Luke 15:18 Komentář

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).

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.

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, "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 , "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. (b) Midrash Kohclet, in c. 9. 12. fol. 79. 4.

Then he shall get up, come to his father, and confess to him, “I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me like one of your hired servants.”When he confesses like that, he will be considered worthy of more than that for which he prayed. His father neither takes him in like a hired servant nor treats him like a stranger. Oh no, he kisses him as a son. He accepts him as a dead man come back to life again. He counts him worthy of the divine feast and gives him the precious garment he once wore. Now there is singing and joy in the father’s home. What happened is the result of the Father’s grace and loving kindness. Not only does he bring his son back from death, but also through the Spirit he clearly shows his grace. To replace corruption, he clothes him with an incorruptible robe. To satisfy hunger, he kills the fatted calf. The Father provides shoes for his feet so that he will not travel far away again. Most wonderful of all, he puts a divine signet ring upon his hand. By all these things, he begets him anew in the image of the glory of Christ.

Jacob led out his sheep And brought them to his father’s home; A symbol for those with discernment, A parable for those with perception Is to be found in this homecoming: Let us too return to our Father’s house, My brothers, and do not become captivated with desire For this transient earth —for your true city is in Eden. Blessed indeed is that person Who has seen his dear ones in its midst.

(ubi sup.) But he returned not to his former happiness before that coming to himself he had experienced the presence of overpowering bitterness, and resolved the words of repentance, which are added, I will arise.

(ubi sup.) Now this prodigal son, the Holy Spirit has engraved upon our hearts, that we may be instructed how we ought to deplore the sins of our soul.

For the son who has the pledge of the Holy Spirit in his heart seeks not the gain of an earthly reward, but preserves the right of an heir. These are also good husbandmen, to whom the vineyard is let out. (Matt. 21:41.) They abound not in husks, but bread. How merciful! He, though offended, disdains not to hear the name of Father. I have sinned; this is the first confession of sin to the Author of nature, the Ruler of mercy, the Judge of faith. But though God knows all things, He yet waits for the voice of thy confession. For with the mouth confession is made to salvation, since he lightens the load of error, who himself throweth the weight upon himself, and shuts out the hatred of accusation, who anticipates the accuser by confessing. In vain would you hide from Him whom nothing escapes; and you may safely discover what you know to be already known. Confess the rather that Christ may intercede for thee, the Church plead for thee, the people weep over thee: nor fear that thou wilt not obtain; thy Advocate promises pardon, thy Patron favour, thy Deliverer promises thee the reconciliation of thy Father's affection. But he adds, Against heaven and before thee. Or by these words are signified the heavenly gifts of the Spirit impaired by the sin of the soul, or because from the bosom of his mother Jerusalem which is in heaven, he ought never to depart. But being cast down, he must by no means exalt himself. Hence he adds, I am no more worthy to be called thy son. And that he might be raised up by the merit of his humility, he adds, Make me as one of thy hired servants.

“Father,” it says, “I have sinned against heaven, and before you.” This is the first confession before the Creator of nature, the Patron of mercy, and the Judge of guilt. Although God knows all things, he awaits the words of your confession.… Confess, so that Christ may rather intercede for you, he whom we have as an advocate with the Father. Confess, so that the church may pray for you and that the people may weep for you. Do not fear that perhaps you might not receive. The advocate promises pardon. The patron offers grace. The defender promises the reconciliation with the Father’s good will to you. Believe because it is the truth. Consent because it is a virtue. He has a reason to intercede for you, unless he died for you in vain. The Father also has a reason for forgiveness, because the Father wants what the Son wants.

“I am no more worthy to be called your son.” Cast down, he should not exalt himself that the merit of his humility may raise him. “Make me as one of your hired servants.” He knows there is a difference between sons, friends, hired servants and slaves. You are a son through baptism, friend through virtue, hired servant through labor, and slave through fear. Friends can even come from slaves and hired servants, as it is written, “You are my friends, if you do the things that I command you. I do not now call you servants.”

(ubi sup.) When he says, Before thee, he shows that this father must be understood as God. For God alone beholds all things, from Whom neither the simple thoughts of the heart can be hidden.

