Text -- Luke 15:15 (NET)

15:15 So he went and worked for one of the citizens of that country, who sent him to his fields to feed pigs.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 15:15

Joined himself ( ekollēthē ).

First aorist passive of kollaō , an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense.

Robertson: Luk 15:15

The citizens ( tōn politōn ).

Curiously enough this common word citizen (politēs from polis , city) is found in the N.T. only in Luke’ s writings (Luk 15:15; Luk 19:14; Act 21:39) except in Heb 8:11 where it is quoted from Jer 31:34.

Robertson: Luk 15:15

To feed swine ( boskein choirous ).

A most degrading occupation for anyone and for a Jew an unspeakable degradation.

Vincent: Luk 15:15

Joined himself ( ἐκολλήθη )

The verb means to glue or cement. Very expressive here, implying that he forced himself upon the citizen, who was unwilling to engage him, and who took him into service only upon persistent entreaty. " The unhappy wretch is a sort of appendage to a strange personality" (Godet). Compare Act 9:26. Wyc., cleaved. See, also, on Act 5:13.

Vincent: Luk 15:15

To feed swine

As he had received him reluctantly, so he gave him the meanest possible employment. An ignominious occupation, especially in Jewish eyes. The keeping of swine was prohibited to Israelites under a curse.

Wesley: Luk 15:15

Either the devil or one of his children, the genuine citizens of that country which is far from God.

Wesley: Luk 15:15

He employed him in the base drudgery of sin.

JFB: Luk 15:15

His pride not yet humbled, unable to brook the shame of a return.

JFB: Luk 15:15

Glad to keep life anyhow, behold the son sank into a swineherd--among the Jews, on account of the prohibition of swine's flesh, emphatically vile! "He who begins by using the world as a servant, to minister to his pleasure, ends by reversing the relationship" [TRENCH].

Clarke: Luk 15:15

To feed swine - The basest and vilest of all employments; and, to a Jew, peculiarly degrading. Shame, contempt, and distress are wedded to sin, and can never be divorced. No character could be meaner in the sight of a Jew than that of a swineherd: and Herodotus informs us, that in Egypt they were not permitted to mingle with civil society, nor to appear in the worship of the gods, nor would the very dregs of the people have any matrimonial connections with them. Herod. lib. ii. cap. 47.

TSK: Luk 15:15

he went : Luk 15:13; Exo 10:3; 2Ch 28:22; Isa 1:5, Isa 1:9, Isa 1:10-13, Isa 57:17; Jer 5:3, Jer 8:4-6; Jer 31:18, Jer 31:19; 2Ti 2:25, 2Ti 2:26; Rev 2:21, Rev 2:22

to feed : Luk 8:32-34; Eze 16:52, Eze 16:63; Nah 3:6; Mal 2:9; Rom 1:24-26, Rom 6:22; 1Co 6:9-11; Eph 2:2, Eph 2:3, Eph 4:17-19, Eph 5:11, Eph 5:12; Col 3:5-7; Tit 3:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 15:15

Joined himself - Entered the service of that citizen. Hired himself out to him. It would seem that he engaged to do any kind of work, even of the lowest kind.

A citizen - One of the inhabitants of one of the cities or towns of that region, probably a man of property.

Into the fields - Out of the city where the owner lived.

To feed swine - This was a very low employment, and particularly so to a "Jew."It was forbidden to the Jews to eat swine, and of course it was unlawful to keep them. To be compelled, therefore, to engage in such an employment was the deepest conceivable degradation. The "object"of this image, as used by the Saviour in the parable, is to show the loathsome employments and the deep degradation to which sin leads people, and no circumstance could possibly illustrate it in a more striking manner than he has done here. Sin and its results everywhere have the same relation to that which is noble and great, which the feeding of swine had, in the estimation of a Jew, to an honorable and dignified employment.

Poole: Luk 15:11-16

Ver. 11-16. The scope of this excellent parable is apparently to magnify the grace of God, who is willing to receive and to treat kindly the greatest transgressors, seriously repenting, and turning unto God; but in it we are also,

1. Instructed in the original state of man, like that of a child in his father’ s house, happy and wanting nothing.

2. The most miserable estate of fallen men, such especially as run to great excess of riot.

3. The true way of a sinner’ s returning to God.

4. The readiness of our gracious Father to receive, and his wonderful kindness in the receiving and embracing, repenting and returning sinners.

5. The envy that is sometimes found in good souls to others receiving (as they think) more favour from God than they do.

6. The gentleness and meekness of God in dealing with us, notwithstanding our infirmities and misbecoming passions.

God is again here represented under the notion of a man who had two sons: some that are his children by regeneration as well as creation; he having given them that believe a right to be called the sons of God , Joh 1:12 . Others that are his sons by creation only. The latter are here represented under the notion of a younger son. This younger son is represented as dissatisfied with living in his father’ s house, desiring his portion, &c. All men and women by nature were equally the sons of God, being all in Adam, who was so. All men swerved from him; in Adam all sinned, all died. But some again by grace are returned to their Father’ s house. Others challenge a relation to God, as his creatures, but are not of their Father’ s house, but desire only a portion of the good things of this life. Some desire honours, some riches, all of them life and health, &c. God, like a liberal father, gives some of these good things to one, others to another; to some more than one kind of them: whatever they have of this nature is from him who maketh his sun to shine and his rain to fall upon the just and unjust. Wicked men, when they are thus furnished by God, quickly take their

journey into a far country are more alienated and estranged from God by lewd and wicked practices than they were by nature; waste their substance, the health of their bodies, their time of life, their estates, their great and honourable capacities, by giving up themselves to lewd and riotous kinds of life, to the high dishonour of Almighty God. It pleaseth God by his providence sometimes to bring these men into straits; when they are so brought, they will take any base, sordid course to relieve themselves, rather than they will think of returning to their heavenly Father; of themselves they will rather choose to serve swine. But if they be such as belong to God’ s election of grace, the providence of God will not leave them. Though there be little food for a soul in the husks of sensible satisfactions, yet they shall not have a bellyful of them. God will bring them off from satisfaction in any thing, and make every condition uneasy to them.

Gill: Luk 15:15

And he went and joined himself to a citizen of that country,.... Not to any one of the saints, for they are not citizens of the far country, but of the church of God below, and of heaven above; besides, carnal men do not like the company of such citizens: nor is the devil intended, for though he dwells in this country, he is more than a citizen, than an inhabitant; he is king and governor, the prince of the world, and the god of it; nor is it feasible, that a man under conviction, and beginning to be sensible of his want, should go and join himself to the devil: but an unregenerate, "pharisaical", legal preacher, is designed; a man may be a preacher, and yet in the far country of sin and unregeneracy; there may be large gifts, where there is no grace; and a man may have a form of religion and godliness, and know nothing of the power of it; and a great stir and bluster may be made about good works, as were by the Pharisees, when few or none are done: now it is common for persons under legal convictions, to seek after such a preacher, and such a ministry, and to such an one this man "went"; he went not out of the land of sin, nor to his father's house, but to one in the same country, where the famine was, and he was starving: "he went"; it was his own choice, he took his own way; he went and told him his case, how he had spent all he had, and in what manner, and what condition he now was in; and he asked his advice and assistance: and he "joined himself" to him; he sat under his ministry, and became a member with him, and stuck close to him, as the word signifies; and was a stickler for him, and his principles:

and he sent him into his field to feed swine; he did not give him the least bit of bread to satisfy his hunger; nor did he say one word to him of Christ, the bread of life; nor did he advise him to go to his father's house, where there was bread enough, and to spare: but he "sent him, into his fields"; to work, to cleanse his heart, to reform his life, to fulfil the law, to perform the conditions of the covenant, to make his peace with God, and get an interest in his love and favour; and go through a round of duties continually, and all would be well: he sent him to "feed swine" there; to converse with self-righteous persons, who may be compared to swine, because of their selfishness; doing all they do for themselves, and not for God and his glory; because they prefer dung before pearls, their own righteousness before Christ, the pearl of great price; and live upon the husks of their own duties and never look upwards to heaven, as this creature does not, but always downwards on the earth; and though they were outwardly reformed, yet inwardly filthy, and often return to wallowing in the mire again: he sent him there also to gratify the selfish principles of nature; to please himself with his wisdom, righteousness, holiness, and other excellencies he fancied he had attained unto. In short, the expression shows the base employment of a self-justitiary amidst all his pretensions to religion and virtue: for feeding of swine was very disagreeable to the Jews, and with them scandalous; to whom the eating of swine's flesh was forbidden by the law of God, and the breeding of swine by their traditions; and this is said to be done in a country, out of Judea.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 15:15

¹ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

² tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

³ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

Commentary -- Verse Range Notes

TSK Synopsis: Luk 15:1-32

1 The parable of the lost sheep;

8 of the piece of silver;

11 of the prodigal son.

Maclaren: Luk 15:11-24

The Prodigal And His Father

And He said, A certain man had two sons: 12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living, 14. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17. And when he came to himself, he said, How many hired servants of my father's have bread enough, and to spare, and I perish with hunger! 18. I will arise and go to my father, and will say unto him, Father, I have sinned against Heaven, and before thee, 19. And am no more worthy to be called thy son: make me as one of thy hired servants. 20. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21. And the son said unto him, Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son. 22. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand. and shoes on his feet: 23. And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24. For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.'--Luke 15:11-24.

THE purpose of the three parables in this chapter has to he kept in mind. Christ is vindicating His action in receiving sinners, which had evoked the murmurings of the Pharisees. The first two parables, those of the lost sheep and the lost drachma, appeal to the common feeling which attaches more importance to lost property just because it is lost than to that which is possessed safely. This parable rises to a higher level. It appeals to the universal emotion of fatherhood, which yearns over a wandering child just because he has wandered.

We note a further advance, in the proportion of one stray sheep to the ninety-nine, and of one lost coin to the nine, contrasted with the sad equality of obedience and disobedience in the two sons. One per cent., ten per cent., are bearable losses, but fifty per cent. is tragic.

I. The Son's Wish To Be His Own Master, And What Came Of It.

The first part (Luke 15:11-16) tells of the son's wish to be his own master, and what came of it. The desire to be independent is good, but when it can only be attained by being dependent on him whose authority is irksome, it takes another colour. This foolish boy wished to be able to use his father's property as his own, but he had to get the father's consent first. It is a poor beginning of independence when it has to be set up in business by a gift.

That is the essential absurdity in our attempts to do without God and to shake off His control. We can only get power to seem to do it by misusing His gifts. When we say, Who is Lord over us?' the tongues which say it were given us by Him. The next step soon followed. Not many days after,' of course, for the sense of ownership could not be kept up while near the father. A man who wishes to enjoy worldly good without reference to God is obliged, in self-defence, to hustle God out of his thoughts as soon and as completely as possible.

The far country' is easily reached; and it is far, though a step can land us in it. A narrow bay may compel a long journey round its head before those on its opposite shores can meet. Sin takes us far away from God, and the root of all sin is that desire of living to one's self which began the prodigal's evil course.

The third step in his downward career, wasting his substance in riotous living, comes naturally after the two others; for all self-centred life is in deepest truth waste, and the special forms of gross dissipation to which youth is tempted are only too apt to follow the first sense of being their own masters, and removed from the safeguards of their earthly father's home. Many a lad in our great cities goes through the very stages of the parable, and, when a mother's eye is no longer on him, plunges into filthy debauchery. But living which does not outrage the proprieties may be riotous all the same; for all conduct which ignores God and asserts self as supreme is flagrantly against the very nature of man, and is reckless waste.

Such a merry' life is sure to be short.' There is always famine in the land of forgetfulness of God, and when the first gloss is off its enjoyments, and one's substance is spent, its pinch is felt. The unsatisfied hunger of heart, which dogs godless living, too often leads but to deeper degradation and closer entanglement with low satisfactions. Men madly plunge deeper into the mud in hope of finding the pearl which has thus far eluded their search.

A miserable thing this young fool had made of his venture, having spent his capital, and now being forced to become a slave, and being set to nothing better than to feed swine. The godless world is a hard master, and has very odious tasks for its bondsmen. The unclean animals are fit companions for one who made himself lower than they, since filth is natural to them and shameful for him. They are better off than he is, for husks do nourish them, and they get their fill, but he who has sunk to longing for swine's food cannot get even that. The dark picture is only too often verified in the experience of godless men.

II. The Wastrel's Returning Sanity Is Described In Luke 15:17-20a.

He came to himself.' Then he had been beside himself before. It is insanity to try to shake off God, to aim at independence, to wander from Him, to fling away our substance,' that is, our true selves, and to starve among the swine'-troughs. He remembers the bountiful housekeeping at home, as starving men dream of feasts, and he thinks of himself with a kind of pity and amazement.

There is no sign that his conscience smote him, or that his heart woke in love to his father. His stomach, and it only, urged him to go home. He did, indeed, feel that he had been wrong, and had forfeited the right to be called a son, but he did not care much for losing that name, or even for losing the love to which it had the right, if only he could get as much to eat as one of the hired servants, whose relation to the master was less close, and, in patriarchal times, less happy, than that of slaves born in the house.

One good thing about the lad was that he did not let the grass grow under his feet, but, as soon as he had made the resolution, began to carry it into effect. The bane of many a resolve to go back to God is that it is sicklied o'er' by procrastination. The ragged prodigal has not much to leave which need hold him, but many such a one says, I will arise and go to my father to-morrow,' and lets all the to-morrows become yesterdays, and is sitting among the swine still.

Low as the prodigal's motive for return was, the fact of his return was enough. So is it in regard to our attitude to the gospel. Men may be drawn to give heed to its invitations from the instinct of self-preservation, or from their sense of hungry need, and the belief that in it they will find the food they crave for, while there may be little consciousness of longing for more from the Father than the satisfaction of felt wants. The longing for a place in the Father's heart will spring up later, but the beginning of most men's taking refuge in God as revealed in Christ is the gnawing of a hungry heart. The call to all is, He, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat.'

III. The Climax Of The Parable,

For which all the rest is but as scaffolding, is the father's welcome (Luke 15:20b-24). Filial love may die in the son's heart, but paternal yearning lives in the father's. The wanderer's heart would be likely to sink as he came nearer the father's tent. It had seemed easy to go back when he acted the scene in imagination, but every step homewards made the reality more difficult.

No doubt he hesitated when the old home came in sight, and perhaps his resolution would have oozed out at his finger ends if he had had to march up alone in his rags, and run the gauntlet of servants before he came to speech with his father. So his father's seeing him far off and running to meet him is exquisitely in keeping, as well as movingly setting forth how God's love goes out to meet His returning prodigals. That divine insight which discerns the first motions towards return, that divine pity which we dare venture to associate with His infinite love, that eager meeting the shamefaced and slow-stepping boy half-way, and that kiss of welcome before one word of penitence or request had been spoken, are all revelations of the heart of God, and its outgoings to every wanderer who sets his face to return.

Beautifully does the father's welcome make the son's completion of his rehearsed speech impossible. It does not prevent his expression of penitence, for the more God's love is poured over us, the more we feel our sin. But he had already been treated as a son, and could not ask to be taken as a servant. Beautifully, too, the father gives no verbal answer to the lad's confession, for his kiss had answered it already; but he issues instructions to the servants which show that the pair have now reached the home and entered it together.

