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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 1, 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, ver. 4-7. 2. Of the lost silver that was found with joy, ver. 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, ver. 11-32.
Adam Clarke: Commentary on the Bible - 1831
Publicans and sinners draw near to hear our Lord, at which the Pharisees are offended, Luk 15:1, Luk 15:2. Christ vindicates his conduct in receiving them by the parable of the lost sheep, Luk 15:3-7. The parable of the lost piece of money, Luk 15:8-10; and the affecting parable of the prodigal son, vv. 11-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 15:1, The parable of the lost sheep; Luk 15:8, of the piece of silver; Luk 15:11, of the prodigal son.
15:115:1: Եւ էին մե՛րձ առ նա ամենայն մաքսաւո՛րք եւ մեղաւորք՝ լսե՛լ ՚ի նմանէ։
15 Եւ բոլոր մաքսաւորներն ու մեղաւորները նրա մօտն էին, որպէսզի լսեն նրան:
15 Շատ մը մաքսաւորներ ու մեղաւորներ անոր կը մօտենային իրմէ լսելու համար։
Եւ էին մերձ առ նա ամենայն մաքսաւորք եւ մեղաւորք լսել ի նմանէ:

15:1: Եւ էին մե՛րձ առ նա ամենայն մաքսաւո՛րք եւ մեղաւորք՝ լսե՛լ ՚ի նմանէ։
15 Եւ բոլոր մաքսաւորներն ու մեղաւորները նրա մօտն էին, որպէսզի լսեն նրան:
15 Շատ մը մաքսաւորներ ու մեղաւորներ անոր կը մօտենային իրմէ լսելու համար։
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15:11: Приближались к Нему все мытари и грешники слушать Его.
15:1  ἦσαν δὲ αὐτῶ ἐγγίζοντες πάντες οἱ τελῶναι καὶ οἱ ἁμαρτωλοὶ ἀκούειν αὐτοῦ.
15:1. Ἦσαν (They-were) δὲ (moreover) αὐτῷ (unto-it) ἐγγίζοντες ( nearing-to ," πάντες ( all ) οἱ (the-ones) τελῶναι (finish-purchasers) καὶ (and) οἱ (the-ones) ἁμαρτωλοὶ ( un-adjusted-along ) ἀκούειν (to-hear) αὐτοῦ. (of-it)
15:1. erant autem adpropinquantes ei publicani et peccatores ut audirent illumNow the publicans and sinners drew near unto him to hear him.
1. Now all the publicans and sinners were drawing near unto him for to hear him.
Then drew near unto him all the publicans and sinners for to hear him:

1: Приближались к Нему все мытари и грешники слушать Его.
15:1  ἦσαν δὲ αὐτῶ ἐγγίζοντες πάντες οἱ τελῶναι καὶ οἱ ἁμαρτωλοὶ ἀκούειν αὐτοῦ.
15:1. erant autem adpropinquantes ei publicani et peccatores ut audirent illum
Now the publicans and sinners drew near unto him to hear him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: К Господу Иисусу Христу старались приблизиться (hsan de eggizonteV по-русски: "приближались") все, т. е. очень многие (все - гипербола), мытари (см. Мф V, 46) и грешники, т. е. те, кого фарисеи так называли за их отступления от разных предписаний закона (Мф IX, 10). Фарисеи были крайне недовольны этим, потому что и они, как известно, поддерживали еще общение со Христом, принимали Его у себя. Выходило так, что Христос, допуская к Себе мытарей и грешников, этим самым принуждал и фарисеев невольно приходить с теми в общение, так как "приближение" грешника иногда было для них совершенно неожиданным, напр., во время обеда, когда фарисею неловко было оставить дом из-за того, что являлся нежеланный гость.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then drew near unto him all the publicans and sinners for to hear him. 2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. 3 And he spake this parable unto them, saying, 4 What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5 And when he hath found it, he layeth it on his shoulders, rejoicing. 6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. 8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. 10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

Here is, I. The diligent attendance of the publicans and sinners upon Christ's ministry. Great multitudes of Jews went with him (ch. xiv. 25), with such an assurance of admission into the kingdom of God that he found it requisite to say that to them which would shake their vain hopes. Here multitudes of publicans and sinners drew near to him, with a humble modest fear of being rejected by him, and to them he found it requisite to give encouragement, especially because there were some haughty supercilious people that frowned upon them. The publicans, who collected the tribute paid to the Romans, were perhaps some of them bad men, but they were all industriously put into an ill name, because of the prejudices of the Jewish nation against their office. They are sometimes ranked with harlots (Matt. xxi. 32); here and elsewhere with sinners, such as were openly vicious, that traded with harlots, known rakes. Some think that the sinners here meant were heathen, and that Christ was now on the other side Jordan, or in Galilee of the Gentiles. These drew near, when perhaps the multitude of the Jews that had followed him had (upon his discourse in the close of the foregoing chapter) dropped off; thus afterwards the Gentiles took their turn in hearing the apostles, when the Jews had rejected them. They drew near to him, being afraid of drawing nearer than just to come within hearing. They drew near to him, not, as some did, to solicit for cures, but to hear his excellent doctrine. Note, in all our approaches to Christ we must have this in our eye, to hear him; to hear the instructions he gives us, and his answers to our prayers.

II. The offence which the scribes and Pharisees took at this. They murmured, and turned it to the reproach of our Lord Jesus: This man receiveth sinners, and eateth with them, v. 2. 1. They were angry that publicans and heathens had the means of grace allowed them, were called to repent, and encouraged to hope for pardon upon repentance; for they looked upon their case as desperate, and thought that none but Jews had the privilege of repenting and being pardoned, though the prophets preached repentance to the nations, and Daniel particularly to Nebuchadnezzar. 2. They thought it a disparagement to Christ, and inconsistent with the dignity of his character, to make himself familiar with such sort of people, to admit them into his company and to eat with them. They could not, for shame, condemn him for preaching to them, though that was the thing they were most enraged at; and therefore they reproached him for eating with them, which was more expressly contrary to the tradition of the elders. Censure will fall, not only upon the most innocent and the most excellent persons, but upon the most innocent and most excellent actions, and we must not think it strange.

III. Christ's justifying himself in it, by showing that the worse these people were, to whom he preached, the more glory would redound to God, and the more joy there would be in heaven, if by his preaching they were brought to repentance. It would be a more pleasing sight in heaven to see Gentiles brought to the worship of the true God than to see Jews go on in it, and to see publicans and sinners live an orderly sort of life than to see scribes and Pharisees go on in living such a life. This he here illustrates by two parables, the explication of both of which is the same.

1. The parable of the lost sheep. Something like it we had in Matt. xviii. 12. There it was designed to show the care God takes for the preservation of saints, as a reason why we should not offend them; here it is designed to show the pleasure God takes in the conversion of sinners, as a reason why we should rejoice in it. We have here,

(1.) The case of a sinner that goes on in sinful ways. He is like a lost sheep, a sheep gone astray; he is lost to God, who has not the honour and service he should have from him; lost to the flock, which has not communion with him; lost to himself: he knows not where he is, wanders endlessly, is continually exposed to the beasts of prey, subject to frights and terrors, from under the shepherd's care, and wanting the green pastures; and he cannot of himself find the way back to the fold.

(2.) The care the God of heaven takes of poor wandering sinners. He continues his care of the sheep that did not go astray; they are safe in the wilderness. But there is a particular care to be taken of this lost sheep; and though he has a hundred sheep, a considerable flock, yet he will not lose that one, but he goes after it, and shows abundance of care, [1.] In finding it out. He follows it, enquiring after it, and looking about for it, until he finds it. God follows backsliding sinners with the calls of his word and the strivings of his Spirit, until at length they are wrought upon to think of returning. [2.] In bringing it home. Though he finds it weary, and perhaps worried and worn away with its wanderings, and not able to bear being driven home, yet he does not leave it to perish, and say, It is not wroth carrying home; but lays it on his shoulders, and, with a great deal of tenderness and labour, brings it to the fold. This is very applicable to the great work of our redemption. Mankind were gone astray, Isa. liii. 6. The value of the whole race to God was not so much as that of one sheep to him that had a hundred; what loss would it have been to God if they had all been left to perish? There is a world of holy angels that are as the ninety-nine sheep, a noble flock; yet God sends his Son to seek and save that which was lost, ch. xix. 10. Christ is said to gather the lambs in his arms, and carry them in his bosom, denoting his pity and tenderness towards poor sinners; here he is said to bear them upon his shoulders, denoting the power wherewith he supports and bears them up; those can never perish whom he carries upon his shoulders.

(3.) The pleasure that God takes in repenting returning sinners. He lays it on his shoulders rejoicing that he has not lost his labour in seeking; and the joy is the greater because he began to be out of hope of finding it; and he calls his friends and neighbours, the shepherds that keep their flocks about him, saying, Rejoice with me. Perhaps among the pastoral songs which the shepherds used to sing there was one for such an occasion as this, of which these words might be the burden, Rejoice with me, for I have found my sheep which was lost; whereas they never sung, Rejoice with me, for I have lost none. Observe, he calls it his sheep, though a stray, a wandering sheep. He has a right to it (all souls are mine), and he will claim his own, and recover his right; therefore he looks after it himself: I have found it; he did not send a servant, but his own Son, the great and good Shepherd, who will find what he seeks, and will be found of those that seek him not.

2. The parable of the lost piece of silver. (1.) The loser is here supposed to be a woman, who will more passionately grieve for her loss, and rejoice in finding what she had lost, than perhaps a man would do, and therefore it the better serves the purpose of the parable. She has ten pieces of silver, and out of them loses only one. Let this keep up in us high thoughts of the divine goodness, notwithstanding the sinfulness and misery of the world of mankind, that there are nine to one, nay, in the foregoing parable there are ninety-nine to one, of God's creation, that retain their integrity, in whom God is praised, and never was dishonoured. O the numberless beings, for aught we know numberless worlds of beings, that never were lost, nor stepped aside from the laws and ends of their creation! (2.) That which is lost is a piece of silver, drachmen--the fourth part of a shekel. The soul is silver, of intrinsic worth and value; not base metal, as iron or lead, but silver, the mines of which are royal mines. The Hebrew word for silver is taken from the desirableness of it. It is silver coin, for so the drachma was; it is stamped with God's image and superscription, and therefore must be rendered to him. Yet it is comparatively but of small value; it was but seven pence half-penny; intimating that if sinful men be left to perish God would be no loser. This silver was lost in the dirt; a soul plunged in the world, and overwhelmed with the love of it and care about it, is like a piece of money in the dirt; any one would say, It is a thousand pities that it should lie there. (3.) Here is a great deal of care and pains taken in quest of it. The woman lights a candle, to look behind the door, under the table, and in every corner of the house, sweeps the house, and seeks diligently till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself: he has lighted the candle of the gospel, not to show himself the way to us, but to show us the way to him, to discover us to ourselves; he has swept the house by the convictions of the word; he seeks diligently, his heart is upon it, to bring lost souls to himself. (4.) Here is a great deal of joy for the finding of it: Rejoice with me, for I have found the piece which I had lost, v. 9. Those that rejoice desire that others should rejoice with them; those that are merry would have others merry with them. She was glad that she had found the piece of money, though she should spend it in entertaining those whom she called to make merry with her. The pleasing surprise of finding it put her, for the present, into a kind of transport, heureka, heureka--I have found, I have found, is the language of joy.

3. The explication of these two parables is to the same purport (v. 7, 10): There is joy in heaven, joy in the presence of the angels of God, over one sinner that repenteth, as those publicans and sinners did, some of them at least (and, if but one of them did repent, Christ would reckon it worth his while), more than over a great number of just persons, who need no repentance. Observe,

(1.) The repentance and conversion of sinners on earth are matter of joy and rejoicing in heaven. It is possible that the greatest sinners may be brought to repentance. While there is life there is hope, and the worst are not to be despaired of; and the worst of sinners, if they repent and turn, shall find mercy. Yet this is not all, [1.] God will delight to show them mercy, will reckon their conversion a return for all the expense he has been at upon them. There is always joy in heaven. God rejoiceth in all his works, but particularly in the works of his grace. He rejoiceth to do good to penitent sinners, with his whole heart and his whole soul. He rejoiceth not only in the conversion of churches and nations, but even over one sinner that repenteth, though but one. [2.] The good angels will be glad that mercy is shown them, so far are they from repining at it, though those of their nature that sinned be left to perish, and no mercy shown to them; though those sinners that repent, that are so mean, and have been so vile, are, upon their repentance, to be taken into communion with them, and shortly to be made like them, and equal to them. The conversion of sinners is the joy of angels, and they gladly become ministering spirits to them for their good, upon their conversion. The redemption of mankind was matter of joy in the presence of the angels; for they sung, Glory to God in the highest, ch. ii. 14.

