Lucas 15
Leon Morris · Citado em PreceptAustin
Lucas 15
Morris - This is one of the best-known and best-loved chapters in the whole Bible. Three parables bring out the joy of God when the lost sinner is found. The fact that the first two depict people who actively seek what is lost may well put emphasis on the truth that God does not wait passively for sinners to come to him, but actively seeks them out. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - borrow) Alan Carr - Luke 15 has been called God's Lost and Found Department. In these 32 verses, Jesus uses no less that 4 illustrations dealing with the lost and with God's desire to see them saved and restored to fellowship with Himself. Verses 3-7 record the Illustration of the Lost Sheep. Verses 8-10 record the Illustration of the Lost Silver. Lk 15:11-24 give us the Illustration of the Lost Son. And, Verses 25-32 relate the Illustration of the Lost Sibling. The backdrop for these “heavenly stories with earthly meanings” is found in Luke 15:1-2. Jesus, knowing the hard hearts of these religious people, told them the parable that makes up the verses of this chapter. In this parable, Jesus uses four illustrations to teach them the value of every lost soul. He even uses this parable to teach them that they themselves might not be as secure as t hey thought they were. (Luke 15:1-7 The Lost Sheep) Henry Morris - This chapter consists of three "lost-and-found" parables—the lost sheep, the lost coin, and the lost son. Note the numerical sequence in the three parables: one out of a hundred sheep was lost, one out of ten coins (Luke 15:8) and one out of two sons (Luke 15:11). A less concerned shepherd would have let the lost sheep go, but "the good shepherd giveth his life for the sheep" (John 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" (Luke 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! (Borrow The Defender's Study Bible) Roy Zuck - When the Pharisees and the teachers of the Law complained, “This Man welcomes sinners and eats with them” (15:2), Jesus gave the Parables of the Lost Sheep, the Lost Coin, and the Lost or Prodigal Son. By these stories Jesus indicated that He ate with sinners because they, like the three lost elements, were in need of being “found” spiritually. (Borrow Basic Bible Interpretation : a Practical Guide to Discovering Biblical Truth) Crawford introduces this chapter - Often, and we have seen this in Luke, the Lord tells two parables to press home one truth, but here He tells three to impress on every heart the great truth of how the lost are found. The golden text of Luke's Gospel is fully depicted here, "the Son of man is come to seek and to save that which was lost" (Lk 19:10).(What the Bible teaches – Luke) Now all the tax collectors (telones) and the sinners (hamartolos) were coming near (eggizo) Him to listen (akouo - hear) to Him - The adjective ALL generally means all without exception. To the religious leaders these were the "spiritually untouchable" and they were drawn to Jesus like iron filings to a magnet. We see some of the tax collectors had approached John seeking baptism (Lk 3:12). Tax collectors were in synonymous with sinners (cf Lk 15:2 where Luke uses only the word "sinners") Human "rejects" rejected by the "religious righteous" were received by the Righteous Redeemer. Coming near (eggizo) is in the present tense describing the rejects as continually flocking to the Redeemer. Remember that chapter breaks in Scripture are not inspired but were added by men and unfortunately often hide contextual associations in the text. And so in this case the very last words of Luke 14 were "He who has ears to hear, let him hear." And the first word in Luke 15 in many of the translations is "Now" (NAS, ESV, NIV, NET). It is as if ALL the tax collectors and the sinners had heard Jesus command in Luke 14:35+ where "let him hear" is a command in the present imperative (keep on hearing!) and were coming near Him to listen (akouo = same verb translated "hear" in Lk 14:35) to Him. These "outcasts" had ears to hear what the Savior was teaching, while the Pharisees and scribes did not and thus began grumbling just as they had done at the beginning of chapter 14 (Lk 14:1+)! Leon Morris adds - We should not let the modern chapter division make us miss an important point. Jesus has just made an uncompromising demand for whole-heartedness as he showed what following him meant. He finished with ‘He who has ears to hear, let him hear’. Luke’s very next words tell us that these sinners came near to hear him. Whatever the case with the Pharisees and their like, these sinners had been challenged. They knew what discipleship meant. They were called on to hear. And they heard. (Borrow The Gospel According to St. Luke: An Introduction and Commentary - borrow) R Kent Hughes on tax collectors - For centuries before and after Christ, tax collectors were universally hated. Cicero insulted an opponent by saying that he must have imagined himself a tax-gatherer, "since you most thievishly ransacked every man's house, the warehouses and the ships, entangled men engaged in business with the most unjust decrees, terrified the merchants as they landed, and delayed their embarkation" (In Vatin. 