search after that one till he had found it; then it was right in Christ to do what he did. The Jewish nation seems to be designed "by the hundred sheep", who are frequently represented as a flock of sheep, Psa 77:20 which are divided into ninety nine, and one: for by the "ninety nine" left in the wilderness, cannot be meant angels, as some have thought; for angels are never called sheep; and besides, the one lost sheep is of the same kind with the ninety and nine; and, according to this sense, must design an angel, or angels likewise; whereas none of the fallen angels are sought up, recovered, and saved. Moreover, when Christ became incarnate, he did not leave the angels; they accompanied and attended him in his state of humiliation; and much less in a wilderness, and still less can heaven be so called; to which may be added, that the angels in heaven are distinguished from the ninety nine as well as from the one lost sheep in Luk 15:7 nor can elect men be designed by them, who are already called by grace, whether they be in heaven or on earth; for though they in heaven are the spirits of just men made perfect, and are in a state that need no repentance, yet it cannot be said of them, that they went not astray, as in Mat 18:13 for all God's people have been like sheep going astray, and were as such considered when Christ was here on earth, and bore their sins; and especially those could never be said to be left in a wilderness: nor the saints on earth: for though they are just persons, being justified by the righteousness of Christ, yet they daily need repentance; nor can it be said of them that they went not astray; nor are they left by Christ in the wilderness of this world; nor can there be more joy in heaven over one repenting sinner, than over these; but the self-righteous Scribes and Pharisees, that murmured at our Lord's receiving sinners, are meant. These were sheep, at least were in sheep's clothing; they were nominal professors, and belonged to the Jewish fold, or national church state; their number was ninety nine, to one; which is not to be taken strictly, as though only one in a hundred of them were saved; but it shows, that the greater part of the Jews were of this sort. The dividing of an hundred after this manner, into ninety nine and one, was usual with the Jews; so in their traditions ^p, concerning distributing filberts to the poor,

"R. Simeon says, if "ninety nine" say "divide", and "one" says spoil, or scatter, they hearken to him, because he speaks according to the constitution; but of a vine and date, it is not so: if "ninety and nine" say spoil, and "one" says divide, they hearken to him, for he speaks according to the constitution.''

And elsewhere ^q they say,

""ninety and nine" die by an (evil) eye, and "one" by the hand of heaven; R. Chanina and Samuel, both of them say, "ninety and nine" die by cold, and "one" by the hand of heaven---R. Samuel bar Nachman, in the name of R. Jonathan says, "ninety and nine" die by heat, and "one" by the hand of heaven; and the Rabbans say, "ninety and nine" die by transgression, and "one" by the hand of heaven. Says R. Eleazar, "ninety and nine" die by bitterness, and "one" by the hand of heaven.''

And in another place ^r it is said,

""ninety and nine" die by an evil eye, and "one" by the way of the earth;''

in the common way: once more it is said ^s,

"of the "hundred" cries which a woman cries, when she sits upon the stool (in travail), "ninety and nine" are death, and "one" for life.''

And this way of speaking also prevailed in other eastern nations, as in Arabia; in the Alcoran of Mahomet ^t there is such an expression as this;

"this my brother had "ninety nine sheep", and I had only "one" ewe.''

The "one lost sheep" in this parable, though it may include all the elect of God, and be accommodated to a single elect sinner, yet chiefly respects the chosen of God among the Jews; which were very few, a remnant according to the election of grace: and which lay among the profane part of them, the publicans and sinners; Who are particularly pointed out here, as appears from the context: these are called "sheep", even before conversion; not because they had the agreeable properties of sheep, for they were all the reverse; nor could some things be said of them before as after, as, that they heard the voice of Christ, and followed him; nor because they were unprejudiced against, and predisposed to receive the Gospel: but they are so called by anticipation, because they would be so; or rather in virtue of electing grace, by which they were chosen, and separated from others, and made the care and charge of Christ the great shepherd, and were the sheep of his hand: these are represented as going astray from the shepherd, and from the fold, and out of the right way; and who being like sheep, stupid and insensible of their danger, wander about, and never return of themselves till they are returned to, and by the great shepherd and bishop of souls. And in their unregenerate estate they are lost sheep, not irretrievably and eternally lost, as the world's goats; for though they are lost in Adam, yet not in Christ; and though lost in themselves, so as there is no possibility of ever recovering and saving themselves; yet as they were preserved in Christ, they are recovered and saved by him; who is the owner and proprietor of the whole flock, of all the "hundred" sheep, of the whole body of the Jewish nation; who were his by creation, and by being chosen from, and above all other people; and were distinguished by peculiar favours, had the "Shekinah", and presence of God among them, and his worship, word, and ordinances. Christ was peculiarly promised to them, and was born of them; and was a minister of the circumcision, being sent only to the lost sheep of the house of Israel: though the "ninety and nine" were not his sheep in the most peculiar sense, or in such sense as the "one" lost sheep, which were his by his Father's gift, as all the elect are; hence he knows them, calls them, and receives them, and keeps them, and highly values them: he had them, they were put into his hands, he took the care and charge of there, he undertook to bring them in, to feed them, to die for them, and save them; and they are his by purchase, and he asserts his right to them, by calling them by his grace, and will distinguish them as his own, at the last day: and now, because of the different interest Christ has in the ninety and nine, and the one, different regards are had to them; the ninety and nine, the self-righteous Scribes and Pharisees,

he leaves in the wilderness, in a state of unregeneracy; so called, because in those that are in such a state, nothing is sown or planted, what grows there is natural; there is no seed of grace, no plants of pleasure, no ingrafted word, no fruits of righteousness, nothing but thorns and briers, of sins and corruptions: and also because of the want of provisions; no bread of life, nor water of life; no sincere milk of the word, no breasts of consolation; nothing but husks, and bread of deceit: and it is like a wilderness, because of solitariness; such as are in this state, are alone, without God, and Christ, and the blessed Spirit; they are aliens from the people of God, and converse with none but wicked men, comparable to savage beasts of the desert: moreover, it may be so called, because of the various perplexing cross ways in it; the ways of sin are many, and crooked, and dark; and indeed, such are the religious ways of unregenerate men: to which may be added, that it bears this name, because of the danger of it; for such as are in it are exposed to beasts of prey; particularly to Satan, the red dragon, and roaring lion; and to pits, gins, and snares, to hellfire, destruction, and misery. Christ's "leaving" persons in such a state, supposes they were in it, antecedent to their being left: man was originally placed in a garden, sinning against God, he forfeited his happy situation, and was drove out from it; and wandering from God he fell into this wilderness state. Christ does not lead any into it, but leaves them in it; which is done in consequence of his Father's act of preterition, or passing them by when he chose others; and this he does, when he does not call them by his grace, as he does others; does not manure, till, and cultivate them as he does his own husbandry and vines; makes no provision of food and pasture for them; leaves them to themselves, and without the enjoyment of himself; to follow their own ways, without a guide, and to beasts of prey without a guard. Now the persons he thus leaves are such whom the Father has left out in his choice and covenant; and who left Christ, rejected and despised him; and were persons that made great pretensions to religion, were righteous in their own eyes, and in their own account never were astray, nor needed repentance. On the other hand, the one lost sheep, the chosen of God among publicans and sinners, a special regard is had to them: Christ

goes after that which is lost until he find it; not after all mankind; for though they are all lost, yet they are not all redeemed by Christ; nor are they made sensible of their lost condition; nor effectually called by grace; nor brought home: nor does he go after the ninety nine, for Christ came not to call the righteous; though these were lost, and irretrievably too, yet they were not sensible of their condition: but God's elect among the Jews are the persons here said to be lost; to show their common condition with the rest of mankind; to express the love of Christ towards them the more; and to magnify the riches of his grace in their salvation: these he went after in redemption, he came forth from his Father, and came down from heaven for their sakes; he died to gather them together, and represented them all in his sufferings and death; he bore all their sins, and made reconciliation for them, and procured the full pardon of them; he satisfied the law and justice of God, wrought out an everlasting righteousness, and obtained eternal redemption, and a complete salvation for them: and he went after them in the effectual calling; before conversion an elect sinner is without Christ, and goes astray from him; nor does he ever come to Christ till Christ comes after him, and lays hold upon him; he sends his ministers after such, and his Spirit into them, and comes himself, and takes possession of them. To find his lost sheep by redeeming grace he came into this world, a world of wickedness, sorrow, and trouble, of cruelty, and barbarity; and the reason of his coming here was, because his sheep were here; he came after them, and on their account: and to find them by effectual calling, he still comes into the world by his word and Spirit; God's elect are in the world, Christ sends his Gospel into it, and by his Spirit and grace comes and separates them from the men of it. In Mat 18:12 he is said to go "into the mountains" after his lost sheep; which, with respect to redemption, may denote the difficulties that lay in the way of it; such as his incarnation, obedience, sufferings and death, and the many enemies he had to grapple with and subdue; and with respect to calling grace, may express the state and condition God's elect are in by nature, being on the mountains of sin, of Sinai, of the law, and of their own righteousness. Now Christ goes after them "till he finds" them; which denotes continuance, his indefatigable industry and diligence, his resolution and courage, and his success. The reasons why he thus goes after them are not their number, for they are the fewest of all; nor their nature, which is no better than others, nor any previous dispositions, or good characters, for those designed here were publicans and sinners; nor any future improvements and service by them, for they were the base and foolish things of this world; nor because near at hand, and so easily looked up, for they were afar off; but because of his love to them, and the relation between them as shepherd and sheep; and because of his Father's will, and his own obligation by covenant; and because of his own interest and glory.

Gill: Luk 15:5 - And when he hath found it // he layeth it on his shoulders // rejoicing

And when he hath found it,.... In a sad plight and condition: so Christ finds his sheep in a most desolate one, in a pit, in the mire and clay of nature; in the paw of the roaring lion, Satan; helpless, hopeless, wretched, miserable, and naked; and not only starving, famishing, and dying, but even dead in trespasses and sins: and finding them with respect to redemption, designs his procuring eternal salvation for them; and with regard to calling, his laying hold upon them by his Spirit and grace, and bringing them to a sense of themselves, and to the knowledge of himself. There are several things which Christ does to his sheep when he has found them, which are not here expressed, but understood: finding them dead in sin he speaks life into them; he calls them by name, and asserts his property in them; he takes them out of the pit of nature; he rescues them out of the hands of Satan; he washes them from their filthiness, and heals all their diseases; he feeds and refreshes them; he covers them with his robe of righteousness; he beautifies and adorns them, and brings them home in the manner after described:

he layeth it on his shoulders; he does not put them on their own legs to go alone; nor does he lead them, and much less drive them before him; but he takes them up in his arms, and lays them on his shoulders: which shows the passiveness of men in conversion, and their weakness and impotency to any thing that is spiritually good of themselves; they cannot think a good thought, nor do a good action, and still less begin and carry on the work of grace in their hearts; as also the strength of Christ in bearing and carrying them, as he does, through all afflictions, temptations, and difficulties, safe to glory; and likewise his great love and affection for them; he loved them before the world began, and he showed it in dying for them, and manifests it to them, when he calls them by grace; and this also expresses the safety of his sheep; for being on him, they are in no danger from the law and justice of God; nor from Satan, or any other enemy; nor of a final and total falling away: and moreover this signifies the spiritual ease and rest which such have in Christ: the manner in which Christ the shepherd carries them, having found them, and laid them on his shoulders, is

rejoicing: not upbraiding them with going astray; nor complaining of, or groaning under the burden; but rejoicing in a kind of triumph, and carrying them as a trophy of victory, and a spoil obtained.

Gill: Luk 15:6 - And when he cometh home // he calleth together his friends and neighbours // Saying unto them, rejoice with me, for I have found my sheep which was lost

And when he cometh home,.... The house, or home, to which Christ comes and brings thither his lost sheep on his shoulders when found, is either the church of God, which is Christ's house and home, and into which he himself comes; it is his by gift and purchase, and which he has built, and here comes and dwells as a son over it, as king in it, and as priest and prophet there, and as the master of it; and hither he brings his people when he has called them by his grace, where they have a good fold and green pastures, and where they delight to be; or else heaven is this home, which is an house of God's building, not made with hands, eternal in the heavens; and which is Christ's Father's house, and his own house and home, and also the saints' house and home, whither they are all brought by Christ; for they cannot go there alone, and of themselves; they are brought by the power of divine grace as trophies of it, as to their own home; and such that Christ takes into his arms, and on his shoulders, he never drops them till he has brought them safe to heaven:

he calleth together his friends and neighbours: the friends of Christ are the saints, so called, because of their share in his friendship to them; shown by his becoming a surety for them; by his assuming their nature, and dying in their room and stead; by his paying their debts, and redeeming their persons; by his intercession for them, and preparing a place for them in his Father's house; by supplying all their wants, and by his kind and comfortable visits to them; by his free and familiar converses with them, and by unfolding his secrets, and giving wholesome advice and counsel to them: as also on account of their bearing and showing friendship to him; as by their great affection to his person; by their attachment to his cause and interest; by their strict regard to his Gospel, and the truths of it; and by their diligent observance of his commands and ordinances; and by their regard to his people, and disregard to his enemies: and these are also Christ's "neighbours", they dwell near to each other; he dwells in them, and they in him; they love each other as themselves, and perform every office cheerfully in love to one another: moreover, the angels may be meant by the friends and neighbours of Christ, as may be collected from Luk 15:10 these are his "friends" whom he has shown himself friendly to, in the confirmation of them in the state in which they were created; in the choice of them to eternal happiness; and in being an head of protection to them, as well as of eminence over them: and these are friendly to him; as they were at his incarnation, and when tempted in the wilderness, and when in agony in the garden, and at his resurrection and ascension; and will attend him at his second coming: and they are friendly to his; are ministering spirits to them, rejoice at their conversion, encamp about them in life, and at death carry their departed souls to heaven: and these are likewise his "neighbours": their habitation is in heaven where he is, and they always behold the face of his Father there, and will come along with him when he appears a second time. Now saints are called together to hear what great things Christ has done for poor sinners when he brings them to Zion; and angels are also made acquainted with their conversion; and both saints and angels will be called together, when the sheep of Christ shall be brought home to glory.

Saying unto them, rejoice with me, for I have found my sheep which was lost: the joy of Christ, and his friends, is mutual on this occasion; Christ rejoices himself, and his friends with him: he rejoiced in his people from everlasting; they were the objects of his Father's love, and of his own; and he took delight in them, as he saw them in the glass of his Father's purposes, as they were chosen in him, and given to him; and this joy in them still continued, notwithstanding their fall in Adam, and their own actual sins and transgressions; but whereas they were lost in the fall, and by their own sins, there were some new expressions of joy upon Christ's finding them in redemption: it was with the utmost pleasure he engaged in that work; and with the greatest readiness did he come into the world to do it; and he went through it with great delight; he was, as it were, straitened until it was accomplished; the consideration of it made him easy under the apprehensions of what he was to endure, and supported him under his most dolorous sufferings; his rising again from the dead as the presentative of his people, filled him with gladness, and he ascended to heaven in a triumph: but yet still these persons, though redeemed, are in a lost estate with respect to themselves; wherefore in conversion there are fresh breakings forth of joy in Christ; for that is the day of his open espousals to them, and so the day of the gladness of his heart; when he sees of the travail of his soul with satisfaction; and large expressions of love are made to him; and his people are brought to some conformity to him; and communion with him, but still they are not yet at home; wherefore with joy he brings them into his church, which is his house, and their home, where he rejoices over them to do them good; and will express still more joy in the new Jerusalem church state, and still more when he shall have brought them to glory, and have presented them to himself, and to his Father, which will be done with exceeding joy. Christ's friends and neighbours, his saints and people, also rejoice at the conversion of a sinner; because the glory of the Father, Son, and Spirit, is displayed therein; and because Satan has lost his prey, and Christ has got a new subject; and because of the grace of God bestowed upon the sinner, and the addition that is made to their number; particularly this is matter of joy to the ministers of the Gospel: and angels also rejoice at it, because of the glory of God that is advanced thereby.

Gill: Luk 15:7 - I say unto you, that likewise joy shall be heaven // Over one sinner that repenteth // more, than over ninety and nine just persons, which need no repentance

I say unto you, that likewise joy shall be heaven,.... In the church below, and among the members of it; which is sometimes called heaven, especially in the book of the Revelations; or in heaven above, and among the angels there; see Luk 15:10

Over one sinner that repenteth; for the joy in heaven, is not over sinners as such; for as such, they are not grateful to God, nor to Christ, nor to the angels, nor to saints; only sinners delight in each other, as such; but as repenting sinners, who are truly so: and these are not such, who only legally and outwardly repent; nor all that declare a sense of sin; or that are externally sorry for it; or are terrified about it, and shed tears on account of it; or that cease from grosser sins of life, and outwardly reform: but such who repent in an evangelical way; who are turned to God, and are instructed by his Spirit; who believe in Christ, and have views, at least hopes, of pardon through his blood; and have the love of God and Christ shed abroad in their hearts; from whence arise a true sight and sense of sin, a godly sorrow for it, an hearty loathing of it, shame on account of it, an ingenuous confession, and a real forsaking of it. Now the reason why there is joy in heaven over such persons is, because, without such a repentance, they must perish; and by this they appear to be openly in a state of grace; and become proper subjects of the ordinances of Christ; and this repentance is unto life and salvation; or these are inseparably connected with it; and this joy is abundantly

more, than over ninety and nine just persons, which need no repentance; by whom are meant, either such who are really righteous persons; not naturally and of themselves, nor legally by the deeds of the law, but by the imputation of Christ's righteousness to them: and who need no repentance to be added to their righteousness, it being perfect of itself; nor the grace and principle of repentance, because they have it, and it cannot be lost; or change of life and manners, which is not to be seen in such: and the more joy over repenting sinners, than over these is, because the salvation of the one is before certain to them, and the other is unexpected: but to this sense it may be objected, that saints, even righteous persons, need frequent conversions, and the continual exercise of the grace of repentance; nor does it seem feasible, that there should be more joy over a repenting sinner, than over one, whose life, through grace, is a series of righteousness: rather therefore, such who seem to be just, or are so in their own opinion, are here meant; for only such sort of righteous persons and repenting sinners, are opposed to each other, as in Mat 9:13 moreover, the occasion and scope of the parable, determines this to be the sense; the Scribes and Pharisees, that murmured at Christ's receiving sinners, are the ninety and nine just persons, who were only outwardly righteous before men, and trusted in themselves that they were righteous, perfectly righteous, and without sin, and so stood in no need of repentance for it; now there is more joy in heaven over one repenting sinner, than over all these: hence learn, that a self-righteous person, is an impenitent one; that a repenting sinner is more regarded in heaven than a self-righteous man: our Lord here seems to have regard to a conceit of the Jews, who distinguish between penitents that were allowed to be righteous, and such who never were guilty of any notorious crime, and so were perfectly righteous, and needed no repentance, and were preferred to penitent sinners: some of them say ^u, that

"the prophets did not prophesy (good things and comforts), but לבעלי תשובה, "to penitents"; but as for צדיקים גמורים, "the perfect righteous", to them belongs that, "eye hath not seen", O God, "besides thee".---But R. Abhu says, the place in which "penitents" stand, the "perfect righteous" do not stand.''

Though Maimonides seems ^w to understand this, as if it gave the preference to penitents; his words are these:

"let not a penitent man imagine that he is afar off from the excellency, or degree of the righteous, because of the sins and iniquities he has committed, the thing is not so; but he is beloved and desired before the Creator, as if he had never sinned; for his reward is great; for lo, he hath tasted the taste of sin, and hath separated from it, and hath subdued his evil imagination: the wise men say, the place where "penitents" stand, the "perfect righteous" cannot stand; which is as if it was said, their degree of excellency is greater, than those who never sinned, because they have subdued their imagination more than they.''

However, these instances, with others that might be produced, show that the Jews had a notion of some men being perfectly righteous and without sin; which they oppose to penitent sinners, and which our Lord here designs, and seems to describe in their own language, and serves to confirm the sense given; See Gill on Heb 12:23.

Gill: Luk 15:8 - Either what woman, having ten pieces of silver // if she lose one piece // doth not light a candle // and sweep the house // and seek diligently till she find it

Either what woman, having ten pieces of silver,.... Or "drachmas": a "drachma" was the fourth part of a shekel, and of the same value with a Roman penny; and was worth of our money, seven pence half penny; so that the ten pieces amounted to six shilling's, and three pence: the Ethiopic version renders it "ten rings": this parable is delivered, with the same view as the former; the scope and design of them are alike, being occasioned by the same circumstance, only the passiveness of a sinner in conversion is here more fully signified; who can contribute no more to the first act of conversion, which is purely God's work, than a lost piece of silver to its being found: by the "ten pieces or silver" are designed, all the Jews, or the whole body of that people; as they were before signified, by the hundred sheep; they having been God's peculiar treasure, though they were now in general become reprobate silver: and by the "woman" the proprietor of them, is meant Christ; and in what sense he was the owner of them, has been shown on Luk 15:4. The "nine" pieces design the Scribes and Pharisees; and the one lost piece, expressed in the next clause,

if she lose one piece, intends the elect among the Jews, and who chiefly consisted of publicans and sinners; and the regard had to these, is signified by the following expressions,

doth not light a candle: by which is meant, not the light of nature or reason in man: for though this is called a candle, and is of Christ's lighting, yet that by which he looks up his lost people, for this is become very dim: and though by it men may know there is a God, and the difference between moral good and evil, by it they cannot come at the knowledge of things spiritual; as of God in Christ, of the sin of nature, and of the plague of the heart; nor of the way of salvation by Christ, nor of the work of the Spirit, and the nature and need of it; nor of the Scriptures of truth, and of the doctrines of the Gospel, nor of the things of another world: neither is the law of Moses intended; for though there was light by it into the knowledge of sin, yet not clear; and though the ceremonial law was a shadow of Christ, and did give some instructions about him, and the doctrines of the Gospel, and blessings of grace, yet but very obscure hints: but by this candle is meant, the Gospel itself; which, like a candle, is lighted up in the evening of the world; and may be removed, as it sometimes is, from place to place; and where it is set, and blessed, it gives light, and is useful both to work and walk by; it does not always burn alike clear, or is always held forth in the same purity: and it will give the greatest light at last, as a candle does, even at the end of the world: now Christ is the lighter of this, and from him it has all its light, who is the maker of it; he keeps it light, and by it he looks up and finds out his elect ones; though this is not a direction to him, who perfectly knows who they are, and where they be, but is rather a light to them, that they may know and find him:

and sweep the house: which phrase sometimes designs outward reformation, as in Mat 12:44 and sometimes God's judgments upon a people, as in Isa 14:23 but here the preaching of the Gospel, and the power that goes along with it, to the the effectual calling of the elect: the "house" in which Christ's lost piece of silver, or his chosen ones were, may design the nation of the Jews, who are often called the house of Israel; this was a house of God's building and choosing, and where he dwelt; and among these people for a long time, God's elect lay, though all of them were not so; and about this time the Lord was about to break up house keeping with them; yet as there were some few among them, that were to be looked up and called, therefore this house must be swept, as it was by the ministry of John the Baptist, by Christ himself, and by his apostles: and this suggests, what must be the state and condition of God's elect, being in this house, before it was swept, and they found out; they were out of sight, in great obscurity and darkness, with a deal of rubbish and dirt upon them, and pollution in them; and impotent to that which is good, and to their own recovery, and yet capable of being recovered: and this phrase hints at the power and efficacy of divine grace, that goes along with the word, in looking up and finding lost sinners; in enlightening their dark minds, quickening them, being dead in sin, taking away their stony hearts, regenerating them, enstamping the divine image upon them, removing every thing from them they trusted in, and working faith in them, to look to, and believe in Christ: and as in sweeping of an house, a great stir is made, a dust raised, and things are moved out of their place; so by the preaching of the Gospel, an uproar is made in the sinner himself; in his conscience, which is filled with a horrible sight of sin; which is very loathsome, and causes uneasy reflections, fills with shame and confusion, and greatly burdens and distresses, and with the terrors of the law, and with dreadful apprehensions of hell and damnation; in his will there is a reluctancy to part with sinful lusts and pleasures, with sinful companions, and with his own righteousness, and to be saved by Christ alone, and to serve him, and bear his cross: and in his understanding, things appear in a different light than they before did: and great stir and opposition is made by Satan, to hinder the preaching of the Gospel, as much as in him lies, and persons from coming to hear it; and if they do, he endeavours to hinder, by catching it from them, or diverting them from that; by insinuating, it is either too soon or too late, to mind religion; or that sin is either so great that it cannot be forgiven, or so trivial, that a few prayers, tears, alms deeds, &c. will make amends for it; by distressing them about their election, or about the willingness of Christ to save them; or by stirring up others to dissuade and discourage them. Moreover, when the Gospel is preached in purity and with power, and souls are converted, there is a great stir and uproar in the world, and among the men of it; because the doctrines of it are foolishness, and strange things to them; and oppose their sense of things, and strip them of what is valuable; and men are hereby distinguished from them, and taken from among them: and there is also a stir and an uproar made by it, among carnal professors of religion, as there was at this time among the Scribes and Pharisees; and all this bustle is made, for the sake of a single piece of money:

and seek diligently till she find it? not only a light is set up, an hand of power put forth in using the besom, but a quick sharp eye looks out for the piece of silver: this diligent seeking and finding, are to be understood not of the grace of Christ in redemption; nor of his restoring backsliders; but of his converting sinners, through the preaching of the Gospel, both in his own person, and by his ministers, his Spirit making their ministrations effectual: the diligence, care, and circumspection of Christ, to find out lost sinners, while the Gospel is preaching, are here signified: it is not the preacher that looks out for them, though he that is a faithful minister of the word performs his office diligently and carefully, and he desires nothing more earnestly than the conversion of sinners; but then he knows not who are, and who are not the elect of God, and is ignorant of what Christ is doing, whilst he is preaching: Christ's eye is upon his lost piece; he perfectly knows the persons of the elect, as they are his Father's choice, and his gift to him; he knew them in the counsel of peace, and covenant of grace, in the fall of Adam, and their natural estate; he knows the places where they all are, and the time when they are to be converted; and distinguishes them amidst all the filth that attends them, and the crowd among which they are; and he continues seeking, till he finds them; which shows the perpetuity of the Gospel ministry the indefatigableness of Christ, and his sure and certain success: the reasons of all this care and diligence, are his love to them, his propriety in them, his Father's will, and his own engagement; and because they must be for ever lost, did he not seek after them.

Gill: Luk 15:9 - And when she hath found it, she calleth her friends

And when she hath found it, she calleth her friends,.... See Gill on Luk 15:6 a parable somewhat like to this, the Jews ^x have on those words in Pro 2:4 "If thou seekest her as silver", &c.

"it is like to a man that has lost a "shekel", (a piece of money,) or beryl rings, within his house; he lights up many lamps and many candles, until he lights on them; and lo, these things much more: for if a man for the things of the temporary life of this world, lights many lamps and candles, until he lights upon them and finds them; the words of the law, since they are the life of this world, and the life of the world to come, shouldest thou not search after them as for hidden treasure?''

Gill: Luk 15:10 - Likewise I say unto you // there is joy in the presence of the angels of God // over one sinner that repenteth

Likewise I say unto you,.... As before, in Luk 15:7

there is joy in the presence of the angels of God; who are the friends and neighbours of Christ: See Gill on Luk 15:6,

over one sinner that repenteth; which they have knowledge of, either by immediate revelation from God, or by observation in the church where they attend: the reason of this joy is, because there is one rescued out of the hands of Satan and his angels, between whom and them, there is an implacable enmity; and because another subject is added to Christ's kingdom, and by which it is enlarged, the prosperity of which they greatly desire; and because another heir is born in that family, to which they belong, and they have another social worshipper with them: and this joy is said to be "in the presence of" them; and so may design the joy of others, as of Father, Son, and Spirit, which is in their sight and knowledge; and also the joy there is among themselves.

Gill: Luk 15:11 - And he said // a certain man had two sons

And he said,.... The Syriac and Persic versions read "and Jesus said again"; he added another parable to the two former, at the same time, of the same import, with the same view, and on the same occasion; setting forth the different characters of the Scribes and Pharisees, and of the publicans and sinners; and what little reason the one had to murmur, at his conversation with the other:

a certain man had two sons; by "the certain man" is meant, God the Father: God indeed is not a man, nor is he to be represented by any human image; but inasmuch as man is the image of God, God is sometimes compared to man, and is called a man of war, an husbandman, &c. which no ways contradict his being a spirit; and true it is, that the second person only assumed human nature; and therefore, whenever a divine person is spoken of as man, Christ is commonly intended: but though the Father never appeared in an human form, yet he seems here to be designed; because the character of a Father, and having sons, more properly belong to him; and the reception of sinners, and the forgiveness of them for Christ's sake, agree with him: and besides, Christ is distinguished from the Father in this parable; and he and his blessings of grace, are signified by other things: by the "two sons" are meant, not angels and men, as that angels are the elder, and men the younger son; for though angels are called the sons of God, and may be said to be elder than men, with respect to creation; and good angels may be said to have been ever with God, and always serving him, and never sinned against him; yet they are never called the brethren of men, nor men their brethren; and besides, are never angry at the return and reception of repenting sinners; for this would be to represent them just the reverse of what they are said to be, in the preceding verse: nor are the Jews and Gentiles here intended, which is the more received and general sense of the parable: those who go this way, suppose the Jews to be the elder brother; and indeed they were so, with respect to external privileges; and were with God, being his household and family; all he had were theirs, that was external; and the character of the elder brother throughout the parable, agrees with the far greater part of that nation; and it is certain, that they did resent the calling of the Gentiles: and these suppose the Gentiles to be the younger brother, who indeed were brought into a church state, later than the Jews; and might be said to be afar off in a far country, and to have spent their substance in idolatry and wickedness; to have been in the utmost distress, and in the most deplorable condition: but to this sense it may be objected, that the Gospel was not as yet preached to the Gentiles; nor were they brought to repentance; nor were they openly received into the divine favour; nor as yet had the Jews murmured at, and resented the kindness of God to them: rather standing and fallen professors may be designed: since the former are very apt to carry it toward the latter, in like manner as the elder brother is represented in this parable, as carrying himself towards the younger: but the true sense, and which the context and occasion of the parable at once determine, is, that by the elder son are meant, the Scribes and Pharisees, and self-righteous persons, among the Jews; and by the younger, the publicans and sinners among the same people; as it is easy to observe, the same are meant by the two sons in the parable in Mat 21:28. Now these are called the sons of God because the Jews in general were so by national adoption; and the self-righteous Pharisees looked upon themselves as the children of God, and favourites of heaven, in a special sense; and God's elect among them, even those that lay among publicans and sinners, were truly so; and that before conversion; for they were not only predestinated to the adoption of children, but were really taken into the relation of children, in the covenant of grace; and as such were given to Christ, and considered by him, when he assumed their nature, and died for them; and are so antecedent to the spirit of adoption, who is sent to witness their sonship to them; and which is consistent with their being children of wrath, as the descendants of Adam, and their being the children of God openly and manifestatively, by faith in Christ Jesus.

Gill: Luk 15:12 - And the younger of them said to his father // father, give me the portion of goods that falleth to me // and he divided unto them his living

And the younger of them said to his father,.... God's chosen ones among the publicans and sinners, are fitly signified by the younger son, since man, as a sinner, is younger than man as righteous; and since there are instances of God's choice of the younger, before the elder, as Jacob before Esau, &c. and the characters and conduct of young men agree with God's elect, in a state of nature; who are imprudent and ignorant, without any knowledge of divine and spiritual things, and of themselves, their state and condition, and of Christ, and salvation by him; and yet are conceited of themselves, and fancy themselves very wise and knowing, and capable of acting for themselves, independent, and without any assistance or advice; do not care to be under restraints, withdraw from all yokes, and break all bands asunder; and so become children of disobedience, prone to every vice, and servants and slaves to every lust; by which they are deceived, and in which they take a great deal of imaginary pleasure; and are often envious and spiteful, and live in malice, hateful, and hating one another: the request made by this younger son, is "to his Father"; to God, who was his Father by creation, by providential care, and by national adoption, and by special grace; though as yet he knew it not, nor could he call him so in faith: many call God Father, who should not, and many that should, do not: the request follows;

father, give me the portion of goods that falleth to me: this portion may be considered, as internal or external; as internal, and such who think the Gentiles are meant by the younger son understand it of the light of nature, and of natural gifts and talents. The ancients generally interpret it, of man's free will: it may intend natural knowledge in general, to which there is in man a natural desire, and in which he is self-sufficient: or rather as external, such as the outward blessings of food, raiment, health, &c. the honours, pleasures, and riches of the world: the good things of this world belonged to men by right of creation, and according the laws and dues of it, but have been all forfeited by the sin of man; and yet this is a portion, which in the apprehension of men, of right belongs to them; and which suits their nature, which is carnal and worldly:

and he divided unto them his living; natural gifts, external privileges, and worldly good things; which of all men in the earth, the Jewish nation shared; see Psa 115:16.