(2.) There is more joy over one sinner that repenteth, and turneth to be religious from a course of life that had been notoriously vile and vicious, than there is over ninety-nine just persons, who need no repentance. [1.] More joy for the redemption and salvation of fallen man than for the preservation and confirmation of the angels that stand, and did indeed need no repentance. [2.] More joy for the conversion of the sinners of the Gentiles, and of those publicans that now heard Christ preach, than for all the praises and devotions, and all the God I thank thee, of the Pharisees, and the other self-justifying Jews, who though that they needed no repentance, and that therefore God should abundantly rejoice in them, and make his boast of them, as those that were most his honour; but Christ tells them that it was quite otherwise, that God was more praised in, and pleased with, the penitent broken heart of one of those despised, envied sinners, than all the long prayers which the scribes and Pharisees made, who could not see any thing amiss in themselves. Nay, [3.] More joy for the conversion of one such great sinner, such a Pharisee as Paul had been in his time, than for the regular conversion of one that had always conducted himself decently and well, and comparatively needs no repentance, needs not such a universal change of the life as those great sinners need. Not but that it is best not to go astray; but the grace of God, both in the power and the pity of that grace, is more manifested in the reducing of great sinners than in the conducting of those that never went astray. And many times those that have been great sinners before their conversion prove more eminently and zealously good after, of which Paul is an instance, and therefore in him God was greatly glorified, Gal. i. 24. They to whom much is forgiven will love much. It is spoken after the manner of men. We are moved with a more sensible joy for the recovery of what we had lost than for the continuance of what we had always enjoyed, for health out of sickness than for health without sickness. It is as life from the dead. A constant course of religion may in itself be more valuable, and yet a sudden return from an evil course and way of sin may yield a more surprising pleasure. Now if there is such joy in heaven, for the conversion of sinners, then the Pharisees were very much strangers to a heavenly spirit, who did all they could to hinder it and were grieved at it, and who were exasperated at Christ when he was doing a piece of work that was of all others most grateful to Heaven.
Adam Clarke: Commentary on the Bible - 1831
15:1: Publicans and sinners - Τελωναι και ἁμαρτωλοι, tax-gatherers and heathens; persons who neither believed in Christ nor in Moses. See the note on Luk 7:36. Concerning the tax-gatherers, see the note on Mat 5:46.
Albert Barnes: Notes on the Bible - 1834
15:1: Publicans and sinners - See the notes at Mat 9:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: Luk 5:29-32, Luk 7:29, Luk 13:30; Eze 18:27; Mat 9:10-13, Mat 21:28-31; Rom 5:20; Ti1 1:15
Geneva 1599
15:1 Then drew near unto (1) him (a) all the publicans and sinners for to hear him.
(1) We must not give up on those who have gone out of the way, but according to the example of Christ we must take great pains for them.
(a) Some publicans and sinners came to Christ from all areas.
John Gill
15:1 Then drew near to him,.... To "Jesus", as the Persic and Ethiopic versions express it: this was on the sabbath day, and either when he was in the Pharisee's house, where he was invited to dinner, Lk 14:1 or rather when he came out of it, when the multitude, who could not come near him whilst there, took the opportunity of gathering about him;
even all the publicans and sinners; whom the Pharisee would not admit into his house, it being contrary to their traditions to eat, and drink, and converse with persons of such an infamous character; See Gill on Mt 9:10, Mt 9:11 The word "all" is omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions; but the Arabic version has it, and the Greek copies; and signifies that there were a very large number of them, even all that were in that place, and in the adjacent cities and towns, that got together
for to hear him, or "from him", as the Arabic version; or "doctrine" from him, as the Persic version adds: these having heard much of him; and it may be, might be under some remorse of conscience on account of their vicious lives, came to hear him preach.
John Wesley
15:1 All the publicans - That is, all who were in that place. It seems our Lord was in some town of Galilee of the Gentiles, from whence he afterward went to Jerusalem, Lk 17:11.
Robert Jamieson, A. R. Fausset and David Brown
15:1 PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
drew near . . . all the publicans and sinners, &c.--drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared--at least His forerunner--might well say, "No man careth for my soul."
15:215:2: Տրտնջէին փարիսեցիքն եւ դպիրք՝ եւ ասէին. Ընդէ՞ր սա՝ զմեղաւորս ընդունի՝ եւ ուտէ՛ ընդ նոսա։
2 Փարիսեցիներն ու օրէնսգէտները տրտնջում էին եւ ասում. «Ինչո՞ւ է սա ընդունում մեղաւորներին եւ ուտում նրանց հետ»:
2 Իսկ փարիսեցիներ ու դպիրներ տրտունջ կ’ընէին ու կ’ըսէին. «Ասիկա մեղաւորները կ’ընդունի ու անոնց հետ կ’ուտէ»։
Տրտնջէին փարիսեցիքն եւ դպիրք եւ ասէին. Ընդէ՞ր սա զմեղաւորս ընդունի եւ ուտէ ընդ նոսա:

15:2: Տրտնջէին փարիսեցիքն եւ դպիրք՝ եւ ասէին. Ընդէ՞ր սա՝ զմեղաւորս ընդունի՝ եւ ուտէ՛ ընդ նոսա։
2 Փարիսեցիներն ու օրէնսգէտները տրտնջում էին եւ ասում. «Ինչո՞ւ է սա ընդունում մեղաւորներին եւ ուտում նրանց հետ»:
2 Իսկ փարիսեցիներ ու դպիրներ տրտունջ կ’ընէին ու կ’ըսէին. «Ասիկա մեղաւորները կ’ընդունի ու անոնց հետ կ’ուտէ»։
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15:22: Фарисеи же и книжники роптали, говоря: Он принимает грешников и ест с ними.
15:2  καὶ διεγόγγυζον οἵ τε φαρισαῖοι καὶ οἱ γραμματεῖς λέγοντες ὅτι οὖτος ἁμαρτωλοὺς προσδέχεται καὶ συνεσθίει αὐτοῖς.
15:2. καὶ (And) διεγόγγυζον (they-were-murmuring-through,"οἵ (the-ones) τε (also) Φαρισαῖοι ( Faris-belonged ) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of," λέγοντες ( forthing ) ὅτι (to-which-a-one,"Οὗτος (The-one-this) ἁμαρτωλοὺς ( to-un-adjusted-along ) προσδέχεται ( it-receiveth-toward ) καὶ (and) συνεσθίει (it-eat-belongeth-together) αὐτοῖς. (unto-them)
15:2. et murmurabant Pharisaei et scribae dicentes quia hic peccatores recipit et manducat cum illisAnd the Pharisees and the scribes murmured, saying: This man receiveth sinners and eateth with them.
2. And both the Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them.
And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them:

2: Фарисеи же и книжники роптали, говоря: Он принимает грешников и ест с ними.
15:2  καὶ διεγόγγυζον οἵ τε φαρισαῖοι καὶ οἱ γραμματεῖς λέγοντες ὅτι οὖτος ἁμαρτωλοὺς προσδέχεται καὶ συνεσθίει αὐτοῖς.
15:2. et murmurabant Pharisaei et scribae dicentes quia hic peccatores recipit et manducat cum illis
And the Pharisees and the scribes murmured, saying: This man receiveth sinners and eateth with them.
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Adam Clarke: Commentary on the Bible - 1831
15:2: Receiveth sinners - Προσδεχεται. He receives them cordially, affectionately - takes them to his bosom; for so the word implies. What mercy! Jesus receives sinners in the most loving, affectionate manner, and saves them unto eternal life! Reader, give glory to God for ever!
Albert Barnes: Notes on the Bible - 1834
15:2: Murmured - They affected to suppose that if Jesus treated sinners kindly he must be fond of their society, and be a man of similar character. "They" considered it disgraceful to be with them or to eat with them, and they, therefore, brought a charge against him for it. They "would" not suppose that he admitted them to his society for the purpose of doing them good; nor did they remember that the very object of his coming was to call the wicked from their ways and to save them from death.
Receiveth sinners - Receives them in a tender manner; treats them with kindness; does not drive them from his presence.
And eateth with them - Contrary to the received maxims of the scribes. By eating with them he showed that he did not despise or overlook them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: Luk 15:29, Luk 15:30, Luk 5:30, Luk 7:34, Luk 7:39, Luk 19:7; Mat 9:11; Act 11:3; Co1 5:9-11; Gal 2:12
John Gill
15:2 And the Pharisees and Scribes murmured,.... When they saw the easy access these wicked men had to Christ; and that he stopped and stayed with them, and very freely imparted instructions to them: saying,
this man receiveth sinners. The Persic version reads, "publicans and sinners", as in the preceding verse: the word "man" is not in the original text, it is only "this"; which is to be understood not by way of eminence, as this great person, this prophet, this master in Israel; but by way of diminution and reproach, this fellow; as it is sometimes supplied: the word "man" be very rightly inserted, for they took him to be a mere man; though it is certain he was more than a man, even the true and mighty God; and therefore was able to save those sinners that came to him: and great condescension and grace did he show in receiving them who were "sinners", not only by nature, but by practice; and not merely guilty of common infirmities, but were notorious sinners, covetous, extortioners, oppressors of the poor, and very debauched persons; and such as these Christ "receives": hence no man should be discouraged from coming to Christ, on account of sin; all that do come to him, should come as sinners, for he receives them as such; nor does he receive any for any worthiness there is in them: these persons he received first at his Father's hand, as he did all the elect, as his portion, and to be preserved and saved by him; with all gifts, grace, blessings, and promises for them; and in consequence of this, he receives them upon their coming to him as sinners, into his open love and affection, into his arms; which denotes communion and protection; into his house and family, and not only to hear him preach, or preached, but to converse and eat with him at his table, and even to live by faith upon him; and when he has freed them from all their sins, he will receive them to himself in glory. And there is the greatest reason imaginable to believe, that Christ still does, and will receive sinners; since he came to save the chief of sinners; and has bore their sins, and died for them; and now makes intercession for transgressors; and by the ministers of the word calls sinners to repentance.
And eateth with them; as he did in the houses of Matthew the publican, and of Zaccheus; see Mt 9:10 each of which occasioned great murmurings among the Pharisees; and who therefore traduced him as a friend of publicans and sinners; and he is indeed so in the best sense: and not only did he eat with them corporeally, but in a spiritual sense, as he still does; admitting them into his house to eat of the provisions of it, to live on him the bread of life, to sup with him, and he with them; and feeding and delighting himself in the exercise of those graces, which he himself is the donor and author of, in them.
Robert Jamieson, A. R. Fausset and David Brown
15:2 murmured, saying, &c.--took it ill, were scandalized at Him, and insinuated (on the principle that a man is known by the company he keeps) that He must have some secret sympathy with their character. But oh, what a truth of unspeakable preciousness do their lips, as on other occasions, unconsciously utter., Now follow three parables representing the sinner: (1) in his stupidity; (2) as all-unconscious of his lost condition; (3) knowingly and willingly estranged from God [BENGEL]. The first two set forth the seeking love of God; the last, His receiving love [TRENCH].
15:315:3: Ասա՛ց առ նոսա զառա՛կս զայս։
3 Յիսուս նրանց այս առակն ասաց.
3 Յիսուս այս առակը խօսեցաւ անոնց՝ ըսելով.
Ասաց առ նոսա զառակս զայս:

15:3: Ասա՛ց առ նոսա զառա՛կս զայս։
3 Յիսուս նրանց այս առակն ասաց.
3 Յիսուս այս առակը խօսեցաւ անոնց՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
15:33: Но Он сказал им следующую притчу:
15:3  εἶπεν δὲ πρὸς αὐτοὺς τὴν παραβολὴν ταύτην λέγων,
15:3. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτοὺς (to-them) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) ταύτην (to-the-one-this) λέγων (forthing,"
15:3. et ait ad illos parabolam istam dicensAnd he spoke to them this parable, saying:
3. And he spake unto them this parable, saying,
And he spake this parable unto them, saying:

3: Но Он сказал им следующую притчу:
15:3  εἶπεν δὲ πρὸς αὐτοὺς τὴν παραβολὴν ταύτην λέγων,
15:3. et ait ad illos parabolam istam dicens
And he spoke to them this parable, saying:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-10: В ответ на эти речи Господь сказал притчу о заблудшей овце, где изобразил, как Богу дорога каждая заблудшая душа человеческая и как Бог ищет погибшие души, чтобы вернуть их к Себе. Грешник здесь изображается под видом овцы, которая, часто по неведению дороги, сбивается с пути и отстает от стада, а Бог - под видом пастыря, который так жалеет об отставшей овце, что, оставив остальное стадо, состоящее из 99-ти овец, отправляется искать одну отставшую овцу, и когда найдет ее, то объявляет об этом с радостью всем соседям своим. Эта же притча в более кратком виде имеется и у ев. Матфея (см. Мф XVIII, 12-14). - В пустыне. Этим отмечается особенная заботливость пастыря о заблудшей овце. Если даже допустить с Тренчем (с. 315), что восточная пустыня не представляет собою песчаного и безводного края, что в ней имеются удобные пастбища, то во всяком случае пребывание стада в пустыне без пастуха, который охраняет его от диких зверей, очень опасно для стада. Если тем не менее пастух оставляет стадо, чтобы искать одну заблудившуюся овцу, то из этого ясно, что он очень жалеет эту овцу. - Возьмет ее на плечи свои. Это символ особой заботливости пастуха об овце. Овца устала, и он, поэтому, несет ее на себе. Так благодать Христова поддерживает обратившегося на путь спасения грешника, у которого не хватает собственных сил для того, чтобы совершить весь этот трудный путь. В первенствующей Церкви этот образ пастыря с овцою на плечах неоднократно воспроизводился на стенах катакомб: так изображали Христа-Спасителя. - Сказываю вам... Это - применение притчи о заблудшей овце к тому случаю, который послужил поводом к тому, что Христос сказал Свою притчу. Под 99-ю праведниками Христос разумеет не праведников только по имени, т. е. тех, кто внешним образом соблюдал закон, тогда как нравственное их состояние далеко не давало бы им права назваться праведниками - что было бы странного в том, что Бог оставил бы таких мнимых праведников? - а, несомненно, праведников в собственном смысле этого слова, действительно, праведных людей, причем, однако, притча оставляет в стороне вопрос о том, есть ли такие праведники. - Следующая притча - о женщине, которая, имея всего капитала десять драхм (драхма - около 20: коп.), одну драхму потеряла, а потом, после усиленных поисков, нашла и возрадовалась - имеет в виду то же, что и первая причта, т. е. раскрытие величия любви и милосердия Божия к грешникам. Под женщиною нужно разуметь Церковь, которая неустанно заботится о спасении погибающих. Прочие частности притчи, не относящиеся к ее существу, не нуждаются в объяснении. - Радость у Ангелов Божиих - правильнее: пред Ангелами Божиими (enwpion t. Aggelwn). Радующимся здесь изображается Бог, сообщающий о своей радости окружающим Его престол Ангелам (ср. ХII, 8).
Albert Barnes: Notes on the Bible - 1834
15:3: This parable - See the notes at Mat 13:3.
John Gill
15:3 And he spake this parable unto them,.... To the Pharisees, for their conviction and confutation; and to the publicans and sinners for their encouragement; and in vindication of himself; and not only this, but the other two, concerning the lost piece of money, and the prodigal son, which were said at this time, and on the same occasion;
saying, as follows.
John Wesley
15:3 He spake - Three parables of the same import: for the sheep, the piece of silver, and the lost son, all declare (in direct contrariety to the Pharisees and scribes) in what manner God receiveth sinners.
Robert Jamieson, A. R. Fausset and David Brown
15:3 I. THE LOST SHEEP. (Lk 15:3-7)
Occurring again (Mt 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.
15:415:4: Ո՞վ ոք իցէ ՚ի ձէնջ մարդ՝ որոյ իցէ հարեւր ոչխար, եւ կորուսանիցէ մի ՚ի նոցանէ. ո՞չ թողուցու զիննսո՛ւն եւ զինն յանապատի, եւ երթիցէ զհետ կորուսելոյն՝ մինչեւ գտանիցէ զնա[1351]։ [1351] Յօրինակին պակասէր. Ով ոք իցէ։ Ուր ոմանք. Ո՛ ոք ՚ի ձէնջ մարդ... եւ կորուսանիցի մի ՚ի... զիննսուն եւ... եւ երթայցէ զհետ։
4 «Ձեզնից ո՞վ է այն մարդը, որ, երբ հարիւր ոչխար ունենայ եւ կորցնի նրանցից մէկը, արօտավայրում չի թողնի իննսունիննին եւ չի գնայ կորածի յետեւից, մինչեւ որ այն գտնի:
4 «Ձեզմէ ո՞վ է այն մարդը, որ եթէ հարիւր ոչխար ունենայ եւ անոնցմէ մէկը կորսնցնէ, իննսունըինը չի ձգեր անապատին մէջ ու այն կորսուածին ետեւէն երթար, մինչեւ զանիկա գտնէ։
Ո՞վ ոք իցէ ի ձէնջ մարդ որոյ իցէ հարեւր ոչխար, եւ կորուսանիցէ մի ի նոցանէ, ո՞չ թողուցու զիննսուն եւ զինն յանապատի, եւ երթիցէ զհետ կորուսելոյն, մինչեւ գտանիցէ զնա:

15:4: Ո՞վ ոք իցէ ՚ի ձէնջ մարդ՝ որոյ իցէ հարեւր ոչխար, եւ կորուսանիցէ մի ՚ի նոցանէ. ո՞չ թողուցու զիննսո՛ւն եւ զինն յանապատի, եւ երթիցէ զհետ կորուսելոյն՝ մինչեւ գտանիցէ զնա[1351]։
[1351] Յօրինակին պակասէր. Ով ոք իցէ։ Ուր ոմանք. Ո՛ ոք ՚ի ձէնջ մարդ... եւ կորուսանիցի մի ՚ի... զիննսուն եւ... եւ երթայցէ զհետ։
4 «Ձեզնից ո՞վ է այն մարդը, որ, երբ հարիւր ոչխար ունենայ եւ կորցնի նրանցից մէկը, արօտավայրում չի թողնի իննսունիննին եւ չի գնայ կորածի յետեւից, մինչեւ որ այն գտնի:
4 «Ձեզմէ ո՞վ է այն մարդը, որ եթէ հարիւր ոչխար ունենայ եւ անոնցմէ մէկը կորսնցնէ, իննսունըինը չի ձգեր անապատին մէջ ու այն կորսուածին ետեւէն երթար, մինչեւ զանիկա գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:44: кто из вас, имея сто овец и потеряв одну из них, не оставит девяноста девяти в пустыне и не пойдет за пропавшею, пока не найдет ее?
15:4  τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
15:4. Τίς (What-one) ἄνθρωπος (a-mankind) ἐξ (out) ὑμῶν (of-ye) ἔχων (holding) ἑκατὸν (to-a-hundred) πρόβατα ( to-stepped-before ) καὶ (and) ἀπολέσας (having-destructed-off) ἐξ (out) αὐτῶν (of-them) ἓν (to-one) οὐ (not) καταλείπει (it-remaindereth-down) τὰ (to-the-ones) ἐνενήκοντα (to-ninety) ἐννέα (to-nine) ἐν (in) τῇ (unto-the-one) ἐρήμῳ (unto-solituded) καὶ (and) πορεύεται ( it-traverseth-of ) ἐπὶ (upon) τὸ (to-the-one) ἀπολωλὸς (to-having-hath-had-come-to-destruct-off) ἕως (unto-if-which) εὕρῃ (it-might-have-had-found) αὐτό; (to-it?"
15:4. quis ex vobis homo qui habet centum oves et si perdiderit unam ex illis nonne dimittit nonaginta novem in deserto et vadit ad illam quae perierat donec inveniat illamWhat man of you that hath an hundred sheep, and if he shall lose one of them, doth he not leave the ninety-nine in the desert and go after that which was lost, until he find it?
4. What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it:

4: кто из вас, имея сто овец и потеряв одну из них, не оставит девяноста девяти в пустыне и не пойдет за пропавшею, пока не найдет ее?
15:4  τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό;
15:4. quis ex vobis homo qui habet centum oves et si perdiderit unam ex illis nonne dimittit nonaginta novem in deserto et vadit ad illam quae perierat donec inveniat illam
What man of you that hath an hundred sheep, and if he shall lose one of them, doth he not leave the ninety-nine in the desert and go after that which was lost, until he find it?
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Adam Clarke: Commentary on the Bible - 1831
15:4: What man of you - Our Lord spoke this and the following parable to justify his conduct in receiving and conversing with sinners or heathens.
A hundred sheep - Parables similar to this are frequent among the Jewish writers. The whole flock of mankind, both Jews and Gentiles, belongs unto this Divine Shepherd; and it is but reasonable to expect, that the gracious proprietor will look after those who have gone astray, and bring them back to the flock. The lost sheep is an emblem of a heedless, thoughtless sinner: one who follows the corrupt dictates of his own heart, without ever reflecting upon his conduct, or considering what will be the issue of his unholy course of life. No creature strays more easily than a sheep; none is more heedless; and none so incapable of finding its way back to the flock, when once gone astray: it will bleat for the flock, and still run on in an opposite direction to the place where the flock is: this I have often noticed. No creature is more defenceless than a sheep, and more exposed to be devoured by dogs and wild beasts. Even the fowls of the air seek their destruction. I have known ravens often attempt to destroy lambs by picking out their eyes, in which, when they have succeeded, as the creature does not see whither it is going, it soon falls an easy prey to its destroyer. Satan is ever going about as a roaring lion seeking whom he may devour; in order to succeed, he blinds the understanding of sinners, and then finds it an easy matter to tumble them into the pit of perdition. Who but a Pharisee or a devil would find fault with the shepherd who endeavors to rescue his sheep from so much danger and ruin!
Albert Barnes: Notes on the Bible - 1834
15:4: See the notes at Mat 18:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: man: Luk 13:15; Mat 12:11, Mat 18:12; Rom 2:1
having: Psa 119:176; Isa 53:6; Jer 50:6; Eze 34:8, Eze 34:11, Eze 34:12, Eze 34:16, Eze 34:31; Mat 18:12, Mat 18:13; Joh 10:15, Joh 10:16, Joh 10:26-28; Pe1 2:25
John Gill
15:4 What man of you having an hundred sheep,.... A flock of sheep, consisting of such a number; See Gill on Mt 18:12,
if he lose one of them, by straying from the flock,
doth not leave the ninety and nine in the wilderness, upon the common where they were feeding,
and go after that which is lost until he find it? by which parable Christ vindicates his conduct in conversing with sinners, and neglecting the Scribes and Pharisees; for if it was right for an owner of an hundred sheep, when he had lost one of them, to leave all the rest, and go in search after that one till he had found it; then it was right in Christ to do what he did. The Jewish nation seems to be designed "by the hundred sheep", who are frequently represented as a flock of sheep, Ps 77:20 which are divided into ninety nine, and one: for by the "ninety nine" left in the wilderness, cannot be meant angels, as some have thought; for angels are never called sheep; and besides, the one lost sheep is of the same kind with the ninety and nine; and, according to this sense, must design an angel, or angels likewise; whereas none of the fallen angels are sought up, recovered, and saved. Moreover, when Christ became incarnate, he did not leave the angels; they accompanied and attended him in his state of humiliation; and much less in a wilderness, and still less can heaven be so called; to which may be added, that the angels in heaven are distinguished from the ninety nine as well as from the one lost sheep in Lk 15:7 nor can elect men be designed by them, who are already called by grace, whether they be in heaven or on earth; for though they in heaven are the spirits of just men made perfect, and are in a state that need no repentance, yet it cannot be said of them, that they went not astray, as in Mt 18:13 for all God's people have been like sheep going astray, and were as such considered when Christ was here on earth, and bore their sins; and especially those could never be said to be left in a wilderness: nor the saints on earth: for though they are just persons, being justified by the righteousness of Christ, yet they daily need repentance; nor can it be said of them that they went not astray; nor are they left by Christ in the wilderness of this world; nor can there be more joy in heaven over one repenting sinner, than over these; but the self-righteous Scribes and Pharisees, that murmured at our Lord's receiving sinners, are meant. These were sheep, at least were in sheep's clothing; they were nominal professors, and belonged to the Jewish fold, or national church state; their number was ninety nine, to one; which is not to be taken strictly, as though only one in a hundred of them were saved; but it shows, that the greater part of the Jews were of this sort. The dividing of an hundred after this manner, into ninety nine and one, was usual with the Jews; so in their traditions (p), concerning distributing filberts to the poor,
"R. Simeon says, if "ninety nine" say "divide", and "one" says spoil, or scatter, they hearken to him, because he speaks according to the constitution; but of a vine and date, it is not so: if "ninety and nine" say spoil, and "one" says divide, they hearken to him, for he speaks according to the constitution.''
And elsewhere (q) they say,
""ninety and nine" die by an (evil) eye, and "one" by the hand of heaven; R. Chanina and Samuel, both of them say, "ninety and nine" die by cold, and "one" by the hand of heaven---R. Samuel bar Nachman, in the name of R. Jonathan says, "ninety and nine" die by heat, and "one" by the hand of heaven; and the Rabbans say, "ninety and nine" die by transgression, and "one" by the hand of heaven. Says R. Eleazar, "ninety and nine" die by bitterness, and "one" by the hand of heaven.''
And in another place (r) it is said,
""ninety and nine" die by an evil eye, and "one" by the way of the earth;''
in the common way: once more it is said (s),
"of the "hundred" cries which a woman cries, when she sits upon the stool (in travail), "ninety and nine" are death, and "one" for life.''
And this way of speaking also prevailed in other eastern nations, as in Arabia; in the Alcoran of Mahomet (t) there is such an expression as this;
"this my brother had "ninety nine sheep", and I had only "one" ewe.''
The "one lost sheep" in this parable, though it may include all the elect of God, and be accommodated to a single elect sinner, yet chiefly respects the chosen of God among the Jews; which were very few, a remnant according to the election of grace: and which lay among the profane part of them, the publicans and sinners; Who are particularly pointed out here, as appears from the context: these are called "sheep", even before conversion; not because they had the agreeable properties of sheep, for they were all the reverse; nor could some things be said of them before as after, as, that they heard the voice of Christ, and followed him; nor because they were unprejudiced against, and predisposed to receive the Gospel: but they are so called by anticipation, because they would be so; or rather in virtue of electing grace, by which they were chosen, and separated from others, and made the care and charge of Christ the great shepherd, and were the sheep of his hand: these are represented as going astray from the shepherd, and from the fold, and out of the right way; and who being like sheep, stupid and insensible of their danger, wander about, and never return of themselves till they are returned to, and by the great shepherd and bishop of souls. And in their unregenerate estate they are lost sheep, not irretrievably and eternally lost, as the world's goats; for though they are lost in Adam, yet not in Christ; and though lost in themselves, so as there is no possibility of ever recovering and saving themselves; yet as they were preserved in Christ, they are recovered and saved by him; who is the owner and proprietor of the whole flock, of all the "hundred" sheep, of the whole body of the Jewish nation; who were his by creation, and by being chosen from, and above all other people; and were distinguished by peculiar favours, had the "Shekinah", and presence of God among them, and his worship, word, and ordinances. Christ was peculiarly promised to them, and was born of them; and was a minister of the circumcision, being sent only to the lost sheep of the house of Israel: though the "ninety and nine" were not his sheep in the most peculiar sense, or in such sense as the "one" lost sheep, which were his by his Father's gift, as all the elect are; hence he knows them, calls them, and receives them, and keeps them, and highly values them: he had them, they were put into his hands, he took the care and charge of there, he undertook to bring them in, to feed them, to die for them, and save them; and they are his by purchase, and he asserts his right to them, by calling them by his grace, and will distinguish them as his own, at the last day: and now, because of the different interest Christ has in the ninety and nine, and the one, different regards are had to them; the ninety and nine, the self-righteous Scribes and Pharisees,
he leaves in the wilderness, in a state of unregeneracy; so called, because in those that are in such a state, nothing is sown or planted, what grows there is natural; there is no seed of grace, no plants of pleasure, no ingrafted word, no fruits of righteousness, nothing but thorns and briers, of sins and corruptions: and also because of the want of provisions; no bread of life, nor water of life; no sincere milk of the word, no breasts of consolation; nothing but husks, and bread of deceit: and it is like a wilderness, because of solitariness; such as are in this state, are alone, without God, and Christ, and the blessed Spirit; they are aliens from the people of God, and converse with none but wicked men, comparable to savage beasts of the desert: moreover, it may be so called, because of the various perplexing cross ways in it; the ways of sin are many, and crooked, and dark; and indeed, such are the religious ways of unregenerate men: to which may be added, that it bears this name, because of the danger of it; for such as are in it are exposed to beasts of prey; particularly to Satan, the red dragon, and roaring lion; and to pits, gins, and snares, to hellfire, destruction, and misery. Christ's "leaving" persons in such a state, supposes they were in it, antecedent to their being left: man was originally placed in a garden, sinning against God, he forfeited his happy situation, and was drove out from it; and wandering from God he fell into this wilderness state. Christ does not lead any into it, but leaves them in it; which is done in consequence of his Father's act of preterition, or passing them by when he chose others; and this he does, when he does not call them by his grace, as he does others; does not manure, till, and cultivate them as he does his own husbandry and vines; makes no provision of food and pasture for them; leaves them to themselves, and without the enjoyment of himself; to follow their own ways, without a guide, and to beasts of prey without a guard. Now the persons he thus leaves are such whom the Father has left out in his choice and covenant; and who left Christ, rejected and despised him; and were persons that made great pretensions to religion, were righteous in their own eyes, and in their own account never were astray, nor needed repentance. On the other hand, the one lost sheep, the chosen of God among publicans and sinners, a special regard is had to them: Christ
goes after that which is lost until he find it; not after all mankind; for though they are all lost, yet they are not all redeemed by Christ; nor are they made sensible of their lost condition; nor effectually called by grace; nor brought home: nor does he go after the ninety nine, for Christ came not to call the righteous; though these were lost, and irretrievably too, yet they were not sensible of their condition: but God's elect among the Jews are the persons here said to be lost; to show their common condition with the rest of mankind; to express the love of Christ towards them the more; and to magnify the riches of his grace in their salvation: these he went after in redemption, he came forth from his Father, and came down from heaven for their sakes; he died to gather them together, and represented them all in his sufferings and death; he bore all their sins, and made reconciliation for them, and procured the full pardon of them; he satisfied the law and justice of God, wrought out an everlasting righteousness, and obtained eternal redemption, and a complete salvation for them: and he went after them in the effectual calling; before conversion an elect sinner is without Christ, and goes astray from him; nor does he ever come to Christ till Christ comes after him, and lays hold upon him; he sends his ministers after such, and his Spirit into them, and comes himself, and takes possession of them. To find his lost sheep by redeeming grace he came into this world, a world of wickedness, sorrow, and trouble, of cruelty, and barbarity; and the reason of his coming here was, because his sheep were here; he came after them, and on their account: and to find them by effectual calling, he still comes into the world by his word and Spirit; God's elect are in the world, Christ sends his Gospel into it, and by his Spirit and grace comes and separates them from the men of it. In Mt 18:12 he is said to go "into the mountains" after his lost sheep; which, with respect to redemption, may denote the difficulties that lay in the way of it; such as his incarnation, obedience, sufferings and death, and the many enemies he had to grapple with and subdue; and with respect to calling grace, may express the state and condition God's elect are in by nature, being on the mountains of sin, of Sinai, of the law, and of their own righteousness. Now Christ goes after them "till he finds" them; which denotes continuance, his indefatigable industry and diligence, his resolution and courage, and his success. The reasons why he thus goes after them are not their number, for they are the fewest of all; nor their nature, which is no better than others, nor any previous dispositions, or good characters, for those designed here were publicans and sinners; nor any future improvements and service by them, for they were the base and foolish things of this world; nor because near at hand, and so easily looked up, for they were afar off; but because of his love to them, and the relation between them as shepherd and sheep; and because of his Father's will, and his own obligation by covenant; and because of his own interest and glory.
(p) Misn. Pesach. c. 4. sect. 1, 2. (q) T. Hieros. Sabbat, fol. 14. 3. Vajikra Rabba, sect. 16. fol. 158. 4. (r) T. Bab. Bava Metzia, fol. 107. 2. (s) Vajikra Rabba, sect. 27. fol. 168. 3. (t) C. 38.
John Wesley
15:4 Leave the ninety and nine in the wilderness - Where they used to feed: all uncultivated ground, like our commons, was by the Jews termed wilderness or desert. And go after - In recovering a lost soul, God as it were labours. May we not learn hence, that to let them alone who are in sin, is both unchristian and inhuman! Mt 18:12.
Robert Jamieson, A. R. Fausset and David Brown
15:4 leave the ninety and nine--bend all His attention and care, as it were, to the one object of recovering the lost sheep; not saying. "It is but one; let it go; enough remain."
go after . . . until, &c.--pointing to all the diversified means which God sets in operation for recovering sinners.
15:515:5: Եւ իբրեւ գտանէ՝ դնէ՛ զնա ՚ի վերայ ուսոց իւրոց խնդալով,
5 Եւ երբ այն գտնի, կը դնի այն իր ուսերի վրայ խնդութեամբ
5 Ու երբ գտնէ, ուրախանալով իր ուսերուն վրայ կը դնէ զանիկա
Եւ իբրեւ գտանէ, դնէ զնա ի վերայ ուսոց իւրոց խնդալով:

15:5: Եւ իբրեւ գտանէ՝ դնէ՛ զնա ՚ի վերայ ուսոց իւրոց խնդալով,
5 Եւ երբ այն գտնի, կը դնի այն իր ուսերի վրայ խնդութեամբ
5 Ու երբ գտնէ, ուրախանալով իր ուսերուն վրայ կը դնէ զանիկա
zohrab-1805▾ eastern-1994▾ western am▾
15:55: А найдя, возьмет ее на плечи свои с радостью
15:5  καὶ εὑρὼν ἐπιτίθησιν ἐπὶ τοὺς ὤμους αὐτοῦ χαίρων,
15:5. καὶ (And) εὑρὼν (having-had-found) ἐπιτίθησιν (it-placeth-upon) ἐπὶ (upon) τοὺς (to-the-ones) ὤμους (to-shoulders) αὐτοῦ (of-it) χαίρων, (joying,"
15:5. et cum invenerit eam inponit in umeros suos gaudensAnd when he hath found it, lay it upon his shoulders, rejoicing?
5. And when he hath found it, he layeth it on his shoulders, rejoicing.
And when he hath found [it], he layeth [it] on his shoulders, rejoicing:

5: А найдя, возьмет ее на плечи свои с радостью
15:5  καὶ εὑρὼν ἐπιτίθησιν ἐπὶ τοὺς ὤμους αὐτοῦ χαίρων,
15:5. et cum invenerit eam inponit in umeros suos gaudens
And when he hath found it, lay it upon his shoulders, rejoicing?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: when: Luk 19:9, Luk 23:43; Isa 62:12; Joh 4:34, Joh 4:35; Acts 9:1-16; Rom 10:20, Rom 10:21; Eph 2:3-6; Tit 3:3-7
he layeth: Isa 40:10, Isa 40:11, Isa 46:3, Isa 46:4, Isa 63:9; Mic 5:4; Eph 1:19, Eph 1:20, Eph 2:10, Eph 3:7; Th1 1:5; Ti2 2:26; Pe1 1:5
rejoicing: Luk 15:23, Luk 15:24, Luk 15:32; Isa 53:10, Isa 53:11, Isa 62:5; Jer 32:41, Jer 32:42; Eze 18:23, Eze 33:11; Mic 7:18; Zep 3:17; Joh 15:11; Heb 12:2
John Gill
15:5 And when he hath found it,.... In a sad plight and condition: so Christ finds his sheep in a most desolate one, in a pit, in the mire and clay of nature; in the paw of the roaring lion, Satan; helpless, hopeless, wretched, miserable, and naked; and not only starving, famishing, and dying, but even dead in trespasses and sins: and finding them with respect to redemption, designs his procuring eternal salvation for them; and with regard to calling, his laying hold upon them by his Spirit and grace, and bringing them to a sense of themselves, and to the knowledge of himself. There are several things which Christ does to his sheep when he has found them, which are not here expressed, but understood: finding them dead in sin he speaks life into them; he calls them by name, and asserts his property in them; he takes them out of the pit of nature; he rescues them out of the hands of Satan; he washes them from their filthiness, and heals all their diseases; he feeds and refreshes them; he covers them with his robe of righteousness; he beautifies and adorns them, and brings them home in the manner after described:
he layeth it on his shoulders; he does not put them on their own legs to go alone; nor does he lead them, and much less drive them before him; but he takes them up in his arms, and lays them on his shoulders: which shows the passiveness of men in conversion, and their weakness and impotency to any thing that is spiritually good of themselves; they cannot think a good thought, nor do a good action, and still less begin and carry on the work of grace in their hearts; as also the strength of Christ in bearing and carrying them, as he does, through all afflictions, temptations, and difficulties, safe to glory; and likewise his great love and affection for them; he loved them before the world began, and he showed it in dying for them, and manifests it to them, when he calls them by grace; and this also expresses the safety of his sheep; for being on him, they are in no danger from the law and justice of God; nor from Satan, or any other enemy; nor of a final and total falling away: and moreover this signifies the spiritual ease and rest which such have in Christ: the manner in which Christ the shepherd carries them, having found them, and laid them on his shoulders, is
rejoicing: not upbraiding them with going astray; nor complaining of, or groaning under the burden; but rejoicing in a kind of triumph, and carrying them as a trophy of victory, and a spoil obtained.
15:615:6: եւ երթա՛յ ՚ի տուն. կոչէ զբարեկա՛մս եւ զդրացիս՝ եւ ասէ ցնոսա. Ուրա՛խ եղերուք ընդ իս, զի գտի՛ զոչխա՛րս իմ զկորուսեալ[1352]։ [1352] Ոմանք. Ուրա՛խ լերուք ընդ իս, քանզի գտի զոչխարն զիմ զկորուսեալ։
6 եւ կը գնայ տուն, կը կանչի բարեկամներին եւ հարեւաններին ու նրանց կ’ասի. ուրախացէ՛ք ինձ հետ, որովհետեւ գտայ իմ կորած ոչխարը:
6 Եւ տունը գալով, կը կանչէ բարեկամներն ու դրացիները ու անոնց կ’ըսէ. ‘Ուրախ եղէք ինծի հետ, վասն զի իմ կորսուած ոչխարս գտայ’։
եւ երթայ ի տուն, կոչէ զբարեկամս եւ զդրացիս, եւ ասէ ցնոսա. Ուրախ եղերուք ընդ իս, զի գտի զոչխարս իմ զկորուսեալ:

15:6: եւ երթա՛յ ՚ի տուն. կոչէ զբարեկա՛մս եւ զդրացիս՝ եւ ասէ ցնոսա. Ուրա՛խ եղերուք ընդ իս, զի գտի՛ զոչխա՛րս իմ զկորուսեալ[1352]։
[1352] Ոմանք. Ուրա՛խ լերուք ընդ իս, քանզի գտի զոչխարն զիմ զկորուսեալ։
6 եւ կը գնայ տուն, կը կանչի բարեկամներին եւ հարեւաններին ու նրանց կ’ասի. ուրախացէ՛ք ինձ հետ, որովհետեւ գտայ իմ կորած ոչխարը:
6 Եւ տունը գալով, կը կանչէ բարեկամներն ու դրացիները ու անոնց կ’ըսէ. ‘Ուրախ եղէք ինծի հետ, վասն զի իմ կորսուած ոչխարս գտայ’։
zohrab-1805▾ eastern-1994▾ western am▾
15:66: и, придя домой, созовет друзей и соседей и скажет им: порадуйтесь со мною: я нашел мою пропавшую овцу.
15:6  καὶ ἐλθὼν εἰς τὸν οἶκον συγκαλεῖ τοὺς φίλους καὶ τοὺς γείτονας λέγων αὐτοῖς, συγχάρητέ μοι, ὅτι εὖρον τὸ πρόβατόν μου τὸ ἀπολωλός.
15:6. καὶ (And) ἐλθὼν (having-had-came) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) συνκαλεῖ (it-calleth-together-unto) τοὺς (to-the-ones) φίλους ( to-cared ) καὶ (and) τοὺς (to-the-ones) γείτονας, (to-soil-belongers,"λέγων (forthing) αὐτοῖς (unto-them,"Συνχάρητέ (Ye-should-have-had-been-joyed-together) μοι (unto-me) ὅτι (to-which-a-one) εὗρον (I-had-found) τὸ (to-the-one) πρόβατόν (to-stepped-before) μου (of-me) τὸ (to-the-one) ἀπολωλός. (to-having-hath-had-come-to-destruct-off)
15:6. et veniens domum convocat amicos et vicinos dicens illis congratulamini mihi quia inveni ovem meam quae perieratAnd coming home, call together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost?
6. And when he cometh home, he calleth together his friends and his neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost.
And when he cometh home, he calleth together [his] friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost:

6: и, придя домой, созовет друзей и соседей и скажет им: порадуйтесь со мною: я нашел мою пропавшую овцу.
15:6  καὶ ἐλθὼν εἰς τὸν οἶκον συγκαλεῖ τοὺς φίλους καὶ τοὺς γείτονας λέγων αὐτοῖς, συγχάρητέ μοι, ὅτι εὖρον τὸ πρόβατόν μου τὸ ἀπολωλός.
15:6. et veniens domum convocat amicos et vicinos dicens illis congratulamini mihi quia inveni ovem meam quae perierat
And coming home, call together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: his: Luk 15:7, Luk 15:10, Luk 15:24, Luk 2:13, Luk 2:14; Isa 66:10, Isa 66:11; Joh 3:29, Joh 15:14; Act 11:23, Act 15:3; Phi 1:4, Phi 2:17, Phi 4:1; Th1 2:19, Th1 3:7-9
for: Psa 119:176; Pe1 2:10, Pe1 2:25
John Gill
15:6 And when he cometh home,.... The house, or home, to which Christ comes and brings thither his lost sheep on his shoulders when found, is either the church of God, which is Christ's house and home, and into which he himself comes; it is his by gift and purchase, and which he has built, and here comes and dwells as a son over it, as king in it, and as priest and prophet there, and as the master of it; and hither he brings his people when he has called them by his grace, where they have a good fold and green pastures, and where they delight to be; or else heaven is this home, which is an house of God's building, not made with hands, eternal in the heavens; and which is Christ's Father's house, and his own house and home, and also the saints' house and home, whither they are all brought by Christ; for they cannot go there alone, and of themselves; they are brought by the power of divine grace as trophies of it, as to their own home; and such that Christ takes into his arms, and on his shoulders, he never drops them till he has brought them safe to heaven:
he calleth together his friends and neighbours: the friends of Christ are the saints, so called, because of their share in his friendship to them; shown by his becoming a surety for them; by his assuming their nature, and dying in their room and stead; by his paying their debts, and redeeming their persons; by his intercession for them, and preparing a place for them in his Father's house; by supplying all their wants, and by his kind and comfortable visits to them; by his free and familiar converses with them, and by unfolding his secrets, and giving wholesome advice and counsel to them: as also on account of their bearing and showing friendship to him; as by their great affection to his person; by their attachment to his cause and interest; by their strict regard to his Gospel, and the truths of it; and by their diligent observance of his commands and ordinances; and by their regard to his people, and disregard to his enemies: and these are also Christ's "neighbours", they dwell near to each other; he dwells in them, and they in him; they love each other as themselves, and perform every office cheerfully in love to one another: moreover, the angels may be meant by the friends and neighbours of Christ, as may be collected from Lk 15:10 these are his "friends" whom he has shown himself friendly to, in the confirmation of them in the state in which they were created; in the choice of them to eternal happiness; and in being an head of protection to them, as well as of eminence over them: and these are friendly to him; as they were at his incarnation, and when tempted in the wilderness, and when in agony in the garden, and at his resurrection and ascension; and will attend him at his second coming: and they are friendly to his; are ministering spirits to them, rejoice at their conversion, encamp about them in life, and at death carry their departed souls to heaven: and these are likewise his "neighbours": their habitation is in heaven where he is, and they always behold the face of his Father there, and will come along with him when he appears a second time. Now saints are called together to hear what great things Christ has done for poor sinners when he brings them to Zion; and angels are also made acquainted with their conversion; and both saints and angels will be called together, when the sheep of Christ shall be brought home to glory.
Saying unto them, rejoice with me, for I have found my sheep which was lost: the joy of Christ, and his friends, is mutual on this occasion; Christ rejoices himself, and his friends with him: he rejoiced in his people from everlasting; they were the objects of his Father's love, and of his own; and he took delight in them, as he saw them in the glass of his Father's purposes, as they were chosen in him, and given to him; and this joy in them still continued, notwithstanding their fall in Adam, and their own actual sins and transgressions; but whereas they were lost in the fall, and by their own sins, there were some new expressions of joy upon Christ's finding them in redemption: it was with the utmost pleasure he engaged in that work; and with the greatest readiness did he come into the world to do it; and he went through it with great delight; he was, as it were, straitened until it was accomplished; the consideration of it made him easy under the apprehensions of what he was to endure, and supported him under his most dolorous sufferings; his rising again from the dead as the presentative of his people, filled him with gladness, and he ascended to heaven in a triumph: but yet still these persons, though redeemed, are in a lost estate with respect to themselves; wherefore in conversion there are fresh breakings forth of joy in Christ; for that is the day of his open espousals to them, and so the day of the gladness of his heart; when he sees of the travail of his soul with satisfaction; and large expressions of love are made to him; and his people are brought to some conformity to him; and communion with him, but still they are not yet at home; wherefore with joy he brings them into his church, which is his house, and their home, where he rejoices over them to do them good; and will express still more joy in the new Jerusalem church state, and still more when he shall have brought them to glory, and have presented them to himself, and to his Father, which will be done with exceeding joy. Christ's friends and neighbours, his saints and people, also rejoice at the conversion of a sinner; because the glory of the Father, Son, and Spirit, is displayed therein; and because Satan has lost his prey, and Christ has got a new subject; and because of the grace of God bestowed upon the sinner, and the addition that is made to their number; particularly this is matter of joy to the ministers of the Gospel: and angels also rejoice at it, because of the glory of God that is advanced thereby.
Robert Jamieson, A. R. Fausset and David Brown
15:6 Rejoice with me, &c.--The principle here is, that one feels exuberant joy to be almost too much for himself to bear alone, and is positively relieved by having others to share it with him. (See on Lk 15:10).
15:715:7: Ասե՛մ ձեզ. զի այսպէս է ուրախութիւն յերկինս վասն միոյ մեղաւորի որ ապաշխարիցէ, քան վասն իննսո՛ւն եւ ինն արդարոյ՝ որոց չիցէ՛ պիտոյ ապաշխարութիւն[1353]։ [1353] Ոմանք. Արդարոց, որոց չիցէ։
7 Ասում եմ ձեզ, որ այսպէս ուրախութիւն կը լինի երկնքում մի մեղաւորի համար, որն ապաշխարում է, քան իննսունինը արդարների համար, որոնց ապաշխարութիւն պէտք չէ:
7 Ձեզի կ’ըսեմ թէ այսպէս աւելի ուրախութիւն պիտի ըլլայ երկինքը մէկ մեղաւորի համար, որ կ’ապաշխարէ, քան թէ իննսունինը արդարներու համար՝ որոնց ապաշխարութիւն պէտք չէ»։
Ասեմ ձեզ, զի` Այսպէս է ուրախութիւն յերկինս վասն միոյ մեղաւորի որ ապաշխարիցէ` քան վասն իննսուն եւ ինն արդարոց որոց չիցէ պիտոյ ապաշխարութիւն:

15:7: Ասե՛մ ձեզ. զի այսպէս է ուրախութիւն յերկինս վասն միոյ մեղաւորի որ ապաշխարիցէ, քան վասն իննսո՛ւն եւ ինն արդարոյ՝ որոց չիցէ՛ պիտոյ ապաշխարութիւն[1353]։
[1353] Ոմանք. Արդարոց, որոց չիցէ։
7 Ասում եմ ձեզ, որ այսպէս ուրախութիւն կը լինի երկնքում մի մեղաւորի համար, որն ապաշխարում է, քան իննսունինը արդարների համար, որոնց ապաշխարութիւն պէտք չէ:
7 Ձեզի կ’ըսեմ թէ այսպէս աւելի ուրախութիւն պիտի ըլլայ երկինքը մէկ մեղաւորի համար, որ կ’ապաշխարէ, քան թէ իննսունինը արդարներու համար՝ որոնց ապաշխարութիւն պէտք չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:77: Сказываю вам, что так на небесах более радости будет об одном грешнике кающемся, нежели о девяноста девяти праведниках, не имеющих нужды в покаянии.
15:7  λέγω ὑμῖν ὅτι οὕτως χαρὰ ἐν τῶ οὐρανῶ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῶ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας.
15:7. λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὕτως (unto-the-one-this) χαρὰ (a-joy) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) ἔσται ( it-shall-be ) ἐπὶ (upon) ἑνὶ (unto-one) ἁμαρτωλῷ (unto-un-adjusted-along) μετανοοῦντι (unto-considering-with-unto) ἢ (or) ἐπὶ (upon) ἐνενήκοντα (unto-ninety) ἐννέα (unto-nine) δικαίοις ( unto-course-belonged ) οἵτινες (which-ones) οὐ (not) χρείαν (to-an-affording-of) ἔχουσιν (they-hold) μετανοίας. (of-a-considering-with-unto)
15:7. dico vobis quod ita gaudium erit in caelo super uno peccatore paenitentiam habente quam super nonaginta novem iustis qui non indigent paenitentiaI say to you that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.
7. I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, than over ninety and nine righteous persons, which need no repentance.
I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance:

7: Сказываю вам, что так на небесах более радости будет об одном грешнике кающемся, нежели о девяноста девяти праведниках, не имеющих нужды в покаянии.
15:7  λέγω ὑμῖν ὅτι οὕτως χαρὰ ἐν τῶ οὐρανῶ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῶ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας.
15:7. dico vobis quod ita gaudium erit in caelo super uno peccatore paenitentiam habente quam super nonaginta novem iustis qui non indigent paenitentia
I say to you that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:7: Just persons, which need no repentance - Who do not require such a change of mind and purpose as these do - who are not so profligate, and cannot repent of sins they have never committed. Distinctions of this kind frequently occur in the Jewish writings. There are many persons who have been brought up in a sober and regular course of life, attending the ordinances of God, and being true and just in all their dealings; these most materially differ from the heathens mentioned, Luk 15:1, because they believe in God, and attend the means of grace: they differ also essentially from the tax-gatherers mentioned in the same place, because they wrong no man, and are upright in their dealings. Therefore they cannot repent of the sins of a heathen, which they have not practised; nor of the rapine of a tax-gatherer, of which they have never been guilty. As, therefore, these just persons are put in opposition to the tax-gatherers and heathens, we may at once see the scope and design of our Lord's words: these needed no repentance in comparison of the others, as not being guilty of their crimes. And as these belonged, by outward profession at least, to the flock of God, and were sincere and upright according to their light, they are considered as being in no danger of being lost; and at they fear God, and work righteousness according to their light, he will take care to make those farther discoveries to them, of the purity of his nature, the holiness of his law, and the necessity of the atonement, which he sees to be necessary. See the case of Cornelius, Act 10:1, etc. On this ground, the owner is represented as feeling more joy in consequence of finding one sheep that was lost, there having been almost no hope of its recovery, than he feels at seeing ninety and nine still safe under his care. "Men generally rejoice more over a small unexpected advantage, than over a much greater good to which they have been accustomed." There are some, and their opinion need not be hastily rejected, who imagine that by the ninety and nine just persons, our Lord means the angels - that they are in proportion to men, as ninety-nine are to one, and that the Lord takes more pleasure in the return and salvation of one sinner, than in the uninterrupted obedience of ninety-nine holy angels; and that it was through his superior love to fallen man that he took upon him his nature, and not the nature of angels. I have met with the following weak objection to this: viz. "The text says just persons; now, angels are not persons, therefore angels cannot be meant." This is extremely foolish; there may be the person of an angel, as well as of a man; we allow persons even in the Godhead; besides, the original word, δικαιοις, means simply just ones, and may be, with as much propriety, applied to angels as to men. After all, our Lord may refer to the Essenes, a sect among the Jews, in the time of our Lord, who were strictly and conscientiously moral; living at the utmost distance from both the hypocrisy and pollutions of their countrymen. These, when compared with the great mass of the Jews, needed no repentance. The reader may take his choice of these interpretations, or make a better for himself. I have seen other methods of explaining these words; but they have appeared to me either too absurd or too improbable to merit particular notice.
Albert Barnes: Notes on the Bible - 1834
15:7: Likewise joy ... - It is a principle of human nature that the "recovery" of an object in danger of being lost, affords much more intense joy than the quiet "possession" of many that are safe. This our Saviour illustrated by the case of the lost sheep and of the piece of silver. It might also be illustrated by many other things. Thus we rejoice most in our health when we recover from a dangerous disease; we rejoice over a child rescued from danger or disease more than over those who are in health or safety. We rejoice that property is saved from conflagration or the tempest more than over much more that has not been in danger. This feeling our Lord represents as existing in heaven. "Likewise," in like manner, or on the same principle, there is joy.
In heaven - Among the angels of God. Compare Luk 15:10. Heavenly beings are thus represented as rejoicing over those who repent on earth. They see the guilt and danger of people; they know what God has done for the race, and they rejoice at the recovery of any from the guilt and ruins of sin.
One sinner - One rebel against God, however great may be his sins or however small. If a sinner, he must perish unless he repents; and they rejoice at his repentance because it recovers him back to the love of God, and because it will save him from eternal death.
That repenteth - See the notes at Mat 9:13.
Just persons - The word "persons" is not in the original. It means simply "just ones," or those who have not sinned. The word may refer to angels as well as to people. There are no "just" people on earth who need no repentance, Ecc 7:20; Psa 14:2-3; Rom 3:10-18. Our Saviour did not mean to imply that there were any such. He was speaking of what took place "in heaven," or among "angels," and of "their" emotions when they contemplate the creatures of God; and he says that "they" rejoiced in the repentance of one "sinner" more than in the holiness of many who had not fallen. We are not to suppose that he meant to teach that there were just ninety-nine holy angels to one sinner. He means merely that they rejoice more over the "repentance" of one sinner than they do over many who have not fallen. By this he vindicated his own conduct. The Jews did not deny the existence of angels. They would not deny that their feelings were proper. If "they" rejoiced in this manner, it was not improper for "him" to show similar joy, and especially to seek their conversion and salvation. If they rejoice also, it shows how desirable is the repentance of a sinner. They know of how much value is an immortal soul. They see what is meant by eternal death; and they do not feel "too much," or have "too much anxiety" about the soul that can never die. Oh that people saw it as "they" see it! and oh that they would make an effort, such as angels see to be proper, to save their own souls and the souls of others from eternal death!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: joy: Luk 15:32, Luk 5:32; Mat 18:13
which: Luk 15:29, Luk 16:15, Luk 18:9-11; Pro 30:12; Rom 7:9; Phi 3:6, Phi 3:7
John Gill
15:7 I say unto you, that likewise joy shall be heaven,.... In the church below, and among the members of it; which is sometimes called heaven, especially in the book of the Revelations; or in heaven above, and among the angels there; see Lk 15:10
Over one sinner that repenteth; for the joy in heaven, is not over sinners as such; for as such, they are not grateful to God, nor to Christ, nor to the angels, nor to saints; only sinners delight in each other, as such; but as repenting sinners, who are truly so: and these are not such, who only legally and outwardly repent; nor all that declare a sense of sin; or that are externally sorry for it; or are terrified about it, and shed tears on account of it; or that cease from grosser sins of life, and outwardly reform: but such who repent in an evangelical way; who are turned to God, and are instructed by his Spirit; who believe in Christ, and have views, at least hopes, of pardon through his blood; and have the love of God and Christ shed abroad in their hearts; from whence arise a true sight and sense of sin, a godly sorrow for it, an hearty loathing of it, shame on account of it, an ingenuous confession, and a real forsaking of it. Now the reason why there is joy in heaven over such persons is, because, without such a repentance, they must perish; and by this they appear to be openly in a state of grace; and become proper subjects of the ordinances of Christ; and this repentance is unto life and salvation; or these are inseparably connected with it; and this joy is abundantly
more, than over ninety and nine just persons, which need no repentance; by whom are meant, either such who are really righteous persons; not naturally and of themselves, nor legally by the deeds of the law, but by the imputation of Christ's righteousness to them: and who need no repentance to be added to their righteousness, it being perfect of itself; nor the grace and principle of repentance, because they have it, and it cannot be lost; or change of life and manners, which is not to be seen in such: and the more joy over repenting sinners, than over these is, because the salvation of the one is before certain to them, and the other is unexpected: but to this sense it may be objected, that saints, even righteous persons, need frequent conversions, and the continual exercise of the grace of repentance; nor does it seem feasible, that there should be more joy over a repenting sinner, than over one, whose life, through grace, is a series of righteousness: rather therefore, such who seem to be just, or are so in their own opinion, are here meant; for only such sort of righteous persons and repenting sinners, are opposed to each other, as in Mt 9:13 moreover, the occasion and scope of the parable, determines this to be the sense; the Scribes and Pharisees, that murmured at Christ's receiving sinners, are the ninety and nine just persons, who were only outwardly righteous before men, and trusted in themselves that they were righteous, perfectly righteous, and without sin, and so stood in no need of repentance for it; now there is more joy in heaven over one repenting sinner, than over all these: hence learn, that a self-righteous person, is an impenitent one; that a repenting sinner is more regarded in heaven than a self-righteous man: our Lord here seems to have regard to a conceit of the Jews, who distinguish between penitents that were allowed to be righteous, and such who never were guilty of any notorious crime, and so were perfectly righteous, and needed no repentance, and were preferred to penitent sinners: some of them say (u), that
"the prophets did not prophesy (good things and comforts), but , "to penitents"; but as for , "the perfect righteous", to them belongs that, "eye hath not seen", O God, "besides thee".---But R. Abhu says, the place in which "penitents" stand, the "perfect righteous" do not stand.''
Though Maimonides seems (w) to understand this, as if it gave the preference to penitents; his words are these:
"let not a penitent man imagine that he is afar off from the excellency, or degree of the righteous, because of the sins and iniquities he has committed, the thing is not so; but he is beloved and desired before the Creator, as if he had never sinned; for his reward is great; for lo, he hath tasted the taste of sin, and hath separated from it, and hath subdued his evil imagination: the wise men say, the place where "penitents" stand, the "perfect righteous" cannot stand; which is as if it was said, their degree of excellency is greater, than those who never sinned, because they have subdued their imagination more than they.''
However, these instances, with others that might be produced, show that the Jews had a notion of some men being perfectly righteous and without sin; which they oppose to penitent sinners, and which our Lord here designs, and seems to describe in their own language, and serves to confirm the sense given; See Gill on Heb 12:23.
(u) T. Bab. Beracot, fol. 34. 2. & Sanhedrim, fol. 99. 1. (w) Hilchot Teshuba, c. 7. sect. 4. Vid. Kimchi in Isa. lvii. 10. & Jarchi in Isa. xliv. 5. & Zohar in Lev. fol. 7. 2.
John Wesley
15:7 Joy shall be - Solemn and festal joy, in heaven - First, in our blessed Lord himself, and then among the angels and spirits of just men, perhaps informed thereof by God himself, or by the angels who ministered to them. Over one sinner - One gross, open, notorious sinner, that repenteth - That is, thoroughly changed in heart and life; more than over ninety and nine just persons - Comparatively just, outwardly blameless: that need not such a repentance - For they need not, cannot repent of the sins which they never committed. The sum is, as a father peculiarly rejoices when an extravagant child, supposed to be utterly lost, comes to a thorough sense of his duty; or as any other person who has recovered what he had given up for gone, has a more sensible satisfaction in it, than in several other things equally valuable, but not in such danger: so do the angels in heaven peculiarly rejoice in the conversion of the most abandoned sinners. Yea, and God himself so readily forgives and receives them, that he may be represented as having part in the joy.
Robert Jamieson, A. R. Fausset and David Brown
15:7 ninety-nine just . . . needing no repentance--not angels, whose place in these parables is very different from this; but those represented by the prodigal's well-behaved brother, who have "served their Father" many years and not at any time transgressed His commandment (in the outrageous sense of the prodigal). (See on Lk 15:29; Lk 15:31). In other words, such as have grown up from childhood in the fear of God and as the sheep of His pasture. Our Lord does not say "the Pharisees and scribes" were such; but as there was undoubtedly such a class, while "the publicans and sinners" were confessedly the strayed sheep and the prodigal children, He leaves them to fill up the place of the other class, if they could.
15:815:8: Կամ ո՞վ իցէ կին, որոյ իցեն դրամք տասն. եւ եթէ կորուսանիցէ դրա՛մ մի, ո՞չ լուցանէ ճրա՛գ, եւ ածիցէ աւե՛լ ՚ի տան, եւ խնդրիցէ՛ ստէպ՝ մինչեւ գտանիցէ[1354]։ [1354] Բազումք. Ո՞չ լուցանիցէ ճրագ։
8 Կամ՝ ո՞վ է այն կինը, որ, երբ տասը դրամ ունենայ եւ մի դրամ կորցնի, ճրագ չի վառի եւ չի աւլի տունը փութով ու չի փնտռի, մինչեւ որ գտնի:
8 «Կամ թէ ո՞վ է այն կինը որ տասը դրամ ունենայ ու դրամ մը կորսնցնէ, ճրագ չի վառեր ու տանը մէջ աւել զարներ եւ զգուշութեամբ փնտռեր, մինչեւ գտնէ։
Կամ ո՞վ իցէ կին, որոյ իցեն դրամք տասն. եւ եթէ կորուսանիցէ դրամ մի, ո՞չ լուցանիցէ ճրագ եւ ածիցէ աւել ի տան, եւ խնդրիցէ ստէպ, մինչեւ գտանիցէ:

15:8: Կամ ո՞վ իցէ կին, որոյ իցեն դրամք տասն. եւ եթէ կորուսանիցէ դրա՛մ մի, ո՞չ լուցանէ ճրա՛գ, եւ ածիցէ աւե՛լ ՚ի տան, եւ խնդրիցէ՛ ստէպ՝ մինչեւ գտանիցէ[1354]։
[1354] Բազումք. Ո՞չ լուցանիցէ ճրագ։
8 Կամ՝ ո՞վ է այն կինը, որ, երբ տասը դրամ ունենայ եւ մի դրամ կորցնի, ճրագ չի վառի եւ չի աւլի տունը փութով ու չի փնտռի, մինչեւ որ գտնի:
8 «Կամ թէ ո՞վ է այն կինը որ տասը դրամ ունենայ ու դրամ մը կորսնցնէ, ճրագ չի վառեր ու տանը մէջ աւել զարներ եւ զգուշութեամբ փնտռեր, մինչեւ գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:88: Или какая женщина, имея десять драхм, если потеряет одну драхму, не зажжет свечи и не станет мести комнату и искать тщательно, пока не найдет,
15:8  ἢ τίς γυνὴ δραχμὰς ἔχουσα δέκα, ἐὰν ἀπολέσῃ δραχμὴν μίαν, οὐχὶ ἅπτει λύχνον καὶ σαροῖ τὴν οἰκίαν καὶ ζητεῖ ἐπιμελῶς ἕως οὖ εὕρῃ;
15:8. Ἣ (Or) τίς (what-one) γυνὴ (a-woman) δραχμὰς (to-graspings) ἔχουσα (holding) δέκα, (to-ten,"ἐὰν (if-ever) ἀπολέσῃ (it-might-have-destructed-off) δραχμὴν (to-a-grasping) μίαν, (to-one,"οὐχὶ (unto-not) ἅπτει (it-fasteneth) λύχνον (to-a-luminating-of) καὶ (and) σαροῖ (it-en-sweepeth) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) καὶ (and) ζητεῖ (it-seeketh) ἐπιμελῶς (unto-concerned-upon) ἕως (unto-if-which) οὗ (of-which) εὕρῃ; (it-might-have-had-found?"
15:8. aut quae mulier habens dragmas decem si perdiderit dragmam unam nonne accendit lucernam et everrit domum et quaerit diligenter donec inveniatOr what woman having ten groats, if she lose one groat, doth not light a candle and sweep the house and seek diligently until she find it?
8. Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek diligently until she find it?
Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find:

8: Или какая женщина, имея десять драхм, если потеряет одну драхму, не зажжет свечи и не станет мести комнату и искать тщательно, пока не найдет,
15:8  ἢ τίς γυνὴ δραχμὰς ἔχουσα δέκα, ἐὰν ἀπολέσῃ δραχμὴν μίαν, οὐχὶ ἅπτει λύχνον καὶ σαροῖ τὴν οἰκίαν καὶ ζητεῖ ἐπιμελῶς ἕως οὖ εὕρῃ;
15:8. aut quae mulier habens dragmas decem si perdiderit dragmam unam nonne accendit lucernam et everrit domum et quaerit diligenter donec inveniat
Or what woman having ten groats, if she lose one groat, doth not light a candle and sweep the house and seek diligently until she find it?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:8: Ten pieces of silver - Δραχμας δεκα, ten drachmas. I think it always best to retain the names of these ancient coins, and to state their value in English money. Every reader will naturally wish to know by what names such and such coins were called in the countries in which they were current. The Grecian drachma was worth about sevenpence three farthings of our money; being about the same value as the Roman denarius.
The drachma that was lost is also a very expressive emblem of a sinner who is estranged from God, and enslaved to habits of iniquity. The longer a piece of money is lost, the less probability is there of its being again found; as it may not only lose its color, and not be easily observed, but will continue to be more and more covered with dust and dirt: or its value may be vastly lessened by being so trampled on that a part of the substance, together with the image and superscription, may be worn off. So the sinner sinks deeper and deeper into the impurities of sin, loses even his character among men, and gets the image and superscription of his Maker defaced from his heart. He who wishes to find the image of God, which he has lost by sin, must attend to that word which will be a lantern to his steps, and receive that Spirit which is a light to the soul, to convince of sin, righteousness, and judgment. He must sweep the house - put away the evil of his doings; and seek diligently - use every means of grace, and cry incessantly to God, till he restore to him the light of his countenance. Though parables of this kind must not be obliged to go on all fours, as it is termed; yet they afford many useful hints to preachers of the Gospel, by which they may edify their hearers. Only let all such take care not to force meanings on the words of Christ which are contrary to their gravity and majesty.
Albert Barnes: Notes on the Bible - 1834
15:8: Ten pieces of silver - In the original, ten "drachmas." The drachma was about the value of fifteen cents, and consequently the whole sum was about a dollar and a half, or six shillings. The sum was small, but it was all she had. The loss of one piece, therefore, was severely felt.
There is joy in the presence ... - Jesus in this parable expresses the same sentiment which he did in the preceding. A woman would have more immediate, present, joy at finding a lost piece, than she would in the possession of those which had not been lost. "So," says Christ, there is joy among the angels at the recovery of a single sinner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: pieces: "Drachma, here translated a piece of silver, is the eighth part of an ounce, which cometh to 7, 1/2 d., and is equal to the Roman penny. Mat 18:28."
and seek: Luk 19:10; Eze 34:12; Joh 10:16, Joh 11:52; Eph 2:17
John Gill
15:8 Either what woman, having ten pieces of silver,.... Or "drachmas": a "drachma" was the fourth part of a shekel, and of the same value with a Roman penny; and was worth of our money, seven pence half penny; so that the ten pieces amounted to six shilling's, and three pence: the Ethiopic version renders it "ten rings": this parable is delivered, with the same view as the former; the scope and design of them are alike, being occasioned by the same circumstance, only the passiveness of a sinner in conversion is here more fully signified; who can contribute no more to the first act of conversion, which is purely God's work, than a lost piece of silver to its being found: by the "ten pieces or silver" are designed, all the Jews, or the whole body of that people; as they were before signified, by the hundred sheep; they having been God's peculiar treasure, though they were now in general become reprobate silver: and by the "woman" the proprietor of them, is meant Christ; and in what sense he was the owner of them, has been shown on Lk 15:4. The "nine" pieces design the Scribes and Pharisees; and the one lost piece, expressed in the next clause,
if she lose one piece, intends the elect among the Jews, and who chiefly consisted of publicans and sinners; and the regard had to these, is signified by the following expressions,
doth not light a candle: by which is meant, not the light of nature or reason in man: for though this is called a candle, and is of Christ's lighting, yet that by which he looks up his lost people, for this is become very dim: and though by it men may know there is a God, and the difference between moral good and evil, by it they cannot come at the knowledge of things spiritual; as of God in Christ, of the sin of nature, and of the plague of the heart; nor of the way of salvation by Christ, nor of the work of the Spirit, and the nature and need of it; nor of the Scriptures of truth, and of the doctrines of the Gospel, nor of the things of another world: neither is the law of Moses intended; for though there was light by it into the knowledge of sin, yet not clear; and though the ceremonial law was a shadow of Christ, and did give some instructions about him, and the doctrines of the Gospel, and blessings of grace, yet but very obscure hints: but by this candle is meant, the Gospel itself; which, like a candle, is lighted up in the evening of the world; and may be removed, as it sometimes is, from place to place; and where it is set, and blessed, it gives light, and is useful both to work and walk by; it does not always burn alike clear, or is always held forth in the same purity: and it will give the greatest light at last, as a candle does, even at the end of the world: now Christ is the lighter of this, and from him it has all its light, who is the maker of it; he keeps it light, and by it he looks up and finds out his elect ones; though this is not a direction to him, who perfectly knows who they are, and where they be, but is rather a light to them, that they may know and find him:
and sweep the house: which phrase sometimes designs outward reformation, as in Mt 12:44 and sometimes God's judgments upon a people, as in Is 14:23 but here the preaching of the Gospel, and the power that goes along with it, to the the effectual calling of the elect: the "house" in which Christ's lost piece of silver, or his chosen ones were, may design the nation of the Jews, who are often called the house of Israel; this was a house of God's building and choosing, and where he dwelt; and among these people for a long time, God's elect lay, though all of them were not so; and about this time the Lord was about to break up house keeping with them; yet as there were some few among them, that were to be looked up and called, therefore this house must be swept, as it was by the ministry of John the Baptist, by Christ himself, and by his apostles: and this suggests, what must be the state and condition of God's elect, being in this house, before it was swept, and they found out; they were out of sight, in great obscurity and darkness, with a deal of rubbish and dirt upon them, and pollution in them; and impotent to that which is good, and to their own recovery, and yet capable of being recovered: and this phrase hints at the power and efficacy of divine grace, that goes along with the word, in looking up and finding lost sinners; in enlightening their dark minds, quickening them, being dead in sin, taking away their stony hearts, regenerating them, enstamping the divine image upon them, removing every thing from them they trusted in, and working faith in them, to look to, and believe in Christ: and as in sweeping of an house, a great stir is made, a dust raised, and things are moved out of their place; so by the preaching of the Gospel, an uproar is made in the sinner himself; in his conscience, which is filled with a horrible sight of sin; which is very loathsome, and causes uneasy reflections, fills with shame and confusion, and greatly burdens and distresses, and with the terrors of the law, and with dreadful apprehensions of hell and damnation; in his will there is a reluctancy to part with sinful lusts and pleasures, with sinful companions, and with his own righteousness, and to be saved by Christ alone, and to serve him, and bear his cross: and in his understanding, things appear in a different light than they before did: and great stir and opposition is made by Satan, to hinder the preaching of the Gospel, as much as in him lies, and persons from coming to hear it; and if they do, he endeavours to hinder, by catching it from them, or diverting them from that; by insinuating, it is either too soon or too late, to mind religion; or that sin is either so great that it cannot be forgiven, or so trivial, that a few prayers, tears, alms deeds, &c. will make amends for it; by distressing them about their election, or about the willingness of Christ to save them; or by stirring up others to dissuade and discourage them. Moreover, when the Gospel is preached in purity and with power, and souls are converted, there is a great stir and uproar in the world, and among the men of it; because the doctrines of it are foolishness, and strange things to them; and oppose their sense of things, and strip them of what is valuable; and men are hereby distinguished from them, and taken from among them: and there is also a stir and an uproar made by it, among carnal professors of religion, as there was at this time among the Scribes and Pharisees; and all this bustle is made, for the sake of a single piece of money:
and seek diligently till she find it? not only a light is set up, an hand of power put forth in using the besom, but a quick sharp eye looks out for the piece of silver: this diligent seeking and finding, are to be understood not of the grace of Christ in redemption; nor of his restoring backsliders; but of his converting sinners, through the preaching of the Gospel, both in his own person, and by his ministers, his Spirit making their ministrations effectual: the diligence, care, and circumspection of Christ, to find out lost sinners, while the Gospel is preaching, are here signified: it is not the preacher that looks out for them, though he that is a faithful minister of the word performs his office diligently and carefully, and he desires nothing more earnestly than the conversion of sinners; but then he knows not who are, and who are not the elect of God, and is ignorant of what Christ is doing, whilst he is preaching: Christ's eye is upon his lost piece; he perfectly knows the persons of the elect, as they are his Father's choice, and his gift to him; he knew them in the counsel of peace, and covenant of grace, in the fall of Adam, and their natural estate; he knows the places where they all are, and the time when they are to be converted; and distinguishes them amidst all the filth that attends them, and the crowd among which they are; and he continues seeking, till he finds them; which shows the perpetuity of the Gospel ministry the indefatigableness of Christ, and his sure and certain success: the reasons of all this care and diligence, are his love to them, his propriety in them, his Father's will, and his own engagement; and because they must be for ever lost, did he not seek after them.
Robert Jamieson, A. R. Fausset and David Brown
15:8 II. THE LOST COIN. (Lk 15:8-10)
sweep the house--"not done without dust on man's part" [BENGEL].
15:915:9: Եւ իբրեւ գտանէ, կոչէ՛ զբարեկամս եւ զդրացիս՝ եւ ասէ. Ուրա՛խ լերուք ընդ իս, զի գտի՛ զդրամն իմ զոր կորուսի[1355]։ [1355] Ոմանք. Ուրա՛խ եղերուք ընդ։
9 Եւ երբ գտնի, կը կանչի բարեկամներին եւ հարեւաններին ու կ’ասի. “Ուրախացէ՛ք ինձ հետ, որովհետեւ գտայ իմ կորցրած դրամը”:
9 Ու երբ գտնէ, կը կանչէ բարեկամներն ու դրացիները եւ կ’ըսէ. ‘Ուրախ եղէք ինծի հետ, վասն զի իմ կորսնցուցած դրամս գտայ’։
Եւ իբրեւ գտանէ, կոչէ զբարեկամս եւ զդրացիս եւ ասէ. Ուրախ լերուք ընդ իս, զի գտի զդրամն իմ զոր կորուսի:

15:9: Եւ իբրեւ գտանէ, կոչէ՛ զբարեկամս եւ զդրացիս՝ եւ ասէ. Ուրա՛խ լերուք ընդ իս, զի գտի՛ զդրամն իմ զոր կորուսի[1355]։
[1355] Ոմանք. Ուրա՛խ եղերուք ընդ։
9 Եւ երբ գտնի, կը կանչի բարեկամներին եւ հարեւաններին ու կ’ասի. “Ուրախացէ՛ք ինձ հետ, որովհետեւ գտայ իմ կորցրած դրամը”:
9 Ու երբ գտնէ, կը կանչէ բարեկամներն ու դրացիները եւ կ’ըսէ. ‘Ուրախ եղէք ինծի հետ, վասն զի իմ կորսնցուցած դրամս գտայ’։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: а найдя, созовет подруг и соседок и скажет: порадуйтесь со мною: я нашла потерянную драхму.
15:9  καὶ εὑροῦσα συγκαλεῖ τὰς φίλας καὶ γείτονας λέγουσα, συγχάρητέ μοι, ὅτι εὖρον τὴν δραχμὴν ἣν ἀπώλεσα.
15:9. καὶ (And) εὑροῦσα (having-had-found) συνκαλεῖ (it-calleth-together-unto) τὰς (to-the-ones) φίλας ( to-cared ) καὶ (and) γείτονας (to-soil-belongers) λέγουσα (forthing,"Συνχάρητέ (Ye-should-have-had-been-joyed-together) μοι (unto-me) ὅτι (to-which-a-one) εὗρον (I-had-found) τὴν (to-the-one) δραχμὴν (to-a-grasping) ἣν (to-which) ἀπώλεσα. (I-destructed-off)
15:9. et cum invenerit convocat amicas et vicinas dicens congratulamini mihi quia inveni dragmam quam perdideramAnd when she hath found it, call together her friends and neighbours, saying: Rejoice with me, because I have found the groat which I had lost.
9. And when she hath found it, she calleth together her friends and neighbours, saying, Rejoice with me, for I have found the piece which I had lost.
And when she hath found [it], she calleth [her] friends and [her] neighbours together, saying, Rejoice with me; for I have found the piece which I had lost:

9: а найдя, созовет подруг и соседок и скажет: порадуйтесь со мною: я нашла потерянную драхму.
15:9  καὶ εὑροῦσα συγκαλεῖ τὰς φίλας καὶ γείτονας λέγουσα, συγχάρητέ μοι, ὅτι εὖρον τὴν δραχμὴν ἣν ἀπώλεσα.
15:9. et cum invenerit convocat amicas et vicinas dicens congratulamini mihi quia inveni dragmam quam perdideram
And when she hath found it, call together her friends and neighbours, saying: Rejoice with me, because I have found the groat which I had lost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: Rejoice: Luk 15:6, Luk 15:7
John Gill
15:9 And when she hath found it, she calleth her friends,.... See Gill on Lk 15:6 a parable somewhat like to this, the Jews (x) have on those words in Prov 2:4 "If thou seekest her as silver", &c.
"it is like to a man that has lost a "shekel", (a piece of money,) or beryl rings, within his house; he lights up many lamps and many candles, until he lights on them; and lo, these things much more: for if a man for the things of the temporary life of this world, lights many lamps and candles, until he lights upon them and finds them; the words of the law, since they are the life of this world, and the life of the world to come, shouldest thou not search after them as for hidden treasure?''
(x) Shirhashirim Rabba, fol. 1. 4.
15:1015:10: Ա՛յնպէս՝ ասեմ ձեզ, ուրախութիւն եղիցի առաջի հրեշտակա՛ց Աստուծոյ՝ ՚ի վերայ միոյ մեղաւորի որ ապաշխարիցէ[1356]։[1356] Ոմանք. Այսպէս ասեմ ձեզ։
10 Ասում եմ ձեզ, Աստծու հրեշտակների առաջ այսպէս ուրախութիւն կը լինի մէկ մեղաւորի համար, որն ապաշխարում է»:
10 Այնպէս ալ, ձեզի կ’ըսեմ, ուրախութիւն կ’ըլլայ Աստուծոյ հրեշտակներուն առջեւ մէկ մեղաւորի համար, որ կ’ապաշխարէ»։
Այնպէս, ասեմ ձեզ, ուրախութիւն եղիցի առաջի հրեշտակաց Աստուծոյ ի վերայ միոյ մեղաւորի որ ապաշխարիցէ:

15:10: Ա՛յնպէս՝ ասեմ ձեզ, ուրախութիւն եղիցի առաջի հրեշտակա՛ց Աստուծոյ՝ ՚ի վերայ միոյ մեղաւորի որ ապաշխարիցէ[1356]։
[1356] Ոմանք. Այսպէս ասեմ ձեզ։
10 Ասում եմ ձեզ, Աստծու հրեշտակների առաջ այսպէս ուրախութիւն կը լինի մէկ մեղաւորի համար, որն ապաշխարում է»:
10 Այնպէս ալ, ձեզի կ’ըսեմ, ուրախութիւն կ’ըլլայ Աստուծոյ հրեշտակներուն առջեւ մէկ մեղաւորի համար, որ կ’ապաշխարէ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: Так, говорю вам, бывает радость у Ангелов Божиих и об одном грешнике кающемся.
15:10  οὕτως, λέγω ὑμῖν, γίνεται χαρὰ ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῶ μετανοοῦντι.
15:10. οὕτως, (Unto-the-one-this,"λέγω (I-forth) ὑμῖν, (unto-ye," γίνεται ( it-becometh ) χαρὰ (a-joy) ἐνώπιον (in-looked) τῶν (of-the-ones) ἀγγέλων (of-messengers) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐπὶ (upon) ἑνὶ (unto-one) ἁμαρτωλῷ (unto-un-adjusted-along) μετανοοῦντι. (unto-considering-with-unto)
15:10. ita dico vobis gaudium erit coram angelis Dei super uno peccatore paenitentiam agenteSo I say to you, there shall be joy before the angels of God upon one sinner doing penance.
10. Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth:

10: Так, говорю вам, бывает радость у Ангелов Божиих и об одном грешнике кающемся.
15:10  οὕτως, λέγω ὑμῖν, γίνεται χαρὰ ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῶ μετανοοῦντι.
15:10. ita dico vobis gaudium erit coram angelis Dei super uno peccatore paenitentiam agente
So I say to you, there shall be joy before the angels of God upon one sinner doing penance.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: there: Luk 2:1-14; Eze 18:23, Eze 18:32, Eze 33:11; Mat 18:10, Mat 18:11, Mat 28:5-7; Act 5:19, Act 10:3-5; Heb 1:14; Rev 5:11-14
one: Luk 7:47, Luk 13:5; Ch2 33:13-19; Mat 18:14; Act 11:18; Co2 7:10; Plm 1:15
John Gill
15:10 Likewise I say unto you,.... As before, in Lk 15:7
there is joy in the presence of the angels of God; who are the friends and neighbours of Christ: See Gill on Lk 15:6,
over one sinner that repenteth; which they have knowledge of, either by immediate revelation from God, or by observation in the church where they attend: the reason of this joy is, because there is one rescued out of the hands of Satan and his angels, between whom and them, there is an implacable enmity; and because another subject is added to Christ's kingdom, and by which it is enlarged, the prosperity of which they greatly desire; and because another heir is born in that family, to which they belong, and they have another social worshipper with them: and this joy is said to be "in the presence of" them; and so may design the joy of others, as of Father, Son, and Spirit, which is in their sight and knowledge; and also the joy there is among themselves.
Robert Jamieson, A. R. Fausset and David Brown
15:10 Likewise--on the same principle.
joy, &c.--Note carefully the language here--not "joy on the part," but "joy in the presence of the angels of God." True to the idea of the parables. The Great Shepherd. The Great Owner Himself, is He whose the joy properly is over His own recovered property; but so vast and exuberant is it (Zech 8:17), that as if He could not keep it to Himself, He "calleth His friends and neighbors together"--His whole celestial family--saying, "Rejoice WITH ME, for I have found My sheep-My-piece," &c. In this sublime sense it is "joy," before "or in the presence of the angels"; they only "catch the flying joy," sharing it with Him! The application of this to the reception of those publicans and sinners that stood around our Lord is grand in the extreme: "Ye turn from these lost ones with disdain, and because I do not the same, ye murmur at it: but a very different feeling is cherished in heaven. There, the recovery of even one such outcast is watched with interest and hailed with joy; nor are they left to come home of themselves or perish; for lo! even now the great Shepherd is going after His lost sheep, and the Owner is making diligent search for the lost property; and He is finding it, too, and bringing it back with joy, and all heaven is full of it." (Let the reader mark what sublime claims Himself our Lord covertly puts in here--as if in Him they beheld, all unknown to themselves, nothing less than heaven in the habiliments of earth, the Great Shepherd above, clothed in a garment of flesh, come "to seek and to save that which was lost")!
15:1115:11: Եւ ասէ. Ա՛ռն միոջ էին երկո՛ւ որդիք.
11 Եւ ասաց. «Մի մարդ երկու որդի ունէր.
11 Ապա ըսաւ. «Մարդ մը երկու որդի ունէր.
Եւ ասէ. Առն միոջ էին երկու որդիք:

15:11: Եւ ասէ. Ա՛ռն միոջ էին երկո՛ւ որդիք.
11 Եւ ասաց. «Մի մարդ երկու որդի ունէր.
11 Ապա ըսաւ. «Մարդ մը երկու որդի ունէր.
zohrab-1805▾ eastern-1994▾ western am▾
15:1111: Еще сказал: у некоторого человека было два сына;
15:11  εἶπεν δέ, ἄνθρωπός τις εἶχεν δύο υἱούς.
15:11. Εἶπεν (It-had-said) δέ (moreover,"Ἄνθρωπός (A-mankind) τις (a-one) εἰχεν (it-was-holding) δύο (to-two) υἱούς. (to-sons)
15:11. ait autem homo quidam habuit duos filiosAnd he said: A certain man had two sons.
11. And he said, A certain man had two sons:
And he said, A certain man had two sons:

11: Еще сказал: у некоторого человека было два сына;
15:11  εἶπεν δέ, ἄνθρωπός τις εἶχεν δύο υἱούς.
15:11. ait autem homo quidam habuit duos filios
And he said: A certain man had two sons.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: В прекрасной притче о блудном сыне Христос также дает ответ на возражения фарисеев по поводу благосклонного отношения Христа к мытарям и грешникам (ст. 2). Как отец, обнимающей возвратившегося к нему непокорного сына, Бог принимает кающегося грешника с великой радостью. Обыкновенным людям непонятна эта радость, - и это прекрасно изображено под видом ропота оставшегося в доме отца сына, когда он узнал, как ласково принял его отец его вернувшегося брата. Таким образом, цель притчи очень ясна: Христос хочет показать, что Он, как и Бог, любит грешников и хочет спасти их, а фарисеи этому противятся и поступают в этом случае совершенно безжалостно в отношении к этим грешникам, которые им - братья. Напрасно поэтому искать какого-либо другого смысла в этой притче, и все аллегорические изъяснения ее могут иметь только духовно-нравственное применение, но не находят для себя прямого основания в самой притче. А таких опытов изъяснения очень много. Так одни толкователи разумеют под старшим сыном - иудеев, а под младшим, блудным, - язычников (Августин, а из новых - Баур, Швеглер, Ричль и др.) в их отношении к Христианству. При этом аллегоризация простираема была означенными толкователями и на отдельные пункты притчи. Другие - под обоими братьями разумеют фарисеев и мытарей (Годе, Гебель, Кейль), или праведных и грешных... (Мейер).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 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. 25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. 26 And he called one of the servants, and asked what these things meant. 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 And he was angry, and would not go in: therefore came his father out, and intreated him. 29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: 30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. 31 And he said unto him, Son, thou art ever with me, and all that I have is thine. 32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