5). St. Chrysostom preached, "The tax-gatherer is the personification of licensed violence, of legal sin, of specious greed" (Hom. 2.4)....They were loathed in every way. Synagogues would not accept their alms. Their testimony was not received in Jewish courts. They were held to be worse than the heathen. (See Luke: That You May Know the Truth) We see a similar scene in Mark When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, “Why is He eating and drinking with tax collectors and sinners?” And hearing this, Jesus *said to them, “It is not those who are healthy (SELF RIGHTEOUS RELIGIOUS LEADERS MISTAKENLY THOUGHT THEY WERE SPIRITUALLY "HEALTHY"!) who need a physician, but those who are sick (SPIRITUALLY SPEAKING); I did not come to call the righteous (THAT IS, THE SELF-RIGHTEOUS), but sinners (THOSE WHO RECOGNIZE THEIR DESPERATE NEED FOR JESUS).” (Mark 2:16-17+) NET Note - Jesus' point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment. Gary Inrig on sinners - As the Pharisees used the term, it did not necessarily describe notorious sinners. More commonly it referred to ordinary people who lived with indifference to the rigorous observances of the pious. The religious derisively called them am h’aretz, “the people of the land,” the non-observant, the unclean. They may have been indifferent to religion, but such people were not indifferent to spiritual truth. They were drawn to the Lord’s teaching—a fact that infuriated “the Pharisees and the teachers of the law,” men who represented the epitome of religion and respectability in Jewish life. The problem was not so much sinful people’s response to the Lord, but the Lord’s response to them. After all, who could object if sinners came to learn? As long as they knew their place! But Jesus didn’t merely tolerate their presence. “This man welcomes sinners.” They felt comfortable in His presence! “And eats with them.” In a culture where sharing a meal meant acceptance and even approval, how could a good man behave like this? How could He enjoy their company and have them enjoy His? “That tells us all we need to know about Jesus. You can tell a man by the company He keeps, and since He’s not with good people, He’s obviously not a good man.” (The Parables : Understanding What Jesus Meant - Borrow)
Lucas 15
Morris - A great Jewish scholar, C. G. Montefiore, saw here a distinctive and revolutionary note: God actively seeks out sinners and brings them home. The rabbis agreed that God would welcome the penitent sinner. But it is a new idea that God is a seeking God, a God who takes the initiative. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) What man among you, if he has a hundred sheep (probaton) and has lost (apollumi) one of them, does not leave the ninety-nine in the open pasture (eremos) and go after the one which is lost (apollumi) until he finds (heurisko) it? What man among you is a different manner of address than in other parables which Jesus began with the more impersonal phrase "a certain man," (Lk 10:30, 13:6, 14:2, 16). Here Jesus directs this parable personally to each hearer (Pharisees "Listen up!"). The NIV has "suppose one of you" which was a common way for Jesus to introduce a parable - compare Lk. 11:5NIV; Lk. 14:28NIV; Lk. 15:4NIV; Lk. 17:7NIV The answer to this rhetorical question is clear. Everyone would search for the one lost sheep, even though they still had the 99. Dwight
Lucas 15
Morris - Eating with these people was regarded as worse than mere association: it implied welcome and recognition. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Jesus' fellowshipping with sinners invariably drew the ire of the self-righteous hypocritical religious leaders... Luke 5:29-32+ And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other people who were reclining at the table with them. 30 The Pharisees and their scribes began grumbling (gogguzo in the imperfect tense = over and over murmuring) at His disciples, saying, “Why do you eat and drink with the tax collectors and sinners (hamartolos)?” 31 And Jesus answered and said to them, “It is not those who are well who need a physician (THE SELF-DECEIVED, SPIRITUALLY BLIND PHARISEES THOUGHT THEY WERE "WELL"), but those who are sick (SPIRITUALLY SICK). 32 “I have not come to call the righteous (PHARISEES WHO CONSIDERED THEMSELVES RIGHTEOUS IN GOD'S EYES BUT WERE NOT!) but sinners to repentance (NOTICE HERE THAT REPENTANCE CLEARLY IS USED IN THE CONTEXT OF SALVATION - THIS WILL BE DISCUSSED MORE BELOW).” Comment: The religious leaders had hardened their hearts against Jesus and his message, but the “despicable” people were coming to listen.It is notable that in Luke 5 the opponents of Jesus had found fault with His disciples for eating and drinking with tax collectors and sinners, but here in Luke 15, they had grown bolder, and so directly criticized Jesus Himself for such outrageous behavior.