Gill: Luk 15:13 - And not many days after the younger son gathered all together // and took his journey into a far country // and there wasted his substance in riotous living

And not many days after the younger son gathered all together,.... That his father had divided to him, all his goods and substance: as soon as a man has any internal substance, any considerable degree of natural knowledge, he immediately sets out from God, and employs it against him, in reasoning against him, against his being, his works, his providence, his purposes, his revelation, and will; as soon as a man has the exercise of his reason, as soon as he can think and speak, nay, as soon as he is born, he goes astray from God, speaking lies; and as soon as a wicked man has of this world, what his carnal heart desires, he is for living independent of God, and his providence; he is for gathering together all for himself, in order to spend it on his lusts, and at a distance from his father, the father of his mercies, of whom he is not mindful; and to whom he says, depart from me, having no regard to his worship and service, to his honour and glory, to his cause and interest:

and took his journey into a far country; which sets forth the state of alienation a sinner is in, while unconverted; he is afar off from God, from God the Father; from the presence of God, and communion with him: from the knowledge of God, and desire after it; from love to him, or fear of him; and from the life of God, or a living soberly, righteously, and godly; and from Christ, from the knowledge of him, from faith in him, love to him, fellowship with him, and subjection to his ordinances; and from the Spirit of God, and every thing that is spiritual; and from all that is good, from the law of God, and from the righteousness of it, and from righteous men:

and there wasted his substance in riotous living; his internal substance, his knowledge and understanding, even in natural things, and became brutish, and even like the beasts that perish; and his worldly substance in rioting and drunkenness, in chambering and wantonness, with harlots, as in Luk 15:30 whereby he was brought to a piece of bread, and to the want of it,

Gill: Luk 15:14 - And when he had spent all // there arose a mighty famine in that land // and he began to be in want

And when he had spent all,.... Sin strips a man of all that is good and valuable; of the image of God, of the knowledge of divine things, of natural holiness, of moral righteousness, and of strength to perform moral good; hence man is in a wretched and miserable condition, he is poor, and blind, and naked: and if man has spent all, and sin has stripped him of all, where is his free will? there is no good thing in man, but what comes from the grace of God; nor has he any thing to recommend him to God, or to offer to his creditor, to compound his debts with; nor can he prepare himself for conversion, or any good work:

there arose a mighty famine in that land; sin brings men into a starving and famishing condition; for in the far country, the land of sin, there is a famine of the word: though the Gospel is preached, it is only food to spiritual persons; unregenerate men have no desire to it, but neglect and despise it; and if they attend it, it has no place in them: they that are in this land, are aliens from the ordinances of God, the breasts of consolation, the goodness and fatness of his house; they are in a pit, wherein is no water; their taste is vitiated to every thing that is spiritually good; they live on bread of deceit, and labour after that which satisfies not; wherefore they look like skeletons, and are as the dry bones in Ezekiel's vision:

and he began to be in want; or was in want: when the above is the case, the sinner may be truly said to be in want; an unregenerate man is in want of every thing that is good; of wisdom and knowledge, of grace and holiness, of righteousness or clothing, of food, and of all the necessaries of life: and he may be said to "begin" to be in want, because man was not originally so, but was possessed of a natural fulness; and because sin is the beginning of want, as soon as one takes place, the other does: moreover, this man now began to see and feel himself to be in want, though as yet he was not rightly and truly sensible of his wants, at least of the way to redress them.

Gill: Luk 15:15 - And he went and joined himself to a citizen of that country // and he sent him into his field to feed swine

And he went and joined himself to a citizen of that country,.... Not to any one of the saints, for they are not citizens of the far country, but of the church of God below, and of heaven above; besides, carnal men do not like the company of such citizens: nor is the devil intended, for though he dwells in this country, he is more than a citizen, than an inhabitant; he is king and governor, the prince of the world, and the god of it; nor is it feasible, that a man under conviction, and beginning to be sensible of his want, should go and join himself to the devil: but an unregenerate, "pharisaical", legal preacher, is designed; a man may be a preacher, and yet in the far country of sin and unregeneracy; there may be large gifts, where there is no grace; and a man may have a form of religion and godliness, and know nothing of the power of it; and a great stir and bluster may be made about good works, as were by the Pharisees, when few or none are done: now it is common for persons under legal convictions, to seek after such a preacher, and such a ministry, and to such an one this man "went"; he went not out of the land of sin, nor to his father's house, but to one in the same country, where the famine was, and he was starving: "he went"; it was his own choice, he took his own way; he went and told him his case, how he had spent all he had, and in what manner, and what condition he now was in; and he asked his advice and assistance: and he "joined himself" to him; he sat under his ministry, and became a member with him, and stuck close to him, as the word signifies; and was a stickler for him, and his principles:

and he sent him into his field to feed swine; he did not give him the least bit of bread to satisfy his hunger; nor did he say one word to him of Christ, the bread of life; nor did he advise him to go to his father's house, where there was bread enough, and to spare: but he "sent him, into his fields"; to work, to cleanse his heart, to reform his life, to fulfil the law, to perform the conditions of the covenant, to make his peace with God, and get an interest in his love and favour; and go through a round of duties continually, and all would be well: he sent him to "feed swine" there; to converse with self-righteous persons, who may be compared to swine, because of their selfishness; doing all they do for themselves, and not for God and his glory; because they prefer dung before pearls, their own righteousness before Christ, the pearl of great price; and live upon the husks of their own duties and never look upwards to heaven, as this creature does not, but always downwards on the earth; and though they were outwardly reformed, yet inwardly filthy, and often return to wallowing in the mire again: he sent him there also to gratify the selfish principles of nature; to please himself with his wisdom, righteousness, holiness, and other excellencies he fancied he had attained unto. In short, the expression shows the base employment of a self-justitiary amidst all his pretensions to religion and virtue: for feeding of swine was very disagreeable to the Jews, and with them scandalous; to whom the eating of swine's flesh was forbidden by the law of God, and the breeding of swine by their traditions; and this is said to be done in a country, out of Judea.

Gill: Luk 15:16 - And he would fain have filled his belly with the husks // that the swine did eat // And no man gave unto him

And he would fain have filled his belly with the husks,.... חרובא, the fruit of the "Charub" tree, as the Syriac version interprets it; and which the Jews ^y say is מאכל בהמה, "the food of beasts": though, according to what is elsewhere said of it, it should be the food of men also. It is said ^z of R. Simeon ben Jochai, and his son, that they hid themselves in a cave for fear of the king, and a miracle was wrought for them, איברי להו חרובא, a "Charub" tree was created for them, and a fountain of water; the one, as the gloss observes, was to eat the fruit of, and the other to drink of: but be they what they will, by them are meant, not worldly riches and honours, and carnal lusts and pleasures; though these are the principal things of the far country, of this world, or an unregenerate estate; and are greatly desired by carnal minds, and are but swine's meat, very mean food, yea, pernicious, empty, unsatisfying, and perishing; but these were the things this man had been desirous of, and lived upon before, and had ran through them, and had spent all his substance in the pursuit and enjoyment of them; and now he felt the gripes of a natural conscience for them, and found himself in want of something else: wherefore by these "husks" are meant works of righteousness done by men; which are like husks, external things, done only before men; empty things that have nothing within them; mere trash, and not food; and which can give no satisfaction; mere sordid food, fit only to be cast to dogs or swine; of an ill savour, hard to eat, and difficult digestion, and which affords no real nourishment; these this man greatly desired to fill his belly with: he found himself empty, and in want; as yet he had no thought of, at least not any desire after the bread in his father's house; but would fain have satisfied himself with his own doings, and have quieted his mind and conscience with a few external performances, a negative holiness, a legal repentance, and outward reformation: he laboured hard to make his own righteousness do; which was but striving to fill his belly with the east wind; and is what can never satisfy, because it is not answerable to the law and justice of God; and was no other than

that the swine did eat, self-righteous persons, like himself; for such an one was now the publican and sinner become, though he did not continue so. Christ's lambs and sheep do not eat such food, nor will, nor can they, only swinish, selfish persons; this is suitable to their nature, they eat it, and live upon it; which shows them to be unrenewed, and that their taste is not changed.

And no man gave unto him: not the husks, though this is the sense of the Arabic version, which renders it, "neither did he obtain them"; and so it seems to be ours and others: but these were at hand, which he might have taken himself, and did; nor is it reasonable to think he should wait to have them given him by another; or that he should be restrained from them; but it is to be understood of bread, or proper food, and that no man gave that unto him: and the words, as Calvin observes, may be read causally, "for no man gave to him"; and so are a reason why he craved husks, because no man gave him any bread: the citizen, or legal preacher, to whom he joined himself, gave him none; nor the swine, the self-righteous persons, to whom he was sent, and with whom he conversed, gave him none; he had nothing under the ministry, nor in conversation, that was proper food to him; there were nothing but these husks that presented, and he tried to satisfy himself with them; and indeed none but Christ can give the true bread, the bread of life, to those that are hungry, and in want.

Gill: Luk 15:17 - And when he came to himself // he said, how many hired servants of my father's // have bread enough, and to spare // and I perish with hunger

And when he came to himself,.... An unregenerate man, whether while a voluptuous man, or a self-righteous man, is not himself; he is beside himself; and is no other than a madman. The man that pursues his worldly lusts and pleasures, promises himself liberty, while he is a slave; he ruins himself, his soul, body, and estate, and chooses to do it rather than part with his lusts; he takes delight in doing mischief himself, and in seeing it done by others; he proclaims his folly publicly, declares his sin, and glories in it; all which a man in his right mind would never do. The self-righteous person trusts in his own heart, which is the greatest madness and folly in the world; he compasses himself about with sparks of his own kindling, and sacrifices to his own net; he dresses himself in his rags, and pleases and prides himself with them, when a robe of righteousness, and garments of salvation, are provided; which no man in his senses would ever do. But when the Spirit of God comes to work upon a sinner's heart in conversion, he brings him to himself; which a man may be said to be, when he is brought to true evangelical repentance for sin; and that is, when he has a true sense of it, as committed against God, and a godly sorrow for it, and makes an hearty and ingenuous acknowledgment of it, and forsakes it; and when he is brought to a sense of the insufficiency of his own righteousness, and is made willing to part with it, and desires to be found in Christ, and in his righteousness alone, which he is encouraged to lay hold on, and receive by faith, trust to, and rejoice in; when he has his spiritual senses exercised on Christ, and to discern between good and evil; and is brought to the feet of Jesus, as to submit to his righteousness, so to serve him; when he is all this, then, like the man in the Gospel, he is clothed, and in his right mind:

he said, how many hired servants of my father's; who, according to some, were the Scribes and Pharisees, men of a servile disposition, and of mercenary views; and were, by profession, the servants of God, and had plenty of bread, because they had all the external means and ordinances: but these are designed by the elder brother in the parable; and besides, this man had endeavoured to live as they did in this far country. It may be queried, whether the ministers of the Gospel are not intended, since these are the servants of the most high God; are labourers hired by him, and are worthy of their hire, and abound with Gospel provisions for the service of others. But to this it may be objected, the desire of this man to be made as one of them, Luk 15:19 which petition expresses his humility; whereas to be a servant, in this sense, is to have the highest place and office in his father's house. Rather therefore the meanest of the saints, and household of God, are here meant, who have the least degree of evangelical light, whose faith is weak, and their consolation small; and who, though they are sons, yet by reason of that legality and mercenariness that appear in their frames and services, differ little from servants: and yet these, in comparison of him, who was in a hungry and starving condition,

have bread enough, and to spare; as the doctrines, promises, and ordinances of the Gospel, the fulness of grace that is in Christ, and Christ himself the bread of life; which are more than enough for them, and sufficient for the whole family in heaven, and in earth; and even the meanest and weakest believer may be said to have enough and to spare, because he has an interest in all these; though by reason of the weakness of his faith, it is but now and then he has a full and comfortable meal; but this is infinitely better than to be starving, as this man was:

and I perish with hunger. The Vulgate Latin, and all the Oriental versions add, "here"; in this far country, in the citizen's fields, among his swine, and their husks: all mankind are in a lost and perishing condition; for having sinned against God, they have exposed themselves to the curses of the law, and are destitute of a justifying righteousness, and are in the way, to ruin and destruction; but all are not sensible of it, being ignorant of God, and his righteousness, of the exceeding sinfulness of sin, and of the insufficiency of their own righteousness; but some are sensible of it, and in their own apprehensions are ready to perish: these see sin in its true light, without a view of pardon; an angry God without a smile; injured justice without a righteousness; and a broken law without a satisfaction for the violation of it; and such was this man's case. The Jewish writers ^a say,

"a sinner is like to a son that runs away from his father, and turns his back upon him, who yet afterwards repents, and has a mind to return to his father's house:''

so it was now with the publicans and sinners, signified by this man.

Gill: Luk 15:18 - I will arise // and go to my father // and will say unto him, father // I have sinned against heaven // and before thee

I will arise,.... This is the resolution which at last, through divine grace, he came into: he determines to quit the country, and his companions; he had left his harlots, and his old course of living before, but was in the same country still; for this a man may do, and yet remain unregenerate: but he is now for leaving the country itself, and his new acquaintance; he is now determined to drop his legal preacher, to be gone out of his fields, and from under his ministry, and to leave his swine and husks;

and go to my father: not to his old companions in debauchery and sin; nor to his elder brother, the Pharisees; he had made trial of both these to his cost already; nor to his father's servants, but to his father himself; to which he was moved and encouraged, from his being ready to perish, from the fulness of bread in his father's house and from the relation he stood in to him; notwithstanding, all that had passed, he was his father, and a kind and merciful one: this shows, that he knew him as his father, having now the Spirit of adoption sent down into him; and the way unto him, which lies through Christ the mediator:

and will say unto him, father; or, "my father", as the Syriac and Persic versions read:

I have sinned against heaven; by preferring earthly things to heavenly ones; and have sinned openly in the face of the heavens, who were witnesses against him; and against God, who dwells in heaven. It was usual with the Jews to call God, שמים, "heaven"; See Gill on Mat 21:25. They have this very phrase;

"there is a man, (say ^b they), who sins against earth, and he does not הטא בשמים, "sin against heaven"; against heaven, and he does not sin against earth: but he that speaks with an ill tongue sins against heaven and earth, as it is said, Psa 73:9 "they set their mouth against the heavens and their tongue walketh through the earth."''

And so the sense is, that he had sinned against God himself, and not merely against men, and human laws. All sin is a transgression of the law of God; and the thought of sin being committed against a God of infinite holiness, justice, goodness, grace, and mercy, is cutting to a sensible sinner: and this being the case, this man determined to go to God his Father, and him only, for the pardon of his sin, against whom it was committed. It is added,

and before thee; for he was now convinced of his omniscience. Sin may be committed against a man, and not before him, or he not know it; but whatever is committed against God, is before him, it is in his sight, he knows it: he is God omniscient, though sinners take no notice of this perfection of his, but go on in sin, as if it was not seen, known, and observed by God. But when God works powerfully and effectually upon the heart of a sinner, he convinces him of his omniscience, as this man was convinced: hence he determined to go to God, and acknowledge his sin before him; and that it was committed before him, and was in his sight; and that he could not be justified in his sight by any righteousness of his own; and therefore humbly desires pardon at his hands. This man's sense of sin and sorrow for it, and confession of it, appear very right and genuine, which he determined to express; they appear to be the convictions of the Spirit of God: it was not a sense of sin, and sorrow for it, as done before men, but God; and the concern was not so much for the mischief that comes by sin, as for the evil that was in it; and this did not drive him to despair, as in the cases of Cain and Judas, but brought him home to his father; and his confession appears to be hearty, sincere, and without excuse.

Gill: Luk 15:19 - And am no more worthy to be called thy son // make me as one of thy hired servants

And am no more worthy to be called thy son,.... As all the Jews were; not only by creation, and providential care, as all men are; but by national adoption: and however worthy this man might think himself to be called a Son of God before, and value himself upon it; he now sees, and was ready to own his unworthiness to be called so in any sense; and much more to be called and accounted a Son of God by special adoption;

make me as one of thy hired servants; this is said not from a servile spirit, but to express the mean thoughts he had of himself, and the great desire he had to be fed from his father's table, in the meanest way; and what an happiness and honour it would be to him, could he be the meanest in his family, a doorkeeper in his house; which was more eligible to him, than to dwell in the tents of sin, or continue in this hungry and starving condition.

Gill: Luk 15:20 - And he arose // and came to his father // but when he was yet a great way off // his father saw him // and had compassion // And ran // And fell on his neck // and kissed him

And he arose,.... This shows that his resolution to arise was not of nature, but of grace, by its being put into execution; for it was made and executed, not in his own strength, but in another's. He did not confer with flesh and blood; nor listen to discouragements which might present; as the distance of the way, the danger in it, the cold reception, if not rejection, he might expect from his father: but he arose immediately; he arose and stood upon his feet, in obedience to the heavenly call, being assisted by divine grace; he arose, and quitted the far country, the citizen, swine, and husks, and denied both sinful and righteous self;

and came to his father; his own father; "the father of himself", as in the Greek text, who was so before he came to him; a sense of which he had, and was what encouraged him the rather to go to him: and this coming to him denotes a progression towards him; for as yet he was not come to him, but was at some distance, as the next clause expresses; and means not so much attendance on ordinances, as some inward secret desires after God:

but when he was yet a great way off. This is not to be understood of his state of alienation from God, which is before signified by his being in a far country; but the distance he observed, as conscious of his vileness, and unworthiness; and the humility he expressed on a view of himself; and a sense he had of his need of divine grace: and which is grateful to God; he looks to such that are of an humble, and of a contrite spirit, and dwells among them, and gives more grace to them:

his father saw him; he saw him when in the far country, spending his substance with harlots, and in riotous living; he saw him when among the swine and husks; he saw him when he came to himself, and all the motions and determinations of his heart; he saw him in his progress towards him, and looked upon him with an eye of love, pity, and compassion, as it follows,

and had compassion: God is full of compassion, and pities him, as a father does his children; yea, as a woman's heart of compassion yearns after the son of her womb: he had compassion on him, and his heart of pity moved towards him, he being as one grieved in spirit for his sins, and wounded with a sense of them, and wanting a view of pardon, as starving and famishing, and as naked, and without clothing.

And ran; to him, which shows the quick notice God takes of the first motions of his own grace in the hearts of sensible sinners; the speedy relief he gives to distressed ones; and this points out his preventing grace and goodness.

And fell on his neck; expressive of the strength of his affection to him, Gen 45:14 and of his great condescension and grace to fall on that neck which had been like an iron sinew, so stiff and rebellious; though now, through divine grace, was made flexible and pliable, and subject to him, and willing to bear the yoke, and to do whatever he would have him; and this was grateful to his father:

and kissed him; as a token of love; and as owning the relation he stood in to him; as a sign of reconciliation and friendship; and was an admission of him to great nearness to his person; and an application and manifestation of great love indeed to him; and a strong incentive of love in the son to him again; see 1Jo 4:19.

Gill: Luk 15:21 - And the son said unto him, father // I have sinned against heaven, and in thy sight // and am no more worthy to be called thy son

And the son said unto him, father,.... Or "my father", as the Syriac version reads; and the Persic version adds, "pardon me": sin lay heavy on him, and he wanted a view and application of pardoning grace, though he seems to be prevented making this request by the kiss he received from his father:

I have sinned against heaven, and in thy sight; this is what he determined to say, and was allowed to say, having a deep sense of his sin and vileness, and which was increased by the love and kindness his father had shown him. The phrase is Jewish; See Gill on Luk 15:18 to which may be added, what is elsewhere said ^c,

"what is the sense of that passage, Psa 12:4 "who have said, with our tongues we will prevail?" &c. it designs all the transgressions a man sins against earth; and if חוטאין בשמים, "they sin against heaven", and earth; what is the sense of that in Psa 73:9?''

and am no more worthy to be called thy son: so much he was suffered to say, which fully expresses his sense of his vileness and unworthiness: but he was not allowed to say, "make me as one of thy hired servants"; because this could not be granted; for a son is always a son, and cannot become a servant; see Gal 4:6.

Gill: Luk 15:22 - But the father said to his servants // said to his servants // bring forth the best robe // and put it on him // and put a ring on his hand // And shoes on his feet

But the father said to his servants,.... The word "but", with which those words begin, is expressive of much grace, as it often is; see 1Co 6:11 and signifies, that though the son had behaved so badly, and was now so sensible of it himself, as that he desired to be a hired servant, being unworthy to be called a son; but the "father", against whom he had sinned, would hear nothing of it: but

said to his servants; not the angels, but the ministers of the Gospel; who are the servants of the most high God; and whose business it is to set forth, in the ministry of the word, the righteousness of Christ, and the everlasting love of God; and to direct souls to a life and conversation becoming the Gospel of Christ; and to set before them the rich provisions of the Gospel for their nourishment, joy, and comfort. These servants, the father of the son ordered, not to take him away from his presence, as one whose person he could not endure in his sight; nor to terrify and affright him with the curse and condemnation of the law, and fill his mind with wroth and terror; nor even to chastise and correct him for his former course of living, and to upbraid him with it; but to confer upon him all the honour, and high favours, and blessings that could be expressed in the following language:

bring forth the best robe; out of the wardrobe, that it is in. The Vulgate Latin version adds "quickly"; which increases the father's regard to him and shows that he was in haste to have his son appear in a better condition: the Arabic version adds it in the next clause, "and put it on him quickly"; which expresses the same thing: and the Ethiopic version renders it, "hasten ye, bring", &c. By the "best robe" is meant, not water baptism; nor an holy life and conversation; nor any particular grace, as faith, or hope, or charity; or the whole of sanctification; nor Adam's robe of innocence; but the righteousness of Christ which is often compared to a robe, or garment, Isa 61:10 because it is not any thing in believers, but what is unto them, and upon them, and is put there by an act of God's grace in imputation; and is what covers their naked souls, and hides their sins from the avenging eye of divine justice; protects them from all injuries, and saves them from wrath to come; as well as beautifies and adorns them, and renders them acceptable in the sight of God; and keeps them warm and alive; and gives them a right and title to eternal life. This is as in the Greek text "the first robe"; and so it is rendered by the Vulgate Latin, and Arabic versions; because it was first in God's designation and counsel, and in Christ the head of his people, in whom they are blessed with all spiritual blessings before the foundation of the world, and so with this blessing; and it was also provided and secured in the everlasting covenant of grace, long before Adam's robe of innocence and righteousness was made and wore by him: the reference is not to the first that should be come at in the wardrobe; or to that which the son wore before he went into the far country; but to the טלית, "Talith", which was the first and uppermost garment wore by the Jews, and answers to the Greek word στολη, "the stole", here used: so the Babylonish garment is called, איצטלא דמילתא, ^d which the gloss interprets a "Talith", made of pure wool. The Ethiopic version renders the phrase, "fragrant garments"; and such are Christ's garments of salvation, and robe of righteousness; see Psa 45:8 the Persic version renders it, "the splendid robe"; and the Syriac, as ours, the "chief", or "best robe"; and such is Christ's righteousness: it is a better righteousness, not only than that of a self-righteous Pharisee; but better than the outward conversation garment of a real good man, which, at best, is imperfect; or than the inward sanctification of the Spirit of God, which, though pure, is not yet perfect: it is better than the robe of innocence wore by Adam in his sinless state; for that was but a natural righteousness, and the righteousness of a creature, and was loseable, as the event has shown; and had he kept it, would not have given him a title to eternal life: yea, it is better than the righteousness of the angels heaven; for what is said of Adam's, may be said of theirs, that it is natural, the righteousness of a creature; and had it not been for confirming grace, a loseable one: but Christ's righteousness is pure and perfect; the righteousness of God, and an everlasting one: and when the servants of God, the ministers of the Gospel, are ordered to bring it out,

and put it on him: this is done, not by the imputation of it to men, for that is the Father's act; nor by application of it to them, that is the Spirit's work; but by a declaration of it, setting it forth in a ministerial way before them; declaring it to be a justifying one, and encouraging their faith to lay hold upon it as such:

and put a ring on his hand; on one of the fingers of his hand: by which is intended not the grace of faith; that is, rather the hand on which the ring is put; and though this grace is both precious and ornamental, as will be allowed, yet it does not unite to Christ, this must be denied; it being a grace which flows from union, as all grace does; and by which souls have communion with Christ: nor are good works designed; such indeed who are called by grace, are to be set to work from a right principle, to a right end; and true grace does show itself by works; and good works are the seal and token of grace to the world; but then, as before, these are rather meant by the hand; since that is the instrument of action: nor is the seal and earnest of the Spirit meant by the ring. The Spirit of God is certainly the seal of grace, and the earnest of glory; and to have this is a high favour, and a precious benefit indeed, and what will never be taken away; but as faith, so not the Spirit is the bond of union between God and his people, but the fruit of it: by the "ring" is meant the everlasting love of God; and which, as a ring, is round, and has neither beginning nor end; it does not begin with the obedience of his people, nor with their love to him; nor with their conversion; nor with the mission, sufferings, and death of Christ; but was from all eternity; nor will it have any end, nor can there be any separation from it: this is the bond of union, that can never be dissolved; and this being manifested to the soul, is a token of freedom; it sets a man free from the bondage of corruption, and from the slavery of Satan, and introduces into the liberty of the children of God: it is a mark of great honour, a sign of riches, both of grace and glory; it is a declaration of sonship, and heirship; and is a seal and pledge of everlasting happiness: now the putting on of this ring does not design the shedding abroad of this love in the heart by the Spirit of God; but the declaration of it by his servants in a ministerial way; setting it forth in its nature and effects, to the great joy and comfort of souls; when believers receive it by the hand of faith, and which constrains them, and makes them active, and puts them upon doing good works to the glory of God.

And shoes on his feet: by feet are meant the outward walk and conversation; which in persons called by grace should be different from what it was before, and from that of others: it should not be loose and naked, as those that walk barefoot, but should be upright, straight, and regular; not carnal and earthly, but spiritual and heavenly; and should be with prudence, care, and circumspection, and worthy of their calling, and as becomes the Gospel of Christ: and by "the shoes" may be meant, the preparation of the Gospel of peace, Eph 6:15. The Gospel is as shoes to the feet; it beautifies and adorns, Son 7:1 it keeps the feet tight and straight, the conversation regular and upright; preserves from slipping and failing; strengthens and makes more fit for walking; directs, guides, and influences in walking, and protects from the stones, thorns, and scorpions of the world's reproaches; and the doctrines of it are shoes that will never wear out: and to walk according to the Gospel of Christ, is what Gospel ministers direct and exhort unto, and may be meant by their putting on those shoes; they pressing a good life and conversation from, and by the doctrines of grace. A person with all these things on him was reckoned, among the Jews, as one thoroughly dressed: a canon of theirs, relating to the defilement of leprosy, runs thus ^e;

"a man of Israel that goes into a house infected with the plague of leprosy, לבוש בבגדיו וסנדליו ברגליו וטבעותיו בידיו, "clothed with garments, and his sandals on his feet, and his rings on his hands", lo, that man is immediately defiled.''

Gill: Luk 15:23 - And bring hither the fatted calf, and kill // and let us eat and be merry

And bring hither the fatted calf, and kill it,.... By which Christ is designed, in allusion to the calves offered in sacrifice, which were offered for sin offerings, and for peace offerings, and for burnt offerings; and were one of the sacrifices on the day of atonement: so Christ has offered up himself in soul and body, freely and voluntarily, in the room and stead of his people, an offering and sacrifice to God, of a sweet smelling savour; which is well pleasing to him, and effectual to the purposes for which it was offered, and therefore will never be repeated; and has hereby satisfied law and justice, procured peace and reconciliation, and made full atonement and expiation for all their sins and transgressions: or else in allusion to the feasts and liberal entertainments of friends, when the fatted calf made a considerable part, Gen 18:7 Christ is the best provision that can be set before a believer, or he can feed upon; yea, the best that God can give, or saints desire: he is true and real food, spiritual, savoury, satisfying, and durable; what both gives and preserves life; nourishes, strengthens, refreshes, delights, and fattens. Now by "bringing it hither", is meant preaching Christ; opening the Scriptures concerning him; setting him before believers, as their only proper food, both in the ministry of the word, and in the Lord's supper: and "killing" him does not design either the slaying of him in purpose, promise, and type, from the foundation of the world; nor the actual crucifixion of him by the Jews; but the setting him forth in the Gospel in a ministerial way, as crucified and slain, for saints by faith to feed and live upon:

and let us eat and be merry: for as the Jews ^f say,

"there is no mirth without eating and drinking:''

this is a mutual invitation or encouragement to eat of the fatted calf: the parties called upon to eat of it are the Father, the servants, and the returned son. The Father, to whom the salvation of his people, by the death of Christ, is as a feast; his heart was set upon this from everlasting; and he was infinitely well pleased with Christ, as the surety of his people from all eternity; his eye was upon him as such throughout the several dispensations before his coming; he sent him forth with great pleasure in the fulness of time; and not only did not spare him, but it even pleased him to bruise him; and he accepted of his sacrifice with delight; and takes pleasure in seeing his people feed upon their crucified Saviour; and this is expressive of that communion which God admits his people to with himself, and which, as it is signified by walking and talking, and sitting and dwelling, so by eating together; and is in consequence of union to him; and is only enjoyed by true believers; and is the greatest blessing on earth, and what is next to heaven. The servants, the ministers of the Gospel, they are among the "us", who are to eat; and it is but reasonable they should, and it is even necessary that they do eat, and live upon a crucified Christ themselves, whose business it is to set him forth as such to others: and especially the returned son makes a principal guest at this entertainment; for whom it is made, and for whose sake chiefly the invitation to eat is given: by which is meant not corporeal eating, but eating by faith; which supposes food to eat, of which there is plenty in the Gospel provision; a principle of life infused, for a dead man cannot eat; and spiritual hunger and thirst, otherwise there will be no appetite; and the grace of faith; which is the hand that takes, and the mouth that receives, and eats spiritual food: and believers have full and free liberty to eat of it; nor should they object their own unworthiness, but consider the suitableness of the food unto them; that it is on purpose prepared for them; that they are in their Father's house, and at his table; and the invitation to eat is hearty and cordial; and both the Father and Christ give this food, and bid welcome to it; and there is a necessity of eating it, for without this there can be no living in a spiritual sense: it is hereby that life is supported and maintained; without this the saints must be starving; it is this which preserves from hunger, and satisfies it, and nourishes up unto eternal life. The manner of eating, or the circumstance attending it, is "mirth", both in Father, son, and servants; and as corporeal, so spiritual eating should be with joy, and with a merry heart, Ecc 9:7 and indeed is the most proper means of stirring and increasing spiritual joy and pleasure; see the note on the latter part of the following verse, See Gill on Luk 15:24.