The gifts to the prodigal are probably significant. They not only express in general the cordiality of the welcome, but seem to be capable of specific interpretations, as representing various aspects of the blessed results of return to God. The robe is the familiar emblem of character. The prodigal son is treated like the high-priest in Zechariah's vision; his rags are stripped off, and he is clothed anew in a dress of honour. Them he also justified: and whom he justified, them he also sanctified.' The ring is a token of wealth, position, and honour. It is also a sign of delegated authority, and is an ornament to the hand. So God gives His prodigals, when they come back, an elevation which unforgiven beings do not reach, and sets them to represent Him, and arrays them in strange beauty. No doubt the lad had come back footsore and bleeding, and the shoes may simply serve to keep up the naturalness of the story. But probably they suggest equipment for the journey of life. That is one of the gifts that accompany forgiveness. Our feet are shod with the preparedness of the gospel of peace.

Last of all comes the feast. Heaven keeps holiday when some poor waif comes shrinking back to the Father. The prodigal had been content to sink his sonship for the sake of a loaf, but he could not get bread on such terms. He had to be forgiven and bathed in the outflow of his father's love before he could be fed; and, being thus received, he could not but be fed. The feast is for those who come back penitently, and are received forgivingly, and endowed richly by the Father in heaven.

MHCC: Luk 15:11-16

The parable of the prodigal son shows the nature of repentance, and the Lord's readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God's gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners' persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: wilful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding swine. A sinful state is a state constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal's wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

Matthew Henry: Luk 15:11-32

We have here the parable of the prodigal son, the scope of which is the same with those before, to show how pleasing to God the conversion of sinners is, of great sinners, and how ready he is to receive and entertain such, upon their repentance; but the circumstances of the parable do much more largely and fully set forth the riches of gospel grace than those did, and it has been, and will be while the world stands, of unspeakable use to poor sinners, both to direct and to encourage them in repenting and returning to God. Now,

I. The parable represents God as a common Father to all mankind, to the whole family of Adam. We are all his offspring, have all one Father, and one God created us, Mal 2:10. From him we had our being, in him we still have it, and from him we receive our maintenance. He is our Father, for he has the educating and portioning of us, and will put us in his testament, or leave us out, according as we are, or are not, dutiful children to him. Our Saviour hereby intimates to those proud Pharisees that these publicans and sinners, whom they thus despised, were their brethren, partakers of the same nature, and therefore they ought to be glad of any kindness shown them. God is the God, not of the Jews only, but of the Gentiles, (Rom 3:29): the same Lord over all, that is rich in mercy to all that call upon him.

II. It represents the children of men as of different characters, though all related to God as their common Father. He had two sons, one of them a solid grave youth, reserved and austere, sober himself, but not at all good-humoured to those about him; such a one would adhere to his education, and not be easily drawn from it; but the other volatile and mercurial, and impatient of restraint, roving, and willing to try his fortune, and, if he fall into ill hands, likely to be a rake, notwithstanding his virtuous education. Now this latter represents the publicans and sinners, whom Christ is endeavouring to bring to repentance, and the Gentiles, to whom the apostles were to be sent forth to preach repentance. The former represents the Jews in general, and particularly the Pharisees, whom he was endeavouring to reconcile to that grace of God which was offered to, and bestowed upon, sinners.

The younger son is the prodigal, whose character and case are here designed to represent that of a sinner, that of every one of us in our natural state, but especially of some. Now we are to observe concerning him,

1. His riot and ramble when he was a prodigal, and the extravagances and miseries he fell into. We are told,

(1.) What his request to his father was (Luk 15:12): He said to his father, proudly and pertly enough, " Father, give me "- he might have put a little more in his mouth, and have said, Pray give me, or, Sir, if you please, give me, but he makes an imperious demand - " give me the portion of goods that falleth to me; not so much as you think fit to allot to me, but that which falls to me as my due. "Note, It is bad, and the beginning of worse, when men look upon God's gifts as debts. " Give me the portion, all my child's part, that falls to me;"not, " Try me with a little, and see how I can manage that, and accordingly trust me with more;"but, " Give it me all at present in possession, and I will never expect any thing in reversion, any thing hereafter. "Note, The great folly of sinners, and that which ruins them, is being content to have their portion in hand, now in this lifetime to receive their good things. They look only at the things that are seen, that are temporal, and covet only a present gratification, but have no care for a future felicity, when that is spent and gone. And why did he desire to have his portion in his own hands? Was it that he might apply himself to business, and trade with it, and so make it more? No, he had no thought of that. But, [1.] He was weary of his father's government, of the good order and discipline of his father's family, and was fond of liberty falsely so called, but indeed the greatest slavery, for such a liberty to sin is. See the folly of many young men, who are religiously educated, but are impatient of the confinement of their education, and never think themselves their own masters, their own men, till they have broken all God's bands in sunder, and cast away his cords from them, and, instead of them, bound themselves with the cords of their own lust. Here is the original of the apostasy of sinners from God; they will not be tied up to the rules of God's government; they will themselves be as gods, knowing no other good and evil than what themselves please. [2.] He was willing to get from under his father's eye, for that was always a check upon him, and often gave a check to him. A shyness of God, and a willingness to disbelieve his omniscience, are at the bottom of the wickedness of the wicked. [3.] He was distrustful of his father's management. He would have his portion of goods himself, for he thought that his father would be laying up for hereafter for him, and, in order to that, would limit him in his present expenses, and that he did not like. [4.] He was proud of himself, and had a great conceit of his own sufficiency. He thought that if he had but his portion in his own hands he could manage it better than his father did, and make a better figure with it. There are more young people ruined by pride than by any one lust whatsoever. Our first parents ruined themselves and all theirs by a foolish ambition to be independent, and not to be beholden even to God himself; and this is at the bottom of sinners' persisting in their sin - they will be for themselves.

(2.) How kind his father was to him: He divided unto them his living. He computed what he had to dispose of between his sons, and gave the younger son his share, and offered the elder his, which ought to be a double portion; but, it should seem, he desired his father to keep it in his own hands still, and we may see what he got by it (Luk 15:31): All that I have is thine. He got all by staying for something in reserve. He gave the younger son what he asked, and the son had no reason to complain that he did him any wrong in the dividend; he had as much as he expected, and perhaps more. [1.] Thus he might now see his father's kindness, how willing he was to please him and make him easy, and that he was not such an unkind father as he was willing to represent him when he wanted an excuse to be gone. [2.] Thus he would in a little time be made to see his own folly, and that he was not such a wise manager for himself as he would be thought to be. Note, God is a kind Father to all his children, and gives to them all life, and breath, and all things, even to the evil and unthankful, dieilen autois ton bion - He divided to them life. God's giving us life is putting us in a capacity to serve and glorify him.

(3.) How he managed himself when he had got his portion in his own hands. He set himself to spend it as fast as he could, and, as prodigals generally do, in a little time he made himself a beggar: not many days after, Luk 15:13. Note, if God leave us ever so little to ourselves, it will not be long ere we depart from him. When the bridle of restraining grace is taken off we are soon gone. That which the younger son determined was to be gone presently, and, in order to that, he gathered all together. Sinners, that go astray from God, venture their all.

Now the condition of the prodigal in this ramble of his represents to us a sinful state, that miserable state into which man is fallen.

[1.] A sinful state is a state of departure and distance from God. First, It is the sinfulness of sin that it is an apostasy from God. He took his journey from his father's house. Sinners are fled from God; they go a whoring from him; they revolt from their allegiance to him, as a servant that runs from his service, or a wife that treacherously departs from her husband, and they say unto God, Depart. They get as far off him as they can. The world is the far country in which they take up their residence, and are as at home; and in the service and enjoyment of it they spend their all. Secondly. It is the misery of sinners that they are afar off from God, from him who is the Fountain of all good, and are going further and further from him. What is hell itself, but being afar off from God?

[2.] A sinful state is a spending state: There he wasted his substance with riotous living (Luk 15:13), devoured it with harlots (Luk 15:30), and in a little time he had spent all, Luk 15:14. He bought fine clothes, spent a great deal in meat and drink, treated high, associated with those that helped him to make an end of what he had in a little time. As to this world, they that live riotously waste what they have, and will have a great deal to answer for, that they spend that upon their lusts which should be for the necessary substance of themselves and their families. But this is to be applied spiritually. Wilful sinners waste their patrimony; for they misemploy their thoughts and all the powers of their souls, misspend their time and all their opportunities, do not only bury, but embezzle, the talents they are entrusted to trade with for their Master's honour; and the gifts of Providence, which were intended to enable them to serve God and to do good with, are made the food and fuel of their lusts. The soul that is made a drudge, either to the world or to the flesh, wastes its substance, and lives riotously. One sinner destroys much good, Ecc 9:18. The good he destroys is valuable, and it is none of his own; they are his Lord's goods that he wastes, which must be accounted for.

[3.] A sinful state is a wanting state: When he had spent all upon his harlots, they left him, to seek such another prey; and there arose a mighty famine in that land, every thing was scarce and dear, and he began to be in want, Luk 15:14. Note, Wilful waste brings woeful want. Riotous living in time, perhaps in a little time, brings men to a morsel of bread, especially when bad times hasten on the consequences of bad husbandry, which good husbandry would have provided for. This represents the misery of sinners, who have thrown away their own mercies, the favour of God, their interest in Christ, the strivings of the Spirit, and admonitions of conscience; these they gave away for the pleasure of sense, and the wealth of the world, and then are ready to perish for want of them. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is like a land where famine reigns, a mighty famine; for the heaven is as brass (the dews of God's favour and blessing are withheld, and we must needs want good things if God deny them to us), and the earth is as iron (the sinner's heart, that should bring forth good things, is dry and barren, and has no good in it). Sinners are wretchedly and miserably poor, and, what aggravates it, they brought themselves into that condition, and keep themselves in it by refusing the supplies offered.

[4.] A sinful state is a vile servile state. When this young man's riot had brought him to want his want brought him to servitude. He went, and joined himself to a citizen of that country, Luk 15:15. The same wicked life that before was represented by riotous living is here represented by servile living; for sinners are perfect slaves. The devil is the citizen of that country; for he is both in city and country. Sinners join themselves to him, hire themselves into his service, to do his work, to be at his beck, and to depend upon him for maintenance and a portion. They that commit sin are the servants of sin, Joh 8:34. How did this young gentleman debase and disparage himself, when he hired himself into such a service and under such a master as this! He sent him into the fields, not to feed sheep (there had been some credit in that employment; Jacob, and Moses, and David, kept sheep), but to feed swine. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding greedy, dirty, noisy swine; and how can rational immortal souls more disgrace themselves?

[5.] A sinful state is a state of perpetual dissatisfaction. When the prodigal began to be in want, he thought to help himself by going to service; and he must be content with the provision which not the house, but the field, afforded; but it is poor provision: He would fain have filled his belly, satisfied his hunger, and nourished his body, with the husks which the swine did eat, Luk 15:16. A fine pass my young master had brought himself to, to be fellow-commoner with the swine! Note, That which sinners, when they depart from God, promise themselves satisfaction in, will certainly disappoint them; they are labouring for that which satisfieth not, Isa 55:2. That which is the stumbling-block of their iniquity will never satisfy their souls, nor fill their bowels, Eze 7:19. Husks are food for swine, but not for men. The wealth of the world and the entertainments of sense will serve for bodies; but what are these to precious souls? They neither suit their nature, nor satisfy their desires, nor supply their needs. He that takes up with them feeds on wind (Hos 12:1), feeds on ashes, Isa 44:20.

[6.] A sinful state is a state which cannot expect relief from any creature. This prodigal, when he could not earn his bread by working, took to begging; but no man gave unto him, because they knew he had brought all this misery upon himself, and because he was rakish, and provoking to every body; such poor are least pitied. This, in the application of the parable, intimates that those who depart from God cannot be helped by any creature. In vain do we cry to the world and the flesh (those gods which we have served); they have that which will poison a soul, but have nothing to give it which will feed and nourish it. If thou refuse God's help, whence shall any creature help thee?

[7.] A sinful state is a state of death: This my son was dead, Luk 15:24, Luk 15:32. A sinner is not only dead in law, as he is under a sentence of death, but dead in state too, dead in trespasses and sins, destitute of spiritual life; no union with Christ, no spiritual senses exercised, no living to God, and therefore dead. The prodigal in the far country was dead to his father and his family, cut off from them, as a member from the body or a branch from the tree, and therefore dead, and it is his own doing.

[8.] A sinful state is a lost state: This my son was lost - lost to every thing that was good - lost to all virtue and honour - lost to his father's house; they had no joy of him. Souls that are separated from God are lost souls; lost as a traveller that is out of his way, and, if infinite mercy prevent not, will soon be lost as a ship that is sunk at sea, lost irrecoverably.

[9.] A sinful state is a state of madness and frenzy. This is intimated in that expression (Luk 15:17), when he came to himself, which intimates that he had been beside himself. Surely he was so when he left his father's house, and much more so when he joined himself to the citizen of that country. Madness is said to be in the heart of sinners, Ecc 9:3. Satan has got possession of the soul; and how raging mad was he that was possessed by Legion! Sinners, like those that are mad, destroy themselves with foolish lusts, and yet at the same time deceive themselves with foolish hopes; and they are, of all diseased persons, most enemies to their own cure.

2. We have here his return from this ramble, his penitent return to his father again. When he was brought to the last extremity, then he bethought himself how much it was his interest to go home. Note, We must not despair of the worst; for while there is life there is hope. The grace of God can soften the hardest heart, and give a happy turn to the strongest stream of corruption. Now observe here,

(1.) What was the occasion of his return and repentance. It was his affliction; when he was in want, then he came to himself. Note, Afflictions, when they are sanctified by divine grace, prove happy means of turning sinners from the error of their ways. By them the ear is opened to discipline and the heart disposed to receive instructions; and they are sensible proofs both of the vanity of the world and of the mischievousness of sin. Apply it spiritually. When we find the insufficiency of creatures to make us happy, and have tried all other ways of relief for our poor souls in vain, then it is time to think of returning to God. When we see what miserable comforters, what physicians of no value, all but Christ are, for a soul that groans under the guilt and power of sin, and no man gives unto us what we need, then surely we shall apply ourselves to Jesus Christ.

(2.) What was the preparative for it; it was consideration. He said within himself, he reasoned with himself, when he recovered his right mind, How many hired servants of my father's have bread enough! Note, Consideration is the first step towards conversion, Eze 18:28. He considers, and turns. To consider is to retire into ourselves, to reflect upon ourselves, to compare one thing with another, and determine accordingly. Now observe what it was that he considered.

[1.] He considered how bad his condition was: I perish with hunger. Not only, "I am hungry, "but, " I perish with hunger, for I see not what way to expect relief."Note, Sinners will not come to the service of Christ till they are brought to see themselves just ready to perish in the service of sin; and the consideration of that should drive us to Christ. Master, save us, we perish. And though we be thus driven to Christ he will not therefore reject us, nor think himself dishonoured by our being forced to him, but rather honoured by his being applied to in a desperate case.