Lucas 15
Morris - The ten coins may represent a poor woman’s savings, or, as some think, they may have been strung together as an ornament. The point is evidently not significant. Either way the loss of a coin would be a serious matter for a poor woman. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) As Hampton Keathley IV reminds us "These two parables deal with the question of God’s attitude towards sinners. God’s attitude towards the sinners and tax gatherers is that they are very valuable to Him and He is searching diligently to find those who are lost. (Luke 15 The Lost Sheep, Coins and Sons) John MacArthur introduces this story - Like the first story, this one also takes place in a village setting. As does the previous parable, this one presents a poor person of low social standing facing a major crisis—a woman who lost a coin of great value. If the scribes and Pharisees were insulted that Jesus asked them to think like a shepherd, calling on them to imagine themselves in the place of a woman was an even greater insult. Shepherds were considered unclean, and in that male-dominated culture women were deemed insignificant and not worthy of respect....It was mercy that prompted Jesus to assault their foolish pride, since only the humble can be saved (Matt. 5:5+; James 4:6+, James 4:10+). (See Luke Commentary)
Lucas 15
Morris writes that "Among the rabbinic writings there is the lost coin motif, but it is used very differently. If a man keeps seeking for a lost coin much more should he seek for the Law, said the rabbis (Canticles Rabbah I.i.9). There is no rabbinic equivalent to God’s seeking of sinners." (Borrow The Gospel According to St. Luke: An Introduction and Commentary) I tell you, there is joy (chara) in the presence of the angels (angelos) of God - The point is that there is extravagant joy in the presence of the angels (Lk 15:10 indicating God Himself) when sinners repent.
Lucas 15
Morris - Each recovery of that which was lost became an occasion for rejoicing "with friends and neighbors" (Luke 15:6,9,25). 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. (Borrow The Defender's Study Bible) Roy Zuck emphasizes that when we read parables, we need to "Ascertain the Main Truth Being Illustrated by the Parable. Usually a parable, like a sermon illustration, is teaching a single truth. When Jesus explained a number of His parables, He usually, though not always, stated one spiritual truth. For example when the man found his one lost sheep, he rejoiced, and Jesus said this illustrates the truth that there is rejoicing in heaven when a sinner repents (Luke 15:7). Luke 15:10 records the same interpretation of the Parable of the Lost Coin. (Borrow Basic Bible Interpretation)
Lucas 15
Morris adds "Many regard this superb story as the finest of all the parables. It is certainly among the best-loved of them all. The human heart responds to the message of God’s forgiving love for sinners so plainly set forth. This does not mean that they are right who say that since the parable does not speak of an atoning sacrifice no atonement is necessary. That would be a precarious conclusion, for Jesus is not dealing here with the whole Gospel message but with the one great fact of the Father’s pardoning love. The story is not, in T. W. Manson’s words, ‘a complete compendium of theology’ and further (Manson says), ‘If the carrying out of the purpose of God leads, as in fact it did, to the Cross, then it becomes the business of Christians to include the Cross in the purpose of God and to think out, as best they can, how the death of Christ is involved in God’s purpose of saving sinners.’ (The Sayings of Jesus - T W Manson) This is not to diminish the importance of the parable, but to see it as powerfully setting forth the love of God for sinners, the mainspring of the Gospel." (Borrow The Gospel According to St. Luke: An Introduction and Commentary) (Bold added for emphasis)
Lucas 15