Gill: Luk 15:24 - For this my son was dead // and is alive again // he was lost // and is found // and they began to be merry

For this my son was dead,.... These words contain the reasons of the above entertainment, and of all that spiritual joy and mirth; in which the father acknowledges the returning penitent as his son; though he had behaved so wickedly before, and though he judged himself unworthy of the relation; and this he did, by sending the Spirit of adoption into his heart, to witness his sonship to him; and takes notice of his past state and condition, to show the great reason there was for joy, at his present one: for before be was "dead", dead in Adam, in whom all died; dead in law, being under a sentence of condemnation and death; and dead in trespasses and sins, which is a spiritual or moral death: in which all mankind by nature are: and which lies in a separation from God, Father, Son, and Spirit; in an alienation from the life of God; in a deformation of the image of God; in a loss of original righteousness; in the darkness of the understanding; in the inordinateness of the affections; in the pollution of the mind and conscience; in the stubbornness of the will; and in an impotency to that which is spiritually good; and in a privation of spiritual sense and motion: this had been the case, but now it was otherwise:

and is alive again: the Spirit of life from Christ had entered into him, and Christ was formed in his heart; and a principle of life was infused into him; a divine image was enstamped upon his soul; the understanding was enlightened in divine things; the affections were set upon them; the will was subjected to God, to his will and law, and to Christ and his righteousness, and the way of salvation by him, and to his commands and ordinances; and principles of grace and holiness were wrought in him, to do as well as to will; a spiritual sense of things were given him; a spiritual sight, hearing, tasting, and feeling, and savouring; he lived a life of holiness from Christ, of faith upon him, and of communion with him, and to his glory: and he came to be so, not of himself, nor by any creature; for no man can quicken himself, nor can any creature do it for him; it was entirely owing to the power and grace of God: and great reason here was for joy and mirth, as there is for every one that is quickened by the Spirit of God; for such shall never enter into condemnation, nor die again, but shall live and reign with Christ for ever:

he was lost; lost in Adam, and in himself; so he was when in the far country, and when among the swine and husks; so as that he knew not where he was, nor what a condition he was in; nor did he know how to get out of it, nor could he help himself; nor could any other creature; though not irretrievably and irrecoverably lost; not to the love of God, his knowledge of him, care and provision for him in Christ, in his counsel and covenant: hence the following mercy,

and is found; not only by Christ, in redemption, but by the Spirit of Christ in the effectual calling; when he was brought and came to himself, and saw his lost state and condition by nature; and when he was directed and brought home to his Father's house, and entertained with all the provisions of it; and such have reason to rejoice and be glad, for they shall be found in Christ at death and at judgment, and shall be with him to all eternity:

and they began to be merry: all parties. The Father expressed his joy, and the gladness of his heart, upon the return of his son to him; he exhorted to be merry on this account, Luk 15:23 and enforces it with reasons in this verse, taken from the relation he stood in to him, and the wonderful change that had passed upon him, and the finding of him; and he rejoices himself at his conversion, in the exercise of that grace which he himself implanted, and in the performance of duty by his assistance: not that any new joy arises in God's heart at such a time; for he always rejoiced in the persons of his elect, as they were the objects of his love, as chosen in Christ, and given to him, and as interested in the covenant of grace; and he rejoiced in the accomplishment of their salvation, by his Son: but in conversion, there are new expressions of joy; he rejoices over them to do them good, and rejoices in the good he does them; and this is the open beginning of his joy, and but the beginning of it; for it will continue, it is not all over, not all expressed, but will be in the fullest manner hereafter, to all eternity: the returned son began to be merry, as he had good reason for it; as that he was come back from the far country, where a mighty famine had been: and from the citizen of that country, his fields, and swine; that he was come to his father, and his father's house, where was bread enough and to spare; an house well furnished with all suitable provisions; a family made up of saints, where ministers of the Gospel are stewards, and angels guards, and where Christ is Son, priest, and master; and that he was received here, and owned as a son; not only was one secretly, but was owned as such openly; and was not only called so by the servants, but by the father himself; and that after he had behaved so vilely, and in his own conscience knew he was unworthy of the relation; and that he was received immediately, as soon as ever he came, and that in the most tender manner; and was entertained in the most free, generous, and sumptuous way; though he went away from his father of himself, and had spent his substance in a scandalous manner; and was in a most filthy, ragged, and piteous condition; and that he should be clothed with the best robe, the robe of Christ's righteousness; and so had nothing to fear from law and justice; nor was he in any danger of wrath to come because of his sins; nor had he any reason to doubt of his right and admission to the heavenly glory; and that he had the ring of love on the hand of faith, and could believe his interest in it, which is better than life, and will continue for ever; and that his feet were shod with the preparation of the Gospel of peace; that he understood the Gospel, and was brought to a submission to Gospel ordinances, and had his conversation agreeably to it; and that the fatted calf was killed, and set before him to eat of, and feed upon: and now he began to live and fare sumptuously, and to have spiritual joy and pleasure, which he never knew before; and this was but the beginning of joy to him: spiritual joy is not all over at once, it continues and increases; nor is it full and perfect in this life, but in heaven it will be complete, and without interruption; the servants also, the ministers of the Gospel, began to be merry on this occasion; who express their joy at the conversion of sinners, because of the glory of Father, Son, and Spirit, concerned in it; because of the grace bestowed then on sinners themselves; and because the interest of Christ is strengthened, and his churches increased, and Satan's kingdom weakened; and because their own ministry is blessed; and which strengthens their hands and hearts, and encourages them to go on in their work: and this is but the beginning of their joy; for they continue to rejoice at the growth of grace in believers, and when they are in a thriving and flourishing condition; when they walk becoming the Gospel of Christ, and live in peace among themselves; and persevere in faith and holiness to the end; and these will be their joy and crown of rejoicing, at the coming of Christ Jesus.

Gill: Luk 15:25 - Now his elder son was in the field // and as he came and drew nigh to the house // drew nigh to the house // he heard music and dancing

Now his elder son was in the field,.... By "the elder son" is meant, not angels, as has been observed on Luk 15:11 nor truly converted persons, of some standing in the church; for though these may be said to be elder than young converts, and are more solid and settled, yet they are not ignorant of spiritual mirth; nor of the Gospel sound; nor are they angry at the conversion of sinners; nor will they ever speak in such commendation of themselves; or say that they never had a kid, much less a fatted calf, as this elder brother does: nor the Jews in general, in distinction from the Gentiles, as has been remarked in the above place: the Scribes and Pharisees in particular are meant, in opposition to the publicans and sinners: now these are said to be "in the field"; in the world, which is comparable to an uncultivated field; being overrun with the briers and thorns of sin, and sinful men; where beasts of prey inhabit, and who are fitly signified by lions, whose teeth are spears and arrows, and their tongue a sharp sword; and out of which the garden of the church is taken and separated, and fenced by distinguishing grace: now this elder brother, the Scribe and Pharisee, notwithstanding all his sobriety and morality, was in a state of nature and unregeneracy, in the same condition he came into the world; and was under the influence of the god of the world; and was taken up with the things of the world, the honours, riches, and profits of it; and though he was in the Jewish church state, yet was in the field of the world; the ceremonies of that state, were the rudiments of the world; and the sanctuary in it, was a worldly sanctuary; and the chief men in it, were the princes of the world: and this elder son was in the field at work, working for life: to work is right, when men work from a principle of grace, in the name, faith, and strength of Christ, to the glory of God and religion, and their own and others good; and ascribe all they do to the grace of God, and acknowledge their own unworthiness; but to work, in order to obtain righteousness, life, and salvation, proceeds from wretched ignorance, and is an instance of the pride and vanity of human nature; and is not only a vain and fruitless attempt, but a piece of wickedness, it being a denial of Christ, as God's salvation: now while the younger son, the publicans and sinners, were received and entertained in the house and kingdom of God their Father, the elder son, the Scribe and Pharisee, were without in the field, labouring to obtain life by doing;

and as he came and drew nigh to the house. The Ethiopic version reads, "to the border of the city": he "came" out of the field, the world; not that he was come out from the world, and had left the company of the men of it, or parted with the sins and lusts of it; but he came from his labour, having done his day's work, and the task of duty he had set himself; and was now going for his hire, for what he imagined he had merited: and

drew nigh to the house; for he did not go in, Luk 15:28 he only made some advances to it, and took some steps towards entrance into it; namely, into a visible church; he came to hear the word, as the Scribes and Pharisees did; and to attend on ordinances, particularly at the administration of the ordinance of baptism, and seemed desirous of submitting to it in John's time; but never came to Christ in a spiritual way; nor entered into the kingdom of heaven, the Gospel dispensation; and did all that could be, to hinder others, especially publicans and sinners;

he heard music and dancing. The Syriac; Persic, and Ethiopic versions, leave out "dancing": the former only reads, "the voice of the singing of many", and the next, "the voice of singing"; and the last, "pipes and songs"; by "music" is meant not the instrumental music used in the Old Testament church; nor vocal singing in the new; but the preaching of the Gospel by the ministers of it, the servants, in Luk 15:22 setting forth the love of God, the righteousness of Christ, peace, pardon, and salvation by him; in which, as in music, there is a distinction of sounds, the voice of Christ in the Gospel, and the several doctrines of it, are distinctly pronounced, discerned, and understood: and there is also, as in music, an harmony and agreement; the Gospel does not give an uncertain sound, nor contradict itself; it is not yea and nay: and, like music, it is delightful and charming; it is a sound of love in all the three persons, Father, Son, and Spirit; of free grace, and rich mercy; of liberty, reconciliation, forgiveness, righteousness, and eternal life: and as music, has a powerful and attractive virtue in it; so the Gospel is mighty and efficacious in the hand of the Spirit of God to quicken even dead sinners, to draw them to Christ, to allure, charm, and comfort them: "dancing" may design those expressions of joy, which are delivered by young converts at hearing the Gospel, as by the three thousand, in Act 2:41 by the inhabitants of Samaria, Act 8:6 and by the jailor and his household, Act 16:34 and by many others: now all this the elder brother, the Scribes and Pharisees, "heard"; not so as to know the true meaning of it, as appears from the following verse; nor as to approve of it; or so as to feel the power, and enjoy the sweetness of it; nor as to practise what was heard; only externally hearing, they heard, but understood not, their eyes were blinded, and their hearts were hardened.

Gill: Luk 15:26 - And he called one of the servants // And asked what these things meant

And he called one of the servants,.... One of the ministers of the word, one of the disciples of Christ, as the Scribes and Pharisees sometimes did: choosing rather to speak to one of the disciples, than to Christ himself, when they were offended; see Mar 2:16

And asked what these things meant: for self-righteous persons, as these Scribes and Pharisees were, are ignorant of the truths of the Gospel; they do not understand them, nor conceive what is meant by them they cannot take in the doctrine of God's everlasting love, that it should be so early; be towards some, and not others; that it should be independent of men's works, both in the rise and continuance of it; that it should be exercised towards sinners, and yet be no licentious doctrine: and as much at a loss are they about the doctrine of election: as that it should be eternal, personal, discriminating, irrespective of works, and yet give no liberty to sin: they know nothing of the covenant of grace, nor have any other notion but of a covenant of works; and if of any other, yet a conditional one, made with them upon their conversion; or rather, one of their own making, and which depends on their good behaviour: they are ignorant of salvation by Christ; of justification by his righteousness; of peace and pardon by his blood; of the doctrine of regeneration, and of living by faith on Christ; and of eternal life as God's free gift; and so likewise of spiritual joy, and mirth: they are strangers to themselves, their lost state and condition, and a deliverance out of it; to the kingdom of God, or an internal work of grace, the fruits of which are peace and joy in the Holy Ghost; and to the person, offices, and grace of Christ; to justification and atonement by him; to the promises of the Gospel, and to that itself which is the joyful sound; all which produce spiritual joy, delight, and pleasure in sensible souls: the rejoicing of such persons is only in themselves, and in their own works and duties; but as for true solid spiritual joy, they intermeddle not with it, nor know they what it means.

Gill: Luk 15:27 - And he said unto him // thy brother is come // and thy father // hath killed the fatted calf // because he hath received him safe and sound // safe and sound

And he said unto him,.... The Syriac, Arabic, and Persic versions, leave out the copulative "and", and the latter reads, "they said unto him"; the servants, one or other of them:

thy brother is come; for in the relation of a brother, the younger son stood to him; being of the same nature and species, of the same nation, and both sons by national adoption: who was "come" to his father, and to his father's house; not as a righteous and worthy person in himself, but as a sinner, a sensible and penitent one; as hungry, naked, and ready to perish; and as unworthy, in his own opinion, of the least mercy and favour, and especially to be called a son:

and thy father; who was so by creation, by national adoption, and by profession:

hath killed the fatted calf, by which Christ is meant: See Gill on Luk 15:23 and designs either the concern the Father had in the death of Christ; or rather, his orders to his ministering servants, to preach a crucified Christ, to the comfort of poor sinners; and in general, expresses the large and rich entertainment God makes for souls, when they are brought home to him by repentance: and the Persic version adds, "and hath made a feast"; the reason of which is given in the next clause:

because he hath received him safe and sound; or "in good health". This is left out in the Persic version, but rightly retained in all others: the word translated "received", signifies the recovery, or enjoyment of any thing before had, but since lost, and the taking it at the hands of another: the elect of God, signified by the younger son, were his in a peculiar sense, being chosen by him; but through the fall of Adam, and their own transgressions, were in some sense lost unto him; but in consequence of redemption by Christ, and through efficacious grace in calling, are found, received, and enjoyed again: and so the Ethiopic version reads it, "because he found him alive"; and so took him again, as he did, at the hands of his son: all the elect of God were put into the hands of Christ, as the surety of them; and being redeemed by his blood in the effectual calling, they are brought by him to the Father, and come to God by him: as they are also received by the Father from the hands of his Spirit, who convinces them of sin, causes them to believe in Christ, witnesses their adoption to them; in a view of which, they come to God, and are received by him; and even from their own hands too, for under the power of divine grace, they are made willing to give up themselves to the Lord, and do so; who kindly and graciously receives them into his arms; into his heart's love, and affection, into the open enjoyment of it; into his care and protection, into his family, and into communion with himself, and will afterwards receive them to glory: the case and condition in which he was received is,

safe and sound; there is but one word in the original; some translate it "safe", as the Arabic version; and others "sound", as the Syriac; and ours both: he was received "safe", though he had been in a far country, and in a mighty famine, and almost starved: God's elect fell in Adam, as others; their nature is corrupted by sin, and they are guilty of actual transgressions, which deserve death; yet they were preserved in Christ, and being redeemed by him, are safe; so that the law cannot lay hold on them, nor sin, nor any thing else condemn them, nor Satan destroy them: and he was received "sound"; in his right mind, being come to himself, and brought to true repentance for his sin; and willing to part with his own righteousness, and to be clothed with the best robe; and having his spiritual senses exercised, to discern between good and evil, and upon the person and grace of Christ; or he was received "sound", being in good health, and as opposed to being sick or diseased: sins are diseases, and as all men, so God's elect, are attended with them; but being made sensible of them, they come to Christ for healing; and they are perfectly cured by him; by his stripes and wounds, all their iniquities are forgiven; so that they have no reason to say any more, they are sick: and hence the Father receives them safe and sound; and which is matter of joy, and was the occasion of all this music, dancing, and feasting.

Gill: Luk 15:28 - And he was angry // and would not go in // therefore came his father out // and entreated him

And he was angry,.... Particularly that the fatted calf was killed, Luk 15:27 the preaching of a crucified Christ, and of free and full salvation by him, is highly displeasing and provoking to self-righteous persons; they are angry at it, that it should be free, that election to salvation should be of grace, that justification should be freely by the grace of God, and that pardon of sin should be according to the riches of God's grace, and salvation be by grace, and not by works; and that it should be discriminating, that God should appoint some, and not all unto salvation; that Christ should redeem some, and not all; and that all men are not called unto it, by his Spirit and grace; and that it should be full and complete, so as nothing can be added to it; and that it should be for sinners, and alone by Christ, and by him as crucified: it would be agreeable, was it taught that salvation was by Christ in a doctrinal way, by giving laws and rules to men, whereby to save themselves; or that Christ saves by example, and not by his sacrifice, in a way of satisfaction for sin. Now, though no grievous words were used, nor any thing said that might justly provoke, yet such was the pride of his heart, that he could not bear that his brother should be taken so much notice of, who had acted and lived so scandalously; and besides, his own character as a righteous person, was neglected by this doctrine; and his own righteousness laid aside, in the business of justification and salvation, which was intolerable by him:

and would not go in; into his father's house, nor to the feast, nor into the kingdom of heaven, or Gospel dispensation; the Scribes and Pharisees shut it up to themselves, and others; would neither go in themselves, nor suffer others; they did not believe Jesus to be the Messiah, nor did they receive, but reject him; nor did they give any credit to the doctrines, nor submit to the ordinances of that dispensation:

therefore came his father out; not in a way of wrath and judgment, but in the ministry of the word; for though the Jews rejected it, it was not at once taken away from them, but was continued time after time, and for some considerable time: the Jews of old had the ministry of the word, both by angels and men; God frequently went forth to them by his prophets, and at last by his Son; and though they were angry with him, and rejected him, yet still the ministry of the word, by the disciples of Christ, were continued a good while to them; which shows the condescending goodness and grace of God, and his patience and longsuffering towards them:

and entreated him; the Persic version reads, "and said unto him, why dost thou not go in?" this regards the external call by the ministry of the word, to the outward duties of religion, to means of grace; to give credit to the doctrines, and to attend the ordinances of the Gospel.

Gill: Luk 15:29 - And he answering, said to his father // lo, these many years do I serve thee // neither transgressed I at any time thy commandment // and yet thou never gavest me a kid, that I might make merry with my friends

And he answering, said to his father,.... Commending himself, and reflecting on his father:

lo, these many years do I serve thee; for though he was called a son, yet differed little from a servant; he was of a servile disposition, and under a spirit of bondage; he served his father, not in the Gospel, but in the law, moral and ceremonial; in the letter of it, and not in the newness of the Spirit; externally, and not internally; from fear, and not from love; with mercenary views, and not freely; with trust in, and dependence on his service, seeking justification and eternal life by it, and not with a view to the glory of God; and this he had done "many years"; from his youth upwards, as the Pharisee in Mat 19:20 whereas his younger brother had never served him, but his own lusts; and yet as soon as ever he was come home, before he could enter upon service, this entertainment was made for him, and which he therefore resented: moreover, he does not say I have served thee, but "I do"; denoting the continuance and constancy of his service; and intimating that his life had been, and was one continued series of obedience:

neither transgressed I at any time thy commandment; which though true of the elect angels, can never be said of any of the sons of men; and which shows, that he had never been under a work of the Spirit of God, who convinces of sin; and had never seen himself in a true light, in the glass of that law, he pretended to serve God in; that he was a stranger to the plague of his own heart, and was a self-deceiver, and the truth of grace was not in him: he could not be a good man, for so to say, is contrary to the experience of all good men; to their groans, complaints, and confessions; to their prayers, for fresh application of pardoning grace; and to the observation of all wise and good men in all ages; and most fully proves him to be, a Pharisee:

and yet thou never gavest me a kid, that I might make merry with my friends; some by a "kid", or "goat", as Theophylact, understand a persecutor, as Saul was of David, and Ahab of Elijah; and so means that God had not delivered up such an one into his hands; or took him away by death, that he might have some peace and rest, amidst his labours and service; and others understand this of the Jews, desiring Barabbas, a goat, and not Jesus, the Lamb of God; but his meaning seems to be, that he had never received any favour in proportion to the services he had done; and so charges his father with ingratitude.

Gill: Luk 15:30 - But as soon as this thy son was come // Which hath devoured thy living // with harlots // thou hast killed for him the fatted calf

But as soon as this thy son was come,.... He will not own him in the relation of a brother, though the father had owned him in that of a son; and the offence he took was, that the fatted calf should be killed, or that a crucified Christ should be preached; that he should be preached at all, and much less that he should be preached to sinners; and still less that he should be preached so soon to them, as soon as ever they became sensible of their sin, as it was the will of his father it should be: for such are not to be sent away to cleanse themselves from sin by any thing they do, and then apply to Christ; or to heal themselves, and then come to him for a cure; or to get peace by doing so, and then come to him for rest; or to do any thing to fit themselves for him, for their case requires present help: now at this the self-righteous man is displeased. The elder brother would have had another method taken with this younger son: he would have had him soundly whipped with the rod of the law, for his former sins; and sent into the fields along with him to work out his salvation; and not to have a rag put upon him, or a shoe on his foot, or a morsel of bread given him, till he had earned them; but instead of this, to be received and entertained in the manner he was, and so soon, highly provoked him: for he thought such a conduct was unbecoming God, and his moral perfections; and what his brother was undeserving of; and opened a door to, licentiousness; and highly reflected on his services, as of no value and regard.

Which hath devoured thy living: given to his son; that part of his goods he had divided to him, Luk 15:12

with harlots; in rioting and drunkenness, in chambering and wantonness, in gluttony and debauchery:

thou hast killed for him the fatted calf; See Gill on Luk 15:23

Gill: Luk 15:31 - And he said to him, son // thou art ever with me // And all that I have is thine

And he said to him, son,.... For so he was, as before observed, by creation, national adoption, and profession:

thou art ever with me; not in such a sense as Christ the Son of God was: nor can it design the gracious presence of God, or communion with him; for this man did not walk with God; and besides, this is more frequently expressed by God's being with his people, than by their being with him; nor are good men always with God, or God with them, in this sense; sometimes the phrase designs the saints being with God, or Christ, in heaven; but here it intends only attendance on public worship, in the place where the symbol of God's presence was, the temple; and the "ever" denotes the term of the legal dispensation, which in many branches of it, as circumcision, the passover, and other ordinances and statutes, is said to be for ever.

And all that I have is thine: which must be understood with a limitation; for it cannot mean, that he had all the perfections of God, as Christ the Son of God has; nor all spiritual blessings, as the adopted sons of God have; nor indeed any of them, but all the outward ordinances of the legal dispensation, which belonged to the Jews; particularly those that are enumerated in Rom 9:4 as the adoption, the glory, the covenants, the giving of the law, the service of God, the promises, their descent from the fathers, and the Messiah's descent from them; they had him in person among them, and his personal ministry, the word and ordinances of the Gospel; and had as much as they could have, or desire to have, in an external way.

Gill: Luk 15:32 - It was meet that we should make merry // and be glad // for this thy brother // was dead, and is alive again, and was lost, and is found:

It was meet that we should make merry,.... Both father, son, and servants; See Gill on Luk 15:23, Luk 15:24 and this elder brother also, because of the relation he stood in to him: and if he had had the same spiritual affection the apostle had for his brethren and kinsmen, according to the flesh, Rom 9:3 and he would have rejoiced at the conversion and return of sinners by repentance:

and be glad; as his father was, and the angels in heaven be; see Luk 15:10

for this thy brother, though he would not own him as such,

was dead, and is alive again, and was lost, and is found:, Luk 15:24 and so the parable is concluded, the elder brother being silenced, and having nothing to say against such strong reasoning.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Luk 15:1

¹ sn See the note on tax collectors in 3:12.

² tn Grk “were drawing near.”

NET Notes: Luk 15:2

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² sn See the note on Pharisees in 5:17.

³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

⁴ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

⁵ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

NET Notes: Luk 15:3

¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ telling of the parable is in response to the complaints of the Pharisees and experts in the law.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ sn Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.

⁴ tn Grk “parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

NET Notes: Luk 15:4

¹ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

² sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

³ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

⁴ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

⁵ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.

NET Notes: Luk 15:5

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Luk 15:6

¹ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

³ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

NET Notes: Luk 15:7

¹ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

² tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

³ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

NET Notes: Luk 15:8

¹ sn This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.

² tn Grk “What woman who has ten silver coins, if she loses.” The initial participle ἔχουσα (ecousa) has been translated as a finite verb parallel to ἀπολέσῃ (apolesh) in the conditional clause to improve the English style.

³ tn Grk “one coin.”

⁴ tn Grk “and sweep,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

NET Notes: Luk 15:9

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

³ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

⁴ tn Grk “drachma.”

NET Notes: Luk 15:10

¹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

NET Notes: Luk 15:11

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Luk 15:12

¹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

³ tn L&N 57.19 notes that in nonbiblical contexts in which the word οὐσία (ousia) occurs, it refers to considerable possessions or wealth, thus “estate.”

⁴ tn L&N 57.3, “to belong to or come to belong to, with the possible implication of by right or by inheritance.”

⁵ tn Here δέ (de) has been translated as “so” to indicate the father’s response to the younger son’s request.

⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

⁷ sn He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received (Deut 21:17).

NET Notes: Luk 15:13

¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “after not many days.”

³ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

⁴ tn Or “estate” (the same word has been translated “estate” in v. 12).

NET Notes: Luk 15:14

¹ tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.

NET Notes: Luk 15:15

¹ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

² tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

³ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

NET Notes: Luk 15:16

¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

³ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

NET Notes: Luk 15:17

¹ tn Grk “came to himself” (an idiom).

² tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

NET Notes: Luk 15:18

¹ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

² sn The phrase against heaven is a circumlocution for God.

³ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

NET Notes: Luk 15:19

¹ tn Or “make me.” Here is a sign of total humility.

NET Notes: Luk 15:20

¹ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

² tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

³ tn Or “felt great affection for him,” “felt great pity for him.”

sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

⁴ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

⁵ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

NET Notes: Luk 15:21

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

³ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

NET Notes: Luk 15:22

¹ tn See the note on the word “slave” in 7:2.

² sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

³ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

⁴ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

NET Notes: Luk 15:23

¹ tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

³ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

NET Notes: Luk 15:24

¹ sn This statement links the parable to the theme of 15:6, 9.

² tn Here καί (kai) has been translated as “so” to indicate the result of the father’s remarks in the preceding verses.

NET Notes: Luk 15:25

¹ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn This would have been primarily instrumental music, but might include singing as well.

NET Notes: Luk 15:26

¹ tn Here καί (kai) has been translated as “so” to indicate the result of the older son hearing the noise of the celebration in progress.

² tn The Greek term here, παῖς (pais), describes a slave, possibly a household servant regarded with some affection (L&N 87.77).

NET Notes: Luk 15:27

¹ tn Grk “And he said to him.” Here δέ (de) has not been translated. The rest of the phrase has been simplified to “the slave replied,” with the referent (the slave) specified in the translation for clarity.

² tn See note on the phrase “fattened calf” in v. 23.

³ tn Grk “him”; the referent (the younger son) has been specified in the translation for clarity.

NET Notes: Luk 15:28

¹ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

² tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

³ sn Ironically the attitude of the older son has left him outside and without joy.

NET Notes: Luk 15:29

¹ tn Grk “but answering, he said.” This is somewhat redundant in contemporary English and has been simplified to “but he answered.”

² tn Or simply, “have served,” but in the emotional context of the older son’s outburst the translation given is closer to the point.

³ tn Here καί (kai) has been translated as “yet” to bring out the contrast indicated by the context.

⁴ sn You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”

NET Notes: Luk 15:30

¹ sn Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).

² sn This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.

³ sn The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.

⁴ sn See note on the phrase “fattened calf” in v. 23.

NET Notes: Luk 15:31

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

² tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

NET Notes: Luk 15:32

¹ tn Or “necessary.”

² sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

³ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

Geneva Bible: Luk 15:1

Then drew near unto ^{( 1 )} him ^{( a )} all the publicans and sinners for to hear him.

^{( 1 )} We must not give up on those who have gone out of the way, but according to the example of Christ we must take great pains for them.

^{( a )} Some publicans and sinners came to Christ from all areas.

Geneva Bible: Luk 15:11

^{( 2 )} And he said, A certain man had two sons:

^{( 2 )} Men by their voluntary falling from God, having robbed themselves of the benefits which they received from him, cast themselves headlong into infinite calamities: but God of his singular goodness, offering himself freely to those whom he called to repentance, through the greatness of their misery with which they were humbled, not only gently receives them, but also enriches them with far greater gifts and blesses them with the greatest bliss.

Geneva Bible: Luk 15:17

^{( 3 )} And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!

^{( 3 )} The beginning of repentance is the acknowledging of the mercy of God, which encourages us to hope expectantly.

Geneva Bible: Luk 15:18

I will arise and go to my father, and will say unto him, Father, I have sinned against ^{( b )} heaven, and before thee,

^{( b )} Against God, because he is said to dwell in heaven.

Geneva Bible: Luk 15:21

^{( 4 )} And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

^{( 4 )} In true repentance there is a consciousness of our sins, joined with sorrow and shame, and from this springs a confession, after which follows forgiveness.

Geneva Bible: Luk 15:25

^{( 5 )} Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.

^{( 5 )} Those who truly fear God desire to have all men join them in fearing him.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Luk 15:4 - A Libation To Jehovah

That Which Was Lost'

An hundred sheep.., ten pieces of silver.., two sons.'--Luke 15:4, 8, 11.

THE immediate occasion of these three inimitable parables, which have found their way to the heart of the world, needs to be remembered in order to grasp their import and importance. They are intended to vindicate Christ's conduct in associating with outcasts and disreputable persons whom His Pharisaical critics thought a great deal too foul to be touched, by clean hands. They were not meant to set forth with anything like completeness either what wanderers had to do to go back to God, or what God had done to bring wanderers back to Himself. If this had been remembered, many misconceptions, widespread and mischievous, especially affecting the meaning of the last of the three parables--that of the Prodigal Son--would have been avoided. The purpose of the parables accounts for Christ's accepting the division which His antagonists made of men, into righteous,' like themselves, and unclean,' like the publicans and sinners. There was a far deeper truth to be spoken about the condition of humanity than that. But for the purposes of His argument Christ passes it by. The remembrance of the intention of the parables explains their incompleteness as a statement of what people call the way of salvation.' They were not meant to teach us that, but they were meant to show us that a human instinct which prizes lost things because they are lost has something corresponding to it in the divine nature, and so to vindicate the conduct of Christ.

I venture to isolate these three statements of the subjects of the parables, because I think that looking at the threefold aspect in which the one general thought is presented may help us to some useful considerations.

I. I Ask You, Then, To Look With Me, First, At The Varying Causes Of Loss.

The sheep was lost, the drachma was lost, the son was lost. But in each case the reason for the loss was different. Whilst I would avoid all fanciful inserting into our Lord's words of more than they can fairly bear, I would also avoid superficial evacuating them of any of their depth of significance. So I think it is not unintentional nor unimportant that in these three metaphors there are set forth three obviously distinct operative causes for man's departure from God.

The sheep did not intend to go anywhere, either to keep with or to leave the shepherd. It simply knew that grass was sweet, and that there, ahead of it, was another tuft, and it went after that. So it nibbled itself away out of the path, out of the shepherd's care, out of the flock's companionship. It was heedless; and therefore it was lost.

Now that is a fair statement of facts in regard to thousands of men, of whom I have no doubt there are some listening to me now. They do not intend any mischief, they have no purpose of rebellion or transgression, but they live what we call animal lives. The sheep knows only where the herbage is abundant and fresh; and it goes there. An animal has no foresight, and is the happier because it cannot look before and after. It has only a rudimentary conscience, if it has that. Its inclinations are restrained by no sense of obligation. Many men live just so, without restraint upon appetite, without checking of inclination, without foresight except of the material good which a certain course of conduct may get. So, all unwitting, meaning no mischief, they wander further and further from the right road, and find themselves at last in a waterless desert.

Dear friends, am I speaking to any now who have too much yielded to inclinations, who have been unwilling to look forward to the end, and ask themselves what all will come to at the last, and who scarcely know what it is to take heed unto their ways, except in so far as worldly prudence may dictate certain courses of conduct for the purpose of securing certain worldly and perishable ends? I would plead, especially with the younger portion of my congregation, to take the touching picture of this first parable as a solemn prophecy of what certainly befalls every man who sets out upon his path without careful consideration of whither it leads to at the last; and who lives for the present, in any of its forms, and who lets himself be led by inclinations or appetites. The animal does so, and, as a rule, its instincts are its sufficient guide. But you and I are blessed or cursed, as the case may be, with higher powers, which, if we do not use, we shall certainly land in the desert. If a man who is meant to guide himself by intelligence, reason, will, foresight, conscience, chooses to go down to the level of the beast, the faculties that serve the beast will not serve the man. And even the sheep is lost from the flock if it yields only to these.

But how it Speaks of the Lord's tender sympathy for the wanderers that He should put in the forefront of the parables this explanation of the condition of men, and should not at first charge it upon them as sin, but only as heedlessness and folly! There is much that in itself is wrong and undesirable, the criminality of which is diminished by the fact that it was heedlessly done, though the heedlessness itself is a crime.

Now turn to the second parable. The coin was heavy, so it fell; it was round, so it rolled; it was dead, so it lay. And there are people who are things rather than persons, so entirely have they given up their wills, and so absolutely do they let themselves be determined by circumstances. It was not the drachma that lost itself, but it was the law of gravitation that lost it, and it had no power of resistance. This also is an explanation--partial, as I shall have to show you in a moment, but still real,--of a great deal of human wandering. There are masses of men who have no more power to resist the pressure of circumstances and temptations than the piece of silver had when it dropped from the woman's open palm and trundled away into some dark corner. That lightens the darkness of much of the world's sin. But for you to abnegate the right and power of resisting circumstances is to abdicate the sovereignty with which God has crowned you. All men are shaped by externals, but the shape which the externals impose upon us is settled by ourselves. Here are two men, for instance, exposed to precisely the same conditions: but one of them yields, and is ruined; the other resists, and is raised and strengthened. As Jesus Christ, so all things have a double operation. They are either a savour of life unto life or a savour of death unto death.' There is the stone. You may build upon it, or you may stumble over it: you take your choice. Here is the adverse circumstance. You may rule it, or you may let it rule you. Circumstances and outward temptations are the fool's masters, and the wise man's servants. It all depends on the set of the sail and the firmness of the hand that grasps the tiller, which way the wind shall carry the ship. The same breeze speeds vessels on directly opposite courses, and so the same circumstances may drive men in two contrary directions, sending the one further and further away from, and drawing the other nearer and nearer to, the haven of their hearts.

Dear friends, as we have to guard against the animal life of yielding to inclinations and inward impulse, of forgetting the future, and of taking no heed to our paths, so, unless we wish to ruin ourselves altogether, we have to fight against the mechanical life which, with a minimum of volition, lets the world do with us what it will. And sure I am that there are men and women in this audience at this time who have let their lives be determined by forces that have swept them away from God.