[2.] He considered how much better it might be made if he would but return: How many hired servants of my father's, the meanest in his family, the very day-labourers, have bread enough, and to spare, such a good house does he keep! Note, First, In our Father's house there is bread for all his family. This was taught by the twelve loaves of showbread, that were constantly upon the holy table in the sanctuary, a loaf for every tribe. Secondly, There is enough and to spare, enough for all, enough for each, enough to spare for such as will join themselves to his domestics, enough and to spare for charity. Yet there is room; there are crumbs that fall from his table, which many would be glad of, and thankful for. Thirdly, Even the hired servants in God's family are well provided for; the meanest that will but hire themselves into his family, to do his work, and depend upon his rewards, shall be well provided for. Fourthly, The consideration of this should encourage sinners, that have gone astray from God, to think of returning to him. Thus the adulteress reasons with herself, when she is disappointed in her new lovers: I will go and return to my first husband, for then was it better with me than now, Hos 2:7.

(3.) What was the purpose of it. Since it is so, that his condition is so bad, and may be bettered by returning to his father, his consideration issues, at length, in this conclusion: I will arise, and go to my father. Note, Good purposes are good things, but still good performances are all in all.

[1.] He determined what to do: I will arise and go to my father. He will not take any longer time to consider of it, but will forthwith arise and go. Though he be in a far country, a great way off from his father's house, yet, far as it is, he will return; every step of backsliding from God must be a step back again in return to him. Though he be joined to a citizen of this country, he makes no difficulty of breaking his bargain with him. We are not debtors to the flesh; we are under no obligation at all to our Egyptian task-masters to give them warning, but are at liberty to quit the service when we will. Observe with what resolution he speaks: " I will arise, and go to my father: I am resolved I will, whatever the issue be, rather than stay here and starve. "

[2.] He determined what to say. True repentance is a rising, and coming to God: Behold, we come unto thee. But what words shall we take with us? He here considers what to say. Note, In all our addresses to God, it is good to deliberate with ourselves beforehand what we shall say, that we may order our cause before him, and fill our mouth with arguments. We have liberty of speech, and we ought to consider seriously with ourselves, how we may use that liberty to the utmost, and yet not abuse it. Let us observe what he purposed to say.

First, He would confess his fault and folly: I have sinned. Note, Forasmuch as we have all sinned, it behoves us, and well becomes us, to own that we have sinned. The confession of sin is required and insisted upon, as a necessary condition of peace and pardon. If we plead not guilty, we put ourselves upon a trial by the covenant of innocency, which will certainly condemn us. If guilty, with a contrite, penitent, and obedient heart, we refer ourselves to the covenant of grace, which offers forgiveness to those that confess their sins.

Secondly, He would aggravate it, and would be so far from extenuating the matter that he would lay a load upon himself for it: I have sinned against Heaven, and before thee. Let those that are undutiful to their earthly parents think of this; they sin against heaven, and before God. Offences against them are offences against God. Let us all think of this, as that which renders our sin exceedingly sinful, and should render us exceedingly sorrowful for it. 1. Sin is committed in contempt of God's authority over us: We have sinned against Heaven. God is here called Heaven, to signify how highly he is exalted above us, and the dominion he has over us, for the Heavens do rule. The malignity of sin aims high; it is against Heaven. The daring sinner is said to have set his mouth against the heavens, Psa 63:9. Yet it is impotent malice, for we cannot hurt the heavens. Nay, it is foolish malice; what is shot against the heavens will return upon the head of him that shoots it, Psa 7:16. Sin is an affront to the God of heaven, it is a forfeiture of the glories and joys of heaven, and a contradiction to the designs of the kingdom of heaven. 2. It is committed in contempt of God's eye upon us: "I have sinned against Heaven and yet before thee, and under thine eye,"than which there could not be a greater affront put upon him.

Thirdly, He would judge and condemn himself for it, and acknowledge himself to have forfeited all the privileges of the family: I am no more worthy to be called thy son, Luk 15:19. He does not deny the relation (for that was all he had to trust to), but he owns that his father might justly deny the relation, and shut his doors against him. He had, at his own demand, the portion of goods that belonged to him, and had reason to expect no more. Note, It becomes sinners to acknowledge themselves unworthy to receive any favour from God, and to humble and abase themselves before him.

Fourthly, He would nevertheless sue for admission into the family, though it were into the meanest post there: " Make me as one of thy hired servants: that is good enough, and too good for me."Note, True penitents have a high value for God's house, and the privileges of it, and will be glad of any place, so they may but be in it, though it be but as door-keepers, Psa 84:10. If it be imposed on him as a mortification to sit with the servants, he will not only submit to it, but count it a preferment, in comparison with his present state. Those that return to God, from whom they have revolted, cannot but be desirous some way or other to be employed for him, and put into a capacity of serving and honouring him: " Make me as a hired servant, that I may show I love my father's house as much as ever I slighted it."

Fifthly, In all this he would have an eye to his father as a father: " I will arise, and go to my father, and will say unto him, Father. "Note, Eyeing God as a Father, and our Father, will be of great use in our repentance and return to him. It will make our sorrow for sin genuine, our resolutions against it strong, and encourage us to hope for pardon. God delights to be called Father both by penitents and petitioners. Is not Ephraim a dear son?

(4.) What was the performance of this purpose: He arose, and came to his father. His good resolve he put in execution without delay; he struck while the iron was hot, and did not adjourn the thought to some more convenient season. Note, It is our interest speedily to close with our convictions. Have we said that we will arise and go? Let us immediately arise and come. He did not come halfway, and then pretend that he was tired and could get no further, but, weak and weary as he was, he made a thorough business of it. If thou wilt return, O Israel, return unto me, and do thy first works.

3. We have here his reception and entertainment with his father: He came to his father; but was he welcome? Yes, heartily welcome. And, by the way, it is an example to parents whose children have been foolish and disobedient, if they repent, and submit themselves, not to be harsh and severe with them, but to be governed in such a case by the wisdom that is from above, which is gentle and easy to be entreated; herein let them be followers of God, and merciful, as he is. But it is chiefly designed to set forth the grace and mercy of God to poor sinners that repent and return to him, and his readiness to forgive them. Now here observe,

(1.) The great love and affection wherewith the father received the son: When he was yet a great way off his father saw him, Luk 15:20. He expressed his kindness before the son expressed his repentance; for God prevents us with the blessings of his goodness. Even before we call he answers; for he knows what is in our hearts. I said, I will confess, and thou forgavest. How lively are the images presented here! [1.] Here were eyes of mercy, and those eyes quick-sighted: When he was yet a great way off his father saw him, before any other of the family were aware of him, as if from the top of some high tower he had been looking that way which his son was gone, with such a thought as this, "O that I could see yonder wretched son of mine coming home!"This intimates God's desire of the conversion of sinners, and his readiness to meet them that are coming towards him. He looketh on men, when they are gone astray from him, to see whether they will return to him, and he is aware of the first inclination towards him. [2.] Here were bowels of mercy, and those bowels turning within him, and yearning at the sight of his son: He had compassion. Misery is the object of pity, even the misery of a sinner; though he has brought it upon himself, yet God compassionates. His soul was grieved for the misery of Israel, Hos 11:8; Jdg 10:16. [3.] Here were feet of mercy, and those feet quick-paced: He ran. This denotes how swift God is to show mercy. The prodigal son came slowly, under a burden of shame and fear; but the tender father ran to meet him with his encouragements. [4.] Here were arms of mercy, and those arms stretched out to embrace him: He fell on his neck. Though guilty and deserving to be beaten, though dirty and newly come from feeding swine, so that any one who had not the strongest and tenderest compassions of a father would have loathed to touch him, yet he thus takes him in his arms, and lays him in his bosom. Thus dear are true penitents to God, thus welcome to the Lord Jesus. [5.] Here were lips of mercy, and those lips dropping as a honey-comb: He kissed him. This kiss not only assured him of his welcome, but sealed his pardon; his former follies shall be all forgiven, and not mentioned against him, nor is one word said by way of upbraiding. This was like David's kissing Absalom, 2Sa 14:33. And this intimates how ready, and free, and forward the Lord Jesus is to receive and entertain poor returning repenting sinners, according to his Father's will.

(2.) The penitent submission which the poor prodigal made to his father (Luk 15:21): He said unto him, Father, I have sinned. As it commends the good father's kindness that he showed it before the prodigal expressed his repentance, so it commends the prodigal's repentance that he expressed it after his father had shown him so much kindness. When he had received the kiss which sealed his pardon, yet he said, Father, I have sinned. Note, Even those that have received the pardon of their sins, and the comfortable sense of their pardon, must have in their hearts a sincere contrition for it, and with their mouths must make a penitent confession of it, even of those sins which they have reason to hope are pardoned. David penned the fifty-first psalm after Nathan had said, The Lord has taken away thy sin, thou shall not die. Nay, the comfortable sense of the pardon of sin should increase our sorrow for it; and that is ingenuous evangelical sorrow which is increased by such a consideration. See Eze 16:63, Thou shalt be ashamed and confounded, when I am pacified towards thee. The more we see of God's readiness to forgive us, the more difficult it should be to us to forgive ourselves.

(3.) The splendid provision which this kind father made for the returning prodigal. He was going on in his submission, but one word we find in his purpose to say (Luk 15:19) which we do not find that he did say (Luk 15:21), and that was, Make me as one of thy hired servants. We cannot think that he forgot it, much less that he changed his mind, and was now either less desirous to be in the family or less willing to be a hired servant there than when he made that purpose; but his father interrupted him, prevented his saying it: "Hold, son, talk no more of thy unworthiness, thou art heartily welcome, and, though not worthy to be called a son, shalt be treated as a dear son, as a pleasant child. "He who is thus entertained at first needs not ask to be made as a hired servant. Thus when Ephraim bemoaned himself God comforted him, Jer 31:18-20. It is strange that here is not one word of rebuke: "Why did you not stay with your harlots and your swine? You could never find the way home till beaten hither with your own rod."No, here is nothing like this; which intimates that, when God forgives the sins of true penitents, he forgets them, he remembers them no more, they shall not be mentioned against them, Eze 18:22. But this is not all; here is rich and royal provision made for him, according to his birth and quality, far beyond what he did or could expect. He would have thought it sufficient, and been very thankful, if his father had but taken notice of him, and bid him go to the kitchen, and get his dinner with his servants; but God does for those who return to their duty, and cast themselves upon his mercy, abundantly above what they are able to ask or think. The prodigal came home between hope and fear, fear of being rejected and hope of being received; but his father was not only better to him than his fears, but better to him than his hopes - not only received him, but received him with respect.

[1.] He came home in rags, and his father not only clothed him, but adorned him. He said to the servants, who all attended their master, upon notice that his son was come, Bring forth the best robe, and put it on him. The worst old clothes in the house might have served, and these had been good enough for him; but the father calls not for a coat, but for a robe, the garment of princes and great men, the best robe - tēn stolēn tēn prōtēn . There is a double emphasis: " that robe, that principal robe, you know which I mean;"the first robe (so it may be read); the robe he wore before he ran his ramble. When backsliders repent and do their first works, they shall be received and dressed in their first robes. "Bring hither that robe, and put it on him; he will be ashamed to wear it, and think that it ill becomes him who comes home in such a dirty pickle, but put it on him, and do not merely offer it to him: and put a ring on his hand, a signet-ring, with the arms of the family, in token of his being owned as a branch of the family."Rich people wore rings, and his father hereby signified that though he had spent one portion, yet, upon his repentance, he intended him another. He came home barefoot, his feet perhaps sore with travel, and therefore, "Put shoes on his feet, to make him easy."Thus does the grace of God provide for true penitents. First, The righteousness of Christ is the robe, that principal robe, with which they are clothed; they put on the Lord Jesus Christ, are clothed with that Sun. The robe of righteousness is the garment of salvation, Isa 61:10. A new nature is this best robe; true penitents are clothed with this, being sanctified throughout. Secondly, The earnest of the Spirit, by whom we are sealed to the day of redemption, is the ring on the hand. After you believed you were sealed. They that are sanctified are adorned and dignified, are put in power, as Joseph was by Pharaoh's giving him a ring: " Put a ring on his hand, to be before him a constant memorial of his father's kindness, that he may never forget it." Thirdly, The preparation of the gospel of peace is as shoes for our feet (Eph 6:15), so that, compared with this here, signifies (saith Grotius) that God, when he receives true penitents into his favour, makes use of them for the convincing and converting of others by their instructions, at least by their examples. David, when pardoned, will teach transgressors God's ways, and Peter, when converted, will strengthen his brethren. Or it intimates that they shall go on cheerfully, and with resolution, in the way of religion, as a man does when he has shoes on his feet, above what he does when he is barefoot.

[2.] He came home hungry, and his father not only fed him, but feasted him (Luk 15:23): " Bring hither the fatted calf, that has been stall-fed, and long reserved for some special occasion, and kill it, that my son may be satisfied with the best we have."Cold meat might have served, or the leavings of the last meal; but he shall have fresh meat and hot meat, and the fatted calf can never be better bestowed. Note, There is excellent food provided by our heavenly Father for all those that arise and come to him. Christ himself is the Bread of Life; his flesh is meat indeed, and his blood drink indeed; in him there is a feast for souls, a feast for fat things. It was a great change with the prodigal, who just before would fain have filled his belly with husks. How sweet will the supplies of the new covenant be, and the relishes of its comforts, to those who have been labouring in vain for satisfaction in the creature! Now he found his own words made good, In my father's house there is bread enough and to spare.

(4.) The great joy and rejoicing occasioned by his return. The bringing of the fatted calf was designed to be not only a feast for him, but a festival for the family: " Let us all eat, and be merry, for it is a good day; for this my son was dead, when he was in his ramble, but his return is as life from the dead, he is alive again; we thought that he was dead, having heard nothing from him of a long time, but behold he lives; he was lost, we gave him up for lost, we despaired of hearing of him, but he is found. "Note, [1.] The conversion of a soul from sin to God is the raising of that soul from death to life, and the finding of that which seemed to be lost: it is a great, and wonderful, and happy change. What was in itself dead is made alive, what was lost to God and his church is found, and what was unprofitable becomes profitable, Phm 1:11. It is such a change as that upon the face of the earth when the spring returns. [2.] The conversion of sinners is greatly pleasing to the God of heaven, and all that belong to his family ought to rejoice in it; those in heaven do, and those on earth should. Observe, It was the father that began the joy, and set all the rest on rejoicing. Therefore we should be glad of the repentance of sinners, because it accomplishes God's design; it is the bringing of those to Christ whom the Father had given him, and in whom he will be for ever glorified. We joy for your sakes before our God, with an eye to him (1Th 3:9), and ye are our rejoicing in the presence of our Lord Jesus Christ, who is the Master of the family, 1Th 2:19. The family complied with the master: They began to be merry. Note, God's children and servants ought to be affected with things as he is.