Morris has an interesting note on background that relates to this part of the story - The younger son asked for the share of property that falls to me. Deissmann notes this as a technical formula, used in the papyri of ‘the paternal inheritance’. (Bible Studies, page 230 1901) A man might leave his goods to his heirs by last will and testament (cf. Heb. 9:16f.), in which case he was bound by the provisions of the Law. This meant that the firstborn received two thirds of the whole (Deut. 21:17). But he could make gifts before he died and this gave him a freer hand (SB). The rules for disposing of property are given in the Mishnah (Baba Bathra 8). If a man decided to make gifts he normally gave the capital but retained the income. He could then no longer dispose of the capital, only of his interest in the income. But the recipient could get nothing until the death of the giver, unless he chose to sell the capital, in which case the buyer could not gain possession until the death of the donor. We see this in the elder brother. The father clearly retained the managership of the property and the use of the proceeds. But he can say, ‘all that is mine is yours’ (Lk 15:31). The son of Sirach thought it unwise to give property away too early and he warns against it (Eccl. 33:19–21 or see below). But his warning shows that the practice existed. What is unusual about the son’s request is that he sought the use of the capital immediately. This could be given and it was given in this case. But it was far from common. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Sirach 33:19-21 - Never, as long as you live, give anyone power over you—whether son, wife, brother, or friend. Don't give your property to anyone; you might change your mind and have to ask for it back. 20 As long as you have breath in your body, don't let anyone lead your life for you. 21 It is better that your children be dependent on you than the other way around.22 Keep control over all that you do; don't let anything stain your reputation. 23 Wait until the last moment of your life, when you are breathing your last, and then divide your property among your heirs. Share (3313)(meros) a part, share, portion. 1. part Lk 11:36; 15:12; Acts 5:2; Eph 4:16; Rev 16:19. Specialized uses: side Jn 21:6; piece Lk 24:42; party Acts 23:6, 9; line of business Acs 19:27; matter, affair 2Co 3:10; 9:3; place region, district Mt 2:22; 15:21; Acts 2:10; 19:1.—With prepositions: ana. meros - one after the other 1Co14:27.—apo meros - in part Ro 11:25; 15:15; 2Co 1:14; 2:5; for a while Ro 15:24.—ek meros - individually 1Co 12:27; in part 1Co 13:9f, 12.—en merei = in the matter of, with regard to Col 2:16.—kata meros = in detail Heb 9:5.—mero ti - as adverbial acc. in part, partly 1Cor 11:18.—2. share Rev 20:6; 22:19. Place Mt 24:51 ; Lk 12:46; Jn 13:8; Rev 21:8. Friberg - with a basic meaning part, share, translated according to the context; (1) as distinct from the whole part, piece (Lk 24.42); (a) as a part of a country district, region (Mt 2.22); (b) as a component of something side (of a boat or ship) (Jn 21.6); (c) as a political or religious group party (Acts 23.9); (d) as a line of business trade (Acts 19.27); (e) adverbially, with prepositions: ana meros. in succession, one after the other (1Co 14.27); apo meros = in part, partly (Ro 11.25); with respect to time = for a while (Ro 15.24); ek meros - individually, in part (1Co 12.27); en merei = in the matter of, with regard to (Col 2.16); kata meros = in detail, part by part, point by point (Heb 9.5); (2) as a portion of the possible whole share, place (Rev 20.6) (Borrow Analytical Lexicon of the Greek New Testament) Meros - 43x/40v - case(2), country(1), detail(1), district(3), districts(2), group(1), individually(1), part(11), partial(2), partially(1), parts(3), party(1), piece(1), place(3), portion(1), regions(1), respect(1), share(1), side(1), some degree(1), some points(1), trade(1), turn(1), while(1). Matt. 2:22; Matt. 15:21; Matt. 16:13; Matt. 24:51; Mk. 8:10; Lk. 11:36; Lk. 12:46; Lk. 15:12; Lk. 24:42; Jn. 13:8; Jn. 19:23; Jn. 21:6; Acts 2:10; Acts 5:2; Acts 19:1; Acts 19:27; Acts 20:2; Acts 23:6; Acts 23:9; Rom. 11:25; Rom. 15:15; Rom. 15:24; 1 Co. 11:18; 1 Co. 12:27; 1 Co. 13:9; 1 Co. 13:10; 1 Co. 13:12; 1 Co. 14:27; 2 Co. 1:14; 2 Co. 2:5; 2 Co. 3:10; 2 Co. 9:3; Eph. 4:9; Eph. 4:16; Col. 2:16; Heb. 9:5; Rev. 16:19; Rev. 20:6; Rev. 21:8; Rev. 22:19 Meros - Septuagint - Gen. 23:9; Gen. 47:24; Exod. 16:35; Exod. 25:26; Exod. 26:4; Exod. 26:5; Exod. 26:19; Exod. 26:21; Exod. 26:22; Exod. 26:25; Exod. 26:26; Exod. 26:35; Exod. 28:7; Exod. 32:15; Exod. 37:17; Exod. 38:4; Exod. 39:4; Exod. 39:17; Num. 8:2; Num. 8:3; Num. 11:1; Num. 20:16; Num. 22:36; Num. 22:41; Num. 23:13; Num. 33:6; Num. 34:3; Jos. 2:18; Jos. 3:8; Jos. 3:15; Jos. 3:16; Jos. 4:19; Jos. 12:2; Jos. 