In the third parable the foolish boy had no love to his father to keep him from emigrating. He wanted to be his own master, and to got away into a place where he thought he could sow his wild oats and no news of it ever reach the father's house. Vie wanted to have the fingering of the money, and to enjoy the sense of possession. And so he went off on his unblessed road to the harlots and the swine's trough.

And that is no parable; that is a picture. The other two were parabolical representations; this is the thing itself. For carelessness of the bonds that knit a heart to God; hardness of an unresponsive heart unmelted by benefits; indifference to the blessedness of living by a Father's side and beneath His eye; the uprising of a desire of independence and the impatience of control; the exercise of self will--these are causes of loss that underlie the others of which I have been speaking, and which make for every one" of us the essential sinfulness of our sin. It is rebellion, and it is rebellion against a Father's love.

Now, notice, that whilst the other two that we have been speaking about do partially explain the terrible fact that we go away from God, their explanation is only partial, and this grimmer truth underlies them. There are modern theories, as there were ancient ones, that say: Oh! sin is a theological bugbear. There is not any such thing. It is only indifference, ignorance, error.' And then there are other theorists that say: Sin! There is no sin in following natural laws and impulses. Circumstances shape men; heredity shapes them. The notion that their actions are criminal is a mere figment of an exploded superstition.'

Yes! and down below the ignorance, and inadvertence, and error, and heredity, and domination of externals, there lies the individual choice in each case. The man knows--however he sophisticates himself, or uses other people to provide him with sophistries--that he need not have done that thing unless he had chosen to do it. You cannot get beyond or argue away that consciousness. And so I say that all these immoral teachings, which are very common to-day, omit from the thing that they profess to analyse the very characteristic element of it, which is, as our Lord taught us, not the following inclination like a silly sheep; not the rolling away, in obedience to natural law, like the drachma; but the rising up of a rebellious will that desires a separation, and kicks against control, as in the case of the son.

So, dear friends, whilst I thankfully admit that much of the darkness of human conduct may be lightened by the representations of our two first parables, I cannot but feel that we have to leave to God the determination in each case of how far these have diminished individual criminality; and that we have to remember for ourselves that our departure from God is not explicable unless we recognise the fact that we have chosen rather to be away from Him than to be with Him; and that we like better to have our goods at our own disposal, and to live as it pleases ourselves.

II. So Note, Secondly, The Varying Proportions Of Loss And Possession.

A hundred sheep; ten drachmas; two sons. The loss in one case is one per cent., a trifle; in the other case 10 per cent., more serious; in the last case 50 per cent., heartbreaking. Now, I do not suppose that our Lord intended any special significance to be attached to these varying numbers. Rather they were simply suggested by the cast of the parable in which they respectively occurred. A hundred sheep is a fair average flock; ten pieces of silver are the modest hoard of a poor woman; two sons are a family large enough to represent the contrast which is necessary to the parable. But still we may permissibly look at this varying proportion in order to see whether it, too, cannot teach us something.

It throws light upon the owner's care and pains in seeking. In one aspect, these are set forth most strikingly by the parable in which the thing lost bears the smallest proportion to the thing still retained. The shepherd might well have said: One in a hundred does not matter much. I have got the ninety and nine.' But he went to look for it. But, in another aspect, the woman, of course, has a more serious loss to face, and possibly seeks with more anxiety. And when you come up to the last case, where half the household is blotted out, as it were, then we can see the depth of anxiety and pains and care which must necessarily follow.

But beyond the consideration that the ascending proportion suggests increasing pains and anxiety, there is another lesson, which seems to me even more precious, and it is this, that it matters very little to the loser how much he keeps, or what the worth of the lost thing is. There is something in human nature which makes anything that is lost precious by reason of its loss. Nobody can tell how large a space a tree fills until it is felled. If you lose one tiny stone out of a ring, or a bracelet, it makes a gap, and causes annoyance altogether disproportionate to the lustre that it had when it was there. A man loses a small portion of his fortune in some unlucky speculation, and the loss annoys him a great deal more than the possession solaced him, and he thinks more about the hundreds that have vanished than about the thousands that remain. Men are made so. It is a human instinct, that apart altogether from the consideration of its intrinsic worth, and the proportion it bears to that which is still possessed, the lost thing draws, and the loser will take any pains to find it.

So Christ says, When a woman will light a candle and sweep the house and search diligently till she finds her lost sixpence (for the drachma was worth little more), and will bring in all her neighbours to rejoice with her, that is like God; and the human instinct which prizes lost things, not because of their value, but because they are lost, has something corresponding to it in the heart of the Majesty of the heavens. It is Christ's vindication, of course, as I need not remind you, of His own conduct. He says in effect, to these Pharisees, You are finding fault with Me for doing what we all do. I am only acting in accordance with a natural human instinct; and when I thus act God Himself is acting in and through Me.'

If I had time, I think I could show that this principle, brought out in my texts, really sweeps away one of the difficulties which modern science has to suggest against Evangelical Christianity. We hear it said, How can you suppose that a speck of a world like this, amidst all these flaming orbs that stud the infinite depths of the heavens, is of so much importance in God's sight that His Son came down to die for it?' The magnitude of the world, as compared with others, has nothing to do with the question. God's action is determined by its moral condition. If it be true that here is sin, which rends men away from Him, and that so they are lost, then it is supremely natural that all the miracles of the Christian revelation should follow. The rationale of the Incarnation lies in this, A certain man had a hundred sheep, One of them went astray and He went into the wilderness and found it.'

III. God's Claims Upon Us, And His Heart.

Now I meant to have said a word about the varying glimpses that we have here, into God's claims upon us, and His heart.

Ownership is the word that describes His relation to us in the first two parables; love is the word that describes it in the third. But the ownership melts into love, because God does not reckon that He possesses men by natural right of creation or the like, unless they yield their hearts to Him, and give themselves, by their own joyful self-surrender, into His hands. But I must not be tempted to speak upon that matter; only, before I close, let me point you to that most blessed and heart-melting thought, that God accounts Himself to have lost something when a man goes away from Him.

That word the lost' has another, and in some senses a more tragical, significance in Scripture. The lost are lost to themselves and to blessedness. The word implies destruction; but it also carries with it this, that God prizes us, is glad to have us, and, I was going to say, feels an incompleteness in His possessions when men depart from Him.

Oh, brethren, surely such a thought as that should melt us; and if, as is certainly the case, we have strayed away from Him into green pastures, which have ended in a wilderness, without a blade of grass; or if we have rolled away from Him in passive submission to circumstances; or if we have risen up in rebellion against Him, and claimed our separate right of possession and use of the goods that fall to us, if we would only think that He considers that He has lost us, and prizes us because we are lost to Him, and wants to get us back again, surely, surely it would draw us to Himself. Think of the greatness of the love into which the ownership is merged, as measured by the infinite price which He has paid to bring us back, and let us all say, I will arise and go to my Father.'

Maclaren: Luk 15:11-24 - A Libation To Jehovah

The Prodigal And His Father

And He said, A certain man had two sons: 12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living, 14. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17. And when he came to himself, he said, How many hired servants of my father's have bread enough, and to spare, and I perish with hunger! 18. I will arise and go to my father, and will say unto him, Father, I have sinned against Heaven, and before thee, 19. And am no more worthy to be called thy son: make me as one of thy hired servants. 20. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21. And the son said unto him, Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son. 22. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand. and shoes on his feet: 23. And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24. For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.'--Luke 15:11-24.

THE purpose of the three parables in this chapter has to he kept in mind. Christ is vindicating His action in receiving sinners, which had evoked the murmurings of the Pharisees. The first two parables, those of the lost sheep and the lost drachma, appeal to the common feeling which attaches more importance to lost property just because it is lost than to that which is possessed safely. This parable rises to a higher level. It appeals to the universal emotion of fatherhood, which yearns over a wandering child just because he has wandered.

We note a further advance, in the proportion of one stray sheep to the ninety-nine, and of one lost coin to the nine, contrasted with the sad equality of obedience and disobedience in the two sons. One per cent., ten per cent., are bearable losses, but fifty per cent. is tragic.

I. The Son's Wish To Be His Own Master, And What Came Of It.

The first part (Luke 15:11-16) tells of the son's wish to be his own master, and what came of it. The desire to be independent is good, but when it can only be attained by being dependent on him whose authority is irksome, it takes another colour. This foolish boy wished to be able to use his father's property as his own, but he had to get the father's consent first. It is a poor beginning of independence when it has to be set up in business by a gift.

That is the essential absurdity in our attempts to do without God and to shake off His control. We can only get power to seem to do it by misusing His gifts. When we say, Who is Lord over us?' the tongues which say it were given us by Him. The next step soon followed. Not many days after,' of course, for the sense of ownership could not be kept up while near the father. A man who wishes to enjoy worldly good without reference to God is obliged, in self-defence, to hustle God out of his thoughts as soon and as completely as possible.

The far country' is easily reached; and it is far, though a step can land us in it. A narrow bay may compel a long journey round its head before those on its opposite shores can meet. Sin takes us far away from God, and the root of all sin is that desire of living to one's self which began the prodigal's evil course.

The third step in his downward career, wasting his substance in riotous living, comes naturally after the two others; for all self-centred life is in deepest truth waste, and the special forms of gross dissipation to which youth is tempted are only too apt to follow the first sense of being their own masters, and removed from the safeguards of their earthly father's home. Many a lad in our great cities goes through the very stages of the parable, and, when a mother's eye is no longer on him, plunges into filthy debauchery. But living which does not outrage the proprieties may be riotous all the same; for all conduct which ignores God and asserts self as supreme is flagrantly against the very nature of man, and is reckless waste.

Such a merry' life is sure to be short.' There is always famine in the land of forgetfulness of God, and when the first gloss is off its enjoyments, and one's substance is spent, its pinch is felt. The unsatisfied hunger of heart, which dogs godless living, too often leads but to deeper degradation and closer entanglement with low satisfactions. Men madly plunge deeper into the mud in hope of finding the pearl which has thus far eluded their search.

A miserable thing this young fool had made of his venture, having spent his capital, and now being forced to become a slave, and being set to nothing better than to feed swine. The godless world is a hard master, and has very odious tasks for its bondsmen. The unclean animals are fit companions for one who made himself lower than they, since filth is natural to them and shameful for him. They are better off than he is, for husks do nourish them, and they get their fill, but he who has sunk to longing for swine's food cannot get even that. The dark picture is only too often verified in the experience of godless men.

II. The Wastrel's Returning Sanity Is Described In Luke 15:17-20a.

He came to himself.' Then he had been beside himself before. It is insanity to try to shake off God, to aim at independence, to wander from Him, to fling away our substance,' that is, our true selves, and to starve among the swine'-troughs. He remembers the bountiful housekeeping at home, as starving men dream of feasts, and he thinks of himself with a kind of pity and amazement.

There is no sign that his conscience smote him, or that his heart woke in love to his father. His stomach, and it only, urged him to go home. He did, indeed, feel that he had been wrong, and had forfeited the right to be called a son, but he did not care much for losing that name, or even for losing the love to which it had the right, if only he could get as much to eat as one of the hired servants, whose relation to the master was less close, and, in patriarchal times, less happy, than that of slaves born in the house.

One good thing about the lad was that he did not let the grass grow under his feet, but, as soon as he had made the resolution, began to carry it into effect. The bane of many a resolve to go back to God is that it is sicklied o'er' by procrastination. The ragged prodigal has not much to leave which need hold him, but many such a one says, I will arise and go to my father to-morrow,' and lets all the to-morrows become yesterdays, and is sitting among the swine still.

Low as the prodigal's motive for return was, the fact of his return was enough. So is it in regard to our attitude to the gospel. Men may be drawn to give heed to its invitations from the instinct of self-preservation, or from their sense of hungry need, and the belief that in it they will find the food they crave for, while there may be little consciousness of longing for more from the Father than the satisfaction of felt wants. The longing for a place in the Father's heart will spring up later, but the beginning of most men's taking refuge in God as revealed in Christ is the gnawing of a hungry heart. The call to all is, He, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat.'

III. The Climax Of The Parable,

For which all the rest is but as scaffolding, is the father's welcome (Luke 15:20b-24). Filial love may die in the son's heart, but paternal yearning lives in the father's. The wanderer's heart would be likely to sink as he came nearer the father's tent. It had seemed easy to go back when he acted the scene in imagination, but every step homewards made the reality more difficult.

No doubt he hesitated when the old home came in sight, and perhaps his resolution would have oozed out at his finger ends if he had had to march up alone in his rags, and run the gauntlet of servants before he came to speech with his father. So his father's seeing him far off and running to meet him is exquisitely in keeping, as well as movingly setting forth how God's love goes out to meet His returning prodigals. That divine insight which discerns the first motions towards return, that divine pity which we dare venture to associate with His infinite love, that eager meeting the shamefaced and slow-stepping boy half-way, and that kiss of welcome before one word of penitence or request had been spoken, are all revelations of the heart of God, and its outgoings to every wanderer who sets his face to return.

Beautifully does the father's welcome make the son's completion of his rehearsed speech impossible. It does not prevent his expression of penitence, for the more God's love is poured over us, the more we feel our sin. But he had already been treated as a son, and could not ask to be taken as a servant. Beautifully, too, the father gives no verbal answer to the lad's confession, for his kiss had answered it already; but he issues instructions to the servants which show that the pair have now reached the home and entered it together.

The gifts to the prodigal are probably significant. They not only express in general the cordiality of the welcome, but seem to be capable of specific interpretations, as representing various aspects of the blessed results of return to God. The robe is the familiar emblem of character. The prodigal son is treated like the high-priest in Zechariah's vision; his rags are stripped off, and he is clothed anew in a dress of honour. Them he also justified: and whom he justified, them he also sanctified.' The ring is a token of wealth, position, and honour. It is also a sign of delegated authority, and is an ornament to the hand. So God gives His prodigals, when they come back, an elevation which unforgiven beings do not reach, and sets them to represent Him, and arrays them in strange beauty. No doubt the lad had come back footsore and bleeding, and the shoes may simply serve to keep up the naturalness of the story. But probably they suggest equipment for the journey of life. That is one of the gifts that accompany forgiveness. Our feet are shod with the preparedness of the gospel of peace.

Last of all comes the feast. Heaven keeps holiday when some poor waif comes shrinking back to the Father. The prodigal had been content to sink his sonship for the sake of a loaf, but he could not get bread on such terms. He had to be forgiven and bathed in the outflow of his father's love before he could be fed; and, being thus received, he could not but be fed. The feast is for those who come back penitently, and are received forgivingly, and endowed richly by the Father in heaven.

Maclaren: Luk 15:22-23 - A Libation To Jehovah

Gifts To The Prodigal

Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23, And bring hither the fatted calf, and kill it. Luke 15:22-23.

GOD'S giving always follows His forgiving. It is not so with us. We think ourselves very magnanimous when we pardon; and we seldom go on to lavish favours where we have overlooked faults. Perhaps it is right that men who have offended against men should earn restoration by acts, and should have to ride quarantine, as it were, for a time. But I question whether forgiveness is ever true which is not, like God's, attended by large-hearted gifts. If pardon is only the non-infliction of penalty, then it is natural enough that it should be considered sufficient by itself, and that the evildoer should not be rewarded for having been bad. But if pardon is the outflow of the love of the offended to the offender, then it can scarcely be content with simply giving the debtor his discharge, and turning him into the world penniless.

However that may be with regard to men, God's forgiveness is essentially the communication of God's love to us sinners, as if we had never sinned at all. And, that being so, that love cannot stay its working until it has given all that it can bestow or we can receive. God does not do things by halves; and He always gives when He forgives.

Now that is the great truth of the last part of this immortal parable. And it is one of the points in which it differs from, and towers high above, the two preceding ones. The lost sheep was carried back to the pastures, turned loose there, needed no further special care, and began to nibble as if nothing had happened. The lost drachma was simply put back in the woman's purse. But the lost son was pardoned, and, being pardoned, was capable of receiving, and received, greater gifts than he had before. These gifts are very remarkably detailed in the words of our text.

Now, of course, it is always risky to seek for a spiritual interpretation of every point in a parable, many of which points are mere drapery. But, on the other hand, we may very easily fall into the error of treating as insignificant details which really are meant to be full of instruction. And I cannot help thinking --although many would differ from me,--that this detailed enumeration of the gifts to the prodigal is meant to be translated into the terms of spiritual experience. So I desire to look at them as suggesting for us the gifts of God which accompany forgiveness. I take the catalogue as it stands--the Robe, the Ring, the Shoes, the Feast.

I. First, The Robe.

Bring forth the best robe, and put it on him.' That was the command. This detail, of course, like all the others, refers back to, and casts light upon, the supposed condition of the spendthrift when he came back. There he stood, ragged, with the stain of travel and the stench of the pig-sty upon his garments, some of them, no doubt, remains of the tawdry finery that he had worn in the world; wine-spots, and stains, and filth of all sorts on the rags. The father says,' Take them all off him, and put the best robe upon him.' What does that mean?

Well, we all know the very familiar metaphor by which qualities of mind, traits of character, and the like are described as being the dress of the spirit. We talk about being arrayed in purity,' clad in zeal,' clothed with humility,' vested with power,' and so on. If we turn to Scripture, we find running through it a whole series of instances of this metaphor, which guide us at once to its true meaning. Zechariah saw in vision the high priest standing at the heavenly tribunal, clad in filthy garments. A voice said, Take away the filthy garments from him,' and the interpretation is added: Behold! I have caused thine iniquity to pass from thee, and I will clothe thee with a change of raiment.' You remember our Lord's parable of the man with a wedding garment. You remember the Apostle Paul's frequent use of the metaphor of putting off the old man, putting on the new.' You remember, finally, the visions of the last days, in which the Seer in Patmos saw the armies in heaven that followed their victorious Commander, clothed in fine linen, white and pure, which is the righteousness of the saints.' If we put all these together, surely I am not forcing a meaning on a non-significant detail, when I say that here we have shadowed for us the great thought, that the result of the divine forgiveness coming upon a man is that he is clothed with a character which fits him to sit down at his Father's table. They tell us that forgiveness is impossible, because things done must have their consequences, and that character is the slow formation of actions, precipitated, as it were, from our deeds. That is all true. But it does not conflict with this other truth that there may and does come into men's hearts, when they set their faith on Jesus Christ, a new power which transforms the nature, and causes old things to pass away.

God's forgiveness revolutionises a life. Similar effects follow even human pardons for small offences. Brute natures are held in by penalties, and to them pardon means impunity, and impunity means licence, and licence means lust. But wherever there is a heart with love to the offended in it, there is nothing that win so fill it with loathing of its past self as the assurance that the offended, though loved, One loves, and is not offended, and that free forgiveness has come. Whether is it the rod or the mother's kiss that makes a child hate its sin most? And if we lift our thoughts to Him, and think how He, up there in the heavens.

Who mightest vengeance best have took,' bends over us in frank, free forgiveness, then surely that, more than all punishments or threatenings or terrors, will cause us to turn away from our evil, and to loathe the sins which are thus forgiven. The prophet went very deep when he said, Thou shalt be ashamed and confounded, and never open thy mouth any more because of thine iniquity, when I am pacified towards thee for all that thou hast done, saith the Lord.'

But not only so, there is given along with forgiveness, and wrapped up in it, a new power, which makes all things new, and changes a man. It would be a poor Gospel for me to stand up and preach if I had only to proclaim to men the divine forgiveness; and if that only meant that hell's door was barred and some outward heaven was flung open. But the true Gospel offers forgiveness as preliminary to the bestowal of the highest gifts of God. The pardoned man is stripped of his rags and clothed with a new nature which God Himself bestows.

That is what we all need. We have not all been in the pig-sty; we have not all fallen into gross sin. We have all turned our backs on our Father; we have all wanted to be independent; we have all preferred the far-off land to being near home. And, dear brethren, the character that you have made for yourselves clings to you like the poisoned Nessus' shirt to Hercules. You cannot strip it off. You may get part of it away, but you cannot entirely cast it from your limbs, nor free yourselves from the entanglements of its tatters. Go to God, and He will smile away your sin, and His forgiving love will melt the stains and the evil, as the sun this morning drank up the mists; and they who come knowing themselves to be foul, and needing forgiveness, will surely receive from Him the fine linen white and pure, the righteousness of saints.'

II. The Ring.

This prodigal lad only wanted to be placed in the position of a slave, but his father said,' Put a ring on his finger.' The ring is an emblem of wealth, position, honour; that is one signification of. this gift to the penitent. Still further, it is an ornament to the hand on which it glistens; that is another. It is a sign of delegated authority and of representative character; as when Joseph was exalted to be the second man in Egypt, and Pharaoh's signet-ring was plucked off and placed upon his finger. All these thoughts are, as it seems to me, clustered in, and fairly deducible from, this one detail.

Freedom, exaltation, dignity of position are expressed. And that opens up a thought which needs to be set forth with many reservations, and much guarding, but still is true--viz., that, by the mercy and miraculous loving-kindness and quickening power of God in the Gospel, it is possible that the lower a man falls the higher he may rise. I know, of course, that it is better to be innocent than to be cleansed. I know, and every man that looks into his own heart knows, that forgiven sins may leave scars; that the memory may be loaded with many a foul and many a painful remembrance; that the fetters may be stricken off the limbs, but the marks of them, and the way of walking that they compelled, may persist long after deliverance. But I know, too, that redeemed men are higher in final position than angels that never fell; and that, though it is too much to say that the greater the sinner the greater the saint, it still remains true that sin repented and forgiven may be, as it were, an elevation upon which a man may stand to reach higher than, apparently, he otherwise would in the divine life.

And so, though I do not say to any man, Make the experiment; for, indeed, the poorest of us has sins enough to get all the benefit out of repentance and forgiveness which is included in them, yet, if there is any man here--and I hope there is--saying to himself, I have got too low down ever to master this, that, or the other evil; I have stained myself so foully that I cannot hope to have the black marks erased,' I say to such; Remember that the man who ended with a ring on his finger, honoured and dignified, was the man that had herded with pigs, and stank, and all but rotted, with his fleshly crimes.' And so nobody need doubt but that for him, however low he has gone, and however far he has gone, there is restoration possible to a higher dignity than the pure spirits that never transgressed at any time God's commandment will ever attain; for he who has within himself the experience of repentance, of pardon, and who has come into living contact with Jesus Christ as Redeemer, can teach angels how blessed it is to be a child of God.

Nor less distinctly are the other two things which I have referred to brought out in this metaphor. Not only is the ring the sign of dignity, but it is also the sign of delegated authority and representative character. God sets poor penitents to be His witnesses in His world, and to do His work here. And a ring is an ornament to the hand that wears it; which being translated is thisverse where God gives pardon, He gives a strange beauty of character, to which, if a man is true to himself, and to his Redeemer, he will assuredly attain. There should be no lives so lovely, none that flash with so many jewelled colours, as the lives of the men and women who have learned what it is to be miserable, what it is to repent, what it is to be forgiven. So, though our hands have been full of blood,' as the prophet says, though they have dabbled in all manner of pollution, though they have been the ready instruments of many evil things, we may all hope that, cleansed and whitened, even our hands will not want the lustre of that adornment which the loving father clasped upon the fingers of his penitent boy.

III. Further, Shoes On His Feet.'

No doubt he had come back barefooted and filthy and bleeding, and it was needful for the keeping' of the narrative that this detail should appear. But I think it is something more than drapery.

Does it not speak to us of equipment for the walk of life? God does prepare men for future service, and for every step that they have to take, by giving to them His forgiveness for all that is past. The sense of the divine pardon will in itself fit a man, as nothing else will, for running with patience the race that is set before him. God does communicate, along with His forgiveness, to every one who seeks it, actual power to travel on life's common way in cheerful godliness'; and his feet are shod with the preparedness of the gospel of peace.'

Ah, brethren, life is a rough road for us all, and for those whose faces are set towards duty, and God, and self-denial, it is especially so, though there are many compensating circumstances. There are places where sharp flints stick up in the path and cut the feet. There are places where rocks jut out for us to stumble over. There are all the trials and sorrows that necessarily attend upon our daily lives, and which sometimes make us feel as if our path were across heated ploughshares, and every step was a separate agony. God will give us, if we go to Him for pardon, that which will defend us against the pains and the sorrows of life. The bare foot is cut by that which the shod foot tramples upon unconscious.

There are foul places on all our paths, over which, when we pass, if we have not something else than our own naked selves, we shall certainly contract defilement. God will give to the penitent man, if he will have it, that which will keep his feet from soil, even when they walk amidst filth. And if, at any time, notwithstanding the defence, some mud should stain the foot, and he that is washed needs again to wash his feet, the Master, with the towel and the basin, will not be far away.

There are enemies and dangers in life. A very important part of the equipment of the soldier in antiquity was the heavy boot, which enabled him to stand fast, and resist the rush of the enemy. God will give to the penitent man, if he will have it, that Which will set his foot upon a rock, and establish his goings,' and which will make him able to withstand in the evil day, and having done all, to stand.'

Brethren, defence, stability, shielding from pains, and protection against evil are all included in this great promise, which each of us may realise, if we will, for ourselves.

IV. Lastly, The Feast.

Now that comes into view in the parable, mainly as teaching us the great truth that Heaven keeps holiday, when some poor waif comes shrinking back to his Father. But I do not touch upon that truth now, though it is the main significance of this last part of the story.

The prodigal was half starving, and the fatted calf was killed for him,' as his ill-conditioned brother grumbled. Remember what it was that drove him back--not his heart, nor his conscience, but his stomach. He did not bethink himself to go back, because dormant filial affection woke up, or because a sense that he had been wrong stirred in him, but because he was hungry; and well he might be, when the husks that the swine did eat' were luxuries beyond his reach. Thank God for the teaching that even so low a motive as that is accepted by God; and that, if a man goes back, even for no better reason--as long as he does go back, he will be welcomed by the Father. This poor boy was quite content to sink his sonship for the sake of a loaf; and all that he wanted was to stay his hunger. So he had to learn that he could not get bread on the terms that he desired, and that what he wished most was not what he needed first. He had to be forgiven and bathed in the outflow of his father's love before he could be fed. And, being thus received, he could not fail to be fed. So the message for us is, first, forgiveness, and then every hunger of the heart satisfied; all desires met; every needful nourishment communicated, and the true bread ours for ever, if we choose to eat. The meek shall eat and be satisfied.'

I need not draw the picture--that picture of which there are many originals sitting in these pews before me--of the men that go for ever roaming with a hungry heart, through all the regions of life separate from God; and whether they seek their nourishment in the garbage of the sty, or whether fastidiously they look for it in the higher nutriment of mind and intellect and heart, still are condemned to be unfilled.

Brethren, Why do you spend your money for that which satisfies not?' Here is the true way for all desires to be appeased. Go to God in Jesus Christ for forgiveness, and then everything that you need shall be yours. I counsel thee to buy of Me, white raiment that thou mayest be clothed.' He that eateth of this bread shall live for ever.'

MHCC: Luk 15:1-10

The parable of the lost sheep is very applicable to the great work of man's redemption. The lost sheep represents the sinner as departed from God, and exposed to certain ruin if not brought back to him, yet not desirous to return. Christ is earnest in bringing sinners home. In the parable of the lost piece of silver, that which is lost, is one piece, of small value compared with the rest. Yet the woman seeks diligently till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself, and the Saviour's joy on their return to him. How careful then should we be that our repentance is unto salvation!

MHCC: Luk 15:11-16

The parable of the prodigal son shows the nature of repentance, and the Lord's readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God's gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners' persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: wilful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding swine. A sinful state is a state constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal's wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

MHCC: Luk 15:17-24

Having viewed the prodigal in his abject state of misery, we are next to consider his recovery from it. This begins by his coming to himself. That is a turning point in the sinner's conversion. The Lord opens his eyes, and convinces him of sin; then he views himself and every object, in a different light from what he did before. Thus the convinced sinner perceives that the meanest servant of God is happier than he is. To look unto God as a Father, and our Father, will be of great use in our repentance and return to him. The prodigal arose, nor stopped till he reached his home. Thus the repenting sinner resolutely quits the bondage of Satan and his lusts, and returns to God by prayer, notwithstanding fears and discouragements. The Lord meets him with unexpected tokens of his forgiving love. Again; the reception of the humbled sinner is like that of the prodigal. He is clothed in the robe of the Redeemer's righteousness, made partaker of the Spirit of adoption, prepared by peace of conscience and gospel grace to walk in the ways of holiness, and feasted with Divine consolations. Principles of grace and holiness are wrought in him, to do, as well as to will.

MHCC: Luk 15:25-32

In the latter part of this parable we have the character of the Pharisees, though not of them alone. It sets forth the kindness of the Lord, and the proud manner in which his gracious kindness is often received. The Jews, in general, showed the same spirit towards the converted Gentiles; and numbers in every age object to the gospel and its preachers, on the same ground. What must that temper be, which stirs up a man to despise and abhor those for whom the Saviour shed his precious blood, who are objects of the Father's choice, and temples of the Holy Ghost! This springs from pride, self-preference, and ignorance of a man's own heart. The mercy and grace of our God in Christ, shine almost as bright in his tender and gentle bearing with peevish saints, as his receiving prodigal sinners upon their repentance. It is the unspeakable happiness of all the children of God, who keep close to their Father's house, that they are, and shall be ever with him. Happy will it be for those who thankfully accept Christ's invitation.

Matthew Henry: Luk 15:1-10

Here is, I. The diligent attendance of the publicans and sinners upon Christ's ministry. Great multitudes of Jews went with him (Luk 14:25), with such an assurance of admission into the kingdom of God that he found it requisite to say that to them which would shake their vain hopes. Here multitudes of publicans and sinners drew near to him, with a humble modest fear of being rejected by him, and to them he found it requisite to give encouragement, especially because there were some haughty supercilious people that frowned upon them. The publicans, who collected the tribute paid to the Romans, were perhaps some of them bad men, but they were all industriously put into an ill name, because of the prejudices of the Jewish nation against their office. They are sometimes ranked with harlots (Mat 21:32); here and elsewhere with sinners, such as were openly vicious, that traded with harlots, known rakes. Some think that the sinners here meant were heathen, and that Christ was now on the other side Jordan, or in Galilee of the Gentiles. These drew near, when perhaps the multitude of the Jews that had followed him had (upon his discourse in the close of the foregoing chapter) dropped off; thus afterwards the Gentiles took their turn in hearing the apostles, when the Jews had rejected them. They drew near to him, being afraid of drawing nearer than just to come within hearing. They drew near to him, not, as some did, to solicit for cures, but to hear his excellent doctrine. Note, in all our approaches to Christ we must have this in our eye, to hear him; to hear the instructions he gives us, and his answers to our prayers.

II. The offence which the scribes and Pharisees took at this. They murmured, and turned it to the reproach of our Lord Jesus: This man receiveth sinners, and eateth with them, Luk 15:2. 1. They were angry that publicans and heathens had the means of grace allowed them, were called to repent, and encouraged to hope for pardon upon repentance; for they looked upon their case as desperate, and thought that none but Jews had the privilege of repenting and being pardoned, though the prophets preached repentance to the nations, and Daniel particularly to Nebuchadnezzar. 2. They thought it a disparagement to Christ, and inconsistent with the dignity of his character, to make himself familiar with such sort of people, to admit them into his company and to eat with them. They could not, for shame, condemn him for preaching to them, though that was the thing they were most enraged at; and therefore they reproached him for eating with them, which was more expressly contrary to the tradition of the elders. Censure will fall, not only upon the most innocent and the most excellent persons, but upon the most innocent and most excellent actions, and we must not think it strange.

III. Christ's justifying himself in it, by showing that the worse these people were, to whom he preached, the more glory would redound to God, and the more joy there would be in heaven, if by his preaching they were brought to repentance. It would be a more pleasing sight in heaven to see Gentiles brought to the worship of the true God than to see Jews go on in it, and to see publicans and sinners live an orderly sort of life than to see scribes and Pharisees go on in living such a life. This he here illustrates by two parables, the explication of both of which is the same.

1. The parable of the lost sheep. Something like it we had in Mat 18:12. There it was designed to show the care God takes for the preservation of saints, as a reason why we should not offend them; here it is designed to show the pleasure God takes in the conversion of sinners, as a reason why we should rejoice in it. We have here,

(1.) The case of a sinner that goes on in sinful ways. He is like a lost sheep, a sheep gone astray; he is lost to God, who has not the honour and service he should have from him; lost to the flock, which has not communion with him; lost to himself: he knows not where he is, wanders endlessly, is continually exposed to the beasts of prey, subject to frights and terrors, from under the shepherd's care, and wanting the green pastures; and he cannot of himself find the way back to the fold.

