Luke 15:30 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.

But as soon as this thy son was come,.... He will not own him in the relation of a brother, though the father had owned him in that of a son; and the offence he took was, that the fatted calf should be killed, or that a crucified Christ should be preached; that he should be preached at all, and much less that he should be preached to sinners; and still less that he should be preached so soon to them, as soon as ever they became sensible of their sin, as it was the will of his father it should be: for such are not to be sent away to cleanse themselves from sin by any thing they do, and then apply to Christ; or to heal themselves, and then come to him for a cure; or to get peace by doing so, and then come to him for rest; or to do any thing to fit themselves for him, for their case requires present help: now at this the self-righteous man is displeased. The elder brother would have had another method taken with this younger son: he would have had him soundly whipped with the rod of the law, for his former sins; and sent into the fields along with him to work out his salvation; and not to have a rag put upon him, or a shoe on his foot, or a morsel of bread given him, till he had earned them; but instead of this, to be received and entertained in the manner he was, and so soon, highly provoked him: for he thought such a conduct was unbecoming God, and his moral perfections; and what his brother was undeserving of; and opened a door to, licentiousness; and highly reflected on his services, as of no value and regard. Which hath devoured thy living: given to his son; that part of his goods he had divided to him, Luk 15:12 with harlots; in rioting and drunkenness, in chambering and wantonness, in gluttony and debauchery: thou hast killed for him the fatted calf; See Gill on Luk 15:23

The Jew requires a kid, the Christian a lamb, and therefore is Barabbas released to them, to us a lamb is sacrificed. Which thing also is seen in the kid, because the Jews have lost the ancient rite of sacrifice. Or they who seek for a kid wait for Antichrist. Now the shameless son is like to the Pharisee justifying himself. Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father's substance with harlots. For it follows, But as soon as this thy son is come, who hath devoured thy living, &c.

(Hom. 64. in Matt.) But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his own. Now we must not take every thing contained in the parable literally, but bringing out the meaning which the author had in view, search for nothing farther. This parable then was written to the end that sinners should not despair of returning, knowing that they shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honour as to become themselves an object of envy to others.

(Ubi sup.) Now in that which he says, Thou hast killed for him the fatted calf, he confesses that Christ has come, but envy has no wish to be saved.

Next the answer of the elder son involves two questions; for it follows, And he answering said to his father, Lo these many years do I serve thee, neither transgressed I at any time thy commandment. With respect to the commandment not transgressed, it at once occurs, that it was not spoken of every command, but of that most essential one, that is, that he was seen to worship no other God but one, the Creator of all. Nor is that son to be understood to represent all Israelites, but those who have never turned from God to idols. For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, I was as a beast before thee, and I am always with thee. (Ps. 7, 22.) But who is the kid which he never received to make merry upon? for it follows, Thou never gavest me a kid, &c. Under the name of a kid the sinner may be signified. But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, Thou art ever with me, to have wished for this from his father, i. e. to believe in Antichrist. Nor altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son. And how could he feast upon that kid which is Antichrist who did not believe in him? But if to feast upon the slain kid, is the same as to rejoice at the destruction of Antichrist, how does the son whom the father did not entertain say that this was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Himself was denied him to feast upon, because he deems Him a sinner. For since He is a kid to that nation which regards Him as a violater and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other nations of Judæa. (ubi sup.) The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring after evil spirits from foul desire.

Which we also ourselves sometimes feel; for some live a most excellent and perfect life, another off time even in his old age is converted to God, or perhaps when just about to close his last day, through God's mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Saviour, who rejoices in the salvation of those who are perishing.

If anyone says that the virtuous and sober son signifies Israel according to the flesh, we cannot agree to this opinion. In no way is it fitting to say that Israel chose a blameless life. Throughout the whole inspired Scripture, we see them accused of being rebels and disobedient.…I think it is right to mention this also. Some refer to the person of our Savior as that fatted calf that the father killed when his son was called to conversion.… If any one imagines that the virtuous and sober son means the physical Israel, how can Israel honestly say that he never gave him a kid? Whether we call it calf or kid, Christ is to be understood as the sacrifice offered for sin. He was not sacrificed only for the Gentiles but also that he might redeem Israel, who by reason of his frequent transgression of the law had brought great blame on himself. The wise Paul bears witness to this, saying, “For this reason Jesus also, that he might sanctify the people by his blood, suffered outside the gate.”

But after your son, this one who has devoured his wealth with prostitutes comes, you killed the fattened calf for him. The prostitutes are the superstitions of the Gentiles, with whom to dissipate wealth is, having forsaken the single union of the word of God, to commit fornication with the crowd of demons with the most shameful desire.

