Lucas 15

William Hendriksen · Citado em PreceptAustin

Lucas 15

Hendriksen - To associate with people of this class was considered contaminating; to eat with them, outrageous!....He associated with publicans and sinners, meeting them on their own level, in order to deliver them from their sinful ways and to raise them to the level of genuine holiness, the holiness required by God's law (Lev. 19:2+). In reality, therefore, it was Jesus, rather than the rabbis, who was honoring the law." (Exposition of the Gospel of Luke - borrow) R Kent

Lucas 15

Hendriksen remarks that clearly the Pharisees and scribes "had not taken to heart the lesson Jesus had taught them (Lk 5:31, 32+). They refused to believe that it was for the very purpose of seeking and saving the lost that he had come into the world (Lk 19:10+)." (Ibid) Luke 7:39+ Now when the Pharisee who had invited Him saw this, he said to himself, “If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner (hamartolos).” Luke 19:7+ When they saw it, they all began to grumble (diagogguzo in the imperfect tense = over and over), saying, “He has gone to be the guest of a man who is a sinner (hamartolos).. Pharisees (5330)(pharisaios) is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28+), signifying to separate, owing to a different manner of life from that of the general public. After the resettling of the Jewish people in Judea on their return from the Babylonian captivity, there were two religious groups among them. We first read of them in the second century B.C. (see Josephus Antiquities 13.10.5–6 [13.288–98]). One party contented themselves with following only what was written in the Law of Moses. These were called Zadikim, the righteous. The other group added the constitutions and traditions of the elders, as well as other rigorous observances, to the Law and voluntarily complied with them. They were called Chasidim or the pious. From the Zadikim the sects of the Sadducees and Karaites were derived. From the Chasidim were derived the Pharisees and the Essenes. The Pharisees were the most influential of the four major Jewish sects - the Sadducees, the Essenes and the Zealots). There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 there were more than 6,000 Pharisees at this time). They emphasized meticulous observance of God’s law as the means of attaining righteousness before God. They were not priests but more of a laymen’s fellowship, popular with the common people and connected to local synagogues. Their zeal for the OT law that caused the Pharisees to become focused on rituals and externally keeping the law, to the point that they abandoned heart religion for external ritual (cf. Mt. 15:3–6), leading Jesus to scathingly denounce them as hypocrites. The Pharisees (in contrast to the Sadducees) believed in the resurrection, the existence of angels and demons (Lk 20:27; Acts 23:6–9), predestination and free will, and the validity of both the written and the oral Law. Politically they were more conservative than the Sadducees, but religiously they were more liberal due to their acceptance of the oral law. See interesting analysis by Knox Chamblin on the Scribes, Pharisees, and Sadducees Scribes (1122)(grammateus from grapho = to write) was one skilled in Jewish law and theology scribe, expert, scholar (Mt 2.4). Grammateus also referred to a chief executive officer of a governmental entity such as a town official secretary, town clerk (Acts 19.35). Jesus gives a long rebuke including 8 WOES primarily to the Scribes and Pharisees which should be read to help understand how this religious group functioned (See Mt 23:1-39, 13, 14, 15, 16, etc). Most sources consider the lawyers (nomikos - meaning one skilled in the Mosaic law) to be scribes specialized in the jurisprudence of the Law of Moses. Finally the scribes in Lk 5:17 (nomodidaskalos) were teachers of the Jewish law who were equal to the lawyers and scribes. Grumble (1234)(diagogguzo from dia = intensifies meaning of gogguzo = grumble, murmur) means to express dissatisfaction. To complain or murmur greatly (aloud) or to keep murmuring, associated with the idea of complaint, to express a grumbling attitude. Thayer adds that "dia" which is the preposition meaning "through" suggest the murmuring was through the whole crowd or among one another. Grumble in English dictionaries - a loud low dull continuous noise, a complaint uttered in a low and indistinct tone, to make a low, growling or rumbling noise, like a hungry stomach or certain animals, to make complaining remarks or noises under one's breath, to utter or emit low dull rumbling sounds, to utter (complaints) in a nagging or discontented way, to complain about something in a bad-tempered way. The only other use is Lk 19:7 ' When they saw it (Rich chief tax collector Zaccheus - Lk 19:5-6), they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.” Diagogguzo - 9x in the Septuagint in reference to Israel’s grumbling toward God or His leaders - Ex 15:24; Ex 16:2; Ex. 16:7; Ex 16:8; Nu 14:2; Nu 14:36; Nu 16:11; Dt. 1:27; Jos. 9:18. Receives (accepts)(4327)(prosdechomai from pros = in compound Greek words implies motion or direction toward + dechomai = a deliberate and ready reception) means to accept favorably, to receive one into intercourse/companionship, to give access to oneself or receive to oneself. Prosdechomai means to receive one coming from some place and so to welcome with friendliness (Ro 16:2+). This was ever the attitude of the Holy One of Israel toward the unholy ones of Israel (and all those of the entire world)! Prosdechomai - accepted(1), accepting(1), cherish(1), looking(3), receive(2), receives(1), waiting(5), waiting anxiously(1). Mk. 15:43; Lk. 2:25; Lk. 2:38; Lk. 12:36; Lk. 15:2; Lk. 23:51; Acts 10:24; Acts 23:21; Acts 24:15; Rom. 16:2; Phil. 2:29; Tit. 2:13; Heb. 10:34; Heb. 11:35; Jude 1:21 Eats with (4906)(sunesthio from sun/syn = intimately with + esthio = to eat) of social association meaning to eat together, to take food together with, to associate with on familiar terms. All the NT uses speak of the implications of friendship or acceptance in the Eastern concept of table fellowship or “eating together.” While not the same verb in Rev 3:20-note, the idea of intimate fellowship over a meal is clearly implied in Jesus' call to the Church at Laodicea to open the door and He would "come int to him and dine with him and he with Me." Paul's exhortation in 1 Cor 5:11 emphasizes that a meal was more than just eating but included the idea of mingling or mixing with each other (see below). We see the idea of intimacy in the post-resurrection meals of the 11 disciples and Jesus (Acts 10:41). Gilbrant on Sunesthiō - Its usage is consistent through classical Greek and the Septuagint. David said (Ps 101:5) that he did not and would not eat with the slanderer, proud, or insatiable. David’s words are in keeping with the Middle Eastern custom that equated table fellowship with companionship, friendship, or acceptance (cf. Ge 43:32). David did not want to be associated with these sinners, thus he would not eat with them. Peter had to answer to the Jerusalem brethren concerning his eating with (acceptance of) the Gentiles (Acts 11:3). Paul rebuked the Corinthians for their lax stand with the immoral brother and thus commanded them not to “even” eat with an immoral brother (1 Corinthians 5:11). Paul also rebuked Peter for his hypocrisy concerning the Gentiles in Galatians 2:12. (Complete Biblical Library Greek-English Dictionary) Sunesthio - 5x in 5v - ate with(2), eat with(2), eats wtih(1). Lk. 15:2; Acts 10:41; Acts 11:3; 1 Co 5:11; Gal 2:12 Acts 10:41 not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. Acts 11:3 (context - Acts 11:1-2 = the Jews were) saying, “You went to uncircumcised men and ate with them.” 1 Corinthians 5:11 But actually, I wrote to you not to associate (mingle with, mix with, intermingle) with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler–not even to eat with such a one. Galatians 2:12 For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. Sunesthio - 4x - Ge 43:32; Ex 18:12; 2 Sa 12:17; Ps 101:5 When The Lost Is Found Read: Luke 15:1-32 The Son of Man has come to seek and to save that which was lost. —Luke 19:10 Six-week-old Crystal Guerrero was kidnapped on December 16, 1993, from a Chicago health clinic. Her parents lived in emotional turmoil for a week, unable to eat or sleep. Then an abandoned baby was found in a church. It was Crystal! She was unharmed and well. Imagine the family’s joy, a joy shared by the whole country as the media spread the heartwarming news. The infant was back in her mother’s arms just in time for a jubilant Christmas. How does God feel about those who are lost? In Luke 15, Jesus told the parable of the shepherd who left his flock of 99 sheep and went out into the desert to search for one that was lost. He also told about a father who waited and watched with anguished heart praying for the return of his prodigal son. Have you made heaven rejoice? I sought the Lord, and afterward I knew He moved my soul to seek Him, seeking me. It was not I who found, O Savior true, No, I was found by Thee. —Anon. When we find Christ, we discover that we were the ones who were lost.