4. We have here the repining and envying of the elder brother, which is described by way of reproof to the scribes and Pharisees, to show them the folly and wickedness of their discontent at the repentance and conversion of the publicans and sinners, and the favour Christ showed them; and he represents it so as not to aggravate the matter, but as allowing them still the privileges of elder brethren: the Jews had those privileges (though the Gentiles were favoured), for the preaching of the gospel must begin at Jerusalem. Christ, when he reproved them for their faults, yet accosted them mildly, to smooth them into a good temper towards the poor publicans. But by the elder brother here we may understand those who are really good, and have been so from their youth up, and never went astray into any vicious course of living, who comparatively need no repentance; and to such these words in the close, Son, thou art ever with me, are applicable without any difficulty, but not to the scribes and Pharisees. Now concerning the elder brother, observe,

(1.) How foolish and fretful he was upon occasion of his brother's reception, and how he was disgusted at it. It seems he was abroad in the field, in the country, when his brother came, and by the time he had returned home the mirth was begun; When he drew nigh to the house he heard music and dancing, either while the dinner was getting ready, or rather after they had eaten and were full, Luk 15:25. He enquired what these things meant (Luk 15:26), and was informed that his brother was come, and his father had made him a feast for his welcome home, and great joy there was because he had received him safe and sound, Luk 15:27. It is but one word in the original, he had received him hugiainonta - in health, well both in body and mind. He received him not only well in body, but a penitent, returned to his right mind, and well reconciled to his father's house, cured of his vices and his rakish disposition, else he had not been received safe and sound. Now this offended him to the highest degree: He was angry, and would not go in (Luk 15:28), not only because he was resolved he would not himself join in the mirth, but because he would show his displeasure at it, and would intimate to his father that he should have kept out his younger brother. This shows what is a common fault,

[1.] In men's families. Those who have always been a comfort to their parents think they should have the monopoly of their parents' favours, and are apt to be too sharp upon those who have transgressed, and to grudge their parents' kindness to them.

[2.] In God's family. Those who are comparatively innocents seldom know how to be compassionate towards those who are manifestly penitents. The language of such we have here, in what the elder brother said (Luk 15:29, Luk 15:30), and it is written for warning to those who by the grace of God are kept from scandalous sin, and kept in the way of virtue and sobriety, that they sin not after the similitude of this transgression. Let us observe the particulars of it. First, He boasted of himself and his own virtue and obedience. He had not only not run from his father's house, as his brother did, but had made himself as a servant in it, and had long done so: Lo, these many years do I serve thee, neither transgressed I at any time thy commandment. Note, It is too common for those that are better than their neighbours to boast of it, yea, and to make their boast of it before God himself, as if he were indebted to them for it. I am apt to think that this elder brother said more than was true, when he gloried that he had never transgressed his father's commands, for them I believe he would not have been so obstinate as now he was to his father's entreaties. However, we will admit it comparatively; he had not been so disobedient as his brother had been. O what need have good men to take heed of pride, a corruption that arises out of the ashes of other corruptions! Those that have long served God, and been kept from gross sins, have a great deal to be humbly thankful for, but nothing proudly to boast of. Secondly, He complained of his father, as if he had not been so kind as he ought to have been to him, who had been so dutiful: Thou never gavest me a kid, that I might make merry with my friends. He was out of humour now, else he would not have made this complaint; for, no questions, if he had asked such a thing at any time, he might have had it at the first word; and we have reason to think that he did not desire it, but the killing of the fatted calf put him upon making this peevish reflection. When men are in a passion they are apt to reflect in a way they would not if they were in their right mind. He had been fed at his father's table, and had many a time been merry with him and the family; but his father had never given him so much as a kid, which was but a small token of love compared with the fatted calf. Note, Those that think highly of themselves and their services are apt to think hardly of their master and meanly of his favours. We ought to own ourselves utterly unworthy of those mercies which God has thought fit to give us, much more of those that he has not thought fit to give us, and therefore we must not complain. He would have had a kid, to make merry with his friends abroad, whereas the fatted calf he grudged so much was given to his brother, not to make merry with his friends abroad, but with the family at home: the mirth of God's children should be with their father and his family, in communion with God and his saints, and not with any other friends. Thirdly, He was very ill-humoured towards his younger brother, and harsh in what he thought and said concerning him. Some good people are apt to be overtaken in this fault, nay, and to indulge themselves too much in it, to look with disdain upon those who have not preserved their reputation so clean as they have done, and to be sour and morose towards them, yea, though they have given very good evidence of their repentance and reformation. This is not the Spirit of Christ, but of the Pharisees. Let us observe the instances of it. 1. He would not go in, except his brother were turned out; one house shall not hold him and his own brother, no, not his father's house. The language of this was that of the Pharisee (Isa 65:5): Stand by thyself, come not near to me, for I am holier than thou; and (Luk 18:11) I am not as other men are, nor even as this publican. Note, Though we are to shun the society of those sinners by whom we are in danger of being infected, yet we must not be shy of the company of penitent sinners, by whom we may get good. He saw that his father had taken him in, and yet he would not go in to him. Note, We think too well of ourselves, if we cannot find in our hearts to receive those whom God hath received, and to admit those into favour, and friendship, and fellowship with us, whom we have reason to think God has a favour for, and who are taken into friendship and fellowship with him. 2. He would not call him brother; but this thy son, which sounds arrogantly, and not without reflection upon his father, as if his indulgence had made him a prodigal: "He is thy son, thy darling."Note, Forgetting the relation we stand in to our brethren, as brethren, and disowning that, are at the bottom of all our neglects of our duty to them and our contradictions to that duty. Let us give our relations, both in the flesh and in the Lord, the titles that belong to them. Let the rich call the poor brethren, and let the innocents call the penitents so. 3. He aggravated his brother's faults, and made the worst of them, endeavouring to incense his father against him: He is thy son, who hath devoured thy living with harlots. It is true, he had spent his own portion foolishly enough (whether upon harlots or no we are not told before, perhaps that was only the language of the elder brother's jealousy and ill will), but that he had devoured all his father's living was false; the father had still a good estate. Now this shows how apt we are, in censuring our brethren, to make the worst of every thing, and to set it out in the blackest colours, which is not doing as we would be done by, nor as our heavenly Father does by us, who is not extreme to mark iniquities. 4. He grudged him the kindness that his father showed him: Thou hast killed for him the fatted calf, as if he were such a son as he should be. Note, It is a wrong thing to envy penitents the grace of God, and to have our eye evil because he is good. As we must not envy those that are the worst of sinners the gifts of common providence ( Let not thine heart envy sinners ), so we must not envy those that have been the worst of sinners the gifts of covenant love upon their repentance; we must not envy them their pardon, and peace, and comfort, no, nor any extraordinary gift which God bestows upon them, which makes them eminently acceptable or useful. Paul, before his conversion, had been a prodigal, had devoured his heavenly Father's living by the havoc he made of the church; yet when after his conversion he had greater measures of grace given him, and more honour put upon him, than the other apostles, they who were the elder brethren, who had been serving Christ when he was persecuting him, and had not transgressed at any time his commandment, did not envy him his visions and revelations, nor his more extensive usefulness, but glorified God in him, which ought to be an example to us, as the reverse of this elder brother.

(2.) Let us now see how favourable and friendly his father was in his carriage towards him when he was thus sour and ill-humoured. This is as surprising as the former. Methinks the mercy and grace of our God in Christ shine almost as brightly in his tender and gentle bearing with peevish saints, represented by the elder brother here, as before in his reception of prodigal sinners upon their repentance, represented by the younger brother. The disciples of Christ themselves had many infirmities, and were men subject to like passions as others, yet Christ bore with them, as a nurse with her children. See 1Th 2:7.

[1.] When he would not come in, his father came out, and entreated him, accosted him mildly, gave him good words, and desired him to come in. He might justly have said, "If he will not come in, let him stay out, shut the doors against him, and send him to seek a lodging where he can find it. Is not the house my own? and may I not do what I please in it? Is not the fatted calf my own? and may I not do what I please with it?"No, as he to meet the younger son, so now he goes to court the elder, did not send a servant out with a kind message to him, but went himself. Now, First, This is designed to represent to us the goodness of God; how strangely gentle and winning he has been towards those that were strangely froward and provoking. He reasoned with Cain: Why art thou wroth? He bore Israel's manners in the wilderness, Act 13:18. How mildly did God reason with Elijah, when he was upon the fret (1Ki 19:4-6), and especially with Jonah, whose case was very parallel with this here, for he was there disquieted at the repentance of Nineveh, and the mercy shown to it, as the elder brother here; and those questions, Dost thou well to be angry? and, Should not I spare Nineveh? are not unlike these expostulations of the father with the elder brother here. Secondly, It is to teach all superiors to be mild and gentle with their inferiors, even when they are in a fault and passionately justify themselves in it, than which nothing can be more provoking; and yet even in that case let fathers not provoke their children to more wrath, and let masters forbear threatening, and both show all meekness.

[2.] His father assured him that the kind entertainment he gave his younger brother was neither any reflection upon him nor should be any prejudice to him (Luk 15:31): "Thou shalt fare never the worse for it, nor have ever the less for it. Son, thou art ever with me; the reception of him is no rejection of thee, nor what is laid out on him any sensible diminution of what I design for thee; thou shalt still remain entitled to the pars enitia (so our law calls it), the double portion (so the Jewish law called it); thou shalt be haeres ex asse (so the Roman law called it): all that I have is thine, by an indefeasible title."If he had not given him a kid to make merry with his friends, he had allowed him to eat bread at his table continually; and it is better to be happy with our Father in heaven than merry with any friend we have in this world. Note, First, It is the unspeakable happiness of all the children of God, who keep close to their Father's house, that they are, and shall be, ever with him. They are so in this world by faith; they shall be so in the other world by fruition; and all that he has is theirs; for, if children, then heirs, Rom 8:17. Secondly, Therefore we ought not to envy others God's grace to them because we shall have never the less for their sharing in it. If we be true believers, all that God is, all that he has, is ours; and, if others come to be true believers, all that he is, and all that he has, is theirs too, and yet we have not the less, as they that walk in the light and warmth of the sun have all the benefit they can have by it, and yet not the less for others having as much; for Christ in his church is like what is said of the soul in the body: it is tota in toto - the whole in the whole, and yet tota in qualibet parte - the whole in each part.

Barclay: Luk 15:11-32

Not without reason this has been called the greatest short story in the world. Under Jewish law a father was not free to leave his property as he liked. The elder son must get two-thirds and the younger one-third. (Deu 21:17.) It was by no means unusual for a father to distribute his estate before he died, if he wished to retire from the actual management of affairs. But there is a certain heartless callousness in the request of the younger son. He said in effect, "Give me now the part of the estate I will get anyway when you are dead, and let me get out of this." The father did not argue. He knew that if the son was ever to learn he must learn the hard way; and he granted his request. Without delay the son realized his share of the property and left home.

He soon ran through the money; and he finished up feeding pigs, a task that was forbidden to a Jew because the law said, "Cursed is he who feeds swine." Then Jesus paid sinning mankind the greatest compliment it has ever been paid. "When he came to himself," he said. Jesus believed that so long as a man was away from God he was not truly himself; he was only truly himself when he was on the way home. Beyond a doubt Jesus did not believe in total depravity. He never believed that you could glorify God by blackguarding man; he believed that man was never essentially himself until he came home to God.

So the son decided to come home and plead to be taken back not as a son but in the lowest rank of slaves, the hired servants, the men who were only day labourers. The ordinary slave was in some sense a member of the family, but the hired servant could be dismissed at a day's notice. He was not one of the family at all. He came home; and, according to the best Greek text, his father never gave him the chance to ask to be a servant. He broke in before that. The robe stands for honour; the ring for authority, for if a man gave to another his signet ring it was the same as giving him the power of attorney; the shoes for a son as opposed to a slave, for children of the family were shod and slaves were not. (The slave's dream in the negro spiritual is of the time when "all God's chillun got shoes," for shoes were the sign of freedom.) And a feast was made that all might rejoice at the wanderer's return.

Let us stop there and see the truth so far in this parable.

(i) It should never have been called the parable of the Prodigal Son, for the son is not the hero. It should be called the parable of the Loving Father, for it tells us rather about a father's love than a son's sin.

(ii) It tells us much about the forgiveness of God. The father must have been waiting and watching for the son to come home, for he saw him a long way off. When he came, he forgave him with no recriminations. There is a way of forgiving, when forgiveness is conferred as a favour. It is even worse, when someone is forgiven, but always by hint and by word and by threat his sin is held over him.

Once Lincoln was asked how he was going to treat the rebellious southerners when they had finally been defeated and had returned to the Union of the United States. The questioner expected that Lincoln would take a dire vengeance, but he answered, "I will treat them as if they had never been away."

It is the wonder of the love of God that he treats us like that.

That is not the end of the story. There enters the elder brother who was actually sorry that his brother had come home. He stands for the self-righteous Pharisees who would rather see a sinner destroyed than saved. Certain things stand out about him.

(i) His attitude shows that his years of obedience to his father had been years of grim duty and not of loving service.

(ii) His attitude is one of utter lack of sympathy. He refers to the prodigal, not as any brother, but as your son. He was the kind of self-righteous character who would cheerfully have kicked a man farther into the gutter when he was already down.

(iii) He had a peculiarly nasty mind. There is no mention of harlots until he mentions them. He, no doubt, suspected his brother of the sins he himself would have liked to commit.

Once again we have the amazing truth that it is easier to confess to God than it is to many a man; that God is more merciful in his judgments than many an orthodox man; that the love of God is far broader than the love of man; and that God can forgive when men refuse to forgive. In face of a love like that we cannot be other than lost in wonder, love and praise.

Barclay: Luk 15:11-32

We must finally note that these three parables are not simply three ways of stating the same thing. There is a difference. The sheep went lost through sheer foolishness. It did not think; and many a man would escape sin if he thought in time. The coin was lost through no fault of its own. Many a man is led astray; and God will not hold him guiltless who has taught another to sin. The son deliberately went lost, callously turning his back on his father.

The love of God can defeat the foolishness of man, the seduction of the tempting voices, and even the deliberate rebellion of the heart.

Constable: Luk 9:51--19:28

V. Jesus' ministry on the way to Jerusalem 9:51--19:27

This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels. The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus' movements show a general shift from Galilee toward Jerusalem (e.g., 9:52; 10:38; 13:22, 32-33; 17:11; 18:31, 35; 19:1, 28-29). However, His journey was not direct (cf. 10:38; 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion.

The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus' identity (Christology) in the previous chapters. Now the disciples' mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed as Rome was for Paul.

Constable: Luk 15:1-32

F. God's attitude toward sinners ch. 15

The present section is a development of the theme of Jesus calling the poor and needy to salvation. This motif has appeared earlier in Luke's Gospel (cf. 14:2-5, 13-24; et al.). Luke had a special interest in this group probably because he wrote his Gospel for the Gentile's, and many of them fell into this category. This group constitutes the largest target of the Christian mission.

Constable: Luk 15:11-32

4. The parable of the lost son 15:11-32

This third parable in the series again repeats the point of the former two that God gladly receives repentant sinners, but it stresses still other information. The joy of the father in the first part of the parable contrasts with the grumbling of the elder brother in the second part. The love of the father was equal for both his sons. Thus the parable teaches that God wants all people to experience salvation and to enter the kingdom.

"This parable is often called The Prodigal Son,' but it is really about different reactions to the prodigal. The key reaction is that of the father, who is excited to receive his son back. Thus a better name for the parable is The Forgiving Father.' A sub-theme is the reaction of the older brother, so that one can subtitle the parable with the addendum: and the Begrudging Brother.'"³⁵³

Constable: Luk 15:11-24

The younger son 15:11-24

15:11-12 The man in the story had two sons, a younger and an older one (v. 25). Therefore the younger son's inheritance would normally have been one-third of his father's estate since the older son would have received a double portion (Deut. 21:17). However a disposition of the father's estate before his death would have probably yielded this son about two-ninths of the total.³⁵⁴ Jesus did not explain the exact terms of the settlement since they were insignificant details. However the son's request evidently precluded any future claim on his father's estate (v. 19).

