Luke 15:3 Ulasan

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 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.

What meaning for us have those themes of the Lord's parables? Is not the fact that a woman has lost a drachma, and seeks it and finds it, and invites her female friends to share her joy, an example of a restored sinner? There strays, withal, one little ewe of the shepherd's; but the flock was not more dear than the one: that one is earnestly sought; the one is longed for instead of all; and at length she is found, and is borne back on the shoulders of the shepherd himself; for much had she toiled in straying. That most gentle father, likewise, I will not pass over in silence, who calls his prodigal son home, and willingly receives him repentant after his indigence, slays his best fatted calf, and graces his joy with a banquet.

So, to, she is found in those holy examples touching patience in the Lord's parables. The shepherd's patience seeks and finds the straying ewe: for Impatience would easily despise one ewe; but Patience undertakes the labour of the quest, and the patient burden-bearer carries home on his shoulders the forsaken sinner.

You shall have leave to begin with the parables, where you have the lost ewe re-sought by the Lord, and carried back on His shoulders. Let the very paintings upon your cups come forward to show whether even in them the figurative meaning of that sheep will shine through (the outward semblance, to teach) whether a Christian or heathen sinner be the object it aims at in the matter of restoration.

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.”

St. Luke did not idly present three parables in a row. By the parables of the sheep that strayed and was found, the coin which was lost and was found, and the son who was dead and came to life, we may cure our wounds, being encouraged by a threefold remedy. “A threefold cord will not be broken.” Who are the father, the shepherd and the woman? They are God the Father, Christ and the church. Christ carries you on his body, he who took your sins on himself. The church seeks, and the Father receives. The shepherd carries. The mother searches. The father clothes. First mercy comes, then intercession, and third reconciliation. Each complements the other. The Savior rescues, the church intercedes, and the Creator reconciles. The mercy of the divine act is the same, but the grace differs according to our merits. The weary sheep is recalled by the shepherd, the coin which was lost is found, the son retraces his steps to his father and returns, guilty of error but totally repentant.

The woman did not idly rejoice to find her coin. The coin, having the image of the emperor, is not ordinary. The image of the King is the register of the church. We are sheep. Let us pray that he would be pleased to place us beside the water of rest. We are sheep. Let us seek pastures. We are coins. Let us have a price. We are sons. Let us hurry to the Father. Let us not fear because we have squandered the inheritance of spiritual dignity that we received on earthly pleasures. Since the Father conferred on the Son the treasure that he had, the wealth of faith is never made void. Although he has given all, he possesses all and does not lose what he has bestowed. Do not fear that perhaps he will not receive you, for the Lord has no pleasure in the destruction of the living. Already meeting you on the way, he falls on your neck, “for the Lord sets the fallen right.” He will give you a kiss, that is, the pledge of piety and love. He will order the robe, ring and the shoes to be brought. You still dread harshness, but he has restored dignity. You are terrified of punishment, but he offers a kiss. You fear reproach, but he prepares a banquet. Let us now discuss the actual parable.

For he says: "Which of you, having a hundred sheep, if he loses one of them, does he not leave the ninety-nine in the desert and go after the one that was lost?" Behold, with wonderful dispensation of mercy, the Truth gave a similitude which man might recognize in himself, and yet which pertained especially to the very author of mankind. For since one hundred is a perfect number, he himself had a hundred sheep when he created the substance of angels and men.

(in Hom. 34. in Evang.) For it follows, And he spake this parable unto them, saying, What man of you having an hundred sheep, and if he lose one of them, does not go after it, &c. He gave a comparison which man might recognise in himself, though it referred to the Creator of men. For since a hundred is a perfect number, He Himself had a hundred sheep, seeing that He possessed the nature of the holy angels and men. Hence he adds, Having an hundred sheep.

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.

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. 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.