(2.) The care the God of heaven takes of poor wandering sinners. He continues his care of the sheep that did not go astray; they are safe in the wilderness. But there is a particular care to be taken of this lost sheep; and though he has a hundred sheep, a considerable flock, yet he will not lose that one, but he goes after it, and shows abundance of care, [1.] In finding it out. He follows it, enquiring after it, and looking about for it, until he finds it. God follows backsliding sinners with the calls of his word and the strivings of his Spirit, until at length they are wrought upon to think of returning. [2.] In bringing it home. Though he finds it weary, and perhaps worried and worn away with its wanderings, and not able to bear being driven home, yet he does not leave it to perish, and say, It is not wroth carrying home; but lays it on his shoulders, and, with a great deal of tenderness and labour, brings it to the fold. This is very applicable to the great work of our redemption. Mankind were gone astray, Isa 53:6. The value of the whole race to God was not so much as that of one sheep to him that had a hundred; what loss would it have been to God if they had all been left to perish? There is a world of holy angels that are as the ninety-nine sheep, a noble flock; yet God sends his Son to seek and save that which was lost, Luk 19:10. Christ is said to gather the lambs in his arms, and carry them in his bosom, denoting his pity and tenderness towards poor sinners; here he is said to bear them upon his shoulders, denoting the power wherewith he supports and bears them up; those can never perish whom he carries upon his shoulders.

(3.) The pleasure that God takes in repenting returning sinners. He lays it on his shoulders rejoicing that he has not lost his labour in seeking; and the joy is the greater because he began to be out of hope of finding it; and he calls his friends and neighbours, the shepherds that keep their flocks about him, saying, Rejoice with me. Perhaps among the pastoral songs which the shepherds used to sing there was one for such an occasion as this, of which these words might be the burden, Rejoice with me, for I have found my sheep which was lost; whereas they never sung, Rejoice with me, for I have lost none. Observe, he calls it his sheep, though a stray, a wandering sheep. He has a right to it ( all souls are mine ), and he will claim his own, and recover his right; therefore he looks after it himself: I have found it; he did not send a servant, but his own Son, the great and good Shepherd, who will find what he seeks, and will be found of those that seek him not.

2. The parable of the lost piece of silver. (1.) The loser is here supposed to be a woman, who will more passionately grieve for her loss, and rejoice in finding what she had lost, than perhaps a man would do, and therefore it the better serves the purpose of the parable. She has ten pieces of silver, and out of them loses only one. Let this keep up in us high thoughts of the divine goodness, notwithstanding the sinfulness and misery of the world of mankind, that there are nine to one, nay, in the foregoing parable there are ninety-nine to one, of God's creation, that retain their integrity, in whom God is praised, and never was dishonoured. O the numberless beings, for aught we know numberless worlds of beings, that never were lost, nor stepped aside from the laws and ends of their creation! (2.) That which is lost is a piece of silver, drachmēn - the fourth part of a shekel. The soul is silver, of intrinsic worth and value; not base metal, as iron or lead, but silver, the mines of which are royal mines. The Hebrew word for silver is taken from the desirableness of it. It is silver coin, for so the drachma was; it is stamped with God's image and superscription, and therefore must be rendered to him. Yet it is comparatively but of small value; it was but seven pence half-penny; intimating that if sinful men be left to perish God would be no loser. This silver was lost in the dirt; a soul plunged in the world, and overwhelmed with the love of it and care about it, is like a piece of money in the dirt; any one would say, It is a thousand pities that it should lie there. (3.) Here is a great deal of care and pains taken in quest of it. The woman lights a candle, to look behind the door, under the table, and in every corner of the house, sweeps the house, and seeks diligently till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself: he has lighted the candle of the gospel, not to show himself the way to us, but to show us the way to him, to discover us to ourselves; he has swept the house by the convictions of the word; he seeks diligently, his heart is upon it, to bring lost souls to himself. (4.) Here is a great deal of joy for the finding of it: Rejoice with me, for I have found the piece which I had lost, Luk 15:9. Those that rejoice desire that others should rejoice with them; those that are merry would have others merry with them. She was glad that she had found the piece of money, though she should spend it in entertaining those whom she called to make merry with her. The pleasing surprise of finding it put her, for the present, into a kind of transport, heurēka , heurēka - I have found, I have found, is the language of joy.

3. The explication of these two parables is to the same purport (Luk 15:7, Luk 15:10): There is joy in heaven, joy in the presence of the angels of God, over one sinner that repenteth, as those publicans and sinners did, some of them at least (and, if but one of them did repent, Christ would reckon it worth his while), more than over a great number of just persons, who need no repentance. Observe,

(1.) The repentance and conversion of sinners on earth are matter of joy and rejoicing in heaven. It is possible that the greatest sinners may be brought to repentance. While there is life there is hope, and the worst are not to be despaired of; and the worst of sinners, if they repent and turn, shall find mercy. Yet this is not all, [1.] God will delight to show them mercy, will reckon their conversion a return for all the expense he has been at upon them. There is always joy in heaven. God rejoiceth in all his works, but particularly in the works of his grace. He rejoiceth to do good to penitent sinners, with his whole heart and his whole soul. He rejoiceth not only in the conversion of churches and nations, but even over one sinner that repenteth, though but one. [2.] The good angels will be glad that mercy is shown them, so far are they from repining at it, though those of their nature that sinned be left to perish, and no mercy shown to them; though those sinners that repent, that are so mean, and have been so vile, are, upon their repentance, to be taken into communion with them, and shortly to be made like them, and equal to them. The conversion of sinners is the joy of angels, and they gladly become ministering spirits to them for their good, upon their conversion. The redemption of mankind was matter of joy in the presence of the angels; for they sung, Glory to God in the highest, Luk 2:14.

(2.) There is more joy over one sinner that repenteth, and turneth to be religious from a course of life that had been notoriously vile and vicious, than there is over ninety-nine just persons, who need no repentance. [1.] More joy for the redemption and salvation of fallen man than for the preservation and confirmation of the angels that stand, and did indeed need no repentance. [2.] More joy for the conversion of the sinners of the Gentiles, and of those publicans that now heard Christ preach, than for all the praises and devotions, and all the God I thank thee, of the Pharisees, and the other self-justifying Jews, who though that they needed no repentance, and that therefore God should abundantly rejoice in them, and make his boast of them, as those that were most his honour; but Christ tells them that it was quite otherwise, that God was more praised in, and pleased with, the penitent broken heart of one of those despised, envied sinners, than all the long prayers which the scribes and Pharisees made, who could not see any thing amiss in themselves. Nay, [3.] More joy for the conversion of one such great sinner, such a Pharisee as Paul had been in his time, than for the regular conversion of one that had always conducted himself decently and well, and comparatively needs no repentance, needs not such a universal change of the life as those great sinners need. Not but that it is best not to go astray; but the grace of God, both in the power and the pity of that grace, is more manifested in the reducing of great sinners than in the conducting of those that never went astray. And many times those that have been great sinners before their conversion prove more eminently and zealously good after, of which Paul is an instance, and therefore in him God was greatly glorified, Gal 1:24. They to whom much is forgiven will love much. It is spoken after the manner of men. We are moved with a more sensible joy for the recovery of what we had lost than for the continuance of what we had always enjoyed, for health out of sickness than for health without sickness. It is as life from the dead. A constant course of religion may in itself be more valuable, and yet a sudden return from an evil course and way of sin may yield a more surprising pleasure. Now if there is such joy in heaven, for the conversion of sinners, then the Pharisees were very much strangers to a heavenly spirit, who did all they could to hinder it and were grieved at it, and who were exasperated at Christ when he was doing a piece of work that was of all others most grateful to Heaven.

Matthew Henry: Luk 15:11-32

We have here the parable of the prodigal son, the scope of which is the same with those before, to show how pleasing to God the conversion of sinners is, of great sinners, and how ready he is to receive and entertain such, upon their repentance; but the circumstances of the parable do much more largely and fully set forth the riches of gospel grace than those did, and it has been, and will be while the world stands, of unspeakable use to poor sinners, both to direct and to encourage them in repenting and returning to God. Now,

I. The parable represents God as a common Father to all mankind, to the whole family of Adam. We are all his offspring, have all one Father, and one God created us, Mal 2:10. From him we had our being, in him we still have it, and from him we receive our maintenance. He is our Father, for he has the educating and portioning of us, and will put us in his testament, or leave us out, according as we are, or are not, dutiful children to him. Our Saviour hereby intimates to those proud Pharisees that these publicans and sinners, whom they thus despised, were their brethren, partakers of the same nature, and therefore they ought to be glad of any kindness shown them. God is the God, not of the Jews only, but of the Gentiles, (Rom 3:29): the same Lord over all, that is rich in mercy to all that call upon him.

II. It represents the children of men as of different characters, though all related to God as their common Father. He had two sons, one of them a solid grave youth, reserved and austere, sober himself, but not at all good-humoured to those about him; such a one would adhere to his education, and not be easily drawn from it; but the other volatile and mercurial, and impatient of restraint, roving, and willing to try his fortune, and, if he fall into ill hands, likely to be a rake, notwithstanding his virtuous education. Now this latter represents the publicans and sinners, whom Christ is endeavouring to bring to repentance, and the Gentiles, to whom the apostles were to be sent forth to preach repentance. The former represents the Jews in general, and particularly the Pharisees, whom he was endeavouring to reconcile to that grace of God which was offered to, and bestowed upon, sinners.

The younger son is the prodigal, whose character and case are here designed to represent that of a sinner, that of every one of us in our natural state, but especially of some. Now we are to observe concerning him,

1. His riot and ramble when he was a prodigal, and the extravagances and miseries he fell into. We are told,

(1.) What his request to his father was (Luk 15:12): He said to his father, proudly and pertly enough, " Father, give me "- he might have put a little more in his mouth, and have said, Pray give me, or, Sir, if you please, give me, but he makes an imperious demand - " give me the portion of goods that falleth to me; not so much as you think fit to allot to me, but that which falls to me as my due. "Note, It is bad, and the beginning of worse, when men look upon God's gifts as debts. " Give me the portion, all my child's part, that falls to me;"not, " Try me with a little, and see how I can manage that, and accordingly trust me with more;"but, " Give it me all at present in possession, and I will never expect any thing in reversion, any thing hereafter. "Note, The great folly of sinners, and that which ruins them, is being content to have their portion in hand, now in this lifetime to receive their good things. They look only at the things that are seen, that are temporal, and covet only a present gratification, but have no care for a future felicity, when that is spent and gone. And why did he desire to have his portion in his own hands? Was it that he might apply himself to business, and trade with it, and so make it more? No, he had no thought of that. But, [1.] He was weary of his father's government, of the good order and discipline of his father's family, and was fond of liberty falsely so called, but indeed the greatest slavery, for such a liberty to sin is. See the folly of many young men, who are religiously educated, but are impatient of the confinement of their education, and never think themselves their own masters, their own men, till they have broken all God's bands in sunder, and cast away his cords from them, and, instead of them, bound themselves with the cords of their own lust. Here is the original of the apostasy of sinners from God; they will not be tied up to the rules of God's government; they will themselves be as gods, knowing no other good and evil than what themselves please. [2.] He was willing to get from under his father's eye, for that was always a check upon him, and often gave a check to him. A shyness of God, and a willingness to disbelieve his omniscience, are at the bottom of the wickedness of the wicked. [3.] He was distrustful of his father's management. He would have his portion of goods himself, for he thought that his father would be laying up for hereafter for him, and, in order to that, would limit him in his present expenses, and that he did not like. [4.] He was proud of himself, and had a great conceit of his own sufficiency. He thought that if he had but his portion in his own hands he could manage it better than his father did, and make a better figure with it. There are more young people ruined by pride than by any one lust whatsoever. Our first parents ruined themselves and all theirs by a foolish ambition to be independent, and not to be beholden even to God himself; and this is at the bottom of sinners' persisting in their sin - they will be for themselves.

(2.) How kind his father was to him: He divided unto them his living. He computed what he had to dispose of between his sons, and gave the younger son his share, and offered the elder his, which ought to be a double portion; but, it should seem, he desired his father to keep it in his own hands still, and we may see what he got by it (Luk 15:31): All that I have is thine. He got all by staying for something in reserve. He gave the younger son what he asked, and the son had no reason to complain that he did him any wrong in the dividend; he had as much as he expected, and perhaps more. [1.] Thus he might now see his father's kindness, how willing he was to please him and make him easy, and that he was not such an unkind father as he was willing to represent him when he wanted an excuse to be gone. [2.] Thus he would in a little time be made to see his own folly, and that he was not such a wise manager for himself as he would be thought to be. Note, God is a kind Father to all his children, and gives to them all life, and breath, and all things, even to the evil and unthankful, dieilen autois ton bion - He divided to them life. God's giving us life is putting us in a capacity to serve and glorify him.

(3.) How he managed himself when he had got his portion in his own hands. He set himself to spend it as fast as he could, and, as prodigals generally do, in a little time he made himself a beggar: not many days after, Luk 15:13. Note, if God leave us ever so little to ourselves, it will not be long ere we depart from him. When the bridle of restraining grace is taken off we are soon gone. That which the younger son determined was to be gone presently, and, in order to that, he gathered all together. Sinners, that go astray from God, venture their all.

Now the condition of the prodigal in this ramble of his represents to us a sinful state, that miserable state into which man is fallen.

[1.] A sinful state is a state of departure and distance from God. First, It is the sinfulness of sin that it is an apostasy from God. He took his journey from his father's house. Sinners are fled from God; they go a whoring from him; they revolt from their allegiance to him, as a servant that runs from his service, or a wife that treacherously departs from her husband, and they say unto God, Depart. They get as far off him as they can. The world is the far country in which they take up their residence, and are as at home; and in the service and enjoyment of it they spend their all. Secondly. It is the misery of sinners that they are afar off from God, from him who is the Fountain of all good, and are going further and further from him. What is hell itself, but being afar off from God?

[2.] A sinful state is a spending state: There he wasted his substance with riotous living (Luk 15:13), devoured it with harlots (Luk 15:30), and in a little time he had spent all, Luk 15:14. He bought fine clothes, spent a great deal in meat and drink, treated high, associated with those that helped him to make an end of what he had in a little time. As to this world, they that live riotously waste what they have, and will have a great deal to answer for, that they spend that upon their lusts which should be for the necessary substance of themselves and their families. But this is to be applied spiritually. Wilful sinners waste their patrimony; for they misemploy their thoughts and all the powers of their souls, misspend their time and all their opportunities, do not only bury, but embezzle, the talents they are entrusted to trade with for their Master's honour; and the gifts of Providence, which were intended to enable them to serve God and to do good with, are made the food and fuel of their lusts. The soul that is made a drudge, either to the world or to the flesh, wastes its substance, and lives riotously. One sinner destroys much good, Ecc 9:18. The good he destroys is valuable, and it is none of his own; they are his Lord's goods that he wastes, which must be accounted for.

[3.] A sinful state is a wanting state: When he had spent all upon his harlots, they left him, to seek such another prey; and there arose a mighty famine in that land, every thing was scarce and dear, and he began to be in want, Luk 15:14. Note, Wilful waste brings woeful want. Riotous living in time, perhaps in a little time, brings men to a morsel of bread, especially when bad times hasten on the consequences of bad husbandry, which good husbandry would have provided for. This represents the misery of sinners, who have thrown away their own mercies, the favour of God, their interest in Christ, the strivings of the Spirit, and admonitions of conscience; these they gave away for the pleasure of sense, and the wealth of the world, and then are ready to perish for want of them. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is like a land where famine reigns, a mighty famine; for the heaven is as brass (the dews of God's favour and blessing are withheld, and we must needs want good things if God deny them to us), and the earth is as iron (the sinner's heart, that should bring forth good things, is dry and barren, and has no good in it). Sinners are wretchedly and miserably poor, and, what aggravates it, they brought themselves into that condition, and keep themselves in it by refusing the supplies offered.

[4.] A sinful state is a vile servile state. When this young man's riot had brought him to want his want brought him to servitude. He went, and joined himself to a citizen of that country, Luk 15:15. The same wicked life that before was represented by riotous living is here represented by servile living; for sinners are perfect slaves. The devil is the citizen of that country; for he is both in city and country. Sinners join themselves to him, hire themselves into his service, to do his work, to be at his beck, and to depend upon him for maintenance and a portion. They that commit sin are the servants of sin, Joh 8:34. How did this young gentleman debase and disparage himself, when he hired himself into such a service and under such a master as this! He sent him into the fields, not to feed sheep (there had been some credit in that employment; Jacob, and Moses, and David, kept sheep), but to feed swine. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding greedy, dirty, noisy swine; and how can rational immortal souls more disgrace themselves?

[5.] A sinful state is a state of perpetual dissatisfaction. When the prodigal began to be in want, he thought to help himself by going to service; and he must be content with the provision which not the house, but the field, afforded; but it is poor provision: He would fain have filled his belly, satisfied his hunger, and nourished his body, with the husks which the swine did eat, Luk 15:16. A fine pass my young master had brought himself to, to be fellow-commoner with the swine! Note, That which sinners, when they depart from God, promise themselves satisfaction in, will certainly disappoint them; they are labouring for that which satisfieth not, Isa 55:2. That which is the stumbling-block of their iniquity will never satisfy their souls, nor fill their bowels, Eze 7:19. Husks are food for swine, but not for men. The wealth of the world and the entertainments of sense will serve for bodies; but what are these to precious souls? They neither suit their nature, nor satisfy their desires, nor supply their needs. He that takes up with them feeds on wind (Hos 12:1), feeds on ashes, Isa 44:20.

[6.] A sinful state is a state which cannot expect relief from any creature. This prodigal, when he could not earn his bread by working, took to begging; but no man gave unto him, because they knew he had brought all this misery upon himself, and because he was rakish, and provoking to every body; such poor are least pitied. This, in the application of the parable, intimates that those who depart from God cannot be helped by any creature. In vain do we cry to the world and the flesh (those gods which we have served); they have that which will poison a soul, but have nothing to give it which will feed and nourish it. If thou refuse God's help, whence shall any creature help thee?

[7.] A sinful state is a state of death: This my son was dead, Luk 15:24, Luk 15:32. A sinner is not only dead in law, as he is under a sentence of death, but dead in state too, dead in trespasses and sins, destitute of spiritual life; no union with Christ, no spiritual senses exercised, no living to God, and therefore dead. The prodigal in the far country was dead to his father and his family, cut off from them, as a member from the body or a branch from the tree, and therefore dead, and it is his own doing.

[8.] A sinful state is a lost state: This my son was lost - lost to every thing that was good - lost to all virtue and honour - lost to his father's house; they had no joy of him. Souls that are separated from God are lost souls; lost as a traveller that is out of his way, and, if infinite mercy prevent not, will soon be lost as a ship that is sunk at sea, lost irrecoverably.

[9.] A sinful state is a state of madness and frenzy. This is intimated in that expression (Luk 15:17), when he came to himself, which intimates that he had been beside himself. Surely he was so when he left his father's house, and much more so when he joined himself to the citizen of that country. Madness is said to be in the heart of sinners, Ecc 9:3. Satan has got possession of the soul; and how raging mad was he that was possessed by Legion! Sinners, like those that are mad, destroy themselves with foolish lusts, and yet at the same time deceive themselves with foolish hopes; and they are, of all diseased persons, most enemies to their own cure.

2. We have here his return from this ramble, his penitent return to his father again. When he was brought to the last extremity, then he bethought himself how much it was his interest to go home. Note, We must not despair of the worst; for while there is life there is hope. The grace of God can soften the hardest heart, and give a happy turn to the strongest stream of corruption. Now observe here,

(1.) What was the occasion of his return and repentance. It was his affliction; when he was in want, then he came to himself. Note, Afflictions, when they are sanctified by divine grace, prove happy means of turning sinners from the error of their ways. By them the ear is opened to discipline and the heart disposed to receive instructions; and they are sensible proofs both of the vanity of the world and of the mischievousness of sin. Apply it spiritually. When we find the insufficiency of creatures to make us happy, and have tried all other ways of relief for our poor souls in vain, then it is time to think of returning to God. When we see what miserable comforters, what physicians of no value, all but Christ are, for a soul that groans under the guilt and power of sin, and no man gives unto us what we need, then surely we shall apply ourselves to Jesus Christ.

(2.) What was the preparative for it; it was consideration. He said within himself, he reasoned with himself, when he recovered his right mind, How many hired servants of my father's have bread enough! Note, Consideration is the first step towards conversion, Eze 18:28. He considers, and turns. To consider is to retire into ourselves, to reflect upon ourselves, to compare one thing with another, and determine accordingly. Now observe what it was that he considered.

[1.] He considered how bad his condition was: I perish with hunger. Not only, "I am hungry, "but, " I perish with hunger, for I see not what way to expect relief."Note, Sinners will not come to the service of Christ till they are brought to see themselves just ready to perish in the service of sin; and the consideration of that should drive us to Christ. Master, save us, we perish. And though we be thus driven to Christ he will not therefore reject us, nor think himself dishonoured by our being forced to him, but rather honoured by his being applied to in a desperate case.

[2.] He considered how much better it might be made if he would but return: How many hired servants of my father's, the meanest in his family, the very day-labourers, have bread enough, and to spare, such a good house does he keep! Note, First, In our Father's house there is bread for all his family. This was taught by the twelve loaves of showbread, that were constantly upon the holy table in the sanctuary, a loaf for every tribe. Secondly, There is enough and to spare, enough for all, enough for each, enough to spare for such as will join themselves to his domestics, enough and to spare for charity. Yet there is room; there are crumbs that fall from his table, which many would be glad of, and thankful for. Thirdly, Even the hired servants in God's family are well provided for; the meanest that will but hire themselves into his family, to do his work, and depend upon his rewards, shall be well provided for. Fourthly, The consideration of this should encourage sinners, that have gone astray from God, to think of returning to him. Thus the adulteress reasons with herself, when she is disappointed in her new lovers: I will go and return to my first husband, for then was it better with me than now, Hos 2:7.

(3.) What was the purpose of it. Since it is so, that his condition is so bad, and may be bettered by returning to his father, his consideration issues, at length, in this conclusion: I will arise, and go to my father. Note, Good purposes are good things, but still good performances are all in all.

[1.] He determined what to do: I will arise and go to my father. He will not take any longer time to consider of it, but will forthwith arise and go. Though he be in a far country, a great way off from his father's house, yet, far as it is, he will return; every step of backsliding from God must be a step back again in return to him. Though he be joined to a citizen of this country, he makes no difficulty of breaking his bargain with him. We are not debtors to the flesh; we are under no obligation at all to our Egyptian task-masters to give them warning, but are at liberty to quit the service when we will. Observe with what resolution he speaks: " I will arise, and go to my father: I am resolved I will, whatever the issue be, rather than stay here and starve. "

[2.] He determined what to say. True repentance is a rising, and coming to God: Behold, we come unto thee. But what words shall we take with us? He here considers what to say. Note, In all our addresses to God, it is good to deliberate with ourselves beforehand what we shall say, that we may order our cause before him, and fill our mouth with arguments. We have liberty of speech, and we ought to consider seriously with ourselves, how we may use that liberty to the utmost, and yet not abuse it. Let us observe what he purposed to say.

First, He would confess his fault and folly: I have sinned. Note, Forasmuch as we have all sinned, it behoves us, and well becomes us, to own that we have sinned. The confession of sin is required and insisted upon, as a necessary condition of peace and pardon. If we plead not guilty, we put ourselves upon a trial by the covenant of innocency, which will certainly condemn us. If guilty, with a contrite, penitent, and obedient heart, we refer ourselves to the covenant of grace, which offers forgiveness to those that confess their sins.

Secondly, He would aggravate it, and would be so far from extenuating the matter that he would lay a load upon himself for it: I have sinned against Heaven, and before thee. Let those that are undutiful to their earthly parents think of this; they sin against heaven, and before God. Offences against them are offences against God. Let us all think of this, as that which renders our sin exceedingly sinful, and should render us exceedingly sorrowful for it. 1. Sin is committed in contempt of God's authority over us: We have sinned against Heaven. God is here called Heaven, to signify how highly he is exalted above us, and the dominion he has over us, for the Heavens do rule. The malignity of sin aims high; it is against Heaven. The daring sinner is said to have set his mouth against the heavens, Psa 63:9. Yet it is impotent malice, for we cannot hurt the heavens. Nay, it is foolish malice; what is shot against the heavens will return upon the head of him that shoots it, Psa 7:16. Sin is an affront to the God of heaven, it is a forfeiture of the glories and joys of heaven, and a contradiction to the designs of the kingdom of heaven. 2. It is committed in contempt of God's eye upon us: "I have sinned against Heaven and yet before thee, and under thine eye,"than which there could not be a greater affront put upon him.

Thirdly, He would judge and condemn himself for it, and acknowledge himself to have forfeited all the privileges of the family: I am no more worthy to be called thy son, Luk 15:19. He does not deny the relation (for that was all he had to trust to), but he owns that his father might justly deny the relation, and shut his doors against him. He had, at his own demand, the portion of goods that belonged to him, and had reason to expect no more. Note, It becomes sinners to acknowledge themselves unworthy to receive any favour from God, and to humble and abase themselves before him.

Fourthly, He would nevertheless sue for admission into the family, though it were into the meanest post there: " Make me as one of thy hired servants: that is good enough, and too good for me."Note, True penitents have a high value for God's house, and the privileges of it, and will be glad of any place, so they may but be in it, though it be but as door-keepers, Psa 84:10. If it be imposed on him as a mortification to sit with the servants, he will not only submit to it, but count it a preferment, in comparison with his present state. Those that return to God, from whom they have revolted, cannot but be desirous some way or other to be employed for him, and put into a capacity of serving and honouring him: " Make me as a hired servant, that I may show I love my father's house as much as ever I slighted it."

Fifthly, In all this he would have an eye to his father as a father: " I will arise, and go to my father, and will say unto him, Father. "Note, Eyeing God as a Father, and our Father, will be of great use in our repentance and return to him. It will make our sorrow for sin genuine, our resolutions against it strong, and encourage us to hope for pardon. God delights to be called Father both by penitents and petitioners. Is not Ephraim a dear son?

(4.) What was the performance of this purpose: He arose, and came to his father. His good resolve he put in execution without delay; he struck while the iron was hot, and did not adjourn the thought to some more convenient season. Note, It is our interest speedily to close with our convictions. Have we said that we will arise and go? Let us immediately arise and come. He did not come halfway, and then pretend that he was tired and could get no further, but, weak and weary as he was, he made a thorough business of it. If thou wilt return, O Israel, return unto me, and do thy first works.

3. We have here his reception and entertainment with his father: He came to his father; but was he welcome? Yes, heartily welcome. And, by the way, it is an example to parents whose children have been foolish and disobedient, if they repent, and submit themselves, not to be harsh and severe with them, but to be governed in such a case by the wisdom that is from above, which is gentle and easy to be entreated; herein let them be followers of God, and merciful, as he is. But it is chiefly designed to set forth the grace and mercy of God to poor sinners that repent and return to him, and his readiness to forgive them. Now here observe,

(1.) The great love and affection wherewith the father received the son: When he was yet a great way off his father saw him, Luk 15:20. He expressed his kindness before the son expressed his repentance; for God prevents us with the blessings of his goodness. Even before we call he answers; for he knows what is in our hearts. I said, I will confess, and thou forgavest. How lively are the images presented here! [1.] Here were eyes of mercy, and those eyes quick-sighted: When he was yet a great way off his father saw him, before any other of the family were aware of him, as if from the top of some high tower he had been looking that way which his son was gone, with such a thought as this, "O that I could see yonder wretched son of mine coming home!"This intimates God's desire of the conversion of sinners, and his readiness to meet them that are coming towards him. He looketh on men, when they are gone astray from him, to see whether they will return to him, and he is aware of the first inclination towards him. [2.] Here were bowels of mercy, and those bowels turning within him, and yearning at the sight of his son: He had compassion. Misery is the object of pity, even the misery of a sinner; though he has brought it upon himself, yet God compassionates. His soul was grieved for the misery of Israel, Hos 11:8; Jdg 10:16. [3.] Here were feet of mercy, and those feet quick-paced: He ran. This denotes how swift God is to show mercy. The prodigal son came slowly, under a burden of shame and fear; but the tender father ran to meet him with his encouragements. [4.] Here were arms of mercy, and those arms stretched out to embrace him: He fell on his neck. Though guilty and deserving to be beaten, though dirty and newly come from feeding swine, so that any one who had not the strongest and tenderest compassions of a father would have loathed to touch him, yet he thus takes him in his arms, and lays him in his bosom. Thus dear are true penitents to God, thus welcome to the Lord Jesus. [5.] Here were lips of mercy, and those lips dropping as a honey-comb: He kissed him. This kiss not only assured him of his welcome, but sealed his pardon; his former follies shall be all forgiven, and not mentioned against him, nor is one word said by way of upbraiding. This was like David's kissing Absalom, 2Sa 14:33. And this intimates how ready, and free, and forward the Lord Jesus is to receive and entertain poor returning repenting sinners, according to his Father's will.

(2.) The penitent submission which the poor prodigal made to his father (Luk 15:21): He said unto him, Father, I have sinned. As it commends the good father's kindness that he showed it before the prodigal expressed his repentance, so it commends the prodigal's repentance that he expressed it after his father had shown him so much kindness. When he had received the kiss which sealed his pardon, yet he said, Father, I have sinned. Note, Even those that have received the pardon of their sins, and the comfortable sense of their pardon, must have in their hearts a sincere contrition for it, and with their mouths must make a penitent confession of it, even of those sins which they have reason to hope are pardoned. David penned the fifty-first psalm after Nathan had said, The Lord has taken away thy sin, thou shall not die. Nay, the comfortable sense of the pardon of sin should increase our sorrow for it; and that is ingenuous evangelical sorrow which is increased by such a consideration. See Eze 16:63, Thou shalt be ashamed and confounded, when I am pacified towards thee. The more we see of God's readiness to forgive us, the more difficult it should be to us to forgive ourselves.

(3.) The splendid provision which this kind father made for the returning prodigal. He was going on in his submission, but one word we find in his purpose to say (Luk 15:19) which we do not find that he did say (Luk 15:21), and that was, Make me as one of thy hired servants. We cannot think that he forgot it, much less that he changed his mind, and was now either less desirous to be in the family or less willing to be a hired servant there than when he made that purpose; but his father interrupted him, prevented his saying it: "Hold, son, talk no more of thy unworthiness, thou art heartily welcome, and, though not worthy to be called a son, shalt be treated as a dear son, as a pleasant child. "He who is thus entertained at first needs not ask to be made as a hired servant. Thus when Ephraim bemoaned himself God comforted him, Jer 31:18-20. It is strange that here is not one word of rebuke: "Why did you not stay with your harlots and your swine? You could never find the way home till beaten hither with your own rod."No, here is nothing like this; which intimates that, when God forgives the sins of true penitents, he forgets them, he remembers them no more, they shall not be mentioned against them, Eze 18:22. But this is not all; here is rich and royal provision made for him, according to his birth and quality, far beyond what he did or could expect. He would have thought it sufficient, and been very thankful, if his father had but taken notice of him, and bid him go to the kitchen, and get his dinner with his servants; but God does for those who return to their duty, and cast themselves upon his mercy, abundantly above what they are able to ask or think. The prodigal came home between hope and fear, fear of being rejected and hope of being received; but his father was not only better to him than his fears, but better to him than his hopes - not only received him, but received him with respect.

[1.] He came home in rags, and his father not only clothed him, but adorned him. He said to the servants, who all attended their master, upon notice that his son was come, Bring forth the best robe, and put it on him. The worst old clothes in the house might have served, and these had been good enough for him; but the father calls not for a coat, but for a robe, the garment of princes and great men, the best robe - tēn stolēn tēn prōtēn . There is a double emphasis: " that robe, that principal robe, you know which I mean;"the first robe (so it may be read); the robe he wore before he ran his ramble. When backsliders repent and do their first works, they shall be received and dressed in their first robes. "Bring hither that robe, and put it on him; he will be ashamed to wear it, and think that it ill becomes him who comes home in such a dirty pickle, but put it on him, and do not merely offer it to him: and put a ring on his hand, a signet-ring, with the arms of the family, in token of his being owned as a branch of the family."Rich people wore rings, and his father hereby signified that though he had spent one portion, yet, upon his repentance, he intended him another. He came home barefoot, his feet perhaps sore with travel, and therefore, "Put shoes on his feet, to make him easy."Thus does the grace of God provide for true penitents. First, The righteousness of Christ is the robe, that principal robe, with which they are clothed; they put on the Lord Jesus Christ, are clothed with that Sun. The robe of righteousness is the garment of salvation, Isa 61:10. A new nature is this best robe; true penitents are clothed with this, being sanctified throughout. Secondly, The earnest of the Spirit, by whom we are sealed to the day of redemption, is the ring on the hand. After you believed you were sealed. They that are sanctified are adorned and dignified, are put in power, as Joseph was by Pharaoh's giving him a ring: " Put a ring on his hand, to be before him a constant memorial of his father's kindness, that he may never forget it." Thirdly, The preparation of the gospel of peace is as shoes for our feet (Eph 6:15), so that, compared with this here, signifies (saith Grotius) that God, when he receives true penitents into his favour, makes use of them for the convincing and converting of others by their instructions, at least by their examples. David, when pardoned, will teach transgressors God's ways, and Peter, when converted, will strengthen his brethren. Or it intimates that they shall go on cheerfully, and with resolution, in the way of religion, as a man does when he has shoes on his feet, above what he does when he is barefoot.