(ut sup.) Or by heaven in this place may be understood Christ. For he who sins against heaven, which although above us is yet a visible element, is the same as he who sins against man, whom the Son of God took into Himself for our salvation.

(ubi sup.) For he was lying down. And I will go, for he was a long way off. To my father, because he was under a master of swine. But the other words are those of one meditating repentance in confession of sin, but not yet working it. For he does not now speak to his father, but promises that he will speak when he shall come. You must understand then that this "coming to the father" must now be taken for being established in the Church by faith, where there may yet be a lawful and effectual confession of sins. He says then that he will say to his father, Father. (de Quæst. Evan. l. ii. qu. 33.) But whether was this sin against heaven, the same as that which is before thee; so that he described by the name of heaven his father's supremacy. I have sinned against heaven, i. e. before the souls of the saints; but before thee in the very sanctuary of my conscience.

What is the object of the parable? Let us examine the occasion that led to it so we will learn the truth. The blessed Luke had said a little before of Christ the Savior of us all.… The Pharisees and scribes made this outcry at his gentleness and love to people. They wickedly and impiously blamed him for receiving and teaching people whose lives were impure. Christ very necessarily set before them the present parable. He clearly shows them that the God of all requires even him who is thoroughly steadfast, firm, holy, and has attained to the highest praise for sobriety of conduct to be earnest in following his will. When any are called to repentance, even if they have a bad reputation, he must rejoice rather and not give way to an unloving irritation because of them.

It is the opinion of some that the two sons signify the holy angels and us earth dwellers. The elder one, who lived soberly, represents the company of the holy angels, while the younger and prodigal son is the human race. Some among us give it a different explanation, arguing that the older and well-behaved son signifies Israel after the flesh. The other son, who chose to live in the lust of pleasures and moved far away from his father, depicts the company of the Gentiles.

It was the same with the younger son who squandered his property and wasted his father's property living among prostitutes. Despite all this, he did not lose his honorable title of son. In the land of captivity, having rejected his father, he rather remembered, "How many hired servants are at this moment in my father's house who have more than enough bread, but here am I perishing from hunger." He was still a sinner. He had sinned to such an extent that he had thrown to the winds with his misdeeds the entire inheritance he had received from his father. He still called God his father. This indicates that the grace of the Spirit, which authorizes him to call God Father, did not depart from him.We are unable to employ this term of address and call God Father, except through the authority of the Holy Spirit who is within us. It is well known that those who have not yet become God's children by the holy rebirth of baptism are not authorized to use this term. They are not permitted to say, "Our Father, who art in heaven, hallowed be thy name." The apparent reason for this is that the Holy Spirit is not yet within them to give them this authorization. It is well known to all that, when they approach the holy mysteries, the newly baptized all repeat this prayer with confidence in accordance with the tradition handed down by our Lord, and then they proceed to the holy mysteries.

I will arise and go to my father and say to him: Father, I have sinned against heaven and before you. How merciful and compassionate a father he knew, who, not offended by his son, does not disdain to hear the word "father." I will arise, therefore, he says, because I have recognized that I lie down. And I will go, because I have departed far away. To my father, because I languish under the prince of swine with miserable destitution: I have sinned, however, against heaven, before the angelic spirits and holy souls, in whom the seat of God is signified. Before you truly, in the inner chamber of conscience, which the eyes of God alone could penetrate.

That is, from the fall of sin. Having left the heavenly, I sinned against it, preferring to it a contemptible pleasure, and instead of heaven, my homeland, choosing rather a land of famine. For just as one, so to speak, sins against gold who prefers lead to it, so one sins against heaven who prefers earthly things to it. For he, without a doubt, departs from the path leading to heaven. And note that when he was sinning, he committed sin as though not before God, but when he repents, he feels himself to have sinned before God.

Publicans and sinners draw near to hear our Lord, at which the Pharisees are offended, Luk 15:1, Luk 15:2. Christ vindicates his conduct in receiving them by the parable of the lost sheep, Luk 15:3-7. The parable of the lost piece of money, Luk 15:8-10; and the affecting parable of the prodigal son, vv. 11-32.

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.

PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32) 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."

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. 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."