13:27; Jos. 15:2; Jos. 15:5; Jos. 15:8; Jos. 18:14; Jos. 18:15; Jos. 18:16; Jos. 18:19; Jos. 18:20; 1 Sam. 6:8; 1 Sam. 9:27; 1 Sam. 23:26; 1 Sam. 30:14; 2 Sam. 13:34; 1 Ki. 4:20; 1 Ki. 4:24; 1 Ki. 6:24; 1 Ki. 7:30; 1 Ki. 12:31; 1 Ki. 13:33; 2 Ki. 7:5; 2 Ki. 7:8; 2 Chr. 36:7; Ezr. 4:20; Neh. 7:70; Neh. 11:1; Job 26:14; Job 30:1; Job 31:12; Prov. 17:2; Prov. 29:11; Eccl. 5:19; Isa. 7:18; Isa. 9:1; Isa. 18:7; Isa. 37:24; Jer. 25:31; Jer. 25:33; Jer. 52:23; Ezek. 1:8; Ezek. 1:17; Ezek. 10:11; Ezek. 40:47; Ezek. 42:20; Ezek. 43:16; Ezek. 43:17; Ezek. 46:21; Ezek. 47:19; Ezek. 47:20; Ezek. 48:1; Dan. 1:2; Dan. 2:33; Dan. 2:41; Dan. 2:42; Dan. 5:7; Dan. 5:16; Dan. 5:29; Zech. 13:8+ = two parts in it will be cut off and perish (2/3's of the Jews will die) Estate (3776)(ousia) means what exists as one's own and can be property, goods, wealth. BDAG says ousia is "that which exists and therefore has substance." Zodhiates says ousia means "Entity, essence, substance, nature. In the NT, it usually refers to that which belongs to someone, or what he has, his substance, property." Gilbrant - The word ousia can be found in classical Greek of both material items that one owns and immaterial things, i.e., “substance, essence, true nature” (Liddell-Scott).This term is found only twice in the Septuagint and both of these are in the Apocrypha. In Tobit 14:13 a certain man inherited the “estate” of his in-laws whom he had taken exceptional care of in their old age. In the second reference King Ptolemy Philopator issued a letter to his generals and soldiers in Egypt declaring that anyone found aiding a Jew would be severely treated. The offender and his family were to be tortured to death and their “estate” was to be given to the informer (3 Maccabees 3:28). Both of these references seem to indicate that ousia was used to represent all that an individual owned, the entire estate. (Complete Biblical Library)
Lucas 15
Morris comments - This warning was issued specifically to the tribes of Reuben, Gad and half the tribe of Manasseh, exhorting them to fulfill their commitment to participate with the other tribes in the campaign in Canaan. Yet, it expresses a universal principle. No sin against God or His Word will remain secret and unpunished. Famine (limos) was often sent as a "visitation" from God for sin. God is sovereign, and so He either providentially sends or allows EVERY famine. But just as the famine in Egypt turned out for the good of Joseph, the famine in the far country would turn out for good for the prodigal son. We see the same Romans 8:28 dynamic in Ruth 1:1 where the famine resulted ultimately in Ruth the Moabitess coming back to Bethlehem (cf Ru 1:16), marrying the Kinsman-Redeemer Boaz (Ru 3:2, 4:10-13) and bringing forth a son who would be in the line of the Messiah! (Ru 4:17-21) I would call that a good result of a famine. God is amazing for He wastes no events in our life and truly is able to make all things work together for good to those who love Him and are called according to His purpose (Ro 8:28+). Mattoon on famine (limos) - There are thirteen famines in the Bible, and all are significant. This one is significant both for its timing and its tenacity. When you make the choice to live in sin, Satan doesn't want you to consider what is at the end of the road. He just wants you to see the thrills at the entrance ramp to lure you into his snares. The end of the road, many times, is bumpy, unpaved, or has a dead end. A carnal life eventually leaves you with a famine in your heart. Many spiritually suffer today from spiritual famine. They are barren of spiritual fruit and blessings. They are dry, cracked, and spiritually parched because they have neglected to give their heart and ears to the Word of God. This was a problem in the days of Amos. Amos 8:11 (Treasures from Luke) Adrian Rogers applies the severe famine (limos) to all who are lost and apart from their Father - No matter what you depend upon, no matter how wealthy you are, no matter how old you are, no matter how much power you have, you are going to leave it or it is going to leave you. The things of this world cannot be depended upon. There is coming a time when you are going to run out of resources. You will run out of health, out of strength, out of life itself. You will come to great depression. Some commentators refer to this as a natural disaster in the form of a famine - I call it a "super-natural" disaster because God is in control (ALWAYS) - He either sent it or allowed it. Mother Nature did not did send or allow it! But again, be careful in seeking to interpret every detail of a parable, lest you misinterpret the details (remembering this is only a story, not an actual event) and even worse miss the "forest for the trees" (i.e., the main point of the parable)!