[2.] He came home hungry, and his father not only fed him, but feasted him (Luk 15:23): " Bring hither the fatted calf, that has been stall-fed, and long reserved for some special occasion, and kill it, that my son may be satisfied with the best we have."Cold meat might have served, or the leavings of the last meal; but he shall have fresh meat and hot meat, and the fatted calf can never be better bestowed. Note, There is excellent food provided by our heavenly Father for all those that arise and come to him. Christ himself is the Bread of Life; his flesh is meat indeed, and his blood drink indeed; in him there is a feast for souls, a feast for fat things. It was a great change with the prodigal, who just before would fain have filled his belly with husks. How sweet will the supplies of the new covenant be, and the relishes of its comforts, to those who have been labouring in vain for satisfaction in the creature! Now he found his own words made good, In my father's house there is bread enough and to spare.

(4.) The great joy and rejoicing occasioned by his return. The bringing of the fatted calf was designed to be not only a feast for him, but a festival for the family: " Let us all eat, and be merry, for it is a good day; for this my son was dead, when he was in his ramble, but his return is as life from the dead, he is alive again; we thought that he was dead, having heard nothing from him of a long time, but behold he lives; he was lost, we gave him up for lost, we despaired of hearing of him, but he is found. "Note, [1.] The conversion of a soul from sin to God is the raising of that soul from death to life, and the finding of that which seemed to be lost: it is a great, and wonderful, and happy change. What was in itself dead is made alive, what was lost to God and his church is found, and what was unprofitable becomes profitable, Phm 1:11. It is such a change as that upon the face of the earth when the spring returns. [2.] The conversion of sinners is greatly pleasing to the God of heaven, and all that belong to his family ought to rejoice in it; those in heaven do, and those on earth should. Observe, It was the father that began the joy, and set all the rest on rejoicing. Therefore we should be glad of the repentance of sinners, because it accomplishes God's design; it is the bringing of those to Christ whom the Father had given him, and in whom he will be for ever glorified. We joy for your sakes before our God, with an eye to him (1Th 3:9), and ye are our rejoicing in the presence of our Lord Jesus Christ, who is the Master of the family, 1Th 2:19. The family complied with the master: They began to be merry. Note, God's children and servants ought to be affected with things as he is.

4. We have here the repining and envying of the elder brother, which is described by way of reproof to the scribes and Pharisees, to show them the folly and wickedness of their discontent at the repentance and conversion of the publicans and sinners, and the favour Christ showed them; and he represents it so as not to aggravate the matter, but as allowing them still the privileges of elder brethren: the Jews had those privileges (though the Gentiles were favoured), for the preaching of the gospel must begin at Jerusalem. Christ, when he reproved them for their faults, yet accosted them mildly, to smooth them into a good temper towards the poor publicans. But by the elder brother here we may understand those who are really good, and have been so from their youth up, and never went astray into any vicious course of living, who comparatively need no repentance; and to such these words in the close, Son, thou art ever with me, are applicable without any difficulty, but not to the scribes and Pharisees. Now concerning the elder brother, observe,

(1.) How foolish and fretful he was upon occasion of his brother's reception, and how he was disgusted at it. It seems he was abroad in the field, in the country, when his brother came, and by the time he had returned home the mirth was begun; When he drew nigh to the house he heard music and dancing, either while the dinner was getting ready, or rather after they had eaten and were full, Luk 15:25. He enquired what these things meant (Luk 15:26), and was informed that his brother was come, and his father had made him a feast for his welcome home, and great joy there was because he had received him safe and sound, Luk 15:27. It is but one word in the original, he had received him hugiainonta - in health, well both in body and mind. He received him not only well in body, but a penitent, returned to his right mind, and well reconciled to his father's house, cured of his vices and his rakish disposition, else he had not been received safe and sound. Now this offended him to the highest degree: He was angry, and would not go in (Luk 15:28), not only because he was resolved he would not himself join in the mirth, but because he would show his displeasure at it, and would intimate to his father that he should have kept out his younger brother. This shows what is a common fault,

[1.] In men's families. Those who have always been a comfort to their parents think they should have the monopoly of their parents' favours, and are apt to be too sharp upon those who have transgressed, and to grudge their parents' kindness to them.

[2.] In God's family. Those who are comparatively innocents seldom know how to be compassionate towards those who are manifestly penitents. The language of such we have here, in what the elder brother said (Luk 15:29, Luk 15:30), and it is written for warning to those who by the grace of God are kept from scandalous sin, and kept in the way of virtue and sobriety, that they sin not after the similitude of this transgression. Let us observe the particulars of it. First, He boasted of himself and his own virtue and obedience. He had not only not run from his father's house, as his brother did, but had made himself as a servant in it, and had long done so: Lo, these many years do I serve thee, neither transgressed I at any time thy commandment. Note, It is too common for those that are better than their neighbours to boast of it, yea, and to make their boast of it before God himself, as if he were indebted to them for it. I am apt to think that this elder brother said more than was true, when he gloried that he had never transgressed his father's commands, for them I believe he would not have been so obstinate as now he was to his father's entreaties. However, we will admit it comparatively; he had not been so disobedient as his brother had been. O what need have good men to take heed of pride, a corruption that arises out of the ashes of other corruptions! Those that have long served God, and been kept from gross sins, have a great deal to be humbly thankful for, but nothing proudly to boast of. Secondly, He complained of his father, as if he had not been so kind as he ought to have been to him, who had been so dutiful: Thou never gavest me a kid, that I might make merry with my friends. He was out of humour now, else he would not have made this complaint; for, no questions, if he had asked such a thing at any time, he might have had it at the first word; and we have reason to think that he did not desire it, but the killing of the fatted calf put him upon making this peevish reflection. When men are in a passion they are apt to reflect in a way they would not if they were in their right mind. He had been fed at his father's table, and had many a time been merry with him and the family; but his father had never given him so much as a kid, which was but a small token of love compared with the fatted calf. Note, Those that think highly of themselves and their services are apt to think hardly of their master and meanly of his favours. We ought to own ourselves utterly unworthy of those mercies which God has thought fit to give us, much more of those that he has not thought fit to give us, and therefore we must not complain. He would have had a kid, to make merry with his friends abroad, whereas the fatted calf he grudged so much was given to his brother, not to make merry with his friends abroad, but with the family at home: the mirth of God's children should be with their father and his family, in communion with God and his saints, and not with any other friends. Thirdly, He was very ill-humoured towards his younger brother, and harsh in what he thought and said concerning him. Some good people are apt to be overtaken in this fault, nay, and to indulge themselves too much in it, to look with disdain upon those who have not preserved their reputation so clean as they have done, and to be sour and morose towards them, yea, though they have given very good evidence of their repentance and reformation. This is not the Spirit of Christ, but of the Pharisees. Let us observe the instances of it. 1. He would not go in, except his brother were turned out; one house shall not hold him and his own brother, no, not his father's house. The language of this was that of the Pharisee (Isa 65:5): Stand by thyself, come not near to me, for I am holier than thou; and (Luk 18:11) I am not as other men are, nor even as this publican. Note, Though we are to shun the society of those sinners by whom we are in danger of being infected, yet we must not be shy of the company of penitent sinners, by whom we may get good. He saw that his father had taken him in, and yet he would not go in to him. Note, We think too well of ourselves, if we cannot find in our hearts to receive those whom God hath received, and to admit those into favour, and friendship, and fellowship with us, whom we have reason to think God has a favour for, and who are taken into friendship and fellowship with him. 2. He would not call him brother; but this thy son, which sounds arrogantly, and not without reflection upon his father, as if his indulgence had made him a prodigal: "He is thy son, thy darling."Note, Forgetting the relation we stand in to our brethren, as brethren, and disowning that, are at the bottom of all our neglects of our duty to them and our contradictions to that duty. Let us give our relations, both in the flesh and in the Lord, the titles that belong to them. Let the rich call the poor brethren, and let the innocents call the penitents so. 3. He aggravated his brother's faults, and made the worst of them, endeavouring to incense his father against him: He is thy son, who hath devoured thy living with harlots. It is true, he had spent his own portion foolishly enough (whether upon harlots or no we are not told before, perhaps that was only the language of the elder brother's jealousy and ill will), but that he had devoured all his father's living was false; the father had still a good estate. Now this shows how apt we are, in censuring our brethren, to make the worst of every thing, and to set it out in the blackest colours, which is not doing as we would be done by, nor as our heavenly Father does by us, who is not extreme to mark iniquities. 4. He grudged him the kindness that his father showed him: Thou hast killed for him the fatted calf, as if he were such a son as he should be. Note, It is a wrong thing to envy penitents the grace of God, and to have our eye evil because he is good. As we must not envy those that are the worst of sinners the gifts of common providence ( Let not thine heart envy sinners ), so we must not envy those that have been the worst of sinners the gifts of covenant love upon their repentance; we must not envy them their pardon, and peace, and comfort, no, nor any extraordinary gift which God bestows upon them, which makes them eminently acceptable or useful. Paul, before his conversion, had been a prodigal, had devoured his heavenly Father's living by the havoc he made of the church; yet when after his conversion he had greater measures of grace given him, and more honour put upon him, than the other apostles, they who were the elder brethren, who had been serving Christ when he was persecuting him, and had not transgressed at any time his commandment, did not envy him his visions and revelations, nor his more extensive usefulness, but glorified God in him, which ought to be an example to us, as the reverse of this elder brother.

(2.) Let us now see how favourable and friendly his father was in his carriage towards him when he was thus sour and ill-humoured. This is as surprising as the former. Methinks the mercy and grace of our God in Christ shine almost as brightly in his tender and gentle bearing with peevish saints, represented by the elder brother here, as before in his reception of prodigal sinners upon their repentance, represented by the younger brother. The disciples of Christ themselves had many infirmities, and were men subject to like passions as others, yet Christ bore with them, as a nurse with her children. See 1Th 2:7.

[1.] When he would not come in, his father came out, and entreated him, accosted him mildly, gave him good words, and desired him to come in. He might justly have said, "If he will not come in, let him stay out, shut the doors against him, and send him to seek a lodging where he can find it. Is not the house my own? and may I not do what I please in it? Is not the fatted calf my own? and may I not do what I please with it?"No, as he to meet the younger son, so now he goes to court the elder, did not send a servant out with a kind message to him, but went himself. Now, First, This is designed to represent to us the goodness of God; how strangely gentle and winning he has been towards those that were strangely froward and provoking. He reasoned with Cain: Why art thou wroth? He bore Israel's manners in the wilderness, Act 13:18. How mildly did God reason with Elijah, when he was upon the fret (1Ki 19:4-6), and especially with Jonah, whose case was very parallel with this here, for he was there disquieted at the repentance of Nineveh, and the mercy shown to it, as the elder brother here; and those questions, Dost thou well to be angry? and, Should not I spare Nineveh? are not unlike these expostulations of the father with the elder brother here. Secondly, It is to teach all superiors to be mild and gentle with their inferiors, even when they are in a fault and passionately justify themselves in it, than which nothing can be more provoking; and yet even in that case let fathers not provoke their children to more wrath, and let masters forbear threatening, and both show all meekness.

[2.] His father assured him that the kind entertainment he gave his younger brother was neither any reflection upon him nor should be any prejudice to him (Luk 15:31): "Thou shalt fare never the worse for it, nor have ever the less for it. Son, thou art ever with me; the reception of him is no rejection of thee, nor what is laid out on him any sensible diminution of what I design for thee; thou shalt still remain entitled to the pars enitia (so our law calls it), the double portion (so the Jewish law called it); thou shalt be haeres ex asse (so the Roman law called it): all that I have is thine, by an indefeasible title."If he had not given him a kid to make merry with his friends, he had allowed him to eat bread at his table continually; and it is better to be happy with our Father in heaven than merry with any friend we have in this world. Note, First, It is the unspeakable happiness of all the children of God, who keep close to their Father's house, that they are, and shall be, ever with him. They are so in this world by faith; they shall be so in the other world by fruition; and all that he has is theirs; for, if children, then heirs, Rom 8:17. Secondly, Therefore we ought not to envy others God's grace to them because we shall have never the less for their sharing in it. If we be true believers, all that God is, all that he has, is ours; and, if others come to be true believers, all that he is, and all that he has, is theirs too, and yet we have not the less, as they that walk in the light and warmth of the sun have all the benefit they can have by it, and yet not the less for others having as much; for Christ in his church is like what is said of the soul in the body: it is tota in toto - the whole in the whole, and yet tota in qualibet parte - the whole in each part.

Barclay: Luk 15:1-7 - "THE SHEPHERD'S JOY"

There is no chapter of the New Testament so well known and so dearly loved as the fifteenth chapter of Luke's gospel. It has been called "the gospel in the gospel," as if it contained the very distilled essence of the good news which Jesus came to tell.

These parables arose out of definite situations. It was an offence to the scribes and Pharisees that Jesus associated with men and women who, by the orthodox, were labelled as sinners. The Pharisees gave to people who did not keep the law a general classification. They called them the People of the Land; and there was a complete barrier between the Pharisees and the People of the Land. To marry a daughter to one of them was like exposing her bound and helpless to a lion. The Pharisaic regulations laid it down, "When a man is one of the People of the Land, entrust no money to him, take no testimony from him. trust him with no secret, do not appoint him guardian of an orphan, do not make him the custodian of charitable funds, do not accompany him on a journey." A Pharisee was forbidden to be the guest of any such man or to have him as his guest. He was even forbidden, so far as it was possible, to have any business dealings with him. It was the deliberate Pharisaic aim to avoid every contact with the people who did not observe the petty details of the law. Obviously, they would be shocked to the core at the way in which Jesus companied with people who were not only rank outsiders, but sinners, contact with whom would necessarily defile. We will understand these parables more fully if we remember that the strict Jews said, not "There will be joy in heaven over one sinner who repents," but, "There will be joy in heaven over one sinner who is obliterated before God." They looked sadistically forward not to the saving but to the destruction of the sinner.

So Jesus told them the parable of the lost sheep and the shepherd's joy. The shepherd in Judaea had a hard and dangerous task. Pasture was scarce. The narrow central plateau was only a few miles wide, and then it plunged down to the wild cliffs and the terrible devastation of the desert. There were no restraining walls and the sheep would wander. George Adam Smith wrote of the shepherd, "On some high moor across which at night the hyaenas howl, when you meet him, sleepless, far-sighted, weather-beaten, armed, leaning on his staff and looking out over his scattered sheep, everyone of them on his heart, you understand why the shepherd of Judaea sprang to the front in his people's history; why they gave his name to the king and made him the symbol of providence; why Christ took him as the type of self-sacrifice."

The shepherd was personally responsible for the sheep. If a sheep was lost the shepherd must at least bring home the fleece to show how it had died. These shepherds were experts at tracking and could follow the straying sheep's footprints for miles across the hills. There was not a shepherd for whom it was not all in the day's work to risk his life for his sheep.

Many of the flocks were communal flocks, belonging, not to individuals, but to villages. There would be two or three shepherds in charge. Those whose flocks were safe would arrive home on time and bring news that one shepherd was still out on the mountain side searching for a sheep which was lost. The whole village would be upon the watch, and when, in the distance, they saw the shepherd striding home with the lost sheep across his shoulders, there would rise from the whole community a shout of joy and of thanksgiving.

That is the picture Jesus drew of God; that, said Jesus, is what God is like. God is as glad when a lost sinner is found as a shepherd is when a strayed sheep is brought home. As a great saint said, "God, too, knows the joy of finding things that have gone lost."

There is a wondrous thought here. It is the truly tremendous truth that God is kinder than men. The orthodox would write off the tax-collectors and the sinners as beyond the pale and as deserving of nothing but destruction; not so God. Men may give up hope of a sinner; not so God. God loves the folk who never stray away; but in his heart there is the joy of joys when a lost one is found and comes home. It is a thousand times easier to come back to God than to come home to the bleak criticism of men.

Souls of men! why will ye scatter

Like a crowd of frightened sheep?

Foolish hearts! why will ye wander

From a love so true and deep?

Was there ever kindest shepherd

Half so gentle, half so sweet,

As the Saviour who would have us

Come and gather round his feet?

For the love of God is broader

Than the measure of man's mind;

And the heart of the Eternal

Is most wonderfully kind.

Barclay: Luk 15:8-10 - "THE COIN A WOMAN LOST AND FOUND"

The coin in question in this parable was a silver drachma (1406) worth about 4 pence. It would not be difficult to lose a coin in a Palestinian peasant's house and it might take a long search to find it. The houses were very dark, for they were lit by one little circular window not much more than about eighteen inches across. The floor was beaten earth covered with dried reeds and rushes; and to look for a coin on a floor like that was very much like looking for a needle in a haystack. The woman swept the floor in the hope that she might see the coin glint or hear it tinkle as it moved.

There are two reasons why the woman may have been so eager to find the coin:

(i) It may have been a matter of sheer necessity. 4 p does not sound very much but it was more than a whole day's wage for a working man in Palestine. These people lived always on the edge of things and very little stood between them and real hunger. The woman may well have searched with intensity because, if she did not find, the family would not eat.

(ii) There may have been a much more romantic reason. The mark of a married woman was a head-dress made of ten silver coins linked together by a silver chain. For years maybe a girl would scrape and save to amass her ten coins, for the head-dress was almost the equivalent of her wedding ring. When she had it, it was so inalienably hers that it could not even be taken from her for debt. It may well be that it was one of these coins that the woman had lost, and so she searched for it as any woman would search if she lost her marriage ring.

In either case it is easy to think of the joy of the woman when at last she saw the glint of the elusive coin and when she held it in her hand again. God, said Jesus, is like that. The joy of God, and of all the angels, when one sinner comes home, is like the joy of a home when a coin which has stood between them and starvation has been lost and is found; it is like the joy of a woman who loses her most precious possession, with a value far beyond money, and then finds it again.

No Pharisee had ever dreamed of a God like that. A great Jewish scholar has admitted that this is the one absolutely new thing which Jesus taught men about God--that he actually searched for men. The Jew might have agreed that if a man came crawling home to God in self-abasement and prayed for pity he might find it; but he would never have conceived of a God who went out to search for sinners. We believe in the seeking love of God, because we see that love incarnate in Jesus Christ, the Son of God. who came to seek and to save that which was lost.

Barclay: Luk 15:11-32 - "THE STORY OF THE LOVING FATHER"

Not without reason this has been called the greatest short story in the world. Under Jewish law a father was not free to leave his property as he liked. The elder son must get two-thirds and the younger one-third. (Deu 21:17.) It was by no means unusual for a father to distribute his estate before he died, if he wished to retire from the actual management of affairs. But there is a certain heartless callousness in the request of the younger son. He said in effect, "Give me now the part of the estate I will get anyway when you are dead, and let me get out of this." The father did not argue. He knew that if the son was ever to learn he must learn the hard way; and he granted his request. Without delay the son realized his share of the property and left home.

He soon ran through the money; and he finished up feeding pigs, a task that was forbidden to a Jew because the law said, "Cursed is he who feeds swine." Then Jesus paid sinning mankind the greatest compliment it has ever been paid. "When he came to himself," he said. Jesus believed that so long as a man was away from God he was not truly himself; he was only truly himself when he was on the way home. Beyond a doubt Jesus did not believe in total depravity. He never believed that you could glorify God by blackguarding man; he believed that man was never essentially himself until he came home to God.

So the son decided to come home and plead to be taken back not as a son but in the lowest rank of slaves, the hired servants, the men who were only day labourers. The ordinary slave was in some sense a member of the family, but the hired servant could be dismissed at a day's notice. He was not one of the family at all. He came home; and, according to the best Greek text, his father never gave him the chance to ask to be a servant. He broke in before that. The robe stands for honour; the ring for authority, for if a man gave to another his signet ring it was the same as giving him the power of attorney; the shoes for a son as opposed to a slave, for children of the family were shod and slaves were not. (The slave's dream in the negro spiritual is of the time when "all God's chillun got shoes," for shoes were the sign of freedom.) And a feast was made that all might rejoice at the wanderer's return.

Let us stop there and see the truth so far in this parable.

(i) It should never have been called the parable of the Prodigal Son, for the son is not the hero. It should be called the parable of the Loving Father, for it tells us rather about a father's love than a son's sin.

(ii) It tells us much about the forgiveness of God. The father must have been waiting and watching for the son to come home, for he saw him a long way off. When he came, he forgave him with no recriminations. There is a way of forgiving, when forgiveness is conferred as a favour. It is even worse, when someone is forgiven, but always by hint and by word and by threat his sin is held over him.

Once Lincoln was asked how he was going to treat the rebellious southerners when they had finally been defeated and had returned to the Union of the United States. The questioner expected that Lincoln would take a dire vengeance, but he answered, "I will treat them as if they had never been away."

It is the wonder of the love of God that he treats us like that.

That is not the end of the story. There enters the elder brother who was actually sorry that his brother had come home. He stands for the self-righteous Pharisees who would rather see a sinner destroyed than saved. Certain things stand out about him.

(i) His attitude shows that his years of obedience to his father had been years of grim duty and not of loving service.

(ii) His attitude is one of utter lack of sympathy. He refers to the prodigal, not as any brother, but as your son. He was the kind of self-righteous character who would cheerfully have kicked a man farther into the gutter when he was already down.

(iii) He had a peculiarly nasty mind. There is no mention of harlots until he mentions them. He, no doubt, suspected his brother of the sins he himself would have liked to commit.

Once again we have the amazing truth that it is easier to confess to God than it is to many a man; that God is more merciful in his judgments than many an orthodox man; that the love of God is far broader than the love of man; and that God can forgive when men refuse to forgive. In face of a love like that we cannot be other than lost in wonder, love and praise.

Barclay: Luk 15:11-32 - "THREE LOST THINGS"

We must finally note that these three parables are not simply three ways of stating the same thing. There is a difference. The sheep went lost through sheer foolishness. It did not think; and many a man would escape sin if he thought in time. The coin was lost through no fault of its own. Many a man is led astray; and God will not hold him guiltless who has taught another to sin. The son deliberately went lost, callously turning his back on his father.

The love of God can defeat the foolishness of man, the seduction of the tempting voices, and even the deliberate rebellion of the heart.

Constable: Luk 9:51--19:28

V. Jesus' ministry on the way to Jerusalem 9:51--19:27

This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels. The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus' movements show a general shift from Galilee toward Jerusalem (e.g., 9:52; 10:38; 13:22, 32-33; 17:11; 18:31, 35; 19:1, 28-29). However, His journey was not direct (cf. 10:38; 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion.

The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus' identity (Christology) in the previous chapters. Now the disciples' mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed as Rome was for Paul.

Constable: Luk 13:18--15:1

E. Instruction about the kingdom 13:18-14:35

The larger division of the Gospel that records Jesus' ministry on the way to Jerusalem and the Cross continues with teaching about the coming kingdom. The parables of the kingdom that begin this section (vv. 18-21) introduce this subject. The difference in Jesus' teaching in the present section is a matter of emphasis rather than a clear-cut change. The subtlety of this distinction is observable in that the commentators differ over where they believe the sections divide. Jesus' discipleship training also continues in this section.

Constable: Luk 15:1-32

F. God's attitude toward sinners ch. 15

The present section is a development of the theme of Jesus calling the poor and needy to salvation. This motif has appeared earlier in Luke's Gospel (cf. 14:2-5, 13-24; et al.). Luke had a special interest in this group probably because he wrote his Gospel for the Gentile's, and many of them fell into this category. This group constitutes the largest target of the Christian mission.

Constable: Luk 15:1-2

1. The setting for Jesus' teaching 15:1-2

Luke just recorded that Jesus called would-be disciple to pay attention to what He said (14:35). Now he noted that many tax collectors and "sinners" were doing precisely that. Thus he presented that group of needy spiritual outcasts as responding to Jesus' ministry. However, he also noted, in contrast, that the Pharisees and scribes were critical of Jesus (cf. 5:29-30). They were not really listening to Him. Probably he balanced two positive groups (tax gatherers and sinners) with two negative groups (Pharisees and lawyers) to heighten the contrast further. Receiving and eating with sinners demonstrated openness to them and fellowship with them. The following parables taught the religious leaders that sinners' return to God should be a cause for rejoicing rather than grumbling (cf. 19:7).³⁴⁷

Constable: Luk 15:3-7

2. The parable of the lost sheep 15:3-7 (cf. Matt. 18:12-14)

Matthew recorded this parable as part of Jesus' discipleship training. Jesus' point was that God does not want any of His "sheep" to wander away from their Shepherd. It was a call to the disciples to exercise responsible pastoral leadership. Luke showed that Jesus used the parable to stress God's joy when one of His lost "sheep" gets saved. It taught the Pharisees and lawyers how important the salvation of one "sinner" is to God. Jesus used the same parable on two separate occasions to teach different lessons.

15:3-4 Probably many of Jesus' hearers were shepherds since this was one of the most common occupations in Palestine. A flock of 100 sheep was fairly common for a small farmer.³⁴⁸ It was also normal for a shepherd to count his sheep every night.³⁴⁹ The Greek word eremos can mean "wilderness" (AV), but probably it means "open pasture" (NASB) or "open country" (NIV) here.

15:5-6 The contrast between the lost and the found condition of the one sheep was the cause for the shepherd's great rejoicing. His joy at the secure condition of the sheep is the point of the parable. The parable also pictures the shepherd (Jesus) taking the initiative in seeking the lost, a major theme in Luke (cf. 19:10; et al.). By picturing the shepherd carrying the sheep home on his shoulders Jesus was communicating His loving care of those He saves. His action depicted common rural practice.

15:7 The 99 righteous persons represent the self-righteous Pharisees and lawyers (v. 2). Jesus was using the term "righteous" in irony. They were not really righteous, but they considered themselves righteous. The contrast then is between God's joy over one sinner's salvation compared to His sorrow over 99 self-righteous people's lack of salvation. "In heaven" means in God's presence (cf. v. 10).

Jesus revealed that even though sinners coming to Jesus made the Pharisees grumble, this rejoiced God's heart. The parable showed how out of harmony they were with God. It also vindicated Jesus' contacts with sinners.

Constable: Luk 15:8-10

3. The parable of the lost coin 15:8-10

Jesus' repetition of the same point in another similar parable shows the importance of the lesson He wanted His hearers to learn.

Again Jesus' concern for women comes out in this illustration with which His female listeners could identify. The silver coins in view would have been Greek drachmas, the equivalent of Roman denarii, each worth about a day's wage. They may have been part of the dowery or the savings that some Palestinian women wore around their heads on a chain.³⁵⁰ In any case the coin she lost was precious to her even though it did not represent great wealth. Its value is clear from the trouble she went to to find it. Peasants' houses in Palestine normally had no windows, so she needed to get a lamp to help her see.³⁵¹ Similarly it cost Jesus much to seek and to save the lost. The woman's recovery of what had been lost led to great joy and rejoicing.³⁵²

This parable repeated the point of the previous one, namely that there is rejoicing in heaven when one sinner repents. However, it also stresses the fact that God willingly goes to great lengths to seek out and to find the lost. This attitude contrasts with that of the Pharisees and lawyers (v. 2).

Perhaps Jesus intended to focus on the Jews in the first parable since He compared the lost one to a sheep from the Master's fold. The second parable may compare the lost coin to a Gentile since a Greek coin was lost. If so, the numbers may be significant. Only a small number of Jews would experience salvation compared to the greater proportion of Gentiles who would believe the gospel. The Book of Acts reveals the comparative unresponsiveness of the Jews and the receptivity of the Gentiles.

Constable: Luk 15:11-32

4. The parable of the lost son 15:11-32

This third parable in the series again repeats the point of the former two that God gladly receives repentant sinners, but it stresses still other information. The joy of the father in the first part of the parable contrasts with the grumbling of the elder brother in the second part. The love of the father was equal for both his sons. Thus the parable teaches that God wants all people to experience salvation and to enter the kingdom.

"This parable is often called The Prodigal Son,' but it is really about different reactions to the prodigal. The key reaction is that of the father, who is excited to receive his son back. Thus a better name for the parable is The Forgiving Father.' A sub-theme is the reaction of the older brother, so that one can subtitle the parable with the addendum: and the Begrudging Brother.'"³⁵³

Constable: Luk 15:11-24

The younger son 15:11-24

15:11-12 The man in the story had two sons, a younger and an older one (v. 25). Therefore the younger son's inheritance would normally have been one-third of his father's estate since the older son would have received a double portion (Deut. 21:17). However a disposition of the father's estate before his death would have probably yielded this son about two-ninths of the total.³⁵⁴ Jesus did not explain the exact terms of the settlement since they were insignificant details. However the son's request evidently precluded any future claim on his father's estate (v. 19).

Normally the inheritance did not pass to the heirs until the death of the father. To request it prematurely was tantamount to expressing a wish that the father would die.

". . . to my knowledge, in all of Middle Eastern literature (aside from this parable) from ancient times to the present, there is no case of any son, older or younger, asking for his inheritance from a father who is still in good health."³⁵⁵

This father's willingness to accommodate his younger son's request shows that he was gracious and generous. Evidently the older son also received his inheritance at the same time (v. 31), though this is not certain. The implication is that the younger son was an older teenager since men usually married about then, and this young man was apparently unmarried.³⁵⁶

15:13-16 Evidently the son turned his assets into cash and then departed to have fun. Feeding pigs was, of course, unclean work for a Jew and a job that any self-respecting Jew would only do out of total desperation (Lev. 11:7). However the son was willing to do this because his need had become so great. The pigs and the son evidently ate the seeds of carob trees.³⁵⁷ This was not very nourishing or appetizing fare. He had sunk so low that no one showed him any compassion.

". . . neither sense nor reason exists in sin but the very contrary."³⁵⁸

The Pharisees would have recognized this young man as representing the sinners whom they despised.

15:17-19 "He came to his senses" is an idiom that indicates repentance.³⁵⁹ He changed his mind about his attitude and decided to make a change in his behavior. The young man used "heaven" as a euphemism for God (vv. 18, 21). The Jews frequently did this to avoid using God's name in vain, and there are many examples of this in Luke. The young man meant that he viewed his actions as sin against his father and against God (cf. Ps. 51:4). The son's proposal to his father shows the genuineness of his humility and repentance. He was willing to serve his father as a day laborer since his father had a reputation for paying his servants generously (v. 17).

". . . the boy's proposal indicates that, while he desires the father's house, he doesn't understand the father's heart."³⁶⁰

15:20 Since the father saw his son while he was still a great distance from his house, he had apparently been scanning the distant road daily hoping to see him. The father's compassion reflects some knowledge of his son's plight. Perhaps he had kept tabs on him since he left home. The father put feet to his feelings by running out to meet his son. Embracing and kissing him continually also expressed the father's loving acceptance (cf. Gen. 45:14-15; 33:4; 2 Sam. 14:33; Acts 20:37). This attitude also contrasts with the elder brother's attitude and the Pharisees' attitude. The father initiated the restoration of fellowship before the son could articulate his confession.

15:21-24 Evidently the father cut his son's confession short because he knew what was in his heart. Rather than simply accepting his son back, much less making him a servant, the father bestowed the symbols of honor, authority, and freedom on him (cf. Gen. 41:42; Esth. 3:10; 8:8).³⁶¹ Then he prepared a banquet for him that probably represents the messianic banquet (13:29; 14:15-24). People in Jesus' day ate far less meat than Americans do, so their eating meat indicates a very special occasion.

The son had determined to leave the father permanently and so was dead and lost to his father. He now had new life and was found (cf. Eph. 2:1-5). This was just the beginning of rejoicing, the implication being that it would continue through the messianic kingdom (i.e., the Millennium). Jesus' hearers would have understood Him to teach that sinners would enter the kingdom because they came to God by believing in Jesus.

"There is a Buddhist story that provides a fascinating contrast to the Lord's story. It also tells of a son who left home and returned years later in rags and misery. His degradation was so profound that he did not recognize his own father. But his father recognized him and told the servants to take him into the mansion and to clean him up. The father, his identity unrevealed, watched his son's response. Gradually, time wrought changes, and the son became dutiful, considerate, and moral. Satisfied, the father finally revealed his identity and formally accepted his son as his heir.