Lucas 15

Hendriksen asks must the lost sheep "be ignored, neglected, despised, as was the attitude of Pharisees toward the people whom they regarded as wayward and lost? Was that the way a good shepherd dealt with a lost sheep?" (Exposition of the Gospel of Luke - borrow)

Lucas 15

Hendriksen explains that "the shepherd, in typically Mid-Eastern fashion, places it over his two shoulders, with its stomach against the back of his neck, and with its four feet tied together in front of his face. Loaded down thus heavily (SHEEP COULD WEIGH UP TO 100 POUNDS), he returns to his home in the village. (Exposition of the Gospel of Luke - borrow) Spurgeon responds to the view that those whom the Savior has rescued can ever be lost again (See Can a Christian Lose His Salvation?) stating that those who hold this view need to go up to heaven and set the angels straight on this matter. They need to tell them not to rejoice until the sinner dies and goes to heaven, because they may be rejoicing too soon. What if he repents but later falls away and is lost? The angels shouldn’t be so fast on their joy! (Luke 15 - exposition) Steven

Lucas 15

Hendriksen - Christ's emphasis was on the one that was lost, searched for, found, and cheered. Even more emphatically, what Jesus is saying is this: if even a human shepherd will leave the ninety-nine to find the one sheep that was lost, how much more will the Great Shepherd do to seek and reclaim the lost sinner! And how much greater will be his joy! (Exposition of the Gospel of Luke - borrow)