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Morris - For a Jew no occupation could have been more distasteful. A rabbinic saying runs, ‘Cursed be the man who would breed swine’ (Baba Kamma 82b - see below). The pig was unclean (Lev. 11:7+) and the Jew under normal circumstances would have nothing to do with it at all. The young man must have been in desperate straits even to consider this job. (Borrow The Gospel According to St. Luke: An Introduction and Commentary)
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Morris - The best robe was a sign of position and the ring also, especially if, as many hold, a signet ring is meant (cf. Gen. 41:42; Esth. 3:10; 8:2); such a ring conveyed authority. In his destitution the son went barefoot. But this was fitting only for a slave and the shoes marked him out as a freeman. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) John
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Morris writes that "It has sometimes been argued that the concluding section (Lk 15:25-32) should be deleted as no part of the original parable. No good reason is put forward and there is much against it. There is not the slightest evidence that the parable ever existed without it, and the point it makes is important. Indeed it is quite possible to hold that the main aim of the parable is to contrast the reactions of the father and the elder son to the prodigal. And in the situation in which Jesus found himself, while it was important to make the point that God welcomes sinners, it was also important to emphasize that those who reject repentant sinners are out of line with the Father’s will. The parable says something to ‘the tax collectors and sinners’. But it also has a message for ‘the Pharisees and the scribes’." (Borrow The Gospel According to St. Luke: An Introduction and Commentary) (Bold added for emphasis) Craig Keener - Normally an elder brother would be expected to help reconcile a father and a younger brother. That the entire village would attend the party and the elder brother alone would be unaware of it is unlikely in real life but this incongruity further drives home the point: the self-righteous critic alone fails to join the party (cf. Lk 15:1–2, 6–7, 9–10). (See NKJV, Cultural Backgrounds Study Bible) Music is the Greek word sumphonia (Eng - symphony) (syn/sun = together + phone = sound), used only here in the NT and once in the Septuagint (Da 3:5). Mattoon on dancing (Greek = choros > English choral) - The dancing here was not the sensual dancing that is practiced today. The word for "dancing" means that it was a celebration of people dancing together in a circle. (Treasures from Luke) Luke 15:26 "And he summoned one of the servants and began inquiring what these things could be. Luke 15 Resources - Multiple Sermons and Commentaries Luke 15:11-32 The Tale of Two Sons - John MacArthur Luke 15:25-32 The Legalistic Son - John MacArthur Luke 15:25-28 The Tale of Two Sons - Part 4 - John MacArthur And he summoned one of the servants and began inquiring what these things could be - The estate must have been large for him to have been in a field and be totally unaware of the prodigal's return. "In terms of his relationship to his family he was metaphorically, as well as literally, far away in a field." (MacArthur) Began inquiring is in the imperfect tense which pictures him asking over and over indicating the sense of urgency of his question. Luke 15:27 "And he said to him, 'Your brother has come, and your father has killed the fattened calf because he has received him back safe and sound.' KJV Luke 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. Your brother Lk 15:30; Acts 9:17; 22:13; Phile 1:16 Luke 15 Resources - Multiple Sermons and Commentaries Luke 15:11-32 The Tale of Two Sons - John MacArthur Luke 15:25-32 The Legalistic Son - John MacArthur Luke 15:25-28 The Tale of Two Sons - Part 4 - John MacArthur Your brother has come, and your father has