Normally the inheritance did not pass to the heirs until the death of the father. To request it prematurely was tantamount to expressing a wish that the father would die.

". . . to my knowledge, in all of Middle Eastern literature (aside from this parable) from ancient times to the present, there is no case of any son, older or younger, asking for his inheritance from a father who is still in good health."³⁵⁵

This father's willingness to accommodate his younger son's request shows that he was gracious and generous. Evidently the older son also received his inheritance at the same time (v. 31), though this is not certain. The implication is that the younger son was an older teenager since men usually married about then, and this young man was apparently unmarried.³⁵⁶

15:13-16 Evidently the son turned his assets into cash and then departed to have fun. Feeding pigs was, of course, unclean work for a Jew and a job that any self-respecting Jew would only do out of total desperation (Lev. 11:7). However the son was willing to do this because his need had become so great. The pigs and the son evidently ate the seeds of carob trees.³⁵⁷ This was not very nourishing or appetizing fare. He had sunk so low that no one showed him any compassion.

". . . neither sense nor reason exists in sin but the very contrary."³⁵⁸

The Pharisees would have recognized this young man as representing the sinners whom they despised.

15:17-19 "He came to his senses" is an idiom that indicates repentance.³⁵⁹ He changed his mind about his attitude and decided to make a change in his behavior. The young man used "heaven" as a euphemism for God (vv. 18, 21). The Jews frequently did this to avoid using God's name in vain, and there are many examples of this in Luke. The young man meant that he viewed his actions as sin against his father and against God (cf. Ps. 51:4). The son's proposal to his father shows the genuineness of his humility and repentance. He was willing to serve his father as a day laborer since his father had a reputation for paying his servants generously (v. 17).

". . . the boy's proposal indicates that, while he desires the father's house, he doesn't understand the father's heart."³⁶⁰

15:20 Since the father saw his son while he was still a great distance from his house, he had apparently been scanning the distant road daily hoping to see him. The father's compassion reflects some knowledge of his son's plight. Perhaps he had kept tabs on him since he left home. The father put feet to his feelings by running out to meet his son. Embracing and kissing him continually also expressed the father's loving acceptance (cf. Gen. 45:14-15; 33:4; 2 Sam. 14:33; Acts 20:37). This attitude also contrasts with the elder brother's attitude and the Pharisees' attitude. The father initiated the restoration of fellowship before the son could articulate his confession.

15:21-24 Evidently the father cut his son's confession short because he knew what was in his heart. Rather than simply accepting his son back, much less making him a servant, the father bestowed the symbols of honor, authority, and freedom on him (cf. Gen. 41:42; Esth. 3:10; 8:8).³⁶¹ Then he prepared a banquet for him that probably represents the messianic banquet (13:29; 14:15-24). People in Jesus' day ate far less meat than Americans do, so their eating meat indicates a very special occasion.

The son had determined to leave the father permanently and so was dead and lost to his father. He now had new life and was found (cf. Eph. 2:1-5). This was just the beginning of rejoicing, the implication being that it would continue through the messianic kingdom (i.e., the Millennium). Jesus' hearers would have understood Him to teach that sinners would enter the kingdom because they came to God by believing in Jesus.

"There is a Buddhist story that provides a fascinating contrast to the Lord's story. It also tells of a son who left home and returned years later in rags and misery. His degradation was so profound that he did not recognize his own father. But his father recognized him and told the servants to take him into the mansion and to clean him up. The father, his identity unrevealed, watched his son's response. Gradually, time wrought changes, and the son became dutiful, considerate, and moral. Satisfied, the father finally revealed his identity and formally accepted his son as his heir.

"The Pharisees would have understood and approved of such a story. It makes sense to wait for a son to achieve worthiness. It is reasonable to treat a repentant person according to the stage of penance achieved. But that is not the Father our Lord describes. It is not a parable of merits. Here is a picture of grace."³⁶²

"To an alarming degree it [the evangelical church of today] has lost touch with the unconditional love of God."³⁶³

College: Luk 15:1-32

LUKE 15

6. The Parable of the Lost Sheep (15:1-7)

¹ Now the tax collectors and " sinners" were all gathering around to hear him. ² But the Pharisees and the teachers of the law muttered, " This man welcomes sinners and eats with them."

³ Then Jesus told them this parable: ⁴" Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? ⁵ And when he finds it, he joyfully puts it on his shoulders ⁶ and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' ⁷ I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

Even though Jesus continues to speak in parables, the scene and topic of discussion change dramatically. Similar to the scene in 5:27-32, there are now tax collectors, sinners, and Pharisees among those listening to Jesus. When criticized by the Pharisees for eating with sinners, Jesus tells three carefully-constructed parables which teach the love of God for sinners and the rejoicing in heaven when a sinner repents. The first two are a matched pair, one involving a man who lost a sheep, the other a woman who lost a coin. The third parable, the lost son, parallels the lost sheep and coin stories but includes an additional element, the conversation with the older brother.

For information on Pharisees and on tax collectors and sinners, see the supplemental studies on these groups and that on " Table Fellowship." The greatest offense to the Pharisees was not just Jesus' association with sinners but his eating with them. He responds here as he often does in a confrontational situation. He speaks in parables, thus disarming his opponents.

1-7. The beginning phrase, " Suppose one of you," draws the hearer into the story and demands a response. The idea of God's people as sheep and the king or God himself as shepherd was a very common one in Jewish thinking (see Ps 23, Ezek 34). A hundred sheep simply suggests a sizable flock, enough that some might not be too concerned that a single sheep is missing. The ninety-nine which are left in the open country are not in danger. The point is that the lost sheep is as important as any of them and must be found. The fact that the shepherd puts it on his shoulders suggests the tender love of the shepherd. It would be unusual for a shepherd to call his friends and neighbors to celebrate the finding of a sheep with him, but that is the point. God loves each person so much that there is rejoicing in heaven over every single sinner who repents. In fact, the rejoicing is greater over one penitent person than over ninety-nine . . . who do not need to repent . Jesus speaks these words to the Pharisees who do not see themselves as sinners and therefore think they " do not need to repent." Jesus has already pointed out the sinfulness of the Pharisees on several occasions. However, Jesus does not in this story attempt to convince them of their sinfulness. Rather, he calls upon them to love those whom they consider sinners.

7. The Parable of the Lost Coin (15:8-10)

⁸" Or suppose a woman has ten silver coins ^a and loses one. Does she not light a lamp, sweep the house and search carefully until she finds it? ⁹ And when she finds it, she calls her friends and neighbors together and says, 'Rejoice with me; I have found my lost coin.' ¹⁰ In the same way, I tell you, there is rejoicing in the presence of the angels of God over one sinner who repents."

^a 8 Greek ten drachmas , each worth about a day's wages

8-10. The story of the lost coin functions exactly as does the lost sheep story. The ten silver coins owned by a woman are drachmas, the value of which is difficult to estimate. It matters little, however, because they mean much to her. The point is that, even though she has nine more, the one which is lost must be found. Her diligence is seen in her lighting a lamp , sweeping the house , and searching carefully until she finds it . As with the lost sheep, it would be out of the ordinary to call friends and neighbors to rejoice over finding a lost coin . However, God does what many would consider out of the ordinary, when he and the angels rejoice over one sinner who repents .

8. The Parable of the Lost Son (15:11-32)

¹¹ Jesus continued: " There was a man who had two sons. ¹² The younger one said to his father, 'Father, give me my share of the estate.' So he divided his property between them.

¹³" Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. ¹⁴ After he had spent everything, there was a severe famine in that whole country, and he began to be in need. ¹⁵ So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. ¹⁶ He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything.

¹⁷" When he came to his senses, he said, 'How many of my father's hired men have food to spare, and here I am starving to death! ¹⁸ I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. ¹⁹ I am no longer worthy to be called your son; make me like one of your hired men.' ²⁰ So he got up and went to his father.

" But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.

²¹" The son said to him, 'Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. ^a '

²²" But the father said to his servants, 'Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. ²³ Bring the fattened calf and kill it. Let's have a feast and celebrate. ²⁴ For this son of mine was dead and is alive again; he was lost and is found.' So they began to celebrate.

²⁵" Meanwhile, the older son was in the field. When he came near the house, he heard music and dancing. ²⁶ So he called one of the servants and asked him what was going on. ²⁷ 'Your brother has come,' he replied, 'and your father has killed the fattened calf because he has him back safe and sound.'

²⁸" The older brother became angry and refused to go in. So his father went out and pleaded with him. ²⁹ But he answered his father, 'Look! All these years I've been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. ³⁰ But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!'

³¹" 'My son,' the father said, 'you are always with me, and everything I have is yours. ³² But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.'"

^a 21 Some early manuscripts son. Make me like one of your hired men.

The parable of the lost son is difficult to hear, since it has been heard so often. Modern readers should keep in mind that it was spoken in order to justify associating and eating with despised groups. It is particularly reprehensible for modern readers to feel superior to the older brother, whose sin was feeling superior to the younger brother.

11-12. The younger of two sons would normally receive one third of a father's property, while the older son would get two thirds. While the property would normally be divided after the death of the father, it could be done earlier, as is done here.

13-16. In a distant country the young man squandered his wealth in wild living . It is left to the reader's imagination just what " wild living" involved. The older brother's opinion will be that he spent his money " with prostitutes" (v. 30). When a severe famine arose, he was forced to do the unthinkable for a Jew: he hired himself out . . . to feed pigs . The statement that he longed to fill his stomach with the pods that the pigs were eating implies that he could not do so for some reason. Perhaps the food was inedible for humans, or maybe it was just inedible for him. Whatever the case, this young man has reached the depths of despair for a Jewish man. He is in a Gentile land, working for a Gentile, taking care of pigs, and envying them their food. Furthermore, no one gave him anything.

17-19. The sentence, " He came to his senses," means that he repented, as his confession shows. He wants not only to get out of the pigpen (my father's hired men have food to spare). He also realizes his sin and unworthiness (" I have sinned . . . . I am no longer worthy to be called your son" ). Like David in Psalm 51:4, he knows that he has sinned first against God, as he says, " I have sinned against heaven and against you."

20. The father's love and acceptance of his sinful son could scarcely be emphasized more. While the son was still a long way off, his father saw him (was he looking for him?), was filled with compassion, ran to him, threw his arms around him and kissed him. It is certain that all of these responses violated the " proper" response to a foolish son who had disgraced the family name.

21-24. Before the son can even finish his speech, the father interrupts, as if he has heard none of it. He commands the servants to bring the best robe, . . . a ring . . . and sandals . These items signify that this wayward son is being accepted back with the full rights of sonship. Sandals, for example, were not worn by servants. The fattened calf had been fattened for just such an occasion as this. Meat was a luxury, reserved for times of celebration. The irony is that this celebration is for one who has returned from a season of wild living. However, the father does not see it that way. The father's perspective is, " This son of mine was dead and is alive again; he was lost and is found." These two statements which end part one of the parable speak on two levels. On a physical level, this son was as good as dead. On the spiritual level, sinners who are dead in sin may find life in God's kingdom. The statement that the son was lost and is found ties this parable to the earlier two, where the lost sheep and coin were lost and found.

25-27. Part two of this parable has no parallel in the earlier two parables. The older son , after hearing music and dancing and after being told of his brother's return, became angry and refused to go in . The reader should probably hesitate here and attempt to hear the parable afresh, with the father's insistence that the wasteful son be given gifts and a party. The surprising part of the parable is not that this father accepts a penitent son back into the family. What is shocking and even offensive is that this father accepts him back without punishing him, and he even invites friends to the huge celebration.

28-32. The father . . . pleaded with him , but it did no good. The older brother wants to be celebrated for all the years he has been slaving and for never disobeying. The obvious moral difference between him and his brother is made clear by his reference to his brother as this son of yours . The father does not disagree with the older brother's assessment of himself and his younger brother. The point is not that the older brother is also a sinner. That point is reserved for another parable. The point here is simply that the older brother has no love for his younger brother. The father tries to help him understand: " We had to celebrate . . . because this brother of yours was dead and is alive again."

It is clear that the older brother represents those Pharisees who criticized Jesus for eating with tax collectors and sinners (vv. 1-2). It is also clear that the Pharisees must have felt its " sting." What is less clear is that modern Christians can still feel the sting. Those who are not reaching out to the " undesirables" of their culture may need to spend more time with this chapter.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 15:11-32