"The Pharisees would have understood and approved of such a story. It makes sense to wait for a son to achieve worthiness. It is reasonable to treat a repentant person according to the stage of penance achieved. But that is not the Father our Lord describes. It is not a parable of merits. Here is a picture of grace."³⁶²

"To an alarming degree it [the evangelical church of today] has lost touch with the unconditional love of God."³⁶³

Constable: Luk 15:25-32

The older brother 15:25-32

15:25-27 Jesus pictured the older brother, symbolic of the Pharisees and scribes, as working hard for the father. The Jews as well as the Jewish religious leaders likewise enjoyed the privileged status of an older brother in the human family because God had chosen them for special blessing (Gen. 19:5-6). The older brother was outside the banquet having missed it apparently because of his preoccupation with work and his distant relationship with his father.

15:28 The older son's anger at the father's forgiveness and acceptance of his brother contrasts with the father's loving compassion demonstrated by his coming out and entreating him. Similarly the Pharisees grumbled because God received sinners and welcomed them into his kingdom (v. 2). Nevertheless God reached out to them through Jesus as the father reached out to his older son.

15:29-30 After a disrespectful address, the older son boasted of what he had done for his father and than blamed him for not giving him more. Clearly he felt that the father's response should reflect justice rather than grace. He was counting on a reward commensurate with his work (cf. Matt. 20:12). This hardly reflects a loving relationship.

"He hasn't stayed home because he loved his father, but because working in his fields was a way to get what he wanted."³⁶⁴

He refused to acknowledge his brother as his brother since he had so dishonored his father. By calling him his father's son he was implying that the father shared his son's guilt.

15:31-32 The father responded to the older son's hostility with tenderness and reason. The Greek word teknon, translated "child" or "son," is a term of tender affection. The father stressed his older son's privileged position as always enjoying his father's company. This was a uniquely Jewish privilege that the nation's religious leaders enjoyed particularly (cf. Rom. 3:1-2; 9:4). All that God had was Israel's in the sense that they always had access to it because of the privileged relationship He had established with the nation. It was necessary to celebrate the return of sinners, implying that the older brother should have joined in the rejoicing. The reason for the rejoicing was the salvation of the lost. The parable closes with the father's implied invitation to the older son to enter the banquet. That invitation was still open to the Pharisees when Jesus told the parable.

"Thus the parable teaches that God loves sinners, that God searches for sinners, that God restores sinners, and that God confers the privileges and blessings of sonship on those who return to Him."³⁶⁵

There are two interpretations of these three parables that are common among evangelicals. Some see them as teaching the restoration to fellowship of believers. They cite the fact that the man owned the sheep that he lost, the woman owned the coin, and the lost son was a son of his father. They view these relationships as indicating the saved condition of the lost objects in the parables. Other interpreters view the lost objects as representing unbelievers. This seems more probable since Jesus was speaking to Pharisees and lawyers who rejected God's salvation that He extended through Jesus. They grumbled against Jesus because He received sinners who believed on Him. Moreover the younger son received a position that he had not enjoyed previously when he returned (v. 22). The Jews were God's children only in the sense that God had adopted them into a special relationship with Himself (Exod. 19:5-6). They still had to believe on Him to obtain eternal life (Gen. 15:6).³⁶⁶

On one level these parables deal with Israel's religious leaders, but on another level they deal with all the Jews. The unbelief that characterized the Pharisees and lawyers also marked the nation as a whole. Therefore it seems that these parables teach God's reaching out to the Gentiles in view of Israel's unbelief as well as His extending salvation to Jewish sinners in Jesus' day. As Luke's Gospel unfolds from Jesus' postponement of the kingdom (13:34-35), Jesus' mission primarily to the Jews declines and His worldwide mission to the Gentiles becomes an ever increasing emphasis.

College: Luk 15:1-32

LUKE 15

6. The Parable of the Lost Sheep (15:1-7)

¹ Now the tax collectors and " sinners" were all gathering around to hear him. ² But the Pharisees and the teachers of the law muttered, " This man welcomes sinners and eats with them."

³ Then Jesus told them this parable: ⁴" Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? ⁵ And when he finds it, he joyfully puts it on his shoulders ⁶ and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' ⁷ I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

Even though Jesus continues to speak in parables, the scene and topic of discussion change dramatically. Similar to the scene in 5:27-32, there are now tax collectors, sinners, and Pharisees among those listening to Jesus. When criticized by the Pharisees for eating with sinners, Jesus tells three carefully-constructed parables which teach the love of God for sinners and the rejoicing in heaven when a sinner repents. The first two are a matched pair, one involving a man who lost a sheep, the other a woman who lost a coin. The third parable, the lost son, parallels the lost sheep and coin stories but includes an additional element, the conversation with the older brother.

For information on Pharisees and on tax collectors and sinners, see the supplemental studies on these groups and that on " Table Fellowship." The greatest offense to the Pharisees was not just Jesus' association with sinners but his eating with them. He responds here as he often does in a confrontational situation. He speaks in parables, thus disarming his opponents.

1-7. The beginning phrase, " Suppose one of you," draws the hearer into the story and demands a response. The idea of God's people as sheep and the king or God himself as shepherd was a very common one in Jewish thinking (see Ps 23, Ezek 34). A hundred sheep simply suggests a sizable flock, enough that some might not be too concerned that a single sheep is missing. The ninety-nine which are left in the open country are not in danger. The point is that the lost sheep is as important as any of them and must be found. The fact that the shepherd puts it on his shoulders suggests the tender love of the shepherd. It would be unusual for a shepherd to call his friends and neighbors to celebrate the finding of a sheep with him, but that is the point. God loves each person so much that there is rejoicing in heaven over every single sinner who repents. In fact, the rejoicing is greater over one penitent person than over ninety-nine . . . who do not need to repent . Jesus speaks these words to the Pharisees who do not see themselves as sinners and therefore think they " do not need to repent." Jesus has already pointed out the sinfulness of the Pharisees on several occasions. However, Jesus does not in this story attempt to convince them of their sinfulness. Rather, he calls upon them to love those whom they consider sinners.

7. The Parable of the Lost Coin (15:8-10)

⁸" Or suppose a woman has ten silver coins ^a and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? ⁹ And when she finds it, she calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.' ¹⁰ In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents."

^a 8 Greek ten drachmas , each worth about a day's wages

8-10. The story of the lost coin functions exactly as does the lost sheep story. The ten silver coins owned by a woman are drachmas, the value of which is difficult to estimate. It matters little, however, because they mean much to her. The point is that, even though she has nine more, the one which is lost must be found. Her diligence is seen in her lighting a lamp , sweeping the house , and searching carefully until she finds it . As with the lost sheep, it would be out of the ordinary to call friends and neighbors to rejoice over finding a lost coin . However, God does what many would consider out of the ordinary, when he and the angels rejoice over one sinner who repents .

8. The Parable of the Lost Son (15:11-32)

¹¹ Jesus continued: " There was a man who had two sons. ¹² The younger one said to his father, 'Father, give me my share of the estate.' So he divided his property between them.

¹³" Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. ¹⁴ After he had spent everything, there was a severe famine in that whole country, and he began to be in need. ¹⁵ So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. ¹⁶ He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.

¹⁷" When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! ¹⁸ I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. ¹⁹ I am no longer worthy to be called your son; make me like one of your hired men.' ²⁰ So he got up and went to his father.

" But 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.

²¹" The son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. ^a '

²²" But the father said to his servants, 'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. ²³ Bring the fattened calf and kill it. Let's have a feast and celebrate. ²⁴ For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate.

²⁵" Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. ²⁶ So he called one of the servants and asked him what was going on. ²⁷ 'Your brother has come,' he replied, 'and your father has killed the fattened calf because he has him back safe and sound.'

²⁸" The older brother became angry and refused to go in. So his father went out and pleaded with him. ²⁹ But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. ³⁰ But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!'

³¹" 'My son,' the father said, 'you are always with me, and everything I have is yours. ³² But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.'"

^a 21 Some early manuscripts son. Make me like one of your hired men.

The parable of the lost son is difficult to hear, since it has been heard so often. Modern readers should keep in mind that it was spoken in order to justify associating and eating with despised groups. It is particularly reprehensible for modern readers to feel superior to the older brother, whose sin was feeling superior to the younger brother.

11-12. The younger of two sons would normally receive one third of a father's property, while the older son would get two thirds. While the property would normally be divided after the death of the father, it could be done earlier, as is done here.

13-16. In a distant country the young man squandered his wealth in wild living . It is left to the reader's imagination just what " wild living" involved. The older brother's opinion will be that he spent his money " with prostitutes" (v. 30). When a severe famine arose, he was forced to do the unthinkable for a Jew: he hired himself out . . . to feed pigs . The statement that he longed to fill his stomach with the pods that the pigs were eating implies that he could not do so for some reason. Perhaps the food was inedible for humans, or maybe it was just inedible for him. Whatever the case, this young man has reached the depths of despair for a Jewish man. He is in a Gentile land, working for a Gentile, taking care of pigs, and envying them their food. Furthermore, no one gave him anything.

17-19. The sentence, " He came to his senses," means that he repented, as his confession shows. He wants not only to get out of the pigpen (my father's hired men have food to spare). He also realizes his sin and unworthiness (" I have sinned . . . . I am no longer worthy to be called your son" ). Like David in Psalm 51:4, he knows that he has sinned first against God, as he says, " I have sinned against heaven and against you."

20. The father's love and acceptance of his sinful son could scarcely be emphasized more. While the son was still a long way off, his father saw him (was he looking for him?), was filled with compassion, ran to him, threw his arms around him and kissed him. It is certain that all of these responses violated the " proper" response to a foolish son who had disgraced the family name.

21-24. Before the son can even finish his speech, the father interrupts, as if he has heard none of it. He commands the servants to bring the best robe, . . . a ring . . . and sandals . These items signify that this wayward son is being accepted back with the full rights of sonship. Sandals, for example, were not worn by servants. The fattened calf had been fattened for just such an occasion as this. Meat was a luxury, reserved for times of celebration. The irony is that this celebration is for one who has returned from a season of wild living. However, the father does not see it that way. The father's perspective is, " This son of mine was dead and is alive again; he was lost and is found." These two statements which end part one of the parable speak on two levels. On a physical level, this son was as good as dead. On the spiritual level, sinners who are dead in sin may find life in God's kingdom. The statement that the son was lost and is found ties this parable to the earlier two, where the lost sheep and coin were lost and found.

25-27. Part two of this parable has no parallel in the earlier two parables. The older son , after hearing music and dancing and after being told of his brother's return, became angry and refused to go in . The reader should probably hesitate here and attempt to hear the parable afresh, with the father's insistence that the wasteful son be given gifts and a party. The surprising part of the parable is not that this father accepts a penitent son back into the family. What is shocking and even offensive is that this father accepts him back without punishing him, and he even invites friends to the huge celebration.

28-32. The father . . . pleaded with him , but it did no good. The older brother wants to be celebrated for all the years he has been slaving and for never disobeying. The obvious moral difference between him and his brother is made clear by his reference to his brother as this son of yours . The father does not disagree with the older brother's assessment of himself and his younger brother. The point is not that the older brother is also a sinner. That point is reserved for another parable. The point here is simply that the older brother has no love for his younger brother. The father tries to help him understand: " We had to celebrate . . . because this brother of yours was dead and is alive again."

It is clear that the older brother represents those Pharisees who criticized Jesus for eating with tax collectors and sinners (vv. 1-2). It is also clear that the Pharisees must have felt its " sting." What is less clear is that modern Christians can still feel the sting. Those who are not reaching out to the " undesirables" of their culture may need to spend more time with this chapter.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 15:1-2

XCII.
SECOND GREAT GROUP OF PARABLES.
(Probably in Peræa.)
Subdivision A.
INTRODUCTION.
^cLUKE XV. 1, 2.

   ^c1 Now all the publicans and sinners were drawing hear unto him to hear.  2 And both the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. [For publicans see Gal 2:12, Gal 2:13. In answer to their [499] murmuring, Jesus spoke three parables, in which he set forth the yearnings of redemptive love. Having thus replied to the Pharisees, Jesus continued his discourse, adding two other parables, concerning the right employment of worldly goods, and ending with some teaching concerning offenses, etc. We defer comparing the parables until we have discussed them.]

[FFG 499-500]

McGarvey: Luk 15:3-7

XCII.
SECOND GREAT GROUP OF PARABLES.
(Probably in Peræa.)
Subdivision B.
PARABLE OF THE LOST SHEEP.
^cLUKE XV. 3-7.

   ^c3 And he spake unto them this parable [Jesus had spoken this parable before. See Heb 12:2], for I have found my sheep which was lost. [The call implies that the loss was known to the neighbors, and that they felt concerned about it. Had the Pharisees been neighbors to the spirit of Christ, they would have sympathized with him in his joy; but they were false undershepherds -- Eze 34:1-6.]  7 I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, who need no repentance. [How little Jesus thought of external morality may be seen by his words at [500] Luk 18:9, but he here quoted the Pharisees at their own valuation to show that even when so doing, God's love for the sinner was the paramount love.]

[FFG 500-501]

McGarvey: Luk 15:8-10

XCII.
SECOND GREAT GROUP OF PARABLES.
(Probably in Peræa.)
Subdivision C.
PARABLE OF THE LOST COIN.
^cLUKE XV. 8-10.

   ^c8 Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp [because oriental houses are commonly without windows, and therefore dark], and sweep the house, and seek diligently until she find it?  9 And when she hath found it, she calleth together her friends and neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. [The drachma, or piece of silver, corresponded to the Latin denarius, and was worth about seventeen cents. The woman, having only ten of them, was evidently poor. Such small coin have been for centuries worn by oriental women as a sort of ornamental fringe around the forehead. The phrase "until she find it," which is practically repeated in both parables, is a sweet source of hope; but it is not to be pressed so as to contradict other Scripture.]  10 Even so, I say unto you, there is joy [Eze 33:11] in the presence of the angels of God over one sinner that repenteth. [By thus reaffirming the heavenly joy, Jesus sought to shame the Pharisees out of their cold-blooded murmuring.]

[FFG 501]

McGarvey: Luk 15:11-32

XCII.
SECOND GREAT GROUP OF PARABLES.
(Probably in Peræa.)
Subdivision D.
PARABLE OF THE LOST SON.
^cLUKE XV. 11-32.

   ^c11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the Luk 15:1, Luk 15:2 -- the Pharisees, the publicans and sinners]: [501]  12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance that falleth to me. [Since the elder brother received a double portion, the younger brother's part would be only one-third of the property -- Deu 21:17.] And he divided unto them his living. [Abraham so divided his estate in his lifetime (Gen 25:1-6); but the custom does not appear to have been general among the Jews. God, however, gives gifts and talents to us all, so the parable fits the facts of life -- Psa 145:9, Mat 5:45, Act 10:34.]  13 And not many days after [with all haste], the younger son gathered all together and took his journey into a far country. [He yearned for the spurious liberty of a land where he would be wholly independent of his father. Thus the sinful soul seeks to escape from the authority of God]; and there he wasted his substance with riotous living. [Sin now indulges itself with unbridled license, and the parable depicts the sinner's course: his season of indulgences (Luk 15:12, Luk 15:13); his misery (Luk 15:14-16); his repentance (Luk 15:17-20); his forgiveness (Luk 15:20-24).]  14 And when he had spent all, there arose a mighty famine in that country; and he began to be in want. [Sooner or later sinful practices fail to satisfy, and the sense of famine and want mark the crises in our lives as they did in the life of the prodigal. The direst famine is that of the word of God -- Amo 8:11-13, Jer 2:13.]  15 And he went and joined [literally, glued] himself to one of the citizens of that country; and he sent him into his fields to feed [literally, to pasture or tend] swine. [This was, to the Jew, the bottom of degradation's pit. They so abhorred swine that they refused to name them. They spoke of a pig as dabhar acheer; i. e., "the other thing."]  16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. [The master upon whom he had forced himself did not deem his services worthy of enough food to sustain life; so that he would gladly have eaten the husks or pods of the carob bean, which are very similar to our [502] honey-locust pods, if they would have satisfied his hunger.]  17 But when he came to himself [his previous state had been one of delusion and semi-madness (Ecc 9:3); in it his chief desire had been to get away from home, but returning reason begets a longing to return thither] he said, How many hired servants of my father's have bread enough and to spare, and I perish here with hunger!  18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight:  19 I am no more worthy to be called thy son: make me as one of thy hired servants. [The humility of his confession indicates that the term "riotous living" means more than merely a reckless expenditure of money. But vile as he was he trusted that his father's love was sufficient to do something for him.]  20 And he arose, and came to his father. [Repentance is here pictured as a journey. It is more than a mere emotion or impulse.] But while he was yet afar off, his father saw him [being evidently on the lookout for him], and was moved with compassion [seeing his ragged, pitiable condition], and ran, and fell on his neck, and kissed him. [Giving him as warm a welcome as if he had been a model son.]  21 And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. [The son shows a manly spirit in adhering to his purpose to make a confession, notwithstanding the warmth of his father's welcome; in grieving for what he had done, and not for what he had lost; and in blaming no one but himself.]  22 But the father said to his servants [interrupting the son in his confession], Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet [none but servants went barefooted]:  23 and bring the fatted calf [which, according to Eastern custom, was held in readiness for some great occasion (Gen 18:7, 1Sa 28:24, 2Sa 6:13), and which some custom still exists], and kill it, and let us eat, and make merry [the robe, [503] ring, etc., are merely part of the parabolic drapery, and are so many sweet assurances of full restoration and forgiveness, and are not to be pressed beyond this]:  24 for this my son was dead, and is alive again; he was lost, and is found. [The condition of the impenitent sinner is frequently expressed in the Bible under the metaphor of death -- Rom 6:13, Eph 2:1, Eph 5:14, Rev 3:1.] And they began to be merry. [Having thus finished his account of the openly irreligious, Jesus now turns to portray that of the professedly religious; i. e., he turns from the publican to the Pharisee. He paints both parties as alike children of God, as both faulty and sinful in his sight, and each as being loved despite his faultiness. But while the story of the elder son had a present and local application to the Pharisees, it is to be taken comprehensively as describing all the self-righteous who murmur at and refuse to take part in the conversion of sinners.]  25 Now his elder son was in the field [at work]: and as he came and drew nigh to the house, he heard music and dancing. [He heard evidences of joy, a joy answering to that mentioned at Luk 15:7, Luk 15:10; the joy of angels in seeing the publicans and sinners repenting and being received by Jesus -- the joy at which the Pharisees had murmured.]  26 And he called to him one of the servants, and inquired what these things might be.  27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.  28 But he was angry, and would not go in [he refused to be a party to such a proceeding]: and his father came out, and entreated him. [In the entreating father Jesus pictures the desire and effort of God then and long afterwards put forth to win the proud, exclusive, self-righteous spirits which filled the Pharisees and other Jews -- Luk 13:34, Act 13:44-46, Act 28:22-28.]  29 But he answered and said to his father, Lo, these many years do I serve thee [literally, I am thy slave], and I never transgressed a commandment of thine [He speaks with the true Pharisaic spirit [504] (Luk 18:11, Luk 18:12, Rom 3:9). His justification was as proud as the prodigal's confession was humble]; and yet thou never gavest me a kid [much less a calf], that I might make merry with my friends [he reckons as a slave, so much pay for so much work, and his complaint suggests that he might have been as self-indulgent as his brother had he not been restrained by prudence]:  30 but when this thy son [he thus openly disclaims him as a brother] came, who hath devoured thy living with harlots [and not decent friends such as mine], thou hast killed for him the fatted calf.  31 And he said unto him, Son, thou art ever with me [a privilege which the elder brother had counted as naught, or rather as slavery], and all that is mine is thine. [See Rom 9:4, Rom 9:5. The younger brother had the shoes, etc., but the elder still had the inheritance.]  32 But it was meet to make merry and be glad [Act 11:18]: for this thy brother was dead, and is alive again; and was lost and is found. [Here the story ends. We are not told how the elder brother acted, but we may read his history in that of the Jews who refused to rejoice with Jesus in the salvation of sinners. At the next Passover they carried their resentment against him to the point of murder, and some forty years later the inheritance was taken from them. Thus we see that the elder brother was not pacified by the father. He continued to rebel against the father's will till he himself became the lost son. A comparison of the three preceding parables brings out many suggestive points, thus: The first parable illustrates Christ's compassion. A sentient, suffering creature is lost, and it was bad for it that it should be so. Hence it must be sought, though its value is only one out of a hundred. Man's lost condition makes him wretched. The second parable shows us how God values a soul. A lifeless piece of metal is lost, and while it could not be pitied, it could be valued, and since its value was one out ten, it was bad for the owner that it should be lost. God looks upon man's loss as his impoverishment. The first two parables depict the efforts of Christ in the salvation of man, or that [505] side of conversion more apparent, so to speak, to God; while the third sets forth the responsive efforts put forth by man to avail himself of God's salvation -- the side of conversion more apparent to us. Moreover, as the parabolic figures become more nearly literal, as we pass from sheep and coin to son, the values also rise, and instead of one from a hundred, or one from ten, we have one out of two!]

[FFG 501-506]

Lapide: Luk 15:1-32

CHAPTER 15

Ver. 1.— Then drew near under Him all the publicans and sinners. πάντες, all, that is, many came together to hear Christ, attracted by His sanctity and by the loving-kindness with which He called sinners to Himself, and promised pardon and salvation to the penitent. For His preaching was, "Repent, for the kingdom of heaven is at hand." S. Mat 4:17.

Ver. 2.— And the Pharisees and Scribes murmured. For as they avoided the touch of unclean bodies, so did they avoid that of sinful souls. Hence they did not deign to speak to sinners, much less to eat with them. This constituted the proud spirit of the Pharisees, who thought themselves pure and holy in all things pertaining to the law, and therefore kept apart from the impure that they might not be defiled. To them the spirit of Christ was clearly opposed; for He came into the world to save sinners, and therefore sought opportunity to converse with them, and when invited was present at their feasts; for nothing is more pleasing to God than the conversion of the sinner. "From which we may gather," says S. Gregory ( Hom. 34), "that true justice, i.e. the justice of Christ, is full of compassion, but that the false justice of the Pharisees is scornful." "Indeed, it is," says S. Chrysostom, "the mark of the apostolic life, to think for the salvation of souls."

Ver. 4.— What man of you, having an hundred sheep, if he 1ose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? For a sheep is a simple and foolish animal, which, in search of pasture, easily loses its way and wanders from the fold, and when once astray is unable to return. So that there is need of a shepherd to go forth and seek it.

So we, by reason of our sinful lusts, were as wandering sheep, treading the path which led to perdition, without a thought of God or of heaven, or of the salvation of our souls. Wherefore Christ came down from heaven to seek us, and to lead us back from the way of destruction to that which leadeth to eternal life. So we read, "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all," Isa 53:6; and again, "Ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls." 1Pe 2:25.

Ver. 5.— And when he hath found it, he layeth it on his shoulders, rejoicing. Or as the Arabic renders it, "He carries it on his shoulders joyfully," that he may the more quickly return it to the flock.

In like manner on Christ "was laid," as saith the prophet Isaiah, the iniquity of us all." Hence Gregory of Nyssa, writes in the Catena, "When the shepherd had found the sheep, he did not punish it, he did not drive it to the fold, but placing it on his shoulder, and carrying it gently, he reunited it with the flock." Oh how wondrous is the meekness, clemency, and love of Christ our Lord! It was to represent this love to the faithful that Christ is depicted in our temples with the lost sheep on His shoulders, carrying it back to the flock, and it is related of the son of Charlemagne, that laying aside his royal state, he became a monk, and when employed in keeping sheep, followed to the letter the example set by the Good Shepherd: for humility and the imitation of Christ is in truth the glory of Christian kings.

Ver. 6.— Rejoice with me; for I have found my sheep which was lost. Συγχάζητέ μοι, Let My joy be one with yours—partake of My joy. His joy is so great that he cannot confine it to Himself, His friends must rejoice also. He further indicates that the event is such a happy one, that it ought to afford matter for rejoicing to all. He says not, "Rejoice with the sheep that is found," but, "with Me." Because truly our life is His joy. S. Gregory.

Ver. 7. — I say unto you, that likewise joy shall be in heaven, &c., i.e. greater joy, for such is implied by the comparative particle ρ̀, "than."

The angels then, and the saints in heaven rejoice with exceeding great joy when it is made known to them, by the revelation of God, that a sinner is converted; for when such an one by repentance passes from condemnation to life, it is a gain to the sinner—to the angels—and above all to God Himself.

The sinner passes from sin unto righteousness, from hell to heaven. The angels therefore rejoice at the blessedness of such an one, because, says Euthymius, they are kindly disposed towards men and because by repentance men become like them in purity and in holiness. They rejoice also on their own account because the ruin which was effected by Lucifer and his angels is remedied by the justification and sanctification of men, and because the places from which these angels fell are restored and filled up. It is a joy to God because He is φιλόψυχος, a lover of souls, and thirsts for the salvation of men.

Again the angels rejoice that the desire of God, whom they love above all things, is fulfilled, and that He is a partaker of this joy, as well as honoured by the penitence of the, sinner. Apposite to this matter is the vision of Carpus, to whom Christ made known that He so longed for the conversion of sinners, as to be ready again to suffer death upon the Cross, if thereby this object could be effected. And Palladius relates that a certain Anchorite, who had fallen into sin, repented in sackcloth and ashes with many tears; whereupon an angel appeared to him and said, "The Lord hath accepted thy penitence, and hath had compassion on thee. Take heed that thou art not again led astray."

By this argument, Christ rebukes the Pharisees for murmuring against Him because He companied with sinners in order to convert them. For the conversion of sinners is a work most pleasing to God and His angels. The Pharisees ought therefore to take part in this work, and to share in the rejoicing. For "all the fruit" of the Incarnation, and of the death of Christ upon the Cross is "to take away sin," Isa 27:9,—"to bring in everlasting righteousness," and to extend the kingdom of God. S. Mat 6:10. The knowledge of this ought to excite in every follower of Christ a zealous love for the souls of men.

Hence S. Gregory, when he heard that the English had been converted by the preaching of Augustine, rejoiced in spirit, and wrote; "If there is great joy in heaven over one sinner that repenteth, what joy, think you, has there been over the conversion of so great a people; for by their repentance and faith they have condemned the sins which they aforetime had committed. Whilst heaven is thus rejoicing, let us repeat the angelic strain, and let us all with one accord exclaim, 'Glory to God in the highest, and on earth peace, goodwill towards men.'"

More than over ninety and nine just persons. God and His holy angels, then, rejoice over one penitent more than over one righteous man, nay, more than over ninety and nine just persons; because from the conversion of the sinner there arises a new joy, which seems more perceptible, and is in reality felt more than that continuous and long-standing joy which attaches itself to the ninety and nine; a joy which, although actually the greater, seems to men to lose its freshness by reason of its long duration. For the novelty of a thing which we long for awakens in us a vast and a new joy, which is felt all the more on account of its novelty, as we find when we receive tidings of victories or conversions; and Christ often speaks after the manner of men, especially in His parables. The saying of S. Bernard, that "The tears of penitents are the wine of the angels," applies here:—The joy over the conversion of a sinner, writes Emmanuel Sà, is sensibly greater. Although in other respects, a man undoubtedly rejoices more over ninety-nine sheep than over one, and God joys more over ninety and nine just persons than over one sinner that repenteth.

S. Gregory adds that God and His angels rejoice the more, because penitents are wont to be more fervent in their love than those who have not fallen away. And elsewhere he says, "The life of fervent devotion which follows after sins committed is often more pleasing to God than that innocence which grows sluggish in its security." "Just as the leader in battle loves that soldier more who, having turned from flight, bravely pursues the enemy, than he who never turned his back and never did a brave act." "And as again the husbandman loves that land more which, after bearing thorns, yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop." Finally ( Hom. 34), he cites the example of Victorinus who, having fallen into carnal sin, entered a monastery, and there subjected himself to the severest penance, and so merited to be transfused with the light of heaven, and to hear the voice of God, "Thy sin is forgiven thee!"

If therefore penance be of such avail in a sinner, how great, infers S. Gregory, must be its power in a just man! For many, he says, are conscious of no evil, yet subject themselves to austerities as extreme as if they were beset by every kind of sin. They eschew all things, even such as are lawful, they gird themselves about with a lofty disdain of earth and earthly things, they consider every pleasure forbidden, they deprive themselves of such good things as are allowed them, things that are seen they despise, they yearn for the things which are invisible, they rejoice in mourning, in all things they humble themselves, and deplore sins of thought, as many mourn over sins actually committed.

Ver. 8.— Either that woman having ten pieces of silver, &c. "Sweep," or as the Arabic renders it, "cleanse;" not "overturn," as some read with S. Gregory.

The "piece of silver," or drachma, was a coin weighing the eighth part of an ounce. Hence S. Cyril explains, that by the parable of the lost sheep we are to understand, mystically, that we are the creatures of God who made us, and the sheep of His pasture, but that by this second parable we are taught that we were created in the image and likeness of God, just as the coin bears the image of the king.

S. Gregory ( Hom. 34), very fully explains the parable, and applies it in the following manner: "He who is signified by the shepherd, is signified also by the woman. For it is God Himself—God and the wisdom of God. And because there is an image impressed on the piece, the woman lost the piece of silver when man, who was created after the image of God, by sinning fell away from the likeness of his Creator. The woman lighted a candle, because the wisdom of God appeared in man. For the candle is a light in an earthen vessel, but the light in an earthen vessel is the Godhead in the flesh, and when the candle was lit she overturned (evertit) the house. Because as soon as His divinity shone forth through the flesh, all our consciences were appalled. But the word 'overturn' differs not from the 'cleanse' or 'sweep' of the other MSS. Because the corrupt mind, if it be not first overthrown through fear is not cleansed from its habitual faults. But when the house is overturned the piece of silver is found, for when the conscience of man is disturbed, the likeness of the Creator is restored in him." And again, "Who are the friends and neighbours but those heavenly powers afore mentioned, who are near to the Divine Wisdom, inasmuch as they approach Him through the grace of continual vision?" Hence in conclusion he says, "The woman had ten pieces of silver, because there are nine orders of angels, but, that the number of the elect might be filled up, man, the tenth, was created, who even after his sin did not fall utterly away from his Maker, because the eternal Wisdom, shining through the flesh by His miracles, restored him by the light of the earthen vessel."

Or, as Theophylact interprets it, "The friends are all the heavenly powers; but the neighbours, the thrones—cherubims and seraphims—which are most nigh unto God."

Lastly, S. Gregory Nyssen, says, "The ten pieces of silver are so many virtues, of which we ought to lack none, for like the commandments they are complete in themselves (decem). The candle is the divine word or perhaps the torch of repentance; the neighbours, reason, desire, anger, and such like affections."

Ver. 11 . — And He said, A Certain man had two sons. This parable is the third of the series, and like the two preceding ones, is designed to show the joy which is in heaven over the conversion of a sinner. And so there are three principal persons in the parable, the father and his two sons, the elder careful of his possessions, the younger a spendthrift. The father is God, who created all men, or Christ, who redeemed and regenerated all men with His blood, and who daily regenerates them by baptism. The two sons are understood by universal consent to represent the Jews and the Gentiles. By the elder, who was ever with his father, we may understand the Jews; by the younger the Gentiles, who having worshipped God in the days of Adam and Noah, turned aside to idols and the sins of the flesh: an interpretation which is borne out by the 25th verse, for it was the Jews who murmured because the Gentiles were received into grace and favour by Christ.

But still more in accordance with the purpose of the parable, we may take the two sons to represent the just and the unjust, whether Jews or Gentiles. For the sinners with whom Christ companied, thereby causing the Pharisees to murmur against Him, were clearly Jews and not Gentiles.

The elder son represents the just, i.e. those who were really just, as well as those who, like the Scribes and Pharisees, claimed to be such.

The younger son, the prodigal, is put for open and notorious sinners, such as the publicans and harlots, with whom Christ was wont to associate in order that He might win them from the error of their way. So S. Jerome and most other interpreters explain the parable.

Ver. 12.— And the younger of them said to his father, Father, give me the portion of goods that falleth to me. The younger, i.e. sinners and harlots. For youth is less restrained, more foolish, more inconstant, and more prone to indulgences of every kind. According to the Fathers, the "goods," "substantia," must be taken to mean man's free will, called in Greek βίος. "Because by it," says S. Jerome, "man lives freely and as it pleases him." "For," observes Theophylact, "the substance of man is the capacity of reason which is accompanied by free will." S. Ambrose and others, by substance, understand more fitly the grace of God, virtues and good habits. For it is these which are really wasted and destroyed by the sinner, whilst his free will cannot be lost, as is clear from the parable. You may therefore take the word to mean all the gifts of God, of body and soul, of nature and grace; for these the younger son demands to be entirely given up to him, because he was unwilling any longer to submit to the authority of his father, but desirous of being his own master, and of being free to use or abuse the gifts of God as might seem to him good.