killed the fattened calf - As the elder brother note (1) this would have been from his estate because the father had divided between the brothers and (2) it was generally the elder brother who would play a major role in planning such a huge celebration. These facts help understand why in the next verse he reacted with anger. Because he has received (apolambano) him back safe and sound (hugiaino) - In this passage apolambano clearly pictures the father receiving the prodigal back with "no strings attached!" The father's full and gracious welcome back home would only serve to add fuel to the fire already burning in the elder son's bosom! This would have added insult to injury. Not only a party for the prodigal but reception, restitution and restoration for the one who squandered his estate! Received...back (618) (apolambano from apo = from + lambáno = to receive, take) means to receive fully, receive in full what is one’s due, to take again or back, to recover. BDAG says "to receive back something that one previously possessed." Apolambano - 8v - receive(3), receive back(1), received(1), received...back(1), receiving(2), took...aside(1).Mk. 7:33; Lk. 6:34; Lk. 15:27; Lk. 16:25; Lk. 23:41; Rom. 1:27; Gal. 4:5; Col. 3:24; 2 Jn. 1:8 Safe and sound (5198)(hugiaino verb from noun hugies = whole, healthy; Eng = hygiene, hygienic = making sick folk whole) means to be in good health, to be healthy and wholesome, referring to literal, physical health. Hugiaino - 12v - Lk. 5:31; Lk. 7:10; Lk. 15:27; 1 Tim. 1:10; 1 Tim. 6:3; 2 Tim. 1:13; 2 Tim. 4:3; Tit. 1:9; Tit. 1:13; Tit. 2:1; Tit. 2:2; 3 Jn. 1:2 Luke is the only Gospel writer to use this word Lk 5:31+ And Jesus answered and said to them, “It is not those who are well who need a physician, but those who are sick. Lk 7:10+ When those who had been sent returned to the house, they found the slave in good health. Luke 15:28 "But he became angry and was not willing to go in; and his father came out and began pleading with him. KJV Luke 15:28 And he was angry, and would not go in: therefore came his father out, and intreated him. he became angry and was not willing to go in Lk 15:2; 5:30; 7:39; 1 Sa 17:28; 18:8; Isa 65:5; 66:5; Jonah 4:1-3; Mt 20:11; Acts 13:45,50; 14:2,19; 22:21,22; Ro 10:19; 1 Th 2:16 his father came out and began pleading with him Lk 13:34; 24:47; Ge 4:5-7; Jonah 4:4,9; 2 Co 5:20 Luke 15 Resources - Multiple Sermons and Commentaries Luke 15:11-32 The Tale of Two Sons - John MacArthur Luke 15:25-32 The Legalistic Son - John MacArthur Luke 15:25-28 The Tale of Two Sons - Part 4 - John MacArthur Luke 15:28-32 The Tale of Two Sons - Part 5 - John MacArthu But - Upon hearing his brother was safe and sound, one would expect him to rejoice. BUT marks his opposite reaction of resentment and outright anger! Notice that he attacks his dad and justifies himself (just like the Pharisees whom he depicted)! Mattoon - We find this older brother entertaining the sentiments of the "Not Fair" Syndrome. We have all felt this way at one time or another and can relate to him very well. Most of us are just like this guy. We have felt the sting of incidents that are unfair and we complain, just like he did to his dad. (Treasures from Luke) He became angry (orgizo) and was not willing (thelo) to go in - "Ironically the attitude of the older son has left him outside and without joy." (NET Note) Inrig - This son would rather not have fellowship with his father than accept his father’s treatment of his brother. He will not accept someone who has been the companion of pigs and prostitutes. If that costs him fellowship with his father, so be it. The relevance of this to the context of Luke 15 is obvious. The Pharisees would not have fellowship with Jesus because of His treatment of people the Pharisees considered prodigals. Thus, they were putting themselves outside the Father’s house. Refusal to accept all those whom the Lord accepts is no small matter. It reveals our relationship to God Himself. (Borrow The Parables : Understanding What Jesus Meant) Mattoon - He is so angry that he will not go into the house. He shared his father's house, but not his father's heart. He is so close to his father, yet, so far away from him. He would rather not have fellowship with his father than to accept his father's acceptance of his brother. This is exactly the same way the Pharisees treated Jesus who accepted