XCII.
SECOND GREAT GROUP OF PARABLES.
(Probably in Peræa.)
Subdivision D.
PARABLE OF THE LOST SON.
^cLUKE XV. 11-32.

   ^c11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the Luk 15:1, Luk 15:2 -- the Pharisees, the publicans and sinners]: [501]  12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance that falleth to me. [Since the elder brother received a double portion, the younger brother's part would be only one-third of the property -- Deu 21:17.] And he divided unto them his living. [Abraham so divided his estate in his lifetime (Gen 25:1-6); but the custom does not appear to have been general among the Jews. God, however, gives gifts and talents to us all, so the parable fits the facts of life -- Psa 145:9, Mat 5:45, Act 10:34.]  13 And not many days after [with all haste], the younger son gathered all together and took his journey into a far country. [He yearned for the spurious liberty of a land where he would be wholly independent of his father. Thus the sinful soul seeks to escape from the authority of God]; and there he wasted his substance with riotous living. [Sin now indulges itself with unbridled license, and the parable depicts the sinner's course: his season of indulgences (Luk 15:12, Luk 15:13); his misery (Luk 15:14-16); his repentance (Luk 15:17-20); his forgiveness (Luk 15:20-24).]  14 And when he had spent all, there arose a mighty famine in that country; and he began to be in want. [Sooner or later sinful practices fail to satisfy, and the sense of famine and want mark the crises in our lives as they did in the life of the prodigal. The direst famine is that of the word of God -- Amo 8:11-13, Jer 2:13.]  15 And he went and joined [literally, glued] himself to one of the citizens of that country; and he sent him into his fields to feed [literally, to pasture or tend] swine. [This was, to the Jew, the bottom of degradation's pit. They so abhorred swine that they refused to name them. They spoke of a pig as dabhar acheer; i. e., "the other thing."]  16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. [The master upon whom he had forced himself did not deem his services worthy of enough food to sustain life; so that he would gladly have eaten the husks or pods of the carob bean, which are very similar to our [502] honey-locust pods, if they would have satisfied his hunger.]  17 But when he came to himself [his previous state had been one of delusion and semi-madness (Ecc 9:3); in it his chief desire had been to get away from home, but returning reason begets a longing to return thither] he said, How many hired servants of my father's have bread enough and to spare, and I perish here with hunger!  18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight:  19 I am no more worthy to be called thy son: make me as one of thy hired servants. [The humility of his confession indicates that the term "riotous living" means more than merely a reckless expenditure of money. But vile as he was he trusted that his father's love was sufficient to do something for him.]  20 And he arose, and came to his father. [Repentance is here pictured as a journey. It is more than a mere emotion or impulse.] But while he was yet afar off, his father saw him [being evidently on the lookout for him], and was moved with compassion [seeing his ragged, pitiable condition], and ran, and fell on his neck, and kissed him. [Giving him as warm a welcome as if he had been a model son.]  21 And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. [The son shows a manly spirit in adhering to his purpose to make a confession, notwithstanding the warmth of his father's welcome; in grieving for what he had done, and not for what he had lost; and in blaming no one but himself.]  22 But the father said to his servants [interrupting the son in his confession], Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet [none but servants went barefooted]:  23 and bring the fatted calf [which, according to Eastern custom, was held in readiness for some great occasion (Gen 18:7, 1Sa 28:24, 2Sa 6:13), and which some custom still exists], and kill it, and let us eat, and make merry [the robe, [503] ring, etc., are merely part of the parabolic drapery, and are so many sweet assurances of full restoration and forgiveness, and are not to be pressed beyond this]:  24 for this my son was dead, and is alive again; he was lost, and is found. [The condition of the impenitent sinner is frequently expressed in the Bible under the metaphor of death -- Rom 6:13, Eph 2:1, Eph 5:14, Rev 3:1.] And they began to be merry. [Having thus finished his account of the openly irreligious, Jesus now turns to portray that of the professedly religious; i. e., he turns from the publican to the Pharisee. He paints both parties as alike children of God, as both faulty and sinful in his sight, and each as being loved despite his faultiness. But while the story of the elder son had a present and local application to the Pharisees, it is to be taken comprehensively as describing all the self-righteous who murmur at and refuse to take part in the conversion of sinners.]  25 Now his elder son was in the field [at work]: and as he came and drew nigh to the house, he heard music and dancing. [He heard evidences of joy, a joy answering to that mentioned at Luk 15:7, Luk 15:10; the joy of angels in seeing the publicans and sinners repenting and being received by Jesus -- the joy at which the Pharisees had murmured.]  26 And he called to him one of the servants, and inquired what these things might be.  27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.  28 But he was angry, and would not go in [he refused to be a party to such a proceeding]: and his father came out, and entreated him. [In the entreating father Jesus pictures the desire and effort of God then and long afterwards put forth to win the proud, exclusive, self-righteous spirits which filled the Pharisees and other Jews -- Luk 13:34, Act 13:44-46, Act 28:22-28.]  29 But he answered and said to his father, Lo, these many years do I serve thee [literally, I am thy slave], and I never transgressed a commandment of thine [He speaks with the true Pharisaic spirit [504] (Luk 18:11, Luk 18:12, Rom 3:9). His justification was as proud as the prodigal's confession was humble]; and yet thou never gavest me a kid [much less a calf], that I might make merry with my friends [he reckons as a slave, so much pay for so much work, and his complaint suggests that he might have been as self-indulgent as his brother had he not been restrained by prudence]:  30 but when this thy son [he thus openly disclaims him as a brother] came, who hath devoured thy living with harlots [and not decent friends such as mine], thou hast killed for him the fatted calf.  31 And he said unto him, Son, thou art ever with me [a privilege which the elder brother had counted as naught, or rather as slavery], and all that is mine is thine. [See Rom 9:4, Rom 9:5. The younger brother had the shoes, etc., but the elder still had the inheritance.]  32 But it was meet to make merry and be glad [Act 11:18]: for this thy brother was dead, and is alive again; and was lost and is found. [Here the story ends. We are not told how the elder brother acted, but we may read his history in that of the Jews who refused to rejoice with Jesus in the salvation of sinners. At the next Passover they carried their resentment against him to the point of murder, and some forty years later the inheritance was taken from them. Thus we see that the elder brother was not pacified by the father. He continued to rebel against the father's will till he himself became the lost son. A comparison of the three preceding parables brings out many suggestive points, thus: The first parable illustrates Christ's compassion. A sentient, suffering creature is lost, and it was bad for it that it should be so. Hence it must be sought, though its value is only one out of a hundred. Man's lost condition makes him wretched. The second parable shows us how God values a soul. A lifeless piece of metal is lost, and while it could not be pitied, it could be valued, and since its value was one out ten, it was bad for the owner that it should be lost. God looks upon man's loss as his impoverishment. The first two parables depict the efforts of Christ in the salvation of man, or that [505] side of conversion more apparent, so to speak, to God; while the third sets forth the responsive efforts put forth by man to avail himself of God's salvation -- the side of conversion more apparent to us. Moreover, as the parabolic figures become more nearly literal, as we pass from sheep and coin to son, the values also rise, and instead of one from a hundred, or one from ten, we have one out of two!]

[FFG 501-506]

Lapide: Luk 15:1-32

CHAPTER 15

Ver. 1.— Then drew near under Him all the publicans and sinners. πάντες, all, that is, many came together to hear Christ, attracted by His sanctity and by the loving-kindness with which He called sinners to Himself, and promised pardon and salvation to the penitent. For His preaching was, "Repent, for the kingdom of heaven is at hand." S. Mat 4:17.

Ver. 2.— And the Pharisees and Scribes murmured. For as they avoided the touch of unclean bodies, so did they avoid that of sinful souls. Hence they did not deign to speak to sinners, much less to eat with them. This constituted the proud spirit of the Pharisees, who thought themselves pure and holy in all things pertaining to the law, and therefore kept apart from the impure that they might not be defiled. To them the spirit of Christ was clearly opposed; for He came into the world to save sinners, and therefore sought opportunity to converse with them, and when invited was present at their feasts; for nothing is more pleasing to God than the conversion of the sinner. "From which we may gather," says S. Gregory ( Hom. 34), "that true justice, i.e. the justice of Christ, is full of compassion, but that the false justice of the Pharisees is scornful." "Indeed, it is," says S. Chrysostom, "the mark of the apostolic life, to think for the salvation of souls."

Ver. 4.— What man of you, having an hundred sheep, if he 1ose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? For a sheep is a simple and foolish animal, which, in search of pasture, easily loses its way and wanders from the fold, and when once astray is unable to return. So that there is need of a shepherd to go forth and seek it.

So we, by reason of our sinful lusts, were as wandering sheep, treading the path which led to perdition, without a thought of God or of heaven, or of the salvation of our souls. Wherefore Christ came down from heaven to seek us, and to lead us back from the way of destruction to that which leadeth to eternal life. So we read, "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all," Isa 53:6; and again, "Ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls." 1Pe 2:25.

Ver. 5.— And when he hath found it, he layeth it on his shoulders, rejoicing. Or as the Arabic renders it, "He carries it on his shoulders joyfully," that he may the more quickly return it to the flock.

In like manner on Christ "was laid," as saith the prophet Isaiah, the iniquity of us all." Hence Gregory of Nyssa, writes in the Catena, "When the shepherd had found the sheep, he did not punish it, he did not drive it to the fold, but placing it on his shoulder, and carrying it gently, he reunited it with the flock." Oh how wondrous is the meekness, clemency, and love of Christ our Lord! It was to represent this love to the faithful that Christ is depicted in our temples with the lost sheep on His shoulders, carrying it back to the flock, and it is related of the son of Charlemagne, that laying aside his royal state, he became a monk, and when employed in keeping sheep, followed to the letter the example set by the Good Shepherd: for humility and the imitation of Christ is in truth the glory of Christian kings.

Ver. 6.— Rejoice with me; for I have found my sheep which was lost. Συγχάζητέ μοι, Let My joy be one with yours—partake of My joy. His joy is so great that he cannot confine it to Himself, His friends must rejoice also. He further indicates that the event is such a happy one, that it ought to afford matter for rejoicing to all. He says not, "Rejoice with the sheep that is found," but, "with Me." Because truly our life is His joy. S. Gregory.

Ver. 7. — I say unto you, that likewise joy shall be in heaven, &c., i.e. greater joy, for such is implied by the comparative particle ρ̀, "than."

The angels then, and the saints in heaven rejoice with exceeding great joy when it is made known to them, by the revelation of God, that a sinner is converted; for when such an one by repentance passes from condemnation to life, it is a gain to the sinner—to the angels—and above all to God Himself.

The sinner passes from sin unto righteousness, from hell to heaven. The angels therefore rejoice at the blessedness of such an one, because, says Euthymius, they are kindly disposed towards men and because by repentance men become like them in purity and in holiness. They rejoice also on their own account because the ruin which was effected by Lucifer and his angels is remedied by the justification and sanctification of men, and because the places from which these angels fell are restored and filled up. It is a joy to God because He is φιλόψυχος, a lover of souls, and thirsts for the salvation of men.

Again the angels rejoice that the desire of God, whom they love above all things, is fulfilled, and that He is a partaker of this joy, as well as honoured by the penitence of the, sinner. Apposite to this matter is the vision of Carpus, to whom Christ made known that He so longed for the conversion of sinners, as to be ready again to suffer death upon the Cross, if thereby this object could be effected. And Palladius relates that a certain Anchorite, who had fallen into sin, repented in sackcloth and ashes with many tears; whereupon an angel appeared to him and said, "The Lord hath accepted thy penitence, and hath had compassion on thee. Take heed that thou art not again led astray."

By this argument, Christ rebukes the Pharisees for murmuring against Him because He companied with sinners in order to convert them. For the conversion of sinners is a work most pleasing to God and His angels. The Pharisees ought therefore to take part in this work, and to share in the rejoicing. For "all the fruit" of the Incarnation, and of the death of Christ upon the Cross is "to take away sin," Isa 27:9,—"to bring in everlasting righteousness," and to extend the kingdom of God. S. Mat 6:10. The knowledge of this ought to excite in every follower of Christ a zealous love for the souls of men.

Hence S. Gregory, when he heard that the English had been converted by the preaching of Augustine, rejoiced in spirit, and wrote; "If there is great joy in heaven over one sinner that repenteth, what joy, think you, has there been over the conversion of so great a people; for by their repentance and faith they have condemned the sins which they aforetime had committed. Whilst heaven is thus rejoicing, let us repeat the angelic strain, and let us all with one accord exclaim, 'Glory to God in the highest, and on earth peace, goodwill towards men.'"

More than over ninety and nine just persons. God and His holy angels, then, rejoice over one penitent more than over one righteous man, nay, more than over ninety and nine just persons; because from the conversion of the sinner there arises a new joy, which seems more perceptible, and is in reality felt more than that continuous and long-standing joy which attaches itself to the ninety and nine; a joy which, although actually the greater, seems to men to lose its freshness by reason of its long duration. For the novelty of a thing which we long for awakens in us a vast and a new joy, which is felt all the more on account of its novelty, as we find when we receive tidings of victories or conversions; and Christ often speaks after the manner of men, especially in His parables. The saying of S. Bernard, that "The tears of penitents are the wine of the angels," applies here:—The joy over the conversion of a sinner, writes Emmanuel Sà, is sensibly greater. Although in other respects, a man undoubtedly rejoices more over ninety-nine sheep than over one, and God joys more over ninety and nine just persons than over one sinner that repenteth.

S. Gregory adds that God and His angels rejoice the more, because penitents are wont to be more fervent in their love than those who have not fallen away. And elsewhere he says, "The life of fervent devotion which follows after sins committed is often more pleasing to God than that innocence which grows sluggish in its security." "Just as the leader in battle loves that soldier more who, having turned from flight, bravely pursues the enemy, than he who never turned his back and never did a brave act." "And as again the husbandman loves that land more which, after bearing thorns, yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop." Finally ( Hom. 34), he cites the example of Victorinus who, having fallen into carnal sin, entered a monastery, and there subjected himself to the severest penance, and so merited to be transfused with the light of heaven, and to hear the voice of God, "Thy sin is forgiven thee!"

If therefore penance be of such avail in a sinner, how great, infers S. Gregory, must be its power in a just man! For many, he says, are conscious of no evil, yet subject themselves to austerities as extreme as if they were beset by every kind of sin. They eschew all things, even such as are lawful, they gird themselves about with a lofty disdain of earth and earthly things, they consider every pleasure forbidden, they deprive themselves of such good things as are allowed them, things that are seen they despise, they yearn for the things which are invisible, they rejoice in mourning, in all things they humble themselves, and deplore sins of thought, as many mourn over sins actually committed.

Ver. 8.— Either that woman having ten pieces of silver, &c. "Sweep," or as the Arabic renders it, "cleanse;" not "overturn," as some read with S. Gregory.

The "piece of silver," or drachma, was a coin weighing the eighth part of an ounce. Hence S. Cyril explains, that by the parable of the lost sheep we are to understand, mystically, that we are the creatures of God who made us, and the sheep of His pasture, but that by this second parable we are taught that we were created in the image and likeness of God, just as the coin bears the image of the king.

S. Gregory ( Hom. 34), very fully explains the parable, and applies it in the following manner: "He who is signified by the shepherd, is signified also by the woman. For it is God Himself—God and the wisdom of God. And because there is an image impressed on the piece, the woman lost the piece of silver when man, who was created after the image of God, by sinning fell away from the likeness of his Creator. The woman lighted a candle, because the wisdom of God appeared in man. For the candle is a light in an earthen vessel, but the light in an earthen vessel is the Godhead in the flesh, and when the candle was lit she overturned (evertit) the house. Because as soon as His divinity shone forth through the flesh, all our consciences were appalled. But the word 'overturn' differs not from the 'cleanse' or 'sweep' of the other MSS. Because the corrupt mind, if it be not first overthrown through fear is not cleansed from its habitual faults. But when the house is overturned the piece of silver is found, for when the conscience of man is disturbed, the likeness of the Creator is restored in him." And again, "Who are the friends and neighbours but those heavenly powers afore mentioned, who are near to the Divine Wisdom, inasmuch as they approach Him through the grace of continual vision?" Hence in conclusion he says, "The woman had ten pieces of silver, because there are nine orders of angels, but, that the number of the elect might be filled up, man, the tenth, was created, who even after his sin did not fall utterly away from his Maker, because the eternal Wisdom, shining through the flesh by His miracles, restored him by the light of the earthen vessel."

Or, as Theophylact interprets it, "The friends are all the heavenly powers; but the neighbours, the thrones—cherubims and seraphims—which are most nigh unto God."

Lastly, S. Gregory Nyssen, says, "The ten pieces of silver are so many virtues, of which we ought to lack none, for like the commandments they are complete in themselves (decem). The candle is the divine word or perhaps the torch of repentance; the neighbours, reason, desire, anger, and such like affections."

Ver. 11 . — And He said, A Certain man had two sons. This parable is the third of the series, and like the two preceding ones, is designed to show the joy which is in heaven over the conversion of a sinner. And so there are three principal persons in the parable, the father and his two sons, the elder careful of his possessions, the younger a spendthrift. The father is God, who created all men, or Christ, who redeemed and regenerated all men with His blood, and who daily regenerates them by baptism. The two sons are understood by universal consent to represent the Jews and the Gentiles. By the elder, who was ever with his father, we may understand the Jews; by the younger the Gentiles, who having worshipped God in the days of Adam and Noah, turned aside to idols and the sins of the flesh: an interpretation which is borne out by the 25th verse, for it was the Jews who murmured because the Gentiles were received into grace and favour by Christ.

But still more in accordance with the purpose of the parable, we may take the two sons to represent the just and the unjust, whether Jews or Gentiles. For the sinners with whom Christ companied, thereby causing the Pharisees to murmur against Him, were clearly Jews and not Gentiles.

The elder son represents the just, i.e. those who were really just, as well as those who, like the Scribes and Pharisees, claimed to be such.

The younger son, the prodigal, is put for open and notorious sinners, such as the publicans and harlots, with whom Christ was wont to associate in order that He might win them from the error of their way. So S. Jerome and most other interpreters explain the parable.