So S. Augustine ( Evang. lib. ii . q. 35) writes, "To live, to understand, to remember, to excel in quickness of intellect, these things are gifts of God, which men receive into their own power by freewill." So also S. Jerome, Titus, and Euthymius.

And he divided unto them his living. Placing the gifts just mentioned at the free disposal of each, for "He left man in the hand of his counsel." Ecclus. 15:14.

Ver. 13. — And not many days after the younger son, gathered all together, or, according to the Syriac version, "collected together all that had come to him," and took his journey, into a far country— "far off," says Euthymius, "not by local separation, but by separation in point of virtue." Such is a state of concupiscence and sin, for the sinner by sinning goes far from God and from heaven, and subjects himself to the dominion of Satan. "But," says Euthymius, "the elder son being wise, remained with his father."

Hence S. Augustine goes on to say, "The far country is forgetfulness of God, a forgetfulness which is mutual, for inasmuch as the sinner forgets God, God in His turn is in a manner forgetful of the sinner, i.e. God ceases to bestow on him light, grace, or guidance." For S. Jerome says, "We must bear in mind that we are with God, or depart from Him, according to our disposition, not according to 'distances of place.'"

Therefore, adds Theophylact, "when a man departs from God, and from the fear of God, he wastes and consumes all God's gifts."

And there wasted his substance, i.e., all the gifts of nature and grace. For the sinner, giving himself up to pleasure and licentiousness, incurs the loss of all God's gifts of grace.

He becomes dull of understanding and is unable to recognise God, or the beauty of holiness. He grows forgetful of God's law and God's goodness towards him. He so corrupts his will as to prefer vice to virtue, pleasure to reason, earth to heaven, the evil one to God; and forsaking the paths of virtue, gives himself up to every kind of evil. Hence he becomes destitute of counsel, reason, sense, and everything that is good; and at last, with all the powers of his soul and body, he worships the creature rather than the Creator, and falls into that sin to which the Psalmist refers, "So they that forsake Thee shall perish; Thou hast destroyed all them that commit fornication against Thee." Ps. lxxiii. 26.

The prodigal son "wasted all the graces of nature," says Euthymius, because, adds S. Augustine, "he made a wrong use of his natural gifts." "He then," says Titus, "expended his goods" (substantiam), i.e., the light which was in him, temperance, the knowledge of the truth, the remembrance of God. And lastly, says Euthymius again, "he corrupted the gift which he had received at his baptism, i.e. nobility of soul, and the capability of living a godly life, for such things as these made up the riches of the prodigal.

With riotous living. By living an abandoned life (α̉σώτως ), only sinful but also luxurious and intemperate.

"A prodigal life," says the Gloss, "loves to occupy itself in outward show, forgetful of God, who has His dwelling within."

Ver. 14 . — And when he had spent all . . . he began to be in want. Or, according to the Arabic, "he became destitute," as those who lose by one year's debauchery all that their parents have left them; and after that are reduced to misery and to begging their bread. Nor do they lose their property only, but their health and good name as well, and by reason of the foulness of their habits and the diseases which they contract, become a burden to themselves, and a disgust to their fellowmen. For it is acknowledged by all that luxury and extravagance make the richest poor, and reduce men to the very verge of starvation.

Mystically. The sinner suffers from the want of all things, whether of nature or of grace, because he turns the gifts which he possesses to his own destruction, and therefore is in a far worse condition than if he had never received them.

And again, the sinner being without God, lacks everything; for all things depend upon Him, and in Him live and have their being. Hence the Interlinear, "Every place whence the Father is absent, is a place of penury and want." For he who has not God possesses nothing, although he be king of the whole world. Again he who has God possesses all things, although he may not have a farthing to call his own. Or, as S. Francis expresses it, "God is mine and all things." For God alone can be said to be; and all things else compared to Him, not to be. See Exod. iii

Moreover, the Gloss says, "Pleasure always hungers for itself—the more we indulge in it, the more insatiably we thirst after it;" and S. Jerome, "Our health and strength depart from us by reason of our sinful indulgences, yet we do not lose the desire of indulging.

"While yet in sport, for other sports we burn,

 In gardens fair, for other gardens yearn."

Ver. 15 . — And he went and joined himself to a citizen of that country, i.e., to an evil spirit, for the devils are the citizens of the country far off from God. So S. Augustine ( Quæst. Evang. lib. ii . q. 33.) says, "He joined himself to a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power. The swine are the unclean spirits which are under him, and to feed them is to work those things in which they delight."

So also S. Ambrose, "The citizen is the prince of this world," and in like manner the Gloss.

S. Peter Chrysologus ( Serm. 2.) says, "Behold the effect of unbridled desires. It turned a citizen into an alien, a son into a hireling, a rich man into a beggar, a free man into a slave. It associated him whom it separated from a kind father with swine; that he who had despised a holy affection might be the slave of the greedy herd."

S. Ambrose judges rightly that by the expression "he joined himself to" we are to understand a dangerous as well as a laborious service. For as a bird is snared when seeking food, so the unhappy sinner, hoping for the delights of freedom, falls into a perilous slavery.

And he sent him into his field. That is, says Bede, "he became a slave of earthly desires."

To feed swine. "To feed swine," says S. Chrysostom in the Catena, "is to nourish in the soul sordid and unclean thoughts. See here how marvellously the condition of the sinner is changed, as a just punishment for the foolish use he made of his freedom. He who was unwilling to be held in honour as a son, is obliged to become the bond slave of an alien. He who would not obey the laws of God, is compelled to serve Satan. He who would not abide in his father's palace, is sent to dwell amongst clowns. He who would not associate with his brethren and with princes, becomes the attendant and companion of swine. He who refused the bread of angels, would fain satisfy his hunger with husks from the hog-trough."

Ver. 16 . — And he would fain have filled his belly with the husks that the swine did eat. So those who foolishly squander their possessions on others, find none to give them even husks in their misery and want. S. Chrysostom ( Serm. 1) says, "Hunger, to luxury a torment, is now his lot, that where his guilt had been flagrant there an avenging punishment might rage." And again, "How cruel a service! He lives with unclean animals, yet does not share in their feast. Wretched man that he is; half famished, he hungers for the swine's coarse food, yet does not obtain it.

S. Jerome ( Epist. 146) here remarks, "that the Devil, when he has brought a man into subjection, fires his soul with desires of all kinds, but cheats him of their gratification, that by longing after them he may increase his guilt, and by failing to gratify them may add to his punishment and misery." Such is the deceitfulness and the tyranny of Satan. "Husks" are the empty pods of beans, peas, and the like, which fill but do not nourish the body. Yet country folk mix these husks with flour or meal, and make thereof a common kind of black bread on which they live. Hence Horace ( Epist. 1, lib. ii.) writes, "He lives on husks and coarse bread." Jansenius understands by "husks," the fruit of the Carob tree, which is like a bean, of a blackish colour, curved, as long as a man's finger, and as broad as his thumb. Each pod contains four berries called ceratia from their likeness to a horn (κέζας ;). These afford excellent food for swine, and are also eaten by men.

But by "husks" the Fathers understand "that worldly and vain knowledge which begets vanity, such as the writings of the poets, or the harangues of the orators." "Wherein," says S. Augustine, "this man sought to find something belonging to the higher life, but could not." The word, however, may be taken to mean more fully "carnal gratifications which puff out and afflict the soul but do not satisfy its yearnings." So S. Chrysostom in the Catena writes, "If thou lovest good wine, thou lovest husks; if thou longest for gold, thou dost seek for husks; if thou followest after sensual pleasures, thou askest for the food of swine."

Ver. 17 . — And when he came to himself, or, as the Arabic renders it, "when he was considering within himself." Euthymius says, becoming master of himself, and as it were waking up from the deep sleep of the drunken." "Returning from his wanderings abroad." Theophylact. "For," says the Interlinear, "he who has gone away from himself does well to return;" and the prodigal had been in a manner beside himself, and a raving madman, but his misery gave him understanding, and hunger taught him to be wise. So S. Gregory Nyssen. ( Trad de Oratione ) writes, "He did not return to his former state of happiness until, coming to himself, he felt the full weight of his cares." And S. Augustine ( Quæst. Evang. lib. xxi.): "He turned his thoughts (intentionem) from these things, which act externally as snares and temptations, to his inner conscience" "For," says S. Ambrose, "he who returns to it returns to himself, but he who departs from Christ forfeits his rights in Christ."

How many hired servants of my father's, &c. They have bread enough and to spare, but I, his son, am perishing with hunger. So God is wont to take away from those who live for pleasure all their delights, and send them hunger, sickness, and pain, that they may return to a better mind, and see what happiness they have forfeited, and into what misery they have fallen; which is the first stage of repentance. Hence Titus writes, "Coming to himself, i.e. comparing his former happiness with his after misery, he thought of what he was whilst he abode with his father, and meditated over and over again on the vile and wretched state to which he had reduced himself by his rejection of God, and subjection to Satan." Learn then from the example of the prodigal, that "repentance follows on hasty counsel, and that a bad beginning makes a bad ending;" and again, "that thou be not conquered by a shameful adversary, regard pleasure only when it is departing from thee, for pleasure is the food of the wicked."

Mystically. If we serve God and follow virtue in hope of worldly gain, we are hirelings; if from fear, slaves; if from love, sons. As the Interlinear says, "How many Jews are there who keep the law only for the sake of present prosperity, and obtain of God that which they desire; but I, who neglect God's law, prosper neither in my temporal nor my spiritual concerns."

S. Augustine, on the other hand, says, "These are the reflections of a man who is coming to a better mind again, and finds himself amongst those who preach the truth, not from love of the truth, but from the desire of earthly gain." But the Gloss takes higher ground: "The hirelings are they who busy themselves in walking worthily, looking for the reward which is to be. These have bread enough and to spare, i.e. they are sustained by the daily nourishment of Divine grace."

He then who is restrained from vice by fear of punishment is the slave; by hope and longing for the kingdom of heaven, the hireling; by love of that which is good, the son. And Theophylact, in like manner, makes this threefold distinction amongst those who are saved.

The Interlinear again, and others who understand by the two sons the Jews and Gentiles, explain thus: "The Jews, who like hirelings serve God in hope of obtaining the good things of this world, possess them plentifully; but the people of the Gentiles, together with the idolaters, are wholly cut off from the truth."

Ver. 18.— I will arise and go to my father. "I will arise," says the Interlinear, "because I perceive that I have fallen prone before idolatry and vice. I will go to my father, for I have wandered far from him, and am wearing away my life in misery and want. I will rise from this wretched life. I will break away from my vices, cease from sin, amend my life. I will repent, and humbly beg of God the pardon of my sin."

"Well does he say, 'I will arise,'" writes S. Jerome ( Epist. 146), "for away from his father he could not stand upright. It is the part of sinners to lie prone, of the just to stand upright." For as Chrysologus ( Serm. 1) says, "As long as a man is with his father, his state is happy, his service free, and his safety assured. He reverences his father with gladness. If corrected it is with gentleness. Though poor he is rich, and his possessions are secure." And again, "he determines to return, because he perceived that with a stranger his liberty was slavery, and because he believed that with his father his slavery would be liberty."

And will say unto him. These words, says Titus, are few, but enough for my salvation; for I know my father's loving-kindness, and that he will have compassion on the penitent, whom he did not abandon, even when wallowing in the foulness of sin.

Father, I have sinned. "This," says S. Ambrose, "is his first confession to the author of nature, the dispenser of mercy, the judge of his sin. For although God knows all things, He waits to hear the acknowledgment of our sins, because he who takes the burden of his sin upon himself lessens its weight, and he who by confession anticipates the accuser, deprives the accusation of its sting. In vain wilt thou endeavour to hide from Him, whom nothing escapes, and you may safely discover what you know to be already known."

God, therefore, justly and fitly demands of the sinner the confession of his sin.

1. Because a criminal ought to humble himself, and confess his crime, if he would be forgiven.

2. Because, according to Origen ( Hom. ii on Ps. xxxviii.), as a disordered stomach must be purged by emetics, so must the soul which is full of corruption be purified by confession.

3. Because the sinner has cast contempt on the majesty of God, and can only make amends for his fault by repentance. For repentance gives glory to God, and restores to Him the honour which sin takes away. In a word, the penitent acknowledges that he himself is a sinner, but that God is most holy.

4. The confession of the sinner therefore is for the praise and glory of God the Creator, as well as of Jesus Christ our Saviour. "For," says S. Cyprian, or the author of the Treatise on the Passion, whoever he way be, "when the sinner takes upon himself the office of judge and tormentor, becoming his own prosecutor, and showing by the shame he exhibits that his confession is genuine, his entire self-sacrifice obtains pardon for him in the sight of God. For God does not pass judgment twice on the same offence."

Against heaven That is, (1.) I have sinned so grievously that my sins, as it were, cry to heaven for vengeance, or by a Hebraism, we may understand "against heaven" to mean, against God who dwelleth therein. (See S. Mat 21:25.)

2. "Against heaven," because in preferring earth to heaven, I have committed a great wrong and have lightly esteemed heavenly things; so that if heaven were endowed with voice and reason, it would cry out and make accusation against me.

3. "Against heaven" because heaven is my home, and I am only a sojourner here on earth. I have therefore betrayed my native land. So S. Gregory Nyssen, ( De Oratione ), says, "He would not have confessed that he had sinned against heaven, unless he had been persuaded that heaven was his country and that he had sinned in leaving it." And S. Jerome, "He sins against heaven who leaves the heavenly Jerusalem."

4. "Against heaven," i.e. "against the angels and those that dwell therein," says the Interlinear, and also S. Augustine

5. Or "against heaven" because according to S. Ambrose, "he had wasted the gifts of heaven." By which we may understand "the endowments of the soul and the spiritual gifts which are impaired by sin and by our departure from the heavenly Jerusalem, which is the mother of us all."

Symbolically, S. Chrysostom, in the Catena, says, "He sins against heaven who sins against the humanity of Christ, which although above us as heaven, is yet visible." For the sinner makes of none effect the blood of Christ, and in a manner "crucifies the Son of God afresh." Heb 6:6.

And before Thee. "Who alone," says S. Chrysostom, "seest all things, and to whom the thoughts of all hearts are revealed. Great then is the shamelessness of the sinner in daring to sin before the living God, who will punish him for his offences in the day of judgment, and who not unfrequently inflicts punishment in this life as a warning to others not to offend."

S. Jerome here explains that "he had sinned against his father in that, forsaking his Creator, he had bowed down in worship to idols of wood and of stone."

Symbolically, S Augustine ( Quæst. Evang. lib. ii . q. 33) interprets the words "before thee" to mean "in the inmost conscience." For the sinner ought to blush even for the sins which he commits in secret, and for the conscience which he defiles, renders dumb, and hands over to Satan.

Ver. 19 . — And am no more worthy to be called thy son. Because, says S. Jerome, I preferred to serve idols, and to be the slave of vices. "He does not presume," says Bede, "to ask to be treated as a son," because, adds Euthymius, "his life had been unworthy of such a father."

Make me as one of thy hired servants. I have forfeited my position as son, but cast me not out of thy presence, suffer me to take the lowest place in thy household, says Euthymius, that I may make open confession of my sin. For formerly those who had been put to public penance were not allowed to enter the church, but knelt without, humbly asking the prayers and the pardon of all, as S. Jerome tells us that Fabiola did.

These, says S. Augustine ( lib. ii . Quæst. Evang. q. 33), are the words of one who is turning his thoughts to repentance, not of one actually repentant. For he is not addressing his father, but only determining what to say when he meets him. "But," says Primasius, commenting on Rev. iv., "as the smoke precedes the flame, so must there be confession of sin before the fires of faith and love are kindled in the sinner's heart. Hence the smoke bursts into flame as the fire gains power and intensity; so in like manner confession of sin through force of contrition burns up and becomes aflame with love."

Ver. 20.— But when he was yet a great way off, his father saw him. Before he had given any expression to his penitence, his father prevented him.

See here God's wonderful loving-kindness towards penitent sinners. "He is wont," says Titus, "in His mercy and pity to anticipate the repentance of men;" and, adds S. Gregory of Nyssa, "when he resolved to repent, his father was reconciled to him."

And had compassion, ε̉σπλαγχνίσθη, was moved with pity at the sight of his misery.

And ran. In excess of joy, says Euthymius, he waited not for him to draw nigh, but went to meet him, running and thereby showing the greatness of his love.

And fell on his neck, and kissed him. "To fall on his neck," says S. Augustine, "is to lower to his embrace the arm of God, which is Christ; to give the kiss is to comfort by the word of God's grace unto the hope of pardon of sin." But S. Chrysostom says, "The mouth is kissed as that from which the heartfelt confession of the penitent proceeded."

The embrace and the kiss are here set forth as the tokens of pardon and reconciliation, and of especial love and goodwill, as well as of the exultation and joy with which God and His angels regard a sinner that repenteth.

Ver. 21.— And the son said unto him, Father, I have sinned, &c. He desires, says the Interlinear, that to be done by grace, which he acknowledges himself to be unworthy of by any merit of his own. (See above on ver. 18.) He omits to say, "make me as one of thy hired servants," either because his father, out of love and joy, had cut short his confession, by bidding the attendants "bring forth the best robe," or because his father's embrace and kiss had encouraged him to hope that again he might be acknowledged as a son. "He does not add," says S. Augustine ( Lib. ii . Quæst. Evang. q. 33), "what he had before determined to say, for after the kiss of his father he most nobly disdained to become a hireling." Titus, however, is of opinion that the words were actually uttered, although S. Luke, has not recorded them.

Ver. 22 . — But the father said to his servant, &c. "The servants," says Theophylact, "are the angels or the priests," or, according to S. Augustine, the preachers, for by their ministry God reconciles sinners to Himself.

The best robe. The "first" robe, that which he was wont to wear before he left his father's house, for from the repetition of the article τὴυ στολὴν τὴν πζώτην, it is clear that some particular garment is indicated.

Hence, in the lives of the Fathers, it is related that a certain Bishop saw in a vision two women who were sinners, clothed, after having made sacramental confession, in white garments and radiant with light. He inquired the cause of this from an angel that appeared unto him, and was told that the women, by their confession and tears, had rendered themselves worthy to be numbered with the elect.

And put a ring on his hand, and shoes on his feet. A ring of gold, i.e. the mark of a free and rich or noble man, as also are shoes, for slaves go barefoot, but citizens are shod.

Ver. 23.— And bring hither the fatted calf. τον μόσχον, that particular calf which I ordered to be fattened for such a solemn occasion as this. All these things, the robe, the ring, the shoes, and the fatted calf, show the delight of the father, i.e. the joy of God and His angels at the conversion of a sinner, and teach us that by the great mercy of God, a penitent is restored to the same, or even a better position than that, which he held before he fell into sin.

But with S. Augustine, S. Jerome, and Bede, we may attach a separate meaning to each.

So we may take the best robe to mean not innocence, for this once lost cannot be regained, but first grace and love. Thus the Interlinear interprets it as, "the robe of the Holy Spirit, which is an earnest of immortal life." According to S. Ambrose, it is "the cloke of wisdom;" but S. Augustine considers it "the dignity which Adam lost."

By the ring we may understand the express image of God, which some see in one virtue, some in another.

"The ring," says Bede, "is the seal of our unfeigned faith," or, according to S. Chrysostom in the Catena, the symbol of the seal of salvation, or rather, the badge of betrothment, the pledge of nuptials with Christ. It is "the signet of faith with which the promises are sealed in the hearts of the faithful." Gloss. "The seal of Christ's image, and impress of the truth." Interlinear. "The pledge of the Holy Spirit, because of the participation of grace, which is well signified by the finger." S. Augustine. See Gen 41:42; Jer 22:24; Hag 2:23.

"On his hand," i.e. by his working, that his faith may be made manifest by his works, and that his works may be established by his faith. Interlinear.

By "the shoes on his feet" is typified promptitude in the exercise of acts of virtue, particularly as regards the preaching of the gospel; for those who are converted greatly desire the conversion of others. Or, as S. Augustine explains, "The shoes are the preparation for preaching the gospel, in order not to touch earthly things," that, says S. Chrysostom, "a man may walk firmly along the slippery path of the world;" the course of our life is called in Scripture a foot (pes).

Again, "the shoes" are the examples of good men, which, as it were, leave footprints, to enable us to follow in their steps.

"The fatted calf" is a figure of Christ, who in the Eucharist feeds the just, and those sinners who are penitent, with His body and His blood, comforting and soothing in a wonderful manner those who have been newly converted as well as those who have long since repented.

Hence the Interlinear says, "Christ is the fatted calf abounding in every spiritual virtue, so that He suffices for the salvation of the whole world." And S. Chrysostom: "Christ is called the calf because of the sacrifice of His body, and fatted, because He made satisfaction for all." And Augustine: "The fatted calf is our Lord Himself in the flesh, 1oaded with insults. The father commands it to be brought, i.e. commands Christ to be preached. He also bids them kill it, in allusion to the death of Christ. For He is then killed to each man who believes him slain."

Let us eat and be merry. God, says Euthymius, is said to eat in proof of His joy. "For," adds S. Jerome ( Ep. 146), "there can be no rejoicing if our Father be absent from the feast," because, says Bede and S. Ambrose, "the food of the Father is our salvation; the joy of the Father the redemption of our sins." And according to the Gloss, "The salvation of sinners is the refreshment of God and the saints. Observe also that the calf is slain after that the robe, the ring, and the shoes are provided, to teach us that we must put on the hope of the immortality for which we were created, that we must seal our works with the signet of faith, and preach by the confession of Christ, if we would partake of the heavenly mysteries."

Ver. 24.— For this my son was dead, and is alive again. He was dead by reason of his sins; he is alive again because of his repentance.

Ver. 28.— And he was angry, and would not go in. The anger and the murmuring of the elder son is the application of the parable, and is intended to show how justly God rejoices over the conversion of a sinner, and what answer can be given to those who murmur at the consideration shown to those that repent.

"Hence we learn," says Euthymius, "that God rejoices so greatly over the return of the prodigal, in order that He may provoke others to jealousy."

So also Theophylact, Titus, and S. Chrysostom in the Catena ; for it is certain that the righteous do not envy penitent sinners the blessings they enjoy, but rejoice greatly and exalt in their happiness. See S. Mat 20:2.

Hence we are to understand rather by the murmuring of the elder son, the envy of the Pharisees who murmured against Christ because He received sinners. For this was the occasion as well as scope of the parable, as is clear from the opening verses of the chapter. Similarly also the parable applies to the Jews, who hated the Apostles and murmured against them, because they preached the Gospel to the Gentiles. So S. Ambrose says, "The Jews envied the Gentiles the paternal blessing," and S. Augustine ( Quæst. Evang. ii. 33), "He is angry now, and will not go in. But when the fulness of the nations shall have entered in, then the father will go forth that all Israel may be saved." Again S. Ambrose, "He is called the elder because he envied his brother, and envy causes a man very quickly to grow old."

He heard music and dancing. That is, as S. Augustine explains, "He heard the Apostles full of the Holy Spirit preaching the Gospel with harmonious voices. He takes one of the prophets to read, and as he searches in it, asks in a manner, why are these feasts celebrated in the Church at which he finds himself not present." But S. Ambrose says, "He heard the harmony of the Christian people singing with united voice, and raising sweet sounding strains of joy over the salvation of the sinner. But he stands without, for his evil disposition hinders him from entering in;" and the Gloss, "The Church's symphony is the accord of different ages and varying virtues, whence the chorus and spiritual dance of holy and exultant joy."

Tropologically, S. Jerome ( Epist. 146) says, "Daily is this feast kept, daily does the Father receive His Son, for Christ is ever being crucified for them that believe." See also Salmeron ( Tom. vii . Tract. 27 and 28).

Therefore came his father out and intreated him.—Symbolically, this signifies that God through the preaching of Christ and His Apostles invited the Pharisees and the unbelieving Jews to enter His Church, and therein to partake of the gospel feast, and share in the joy of the faithful. But they refused the invitation from hatred of Christ crucified, and because they were offended that the Gentiles should believe on Him, and they will remain obstinate in their refusal until the coming of Elias at the end of the world. So S. Augustine bids us "admire God's goodness towards His people;" and S. Jerome, "How kind and how merciful a father! He asks his son to share in the joy of the household."

Ver. 29.— And he answering said, Lo, these many years do I serve thee. The Syriac has "servio tibi servitutem," so the Jews were in bondage to the observance of the law.

Neither transgressed I at any time thy commandment. This answer shows the lying arrogance and the ingratitude of the Jews, who boasted of their work done under the law, and forgot the many benefits which God had conferred upon them. They lie when they say they have never transgressed the commandment of God. They transgress often! For, says St. Jerome (Ep. 146), "Is it not a transgression to envy our brother his salvation?" With like arrogancy, the Pharisee justifies himself, and despises the Publican. St. Luke xviii. II. But as St. Augustine and the Interlinear point out, the Jews did not bow down to idols, as the Gentiles did, and therefore, inasmuch as they worshipped the one true God, and Him alone, in this particular they did not transgress the commandment.

And yet thou never gavest me a kid. The fathers explain this symbolically in many ways.

"No blood of prophet or priest has delivered us from the Roman yoke, but for the prodigal, i.e., for the Gentiles, for sinners, throughout the whole world, Thy precious blood was shed." St. Jerome (Ep. 146), "Thou hast never, for my sake, ordered a kid, i.e. a sinner who persecuted me, to be slain." Theophylact.

"Thou, 0 Christ, hast never given me Thyself for my food, because I accounted Thee as a kid, i.e., as a sinner, and a perverter of the Law." St. Augustine.

"The Jews demand a kid: the Christians a lamb. For them Barabbas is set free; for us the lamb is slain." St. Ambrose.

Ver. 30.— This thy son. . . which hath devoured thy living with harlots. The Pharisees accuse God of sin, in preferring the unworthy to the worthy, i.e., Gentiles to the Jews, sinners to themselves, as if He had regard to the persons of men; but their accusation is false. For the Gentiles, though sinners, by their repentance and faith made themselves worthy of the gospel and the grace of Christ; but the Pharisees, by their pride, envy, and unbelief, showed themselves unworthy of these benefits. Hence they became reprobate, and the Gentiles were chosen in their stead. See S. Mat 20:16.

Ver. 31 . — And he said unto him, Son, thou art ever with me, and all that I have is thine. " The law, the prophets, the oracles of God," says St. Jerome. To this we must add, the worship of the one true God, and faith in Him, in the teachings of the Church, and the benefits arising therefrom. For all these blessings, which were lacking to the Gentiles before the coming of Christ, were the possession of God's people Israel.

The sense is, "Thou, as my son, art at liberty to enjoy all my possessions, as seems to thee good. Thou oughtest not then to envy thy brother, or to take it amiss that out of our common property, I have ordered a calf to be slain, in honour of his return, especially as thou also art invited to the banquet." St. Ambrose. And the Interlinear adds, "All mine is thine, if so be, thou ceasest to envy thy brother," for, says St. Augustine, "desire obtains nothing without want, charity nothing with want, and when we shall have obtained that blessedness, the higher things will be ours to live upon, equal things ours to have fellowship with, the lower things ours to rule;" and he assigns the reason, "for it is thus that all things are looked upon by perfect and immortal children, that each is the possession of all, and all of each." Hence there will arise for the blessed hereafter the perfection of mutual charity and love, and the fulness of glory and of bliss.

Ver. 32.— It was meet that we should make merry and be glad. For the most convincing of reasons, because this my son, thy brother, who was dead in trespasses and sins, is now restored to grace and favour, wherefore it behovest thee to take part in our rejoicing, and not to be envious and to murmur against him.

Christ now leaves the Pharisees to apply the parable to themselves. For, says Theophylact, "It is intended to teach that although we may be just, we must not cast off sinners nor murmur because God receives them;" and again, "The Lord speaks as it were after this manner; I beseech you who are righteous and free from reproach, that ye murmur not at the salvation of sons, for this prodigal is still a son."

Tafsiran/Catatan -- Lainnya

Evidence: Luk 15:5

" The salvation of a single soul is more important than the production or preservation of all the epics and tragedies in the world." C. S. Lewis

Evidence: Luk 15:10

Heaven doesn’t rejoice over those who make " decisions." It reserves its rejoicing for sinners who repent.

Evidence: Luk 15:21

All sin is against God . Often sinners will try to justify their vices because there is no " victim" involved (such as in adult pornography). However, all sin is an offense against God. When Joseph was sexually propositioned by Potiphar’s wife, he spoke of it as being a sin against God ( Gen 39:9 ). When David sinned with Bathsheba, he acknowledged that he had sinned against the LORD ( 2Sa 12:13 ). The prodigal son recognized that he had sinned against heaven ( Luk 15:21 ). God is always the offended Party when someone commits sin. However, the real victim of sin will be the sinner. His sin will damn him, because he is a victim of his own foolishness.

Evidence: Luk 15:32

" The evangelist who preaches for eternity is never great on numbers. He is not apt to count hundreds of converts where there is no restitution, no confession, and no glad cry which proclaims, " The lost is found, the dead is made alive again!" E. M. Bounds

Pendahuluan / Garis Besar

Robertson: Luke (Pendahuluan Kitab)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Pendahuluan Kitab)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Garis Besar)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Pendahuluan Kitab)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 15 (Pendahuluan Pasal)

Overview

Luk 15:1, The parable of the lost sheep; Luk 15:8, of the piece of silver; Luk 15:11, of the prodigal son.

Poole: Luke 15 (Pendahuluan Pasal)

CHAPTER 15

MHCC: Luke (Pendahuluan Kitab)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 15 (Pendahuluan Pasal)

(Luk 15:1-10) Parables of the lost sheep, and the piece of silver.

(Luk 15:11-16) The prodigal son, his wickedness and distress.

(Luk 15:17-24) His repentance and pardon.

(Luk 15:25-32) The elder brother offended.

Matthew Henry: Luke (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 15 (Pendahuluan Pasal)

Evil manners, we say, beget good laws; so, in this chapter, the murmuring of the scribes and Pharisees at the grace of Christ, and the favour he showed to publicans and sinners, gave occasion for a more full discovery of that grace than perhaps otherwise we should have had in these three parables which we have in this chapter, the scope of all of which is the same, to show, not only what God had said and sworn in the Old Testament, that he had no pleasure in the death and ruin of sinners, but that he had great pleasure in their return and repentance, and rejoices in the gracious entertainment he gives them thereupon. Here is, I. The offence which the Pharisees took at Christ for conversing with heathen men and publicans, and preaching his gospel to them (Luk 15:1, Luk 15:2). II. His justifying himself in it, by the design and proper tendency of it, which with many had been the effect of it, and that was, the bringing of them to repent and reform their lives, than which there could not be a more pleasing and acceptable service done to God, which he shows in the parables, 1. Of the lost sheep that was brought home with joy (Luk 15:4-7). 2. Of the lost silver that was found with joy (Luk 15:8-10). 3. Of the lost son that had been a prodigal, but returned to his father's house, and was received with great joy, though his elder brother, like these scribes and Pharisees, was offended at it (v. 11-32).

Barclay: Luke (Pendahuluan Kitab)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 15 (Pendahuluan Pasal)

The Shepherd's Joy (Luk_15:1-7)

The Coin A Woman Lost And Found (Luk_15:8-10)

The Story Of The Loving Father (Luk_15:11-32)

Constable: Luke (Pendahuluan Kitab)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Garis Besar)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Hawkins, John Caesas. Horae Synopticae; Contributions to the Study of the Synoptic Problem. 1909. Reprint ed. Grand Rapids: Baker Book House, 1968.

Helyer, Larry R. "Luke and the Restoration of Israel." Journal of the Evangelical Theological Society 36:3 (September 1993):317-29.

Hendriksen, William. Exposition of the Gospel According to Luke. Grand Rapids: Baker Book House, 1978.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "The Blind Men at Jericho." Bibliotheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Centurion's Faith in Matthew and Luke." Bibliotheca Sacra 121:484 (October-December 1964):321-32.

_____. "Stop and Think! (Luke 14:13-14), Rewardable Hospitality." The KERUGMA Message 3:1 (Spring 1993):1, 3.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

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Jellicoe, S. "St Luke and the Seventy-two." New Testament Studies 6 (1960):319-21.

Jeremias, Joachim. The Eucharistic Words of Jesus. New Testament Library series. 3rd ed. Revised. London: SCM Press, 1966.

_____. Jerusalem in the Time of Jesus. Rev. ed. Translated by S. H. Hooke. New York: Scribner, 1963.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

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_____. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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_____. The Gospel of Luke. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

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_____. S.v. "Quirinius," by F. F. Bruce.

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_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

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Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

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Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Pendahuluan Kitab)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Pendahuluan Kitab)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Pendahuluan Kitab)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Garis Besar)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Pendahuluan Kitab)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.