and forgave sinners. The people in the house are having a great time, but not this man. His brother and the servants have joy, but he is miserable because he feels he has been treated unfairly. He could use the rest and refreshment. He could use the fellowship and fun. His bitterness, however, have distorted his values of what is important. This is what bitterness does to a person. It robs you of your joy while those who are the target of your bitterness are enjoying life and are happy. The bitterness of this older brother may have been a factor why the prodigal son left home. Anger and bitterness distort our view on what is important in life. What is considered a wonderful blessing is looked upon as a burden. This man's repentant brother has returned home in safety and he is angry about it. He could have been a huge blessing to his returning brother, but is throwing away the opportunity. He is no different than people in the church that get angry when God blesses the church, and people are getting saved and right with God. When you are bitter, you are the biggest loser. You deeply hurt yourself. (Treasures from Luke)
Lucas 15
Morris - The elder son’s reaction was anger. He would have no part in all this and he refused to go in. The likeness to the Pharisees is unmistakable. We can easily imagine the elder brother saying of his father, ‘This man receives sinners and eats with them’ (2). But there was no false pride about the father. He had already gone out to meet one son and he now went out to plead with the other. But he was met by a torrent of words as the pent-up feelings of years came tumbling out. The elder son was conscious of his own rectitude. He was completely self-righteous. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Keeping in mind that the ancient culture placed great emphasis on shame and honor "Refusing to enter the home during a village-wide celebration made an intrafamily dispute public gossip and shamed the father in the midst of celebration. Ancient hearers might have expected the father to discipline this son (cf. Lk 15:12). That the father is reduced to going outside to entreat him reinforces the humiliation." (NIV Cultural Backgrounds Study Bible). (Bolding added)
Lucas 15
Morris - The proud and the self-righteous always feel that they are not treated as well as they deserve. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Look - In the Near East in this culture it was an offensive, grievous insult to greet one's father in such an impertinent manner beginning his address with "Look!". Notice that even the younger son had earlier greeted him with the title "Father" (Lk 15:12). The elder son shows his lack of love and respect for his father. However the father with great patience does not rebuke him for his disrespectful address. This reminds me of Paul's description of 3 attributes of God in the context of salvation... Or do you think lightly of the riches of His kindness and tolerance (forbearance) and patience (makrothumia = His "long fuse" so to speak!), not knowing that the kindness of God leads you to repentance? (Ro 2:4-note) The father (like God our Father when we were lost) was kind, forbearing and longsuffering!
Lucas 15
Morris applies this parable - Jesus does not go on to tell us whether the elder son responded or not. Nor does he say how the younger son lived in response to his father’s welcoming love. In leaving these points unresolved he throws out a challenge to all his hearers, be they like the elder brother or like the younger. We tend to see ourselves as the prodigal and rejoice in the welcoming love of God. This is good, and it is even better if we go on to make the appropriate response to that love. But we might also profitably reflect that, unless we are very unusual, we can also see ourselves in the elder brother. It is a common human failing to think that we are not appreciated as we ought to be, that people do not give us credit for what we have done. And whether we be religious or irreligious, we are usually somewhat censorious towards those we see as having failed to live up to our standards, even if our standards are not theirs. That Jesus leaves the elder son’s reaction open is encouraging. We can still do the right thing. God’s love is a continuing challenge to all our self-seeking. (Borrow The Gospel According to St. Luke: An Introduction and Commentary)