Ver. 12.— And the younger of them said to his father, Father, give me the portion of goods that falleth to me. The younger, i.e. sinners and harlots. For youth is less restrained, more foolish, more inconstant, and more prone to indulgences of every kind. According to the Fathers, the "goods," "substantia," must be taken to mean man's free will, called in Greek βίος. "Because by it," says S. Jerome, "man lives freely and as it pleases him." "For," observes Theophylact, "the substance of man is the capacity of reason which is accompanied by free will." S. Ambrose and others, by substance, understand more fitly the grace of God, virtues and good habits. For it is these which are really wasted and destroyed by the sinner, whilst his free will cannot be lost, as is clear from the parable. You may therefore take the word to mean all the gifts of God, of body and soul, of nature and grace; for these the younger son demands to be entirely given up to him, because he was unwilling any longer to submit to the authority of his father, but desirous of being his own master, and of being free to use or abuse the gifts of God as might seem to him good.

So S. Augustine ( Evang. lib. ii . q. 35) writes, "To live, to understand, to remember, to excel in quickness of intellect, these things are gifts of God, which men receive into their own power by freewill." So also S. Jerome, Titus, and Euthymius.

And he divided unto them his living. Placing the gifts just mentioned at the free disposal of each, for "He left man in the hand of his counsel." Ecclus. 15:14.

Ver. 13. — And not many days after the younger son, gathered all together, or, according to the Syriac version, "collected together all that had come to him," and took his journey, into a far country— "far off," says Euthymius, "not by local separation, but by separation in point of virtue." Such is a state of concupiscence and sin, for the sinner by sinning goes far from God and from heaven, and subjects himself to the dominion of Satan. "But," says Euthymius, "the elder son being wise, remained with his father."

Hence S. Augustine goes on to say, "The far country is forgetfulness of God, a forgetfulness which is mutual, for inasmuch as the sinner forgets God, God in His turn is in a manner forgetful of the sinner, i.e. God ceases to bestow on him light, grace, or guidance." For S. Jerome says, "We must bear in mind that we are with God, or depart from Him, according to our disposition, not according to 'distances of place.'"

Therefore, adds Theophylact, "when a man departs from God, and from the fear of God, he wastes and consumes all God's gifts."

And there wasted his substance, i.e., all the gifts of nature and grace. For the sinner, giving himself up to pleasure and licentiousness, incurs the loss of all God's gifts of grace.

He becomes dull of understanding and is unable to recognise God, or the beauty of holiness. He grows forgetful of God's law and God's goodness towards him. He so corrupts his will as to prefer vice to virtue, pleasure to reason, earth to heaven, the evil one to God; and forsaking the paths of virtue, gives himself up to every kind of evil. Hence he becomes destitute of counsel, reason, sense, and everything that is good; and at last, with all the powers of his soul and body, he worships the creature rather than the Creator, and falls into that sin to which the Psalmist refers, "So they that forsake Thee shall perish; Thou hast destroyed all them that commit fornication against Thee." Ps. lxxiii. 26.

The prodigal son "wasted all the graces of nature," says Euthymius, because, adds S. Augustine, "he made a wrong use of his natural gifts." "He then," says Titus, "expended his goods" (substantiam), i.e., the light which was in him, temperance, the knowledge of the truth, the remembrance of God. And lastly, says Euthymius again, "he corrupted the gift which he had received at his baptism, i.e. nobility of soul, and the capability of living a godly life, for such things as these made up the riches of the prodigal.

With riotous living. By living an abandoned life (α̉σώτως ), only sinful but also luxurious and intemperate.

"A prodigal life," says the Gloss, "loves to occupy itself in outward show, forgetful of God, who has His dwelling within."

Ver. 14 . — And when he had spent all . . . he began to be in want. Or, according to the Arabic, "he became destitute," as those who lose by one year's debauchery all that their parents have left them; and after that are reduced to misery and to begging their bread. Nor do they lose their property only, but their health and good name as well, and by reason of the foulness of their habits and the diseases which they contract, become a burden to themselves, and a disgust to their fellowmen. For it is acknowledged by all that luxury and extravagance make the richest poor, and reduce men to the very verge of starvation.

Mystically. The sinner suffers from the want of all things, whether of nature or of grace, because he turns the gifts which he possesses to his own destruction, and therefore is in a far worse condition than if he had never received them.

And again, the sinner being without God, lacks everything; for all things depend upon Him, and in Him live and have their being. Hence the Interlinear, "Every place whence the Father is absent, is a place of penury and want." For he who has not God possesses nothing, although he be king of the whole world. Again he who has God possesses all things, although he may not have a farthing to call his own. Or, as S. Francis expresses it, "God is mine and all things." For God alone can be said to be; and all things else compared to Him, not to be. See Exod. iii

Moreover, the Gloss says, "Pleasure always hungers for itself—the more we indulge in it, the more insatiably we thirst after it;" and S. Jerome, "Our health and strength depart from us by reason of our sinful indulgences, yet we do not lose the desire of indulging.

"While yet in sport, for other sports we burn,

 In gardens fair, for other gardens yearn."

Ver. 15 . — And he went and joined himself to a citizen of that country, i.e., to an evil spirit, for the devils are the citizens of the country far off from God. So S. Augustine ( Quæst. Evang. lib. ii . q. 33.) says, "He joined himself to a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power. The swine are the unclean spirits which are under him, and to feed them is to work those things in which they delight."

So also S. Ambrose, "The citizen is the prince of this world," and in like manner the Gloss.

S. Peter Chrysologus ( Serm. 2.) says, "Behold the effect of unbridled desires. It turned a citizen into an alien, a son into a hireling, a rich man into a beggar, a free man into a slave. It associated him whom it separated from a kind father with swine; that he who had despised a holy affection might be the slave of the greedy herd."

S. Ambrose judges rightly that by the expression "he joined himself to" we are to understand a dangerous as well as a laborious service. For as a bird is snared when seeking food, so the unhappy sinner, hoping for the delights of freedom, falls into a perilous slavery.

And he sent him into his field. That is, says Bede, "he became a slave of earthly desires."

To feed swine. "To feed swine," says S. Chrysostom in the Catena, "is to nourish in the soul sordid and unclean thoughts. See here how marvellously the condition of the sinner is changed, as a just punishment for the foolish use he made of his freedom. He who was unwilling to be held in honour as a son, is obliged to become the bond slave of an alien. He who would not obey the laws of God, is compelled to serve Satan. He who would not abide in his father's palace, is sent to dwell amongst clowns. He who would not associate with his brethren and with princes, becomes the attendant and companion of swine. He who refused the bread of angels, would fain satisfy his hunger with husks from the hog-trough."

Ver. 16 . — And he would fain have filled his belly with the husks that the swine did eat. So those who foolishly squander their possessions on others, find none to give them even husks in their misery and want. S. Chrysostom ( Serm. 1) says, "Hunger, to luxury a torment, is now his lot, that where his guilt had been flagrant there an avenging punishment might rage." And again, "How cruel a service! He lives with unclean animals, yet does not share in their feast. Wretched man that he is; half famished, he hungers for the swine's coarse food, yet does not obtain it.

S. Jerome ( Epist. 146) here remarks, "that the Devil, when he has brought a man into subjection, fires his soul with desires of all kinds, but cheats him of their gratification, that by longing after them he may increase his guilt, and by failing to gratify them may add to his punishment and misery." Such is the deceitfulness and the tyranny of Satan. "Husks" are the empty pods of beans, peas, and the like, which fill but do not nourish the body. Yet country folk mix these husks with flour or meal, and make thereof a common kind of black bread on which they live. Hence Horace ( Epist. 1, lib. ii.) writes, "He lives on husks and coarse bread." Jansenius understands by "husks," the fruit of the Carob tree, which is like a bean, of a blackish colour, curved, as long as a man's finger, and as broad as his thumb. Each pod contains four berries called ceratia from their likeness to a horn (κέζας ;). These afford excellent food for swine, and are also eaten by men.

But by "husks" the Fathers understand "that worldly and vain knowledge which begets vanity, such as the writings of the poets, or the harangues of the orators." "Wherein," says S. Augustine, "this man sought to find something belonging to the higher life, but could not." The word, however, may be taken to mean more fully "carnal gratifications which puff out and afflict the soul but do not satisfy its yearnings." So S. Chrysostom in the Catena writes, "If thou lovest good wine, thou lovest husks; if thou longest for gold, thou dost seek for husks; if thou followest after sensual pleasures, thou askest for the food of swine."

Ver. 17 . — And when he came to himself, or, as the Arabic renders it, "when he was considering within himself." Euthymius says, becoming master of himself, and as it were waking up from the deep sleep of the drunken." "Returning from his wanderings abroad." Theophylact. "For," says the Interlinear, "he who has gone away from himself does well to return;" and the prodigal had been in a manner beside himself, and a raving madman, but his misery gave him understanding, and hunger taught him to be wise. So S. Gregory Nyssen. ( Trad de Oratione ) writes, "He did not return to his former state of happiness until, coming to himself, he felt the full weight of his cares." And S. Augustine ( Quæst. Evang. lib. xxi.): "He turned his thoughts (intentionem) from these things, which act externally as snares and temptations, to his inner conscience" "For," says S. Ambrose, "he who returns to it returns to himself, but he who departs from Christ forfeits his rights in Christ."

How many hired servants of my father's, &c. They have bread enough and to spare, but I, his son, am perishing with hunger. So God is wont to take away from those who live for pleasure all their delights, and send them hunger, sickness, and pain, that they may return to a better mind, and see what happiness they have forfeited, and into what misery they have fallen; which is the first stage of repentance. Hence Titus writes, "Coming to himself, i.e. comparing his former happiness with his after misery, he thought of what he was whilst he abode with his father, and meditated over and over again on the vile and wretched state to which he had reduced himself by his rejection of God, and subjection to Satan." Learn then from the example of the prodigal, that "repentance follows on hasty counsel, and that a bad beginning makes a bad ending;" and again, "that thou be not conquered by a shameful adversary, regard pleasure only when it is departing from thee, for pleasure is the food of the wicked."

Mystically. If we serve God and follow virtue in hope of worldly gain, we are hirelings; if from fear, slaves; if from love, sons. As the Interlinear says, "How many Jews are there who keep the law only for the sake of present prosperity, and obtain of God that which they desire; but I, who neglect God's law, prosper neither in my temporal nor my spiritual concerns."

S. Augustine, on the other hand, says, "These are the reflections of a man who is coming to a better mind again, and finds himself amongst those who preach the truth, not from love of the truth, but from the desire of earthly gain." But the Gloss takes higher ground: "The hirelings are they who busy themselves in walking worthily, looking for the reward which is to be. These have bread enough and to spare, i.e. they are sustained by the daily nourishment of Divine grace."

He then who is restrained from vice by fear of punishment is the slave; by hope and longing for the kingdom of heaven, the hireling; by love of that which is good, the son. And Theophylact, in like manner, makes this threefold distinction amongst those who are saved.

The Interlinear again, and others who understand by the two sons the Jews and Gentiles, explain thus: "The Jews, who like hirelings serve God in hope of obtaining the good things of this world, possess them plentifully; but the people of the Gentiles, together with the idolaters, are wholly cut off from the truth."

Ver. 18.— I will arise and go to my father. "I will arise," says the Interlinear, "because I perceive that I have fallen prone before idolatry and vice. I will go to my father, for I have wandered far from him, and am wearing away my life in misery and want. I will rise from this wretched life. I will break away from my vices, cease from sin, amend my life. I will repent, and humbly beg of God the pardon of my sin."

"Well does he say, 'I will arise,'" writes S. Jerome ( Epist. 146), "for away from his father he could not stand upright. It is the part of sinners to lie prone, of the just to stand upright." For as Chrysologus ( Serm. 1) says, "As long as a man is with his father, his state is happy, his service free, and his safety assured. He reverences his father with gladness. If corrected it is with gentleness. Though poor he is rich, and his possessions are secure." And again, "he determines to return, because he perceived that with a stranger his liberty was slavery, and because he believed that with his father his slavery would be liberty."

And will say unto him. These words, says Titus, are few, but enough for my salvation; for I know my father's loving-kindness, and that he will have compassion on the penitent, whom he did not abandon, even when wallowing in the foulness of sin.

Father, I have sinned. "This," says S. Ambrose, "is his first confession to the author of nature, the dispenser of mercy, the judge of his sin. For although God knows all things, He waits to hear the acknowledgment of our sins, because he who takes the burden of his sin upon himself lessens its weight, and he who by confession anticipates the accuser, deprives the accusation of its sting. In vain wilt thou endeavour to hide from Him, whom nothing escapes, and you may safely discover what you know to be already known."

God, therefore, justly and fitly demands of the sinner the confession of his sin.

1. Because a criminal ought to humble himself, and confess his crime, if he would be forgiven.

2. Because, according to Origen ( Hom. ii on Ps. xxxviii.), as a disordered stomach must be purged by emetics, so must the soul which is full of corruption be purified by confession.

3. Because the sinner has cast contempt on the majesty of God, and can only make amends for his fault by repentance. For repentance gives glory to God, and restores to Him the honour which sin takes away. In a word, the penitent acknowledges that he himself is a sinner, but that God is most holy.

4. The confession of the sinner therefore is for the praise and glory of God the Creator, as well as of Jesus Christ our Saviour. "For," says S. Cyprian, or the author of the Treatise on the Passion, whoever he way be, "when the sinner takes upon himself the office of judge and tormentor, becoming his own prosecutor, and showing by the shame he exhibits that his confession is genuine, his entire self-sacrifice obtains pardon for him in the sight of God. For God does not pass judgment twice on the same offence."

Against heaven That is, (1.) I have sinned so grievously that my sins, as it were, cry to heaven for vengeance, or by a Hebraism, we may understand "against heaven" to mean, against God who dwelleth therein. (See S. Mat 21:25.)

2. "Against heaven," because in preferring earth to heaven, I have committed a great wrong and have lightly esteemed heavenly things; so that if heaven were endowed with voice and reason, it would cry out and make accusation against me.

3. "Against heaven" because heaven is my home, and I am only a sojourner here on earth. I have therefore betrayed my native land. So S. Gregory Nyssen, ( De Oratione ), says, "He would not have confessed that he had sinned against heaven, unless he had been persuaded that heaven was his country and that he had sinned in leaving it." And S. Jerome, "He sins against heaven who leaves the heavenly Jerusalem."

4. "Against heaven," i.e. "against the angels and those that dwell therein," says the Interlinear, and also S. Augustine

5. Or "against heaven" because according to S. Ambrose, "he had wasted the gifts of heaven." By which we may understand "the endowments of the soul and the spiritual gifts which are impaired by sin and by our departure from the heavenly Jerusalem, which is the mother of us all."

Symbolically, S. Chrysostom, in the Catena, says, "He sins against heaven who sins against the humanity of Christ, which although above us as heaven, is yet visible." For the sinner makes of none effect the blood of Christ, and in a manner "crucifies the Son of God afresh." Heb 6:6.

And before Thee. "Who alone," says S. Chrysostom, "seest all things, and to whom the thoughts of all hearts are revealed. Great then is the shamelessness of the sinner in daring to sin before the living God, who will punish him for his offences in the day of judgment, and who not unfrequently inflicts punishment in this life as a warning to others not to offend."