Here they raise the well-known question: how is it that the son who in all other respects lived and served his father in a pleasing manner turns out to be envious? But the question will be resolved as soon as one considers why this parable was told. This parable, together with the preceding ones, was told, without doubt, because the Pharisees, who considered themselves pure and righteous, murmured against the Lord for receiving harlots and tax collectors. And if it was told because the Pharisees murmured — they who appeared to be more righteous than the tax collectors — then observe that the figure of the son who appears to murmur applies to all who are scandalized by the sudden good fortune and salvation of sinners. And this is not envy, but rather the outpouring of God's love for mankind, which is incomprehensible to us, and therefore gives rise to murmuring. Does not David also present people who are scandalized by the peace of sinners (Ps. 73:3)? Likewise Jeremiah, when he says: "Why does the way of the wicked prosper?" "You have planted them, and they have taken root" (Jer. 12:1–2). All this is characteristic of the weak and poor human mind, which is troubled and perplexed at the sight of unworthiness — namely, the prosperity of wicked people. Therefore the Lord, through the present parable, speaks as it were thus to the Pharisees: granted that you, like this son, are righteous and pleasing before the Father; but I ask you, righteous and pure as you are, not to murmur that we prepare a feast for the salvation of a sinner, for he too is a son. Thus what is revealed here is not envy, but by this parable the Lord instructs the Pharisees not to be vexed at the reception of sinners, even if they themselves are righteous and keep every commandment of God. And it is not at all surprising if we are grieved at the reception of those who seem unworthy. The love of God for mankind is so great and so abundantly bestows its blessings upon us that even murmuring can arise from it. So too we speak in ordinary conversation. Often, having done someone a kindness and then receiving no gratitude from him, we say: everyone reproaches me for having bestowed so many benefits upon you. Although perhaps no one has reproached us at all, wishing to show the greatness of the kindness, we invent this. Let us examine this parable part by part and, as it were, in a brief summary. "The elder son was in the field," that is, in this world, tilling his land, that is, the flesh, so that it might abound in bread, and sowing with tears so as to reap with joy (Ps. 125:5). Having learned of what had happened, he did not want to enter into the common joy. But the compassionate Father comes out, calls him, and informs him that the cause of the celebration is the revival of one who was dead — something the son did not know, being a man who takes offense and accuses the Father for not having given him "even a young goat," while for the profligate He slaughtered the fattened calf. What is signified by the "young goat"? You can learn from the fact that every goat is assigned to the left side, the side of sinners (Matt. 25:33, 41). So the virtuous son says to the Father: I spent my life in every kind of toil, endured persecutions, troubles, and insults from sinners, and You never slaughtered or killed a young goat for me — that is, a sinner who offended me — so that I might find a little pleasure. For example, Ahab was a goat in relation to Elijah. He persecuted the prophet, but the Lord did not immediately deliver this goat to slaughter so as to bring some small joy to Elijah and give rest to him along with his friends the prophets. Therefore Elijah says to God: "They have torn down Your altars and killed Your prophets" (1 Kings 19:14). In relation to David, the goat was Saul and all who slandered him, whom the Lord allowed to tempt him but did not kill for David's pleasure. Therefore David says: "How long, O Lord, shall the wicked, how long shall the wicked triumph?" (Ps. 94:3). So also this son presented in the Gospel says: the one who labors constantly, him You did not deem worthy of any consolation, nor did You even deliver to slaughter any of those who offended me, yet now, without any effort, You save the profligate! Thus the entire purpose of this parable, told on account of the Pharisees' grumbling against the Lord for His reception of sinners, is to teach us not to reject sinners and not to grumble when God receives them, even if we ourselves are righteous. The younger son represents the harlots and tax collectors; the elder son represents the Pharisees and scribes, who are supposedly regarded as righteous. God says, as it were: granted that you are indeed righteous and have transgressed no commandment, but surely those who turn from evil ought to be received? It is murmurers such as these that the Lord instructs through the present parable. It is not unknown to me that some understood the elder son as referring to Angels, and the younger to human nature, which rebelled and did not submit to the given commandment. Others understood the elder as the Israelites, and the younger as the Gentiles. But what we have just said is true, namely: that the elder son represents the person of the righteous, and the younger that of sinners and the repentant, and the entire construction of the parable was composed on account of the Pharisees, whom the Lord impresses upon that they, even if they themselves were righteous, should not be grieved by the acceptance of sinners. Therefore, let no one take offense at the judgments of God, but let him be patient even in the case when sinners, it would seem, are made prosperous and are saved. For how do you know? Perhaps the one whom you consider a sinner has offered repentance, and for that reason has been accepted. And it may also be that he has secret virtues, and on account of them is favorable in the eyes of 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.

This thy son - This son of Thine - words expressive of supreme contempt: This son - he would not condescend to call him by his name, or to acknowledge him for his brother; and at the same time, bitterly reproaches his amiable father for his affectionate tenderness, and readiness to receive his once undutiful, but now penitent, child! For Him - I have marked those words in small capitals which should be strongly accented in the pronunciation: this last word shows how supremely he despised his poor unfortunate brother.

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."