Luke 15:21 Kommentaari

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.

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 , "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. (c) T. Hieros Peah, fol. 16. 1.

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.

Leaving those that have not strayed, the good Shepherd seeks you. If you will surrender yourself, he will not hold back. In his kindness, he will lift you up on his shoulders, rejoicing that he has found his sheep that was lost. The Father stands and awaits your return from your wandering. Only turn to him, and while you are still afar off, he will run and embrace your neck. With loving embraces, he will enfold you, now cleansed by your repentance.… He says, “Truly I say to you that there is joy in heaven before God over one sinner who repents.” If any one of those who seem to stand will bring a charge that you have been quickly received, the good Father himself will answer for you. He will say, “It is fitting that we should celebrate and be glad, for this my daughter was dead and is come to life again. She was lost and is found.”

But already planted in the Church, he begins to confess his sins, nor says he all that he promised he would say. For it follows, And his son said unto him, &c. He wishes that to be done by grace, of which he confesses himself unworthy by any merits of his own. He does not add what he had said, when meditating beforehand, Make me as one of thy hired servants. For when he had not bread, he desired to be even a hired servant, which after the kiss of his father he now most nobly disdained.

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.

But if any one returns, and shows forth the fruit of repentance, then do ye receive him to prayer, as the lost son, the prodigal, who had consumed his father's substance with harlots, who fed swine, and desired to be fed with husks, and could not obtain it. This son, when he repented, and returned to his father, and said, "I have sinned against Heaven, and before thee, and am no more worthy to be called thy son;" the father, full of affection to his child, received him with music, and restored him his old robe, and ring, and shoes, and slew the fatted calf, and made merry with his friends. Do thou therefore, O bishop, act in the same manner. And as thou receivest an heathen after thou hast instructed and baptized him, so do thou let all join in prayers for this man, and restore him by imposition of hands to his ancient place among the flock, as one purified by repentance; and that imposition of hands shall be to him instead of baptism: for by the laying on of our hands the Holy Ghost was given to believers.

He now comes back to his Father and cries, "Father, I have sinned against heaven and before you." Every day in its prayer, the church testifies that the younger son has returned to his Father's house and is calling God his Father. [The church] prays, "Our Father, who art in heaven," "I have sinned against heaven and before you."

And the son said to him: Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Now he begins, established in the Church, to confess his sins, and he does not say all he had promised to say, but only up to this: I am not worthy to be called your son. For he desires to become through grace what he confesses himself unworthy to be through merits. He did not add what he had said in that meditation: Make me like one of your hired servants. For when he lacked bread, he even desired to be a hired servant. Which, after his father's kiss, he most generously now disdains. For he understands that there is no small distinction between a son, a hired servant, and a slave. Namely, a slave is one who still, through fear of hell or the presence of laws, abstains from vices; a hired servant, who by hope and desire for the kingdom of heaven; a son, by affection for goodness itself and love of virtues. In the consummation of these three virtues, the blessed Apostle, summarizing all salvation, says: Now, he says, faith, hope, and charity remain, these three. But the greatest of these is charity. For faith is that which, through fear of future judgment and punishments, causes one to turn away from the contamination of vices. Hope, which calling our mind away from present things, by the expectation of heavenly rewards, despises all pleasures of the body. Charity, which lighting us up with the ardor of the mind towards the death of Christ and the fruit of spiritual virtues, makes us detest with complete hatred whatever is contrary to them. Therefore, the prodigal, after coming to his senses, feared the punishments of dire famine, and as if now made a slave, even thinking of the state of a hired servant from the reward, desires it. But the father, running to meet him, not content with granting lesser things, hastily passing through both stages, restores him to the former dignity of sons, and now makes him think not of the reward of a hireling, but of the inheritance of a parent.

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.

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. 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. Put a ring on his hand - Giving a ring was in ancient times a mark of honor and dignity. See Gen 41:42; Kg1 21:8; Est 8:2; Dan 6:17; Jam 2:2. 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 Ch2 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.

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."

Father, I have sinned, &c.--"This confession is uttered after the kiss of reconciliation" (Eze 16:63) [TRENCH].