S. Jerome here explains that "he had sinned against his father in that, forsaking his Creator, he had bowed down in worship to idols of wood and of stone."

Symbolically, S Augustine ( Quæst. Evang. lib. ii . q. 33) interprets the words "before thee" to mean "in the inmost conscience." For the sinner ought to blush even for the sins which he commits in secret, and for the conscience which he defiles, renders dumb, and hands over to Satan.

Ver. 19 . — And am no more worthy to be called thy son. Because, says S. Jerome, I preferred to serve idols, and to be the slave of vices. "He does not presume," says Bede, "to ask to be treated as a son," because, adds Euthymius, "his life had been unworthy of such a father."

Make me as one of thy hired servants. I have forfeited my position as son, but cast me not out of thy presence, suffer me to take the lowest place in thy household, says Euthymius, that I may make open confession of my sin. For formerly those who had been put to public penance were not allowed to enter the church, but knelt without, humbly asking the prayers and the pardon of all, as S. Jerome tells us that Fabiola did.

These, says S. Augustine ( lib. ii . Quæst. Evang. q. 33), are the words of one who is turning his thoughts to repentance, not of one actually repentant. For he is not addressing his father, but only determining what to say when he meets him. "But," says Primasius, commenting on Rev. iv., "as the smoke precedes the flame, so must there be confession of sin before the fires of faith and love are kindled in the sinner's heart. Hence the smoke bursts into flame as the fire gains power and intensity; so in like manner confession of sin through force of contrition burns up and becomes aflame with love."

Ver. 20.— But when he was yet a great way off, his father saw him. Before he had given any expression to his penitence, his father prevented him.

See here God's wonderful loving-kindness towards penitent sinners. "He is wont," says Titus, "in His mercy and pity to anticipate the repentance of men;" and, adds S. Gregory of Nyssa, "when he resolved to repent, his father was reconciled to him."

And had compassion, ε̉σπλαγχνίσθη, was moved with pity at the sight of his misery.

And ran. In excess of joy, says Euthymius, he waited not for him to draw nigh, but went to meet him, running and thereby showing the greatness of his love.

And fell on his neck, and kissed him. "To fall on his neck," says S. Augustine, "is to lower to his embrace the arm of God, which is Christ; to give the kiss is to comfort by the word of God's grace unto the hope of pardon of sin." But S. Chrysostom says, "The mouth is kissed as that from which the heartfelt confession of the penitent proceeded."

The embrace and the kiss are here set forth as the tokens of pardon and reconciliation, and of especial love and goodwill, as well as of the exultation and joy with which God and His angels regard a sinner that repenteth.

Ver. 21.— And the son said unto him, Father, I have sinned, &c. He desires, says the Interlinear, that to be done by grace, which he acknowledges himself to be unworthy of by any merit of his own. (See above on ver. 18.) He omits to say, "make me as one of thy hired servants," either because his father, out of love and joy, had cut short his confession, by bidding the attendants "bring forth the best robe," or because his father's embrace and kiss had encouraged him to hope that again he might be acknowledged as a son. "He does not add," says S. Augustine ( Lib. ii . Quæst. Evang. q. 33), "what he had before determined to say, for after the kiss of his father he most nobly disdained to become a hireling." Titus, however, is of opinion that the words were actually uttered, although S. Luke, has not recorded them.

Ver. 22 . — But the father said to his servant, &c. "The servants," says Theophylact, "are the angels or the priests," or, according to S. Augustine, the preachers, for by their ministry God reconciles sinners to Himself.

The best robe. The "first" robe, that which he was wont to wear before he left his father's house, for from the repetition of the article τὴυ στολὴν τὴν πζώτην, it is clear that some particular garment is indicated.

Hence, in the lives of the Fathers, it is related that a certain Bishop saw in a vision two women who were sinners, clothed, after having made sacramental confession, in white garments and radiant with light. He inquired the cause of this from an angel that appeared unto him, and was told that the women, by their confession and tears, had rendered themselves worthy to be numbered with the elect.

And put a ring on his hand, and shoes on his feet. A ring of gold, i.e. the mark of a free and rich or noble man, as also are shoes, for slaves go barefoot, but citizens are shod.

Ver. 23.— And bring hither the fatted calf. τον μόσχον, that particular calf which I ordered to be fattened for such a solemn occasion as this. All these things, the robe, the ring, the shoes, and the fatted calf, show the delight of the father, i.e. the joy of God and His angels at the conversion of a sinner, and teach us that by the great mercy of God, a penitent is restored to the same, or even a better position than that, which he held before he fell into sin.

But with S. Augustine, S. Jerome, and Bede, we may attach a separate meaning to each.

So we may take the best robe to mean not innocence, for this once lost cannot be regained, but first grace and love. Thus the Interlinear interprets it as, "the robe of the Holy Spirit, which is an earnest of immortal life." According to S. Ambrose, it is "the cloke of wisdom;" but S. Augustine considers it "the dignity which Adam lost."

By the ring we may understand the express image of God, which some see in one virtue, some in another.

"The ring," says Bede, "is the seal of our unfeigned faith," or, according to S. Chrysostom in the Catena, the symbol of the seal of salvation, or rather, the badge of betrothment, the pledge of nuptials with Christ. It is "the signet of faith with which the promises are sealed in the hearts of the faithful." Gloss. "The seal of Christ's image, and impress of the truth." Interlinear. "The pledge of the Holy Spirit, because of the participation of grace, which is well signified by the finger." S. Augustine. See Gen 41:42; Jer 22:24; Hag 2:23.

"On his hand," i.e. by his working, that his faith may be made manifest by his works, and that his works may be established by his faith. Interlinear.

By "the shoes on his feet" is typified promptitude in the exercise of acts of virtue, particularly as regards the preaching of the gospel; for those who are converted greatly desire the conversion of others. Or, as S. Augustine explains, "The shoes are the preparation for preaching the gospel, in order not to touch earthly things," that, says S. Chrysostom, "a man may walk firmly along the slippery path of the world;" the course of our life is called in Scripture a foot (pes).

Again, "the shoes" are the examples of good men, which, as it were, leave footprints, to enable us to follow in their steps.

"The fatted calf" is a figure of Christ, who in the Eucharist feeds the just, and those sinners who are penitent, with His body and His blood, comforting and soothing in a wonderful manner those who have been newly converted as well as those who have long since repented.

Hence the Interlinear says, "Christ is the fatted calf abounding in every spiritual virtue, so that He suffices for the salvation of the whole world." And S. Chrysostom: "Christ is called the calf because of the sacrifice of His body, and fatted, because He made satisfaction for all." And Augustine: "The fatted calf is our Lord Himself in the flesh, 1oaded with insults. The father commands it to be brought, i.e. commands Christ to be preached. He also bids them kill it, in allusion to the death of Christ. For He is then killed to each man who believes him slain."

Let us eat and be merry. God, says Euthymius, is said to eat in proof of His joy. "For," adds S. Jerome ( Ep. 146), "there can be no rejoicing if our Father be absent from the feast," because, says Bede and S. Ambrose, "the food of the Father is our salvation; the joy of the Father the redemption of our sins." And according to the Gloss, "The salvation of sinners is the refreshment of God and the saints. Observe also that the calf is slain after that the robe, the ring, and the shoes are provided, to teach us that we must put on the hope of the immortality for which we were created, that we must seal our works with the signet of faith, and preach by the confession of Christ, if we would partake of the heavenly mysteries."

Ver. 24.— For this my son was dead, and is alive again. He was dead by reason of his sins; he is alive again because of his repentance.

Ver. 28.— And he was angry, and would not go in. The anger and the murmuring of the elder son is the application of the parable, and is intended to show how justly God rejoices over the conversion of a sinner, and what answer can be given to those who murmur at the consideration shown to those that repent.

"Hence we learn," says Euthymius, "that God rejoices so greatly over the return of the prodigal, in order that He may provoke others to jealousy."

So also Theophylact, Titus, and S. Chrysostom in the Catena ; for it is certain that the righteous do not envy penitent sinners the blessings they enjoy, but rejoice greatly and exalt in their happiness. See S. Mat 20:2.

Hence we are to understand rather by the murmuring of the elder son, the envy of the Pharisees who murmured against Christ because He received sinners. For this was the occasion as well as scope of the parable, as is clear from the opening verses of the chapter. Similarly also the parable applies to the Jews, who hated the Apostles and murmured against them, because they preached the Gospel to the Gentiles. So S. Ambrose says, "The Jews envied the Gentiles the paternal blessing," and S. Augustine ( Quæst. Evang. ii. 33), "He is angry now, and will not go in. But when the fulness of the nations shall have entered in, then the father will go forth that all Israel may be saved." Again S. Ambrose, "He is called the elder because he envied his brother, and envy causes a man very quickly to grow old."

He heard music and dancing. That is, as S. Augustine explains, "He heard the Apostles full of the Holy Spirit preaching the Gospel with harmonious voices. He takes one of the prophets to read, and as he searches in it, asks in a manner, why are these feasts celebrated in the Church at which he finds himself not present." But S. Ambrose says, "He heard the harmony of the Christian people singing with united voice, and raising sweet sounding strains of joy over the salvation of the sinner. But he stands without, for his evil disposition hinders him from entering in;" and the Gloss, "The Church's symphony is the accord of different ages and varying virtues, whence the chorus and spiritual dance of holy and exultant joy."

Tropologically, S. Jerome ( Epist. 146) says, "Daily is this feast kept, daily does the Father receive His Son, for Christ is ever being crucified for them that believe." See also Salmeron ( Tom. vii . Tract. 27 and 28).

Therefore came his father out and intreated him.—Symbolically, this signifies that God through the preaching of Christ and His Apostles invited the Pharisees and the unbelieving Jews to enter His Church, and therein to partake of the gospel feast, and share in the joy of the faithful. But they refused the invitation from hatred of Christ crucified, and because they were offended that the Gentiles should believe on Him, and they will remain obstinate in their refusal until the coming of Elias at the end of the world. So S. Augustine bids us "admire God's goodness towards His people;" and S. Jerome, "How kind and how merciful a father! He asks his son to share in the joy of the household."

Ver. 29.— And he answering said, Lo, these many years do I serve thee. The Syriac has "servio tibi servitutem," so the Jews were in bondage to the observance of the law.

Neither transgressed I at any time thy commandment. This answer shows the lying arrogance and the ingratitude of the Jews, who boasted of their work done under the law, and forgot the many benefits which God had conferred upon them. They lie when they say they have never transgressed the commandment of God. They transgress often! For, says St. Jerome (Ep. 146), "Is it not a transgression to envy our brother his salvation?" With like arrogancy, the Pharisee justifies himself, and despises the Publican. St. Luke xviii. II. But as St. Augustine and the Interlinear point out, the Jews did not bow down to idols, as the Gentiles did, and therefore, inasmuch as they worshipped the one true God, and Him alone, in this particular they did not transgress the commandment.

And yet thou never gavest me a kid. The fathers explain this symbolically in many ways.

"No blood of prophet or priest has delivered us from the Roman yoke, but for the prodigal, i.e., for the Gentiles, for sinners, throughout the whole world, Thy precious blood was shed." St. Jerome (Ep. 146), "Thou hast never, for my sake, ordered a kid, i.e. a sinner who persecuted me, to be slain." Theophylact.

"Thou, 0 Christ, hast never given me Thyself for my food, because I accounted Thee as a kid, i.e., as a sinner, and a perverter of the Law." St. Augustine.

"The Jews demand a kid: the Christians a lamb. For them Barabbas is set free; for us the lamb is slain." St. Ambrose.

Ver. 30.— This thy son. . . which hath devoured thy living with harlots. The Pharisees accuse God of sin, in preferring the unworthy to the worthy, i.e., Gentiles to the Jews, sinners to themselves, as if He had regard to the persons of men; but their accusation is false. For the Gentiles, though sinners, by their repentance and faith made themselves worthy of the gospel and the grace of Christ; but the Pharisees, by their pride, envy, and unbelief, showed themselves unworthy of these benefits. Hence they became reprobate, and the Gentiles were chosen in their stead. See S. Mat 20:16.

Ver. 31 . — And he said unto him, Son, thou art ever with me, and all that I have is thine. " The law, the prophets, the oracles of God," says St. Jerome. To this we must add, the worship of the one true God, and faith in Him, in the teachings of the Church, and the benefits arising therefrom. For all these blessings, which were lacking to the Gentiles before the coming of Christ, were the possession of God's people Israel.

The sense is, "Thou, as my son, art at liberty to enjoy all my possessions, as seems to thee good. Thou oughtest not then to envy thy brother, or to take it amiss that out of our common property, I have ordered a calf to be slain, in honour of his return, especially as thou also art invited to the banquet." St. Ambrose. And the Interlinear adds, "All mine is thine, if so be, thou ceasest to envy thy brother," for, says St. Augustine, "desire obtains nothing without want, charity nothing with want, and when we shall have obtained that blessedness, the higher things will be ours to live upon, equal things ours to have fellowship with, the lower things ours to rule;" and he assigns the reason, "for it is thus that all things are looked upon by perfect and immortal children, that each is the possession of all, and all of each." Hence there will arise for the blessed hereafter the perfection of mutual charity and love, and the fulness of glory and of bliss.

Ver. 32.— It was meet that we should make merry and be glad. For the most convincing of reasons, because this my son, thy brother, who was dead in trespasses and sins, is now restored to grace and favour, wherefore it behovest thee to take part in our rejoicing, and not to be envious and to murmur against him.

Christ now leaves the Pharisees to apply the parable to themselves. For, says Theophylact, "It is intended to teach that although we may be just, we must not cast off sinners nor murmur because God receives them;" and again, "The Lord speaks as it were after this manner; I beseech you who are righteous and free from reproach, that ye murmur not at the salvation of sons, for this prodigal is still a son."

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• 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.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 15 (Chapter Introduction)

Overview

Luk 15:1, The parable of the lost sheep; Luk 15:8, of the piece of silver; Luk 15:11, of the prodigal son.

Poole: Luke 15 (Chapter Introduction)

CHAPTER 15

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 15 (Chapter Introduction)

(Luk 15:1-10) Parables of the lost sheep, and the piece of silver.

(Luk 15:11-16) The prodigal son, his wickedness and distress.

(Luk 15:17-24) His repentance and pardon.

(Luk 15:25-32) The elder brother offended.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 15 (Chapter Introduction)

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).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 15 (Chapter Introduction)

The Shepherd's Joy (Luk_15:1-7)

The Coin A Woman Lost And Found (Luk_15:8-10)

The Story Of The Loving Father (Luk_15:11-32)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Moore, Thomas S. "The Lucan Great Commission and the Isaianic Servant." Bibliotheca Sacra 154:613 (January-March 1997):47-60.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. The Gospel According to St. Luke. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Mosley, A. W. "Historical Reporting in the Ancient World." New Testament Studies 12 (1965-66):10-26.

Neil, William, The Acts of the Apostles. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1981.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Genealogy of Jesus Christ," by F. F. Bruce.

_____. S.v. "Quirinius," by F. F. Bruce.

Oliver, H. H. "The Lucan Birth Stories and the Purpose of Luke-Acts." New Testaments Studies 10 (1963-64):215-26.

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Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

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Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

Zuck, Roy B. "How Jesus Responded to Questions." In Integrity of Heart, Skillfulness of Hands, pp. 108-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.