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. ii. 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. iii. 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 (v. 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 (v. 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, v. 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 (v. 13), devoured it with harlots (v. 30), and in a little time he had spent all, v. 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, Eccl. ix. 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, v. 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, v. 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, John viii. 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, Isa. lv. 2. That which is the stumbling-block of their iniquity will never satisfy their souls, nor fill their bowels, Ezek. vii. 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. xii. 1), feeds on ashes, Isa. xliv. 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, v. 24, 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 (v. 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, Eccl. ix. 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, Ezek. xviii. 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. ii. 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, Ps. lxiii. 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, Ps. vii. 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, v. 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, Ps. lxxxiv. 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, v. 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. xi. 8; Judg. x. 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, 2 Sam. xiv. 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 (v. 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 Ezek. xvi. 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 (v. 19) which we do not find that he did say (v. 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. xxxi. 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, Ezek. xviii. 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--ten stolen ten proten. 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. lxi. 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. vi. 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 (v. 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, Philem. 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 (1 Thess. iii. 9), and ye are our rejoicing in the presence of our Lord Jesus Christ, who is the Master of the family, 1 Thess. ii. 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, v. 25. He enquired what these things meant (v. 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, v. 27. It is but one word in the original, he had received him hygiainonta--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 (v. 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 (v. 29, 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. lxv. 5): Stand by thyself, come not near to me, for I am holier than thou; and (ch. xviii. 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 1 Thess. ii. 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, Acts xiii. 18. How mildly did God reason with Elijah, when he was upon the fret (1 Kings xix. 46), 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 (v. 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 hæres 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. viii. 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.
Albert Barnes: Notes on the Bible - 1834
15:11: And he said - Jesus, to illustrate still farther the sentiment which he had uttered, and to show that it was proper to rejoice over repenting sinners, proceeds to show it by a most beautiful and instructive parable. We shall see its beauty and propriety by remembering that the "design" of it was simply to "justify his conduct in receiving sinners," and to show that to rejoice over their return was proper. This he shows by the feelings of a "father" rejoicing over the "return" of an ungrateful and dissipated son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: Mat 21:23-31
Geneva 1599
15:11 (2) And he said, A certain man had two sons:
(2) Men by their voluntary falling from God, having robbed themselves of the benefits which they received from him, cast themselves headlong into infinite calamities: but God of his singular goodness, offering himself freely to those whom he called to repentance, through the greatness of their misery with which they were humbled, not only gently receives them, but also enriches them with far greater gifts and blesses them with the greatest bliss.
John Gill
15:11 And he said,.... The Syriac and Persic versions read "and Jesus said again"; he added another parable to the two former, at the same time, of the same import, with the same view, and on the same occasion; setting forth the different characters of the Scribes and Pharisees, and of the publicans and sinners; and what little reason the one had to murmur, at his conversation with the other:
a certain man had two sons; by "the certain man" is meant, God the Father: God indeed is not a man, nor is he to be represented by any human image; but inasmuch as man is the image of God, God is sometimes compared to man, and is called a man of war, an husbandman, &c. which no ways contradict his being a spirit; and true it is, that the second person only assumed human nature; and therefore, whenever a divine person is spoken of as man, Christ is commonly intended: but though the Father never appeared in an human form, yet he seems here to be designed; because the character of a Father, and having sons, more properly belong to him; and the reception of sinners, and the forgiveness of them for Christ's sake, agree with him: and besides, Christ is distinguished from the Father in this parable; and he and his blessings of grace, are signified by other things: by the "two sons" are meant, not angels and men, as that angels are the elder, and men the younger son; for though angels are called the sons of God, and may be said to be elder than men, with respect to creation; and good angels may be said to have been ever with God, and always serving him, and never sinned against him; yet they are never called the brethren of men, nor men their brethren; and besides, are never angry at the return and reception of repenting sinners; for this would be to represent them just the reverse of what they are said to be, in the preceding verse: nor are the Jews and Gentiles here intended, which is the more received and general sense of the parable: those who go this way, suppose the Jews to be the elder brother; and indeed they were so, with respect to external privileges; and were with God, being his household and family; all he had were theirs, that was external; and the character of the elder brother throughout the parable, agrees with the far greater part of that nation; and it is certain, that they did resent the calling of the Gentiles: and these suppose the Gentiles to be the younger brother, who indeed were brought into a church state, later than the Jews; and might be said to be afar off in a far country, and to have spent their substance in idolatry and wickedness; to have been in the utmost distress, and in the most deplorable condition: but to this sense it may be objected, that the Gospel was not as yet preached to the Gentiles; nor were they brought to repentance; nor were they openly received into the divine favour; nor as yet had the Jews murmured at, and resented the kindness of God to them: rather standing and fallen professors may be designed: since the former are very apt to carry it toward the latter, in like manner as the elder brother is represented in this parable, as carrying himself towards the younger: but the true sense, and which the context and occasion of the parable at once determine, is, that by the elder son are meant, the Scribes and Pharisees, and self-righteous persons, among the Jews; and by the younger, the publicans and sinners among the same people; as it is easy to observe, the same are meant by the two sons in the parable in Mt 21:28. Now these are called the sons of God because the Jews in general were so by national adoption; and the self-righteous Pharisees looked upon themselves as the children of God, and favourites of heaven, in a special sense; and God's elect among them, even those that lay among publicans and sinners, were truly so; and that before conversion; for they were not only predestinated to the adoption of children, but were really taken into the relation of children, in the covenant of grace; and as such were given to Christ, and considered by him, when he assumed their nature, and died for them; and are so antecedent to the spirit of adoption, who is sent to witness their sonship to them; and which is consistent with their being children of wrath, as the descendants of Adam, and their being the children of God openly and manifestatively, by faith in Christ Jesus.
15:1215:12: ասէ կրտսերն ՚ի նոցանէ ցհայրն. Հա՛յր՝ տո՛ւր ինձ բաժին որ անկանի յընչիցդ։ Եւ նա՝ բաժանեա՛ց նոցա զկեա՛նսն[1357]։ [1357] Ոմանք. Ասէ կրսերն... որ ինչ անկանի յընչիցդ։
12 նրանցից կրտսերը հօրն ասաց. “Հա՛յր, տո՛ւր քո ունեցուածքից ինձ ընկնող բաժինը”: Եւ նա ունեցուածքը բաժանեց նրանց:
12 Անոնցմէ պզտիկը հօրը ըսաւ. ‘Հա՛յր, քու ստացուածքէդ ինծի իյնալու բաժինը տուր ինծի’։ Ան ալ բաժնեց անոնց իր ունեցածը։
ասէ կրտսերն ի նոցանէ ցհայրն. Հայր, տուր ինձ բաժին, որ անկանի յընչիցդ: Եւ նա բաժանեաց նոցա զկեանսն:

15:12: ասէ կրտսերն ՚ի նոցանէ ցհայրն. Հա՛յր՝ տո՛ւր ինձ բաժին որ անկանի յընչիցդ։ Եւ նա՝ բաժանեա՛ց նոցա զկեա՛նսն[1357]։
[1357] Ոմանք. Ասէ կրսերն... որ ինչ անկանի յընչիցդ։
12 նրանցից կրտսերը հօրն ասաց. “Հա՛յր, տո՛ւր քո ունեցուածքից ինձ ընկնող բաժինը”: Եւ նա ունեցուածքը բաժանեց նրանց:
12 Անոնցմէ պզտիկը հօրը ըսաւ. ‘Հա՛յր, քու ստացուածքէդ ինծի իյնալու բաժինը տուր ինծի’։ Ան ալ բաժնեց անոնց իր ունեցածը։
zohrab-1805▾ eastern-1994▾ western am▾
15:1212: и сказал младший из них отцу: отче! дай мне следующую [мне] часть имения. И [отец] разделил им имение.
15:12  καὶ εἶπεν ὁ νεώτερος αὐτῶν τῶ πατρί, πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας. ὁ δὲ διεῖλεν αὐτοῖς τὸν βίον.
15:12. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) νεώτερος (more-new) αὐτῶν (of-them,"τῷ (unto-the-one) πατρί (unto-a-father,"Πάτερ, (Father,"δός (thou-should-have-had-given) μοι (unto-me) τὸ (to-the-one) ἐπιβάλλον (to-casting-upon) μέρος (to-a-portion) τῆς (of-the-one) οὐσίας: (of-a-being-unto) ὁ (the-one) δὲ (moreover) διεῖλεν (it-had-sectioned-through) αὐτοῖς (unto-them) τὸν (to-the-one) βίον. (to-substained)
15:12. et dixit adulescentior ex illis patri pater da mihi portionem substantiae quae me contingit et divisit illis substantiamAnd the younger of them said to his father: Father, give me the portion of substance that falleth to me. And he divided unto them his substance.
12. and the younger of them said to his father, Father, give me the portion of substance that falleth to me. And he divided unto them his living.
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:

12: и сказал младший из них отцу: отче! дай мне следующую [мне] часть имения. И [отец] разделил им имение.
15:12  καὶ εἶπεν ὁ νεώτερος αὐτῶν τῶ πατρί, πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας. ὁ δὲ διεῖλεν αὐτοῖς τὸν βίον.
15:12. et dixit adulescentior ex illis patri pater da mihi portionem substantiae quae me contingit et divisit illis substantiam
And the younger of them said to his father: Father, give me the portion of substance that falleth to me. And he divided unto them his substance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: По еврейскому наследственному праву, младший сын по смерти отца получал половину того, что шло в пользу старшего (Втор XXI, 17). Отец мог и не давать сыну заранее его часть, но все-таки, по своему соображению, нашел нужным удовлетворить просьбу сына и заранее разделил имение между обоими сыновьями, причем остался владетелем доли, предназначенной старшему, который по-прежнему оставался у отца в подчинении (ст. 29-31).
Adam Clarke: Commentary on the Bible - 1831
15:12: Give me the portion of goods - It may seem strange that such a demand should be made, and that the parent should have acceded to it, when he knew that it was to minister to his debauches that his profligate son made the demand here specified. But the matter will appear plain, when it is considered, that it has been an immemorial custom in the east for sons to demand and receive their portion of the inheritance during their father's lifetime; and the parent, however aware of the dissipated inclinations of the child, could not legally refuse to comply with the application. It appears indeed that the spirit of this law was to provide for the child in case of ill treatment by the father: yet the demand must first be acceded to, before the matter could be legally inquired into; and then, "if it was found that the father was irreproachable in his character, and had given no just cause for the son to separate from him, in that case, the civil magistrate fined the son in two hundred puns of cowries." See Code of Gentoo laws, pr. disc. p. 56; see also do. chap. 2: sec. 9, p. 81, 82; xxi. sec. 10, p. 301.
Albert Barnes: Notes on the Bible - 1834
15:12: And the younger of them said - By this younger son we are to understand the publicans and sinners to be represented. By the older, the Pharisees and scribes.
Give me the portion - The part.
Of goods - Of property.
That falleth to me - That is properly my share. There is no impropriety in supposing that he was of age; and, as he chose to leave his father's house, it was proper that his father should, if he chose, give him the part of the estate which would be his.
He divided unto them his living - His property, or "means" of living. The division of property among the Jews gave the older son twice as much as the younger. In this case it seems the younger son received only money or movable property, and the older chose to remain with his father and dwell on the paternal estate. The lands and fixed property remained in their possession. Among the ancient Romans and Syrophoenicians, it was customary, when a son came to the years of maturity, if he demanded his part of the inheritance, for the father to give it to him. This the son might claim by law. It is possible that such a custom may have pRev_ailed among the Jews, and that our Saviour refers to some such demand made by the young man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: give: Deu 21:16, Deu 21:17; Psa 16:5, Psa 16:6, Psa 17:14
And he: Mar 12:44
John Gill
15:12 And the younger of them said to his father,.... God's chosen ones among the publicans and sinners, are fitly signified by the younger son, since man, as a sinner, is younger than man as righteous; and since there are instances of God's choice of the younger, before the elder, as Jacob before Esau, &c. and the characters and conduct of young men agree with God's elect, in a state of nature; who are imprudent and ignorant, without any knowledge of divine and spiritual things, and of themselves, their state and condition, and of Christ, and salvation by him; and yet are conceited of themselves, and fancy themselves very wise and knowing, and capable of acting for themselves, independent, and without any assistance or advice; do not care to be under restraints, withdraw from all yokes, and break all bands asunder; and so become children of disobedience, prone to every vice, and servants and slaves to every lust; by which they are deceived, and in which they take a great deal of imaginary pleasure; and are often envious and spiteful, and live in malice, hateful, and hating one another: the request made by this younger son, is "to his Father"; to God, who was his Father by creation, by providential care, and by national adoption, and by special grace; though as yet he knew it not, nor could he call him so in faith: many call God Father, who should not, and many that should, do not: the request follows;
father, give me the portion of goods that falleth to me: this portion may be considered, as internal or external; as internal, and such who think the Gentiles are meant by the younger son understand it of the light of nature, and of natural gifts and talents. The ancients generally interpret it, of man's free will: it may intend natural knowledge in general, to which there is in man a natural desire, and in which he is self-sufficient: or rather as external, such as the outward blessings of food, raiment, health, &c. the honours, pleasures, and riches of the world: the good things of this world belonged to men by right of creation, and according the laws and dues of it, but have been all forfeited by the sin of man; and yet this is a portion, which in the apprehension of men, of right belongs to them; and which suits their nature, which is carnal and worldly:
and he divided unto them his living; natural gifts, external privileges, and worldly good things; which of all men in the earth, the Jewish nation shared; see Ps 115:16.
John Wesley
15:12 Give me the part of goods that falleth to me - See the root of all sin! A desire of disposing of ourselves; of independency on God!
Robert Jamieson, A. R. Fausset and David Brown
15:12 III. THE PRODIGAL SON. (Luke 15:11-32)
the younger--as the more thoughtless.
said, &c.--weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man impatient of divine control, desiring to be independent of God, seeking to be his own master; that "sin of sins, in which all subsequent sins are included as in their germ, for they are but the unfolding of this one" [TRENCH].
he divided, &c.--Thus "God, when His service no longer appears a perfect freedom, and man promises himself something far better elsewhere, allows him to make the trial; and he shall discover, if need be by saddest proof, that to depart from Him is not to throw off the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords" [TRENCH].
15:1315:13: Եւ յետ ո՛չ բազում աւուրց՝ ժողովեալ զամենայն կրսերոյն՝ գնա՛ց յաշխարհ հեռի. եւ անդ վատնեա՛ց զինչս իւր, զի կեա՛յր անառակութեամբ[1358]։ [1358] Ոմանք. Կրտսերոյն որդւոյն. կամ՝ կրսեր որդւոյն... զի կայր անա՛՛։
13 Քիչ օրեր յետոյ, կրտսեր որդին, փողի վերածելով ամէն ինչ, գնաց հեռու աշխարհ եւ այնտեղ վատնեց իր ունեցուածքը, որովհետեւ անառակ կեանքով էր ապրում:
13 Շատ օրեր չանցած՝ պզտիկ որդին բոլոր բաները հաւաքեց, հեռու երկիր մը գնաց եւ հոն անառակութեամբ ապրելով իր ունեցածը փճացուց։
Եւ յետ ոչ բազում աւուրց ժողովեալ զամենայն կրտսեր որդւոյն` գնաց յաշխարհ հեռի. եւ անդ վատնեաց զինչս իւր, զի կեայր անառակութեամբ:

15:13: Եւ յետ ո՛չ բազում աւուրց՝ ժողովեալ զամենայն կրսերոյն՝ գնա՛ց յաշխարհ հեռի. եւ անդ վատնեա՛ց զինչս իւր, զի կեա՛յր անառակութեամբ[1358]։
[1358] Ոմանք. Կրտսերոյն որդւոյն. կամ՝ կրսեր որդւոյն... զի կայր անա՛՛։
13 Քիչ օրեր յետոյ, կրտսեր որդին, փողի վերածելով ամէն ինչ, գնաց հեռու աշխարհ եւ այնտեղ վատնեց իր ունեցուածքը, որովհետեւ անառակ կեանքով էր ապրում:
13 Շատ օրեր չանցած՝ պզտիկ որդին բոլոր բաները հաւաքեց, հեռու երկիր մը գնաց եւ հոն անառակութեամբ ապրելով իր ունեցածը փճացուց։
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: По прошествии немногих дней младший сын, собрав всё, пошел в дальнюю сторону и там расточил имение свое, живя распутно.
15:13  καὶ μετ᾽ οὐ πολλὰς ἡμέρας συναγαγὼν πάντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακράν, καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως.
15:13. καὶ (And) μετ' (with) οὐ (not) πολλὰς ( to-much ) ἡμέρας (to-days) συναγαγὼν (having-had-led-together) πάντα ( to-all ) ὁ (the-one) νεώτερος (more-new) υἱὸς (a-son) ἀπεδήμησεν (it-assembled-off-unto) εἰς (into) χώραν (to-a-space) μακράν, (to-lengthed,"καὶ (and) ἐκεῖ (thither) διεσκόρπισεν (it-scattered-through-to) τὴν (to-the-one) οὐσίαν (to-a-being-unto) αὐτοῦ (of-it) ζῶν (lifing-unto) ἀσώτως. (unto-un-saved)
15:13. et non post multos dies congregatis omnibus adulescentior filius peregre profectus est in regionem longinquam et ibi dissipavit substantiam suam vivendo luxurioseAnd not many days after, the younger son, gathering all together, went abroad into a far country: and there wasted his substance, living riotously.
13. And not many days after the younger son gathered all together, and took his journey into a far country; and there he wasted his substance with riotous living.
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:

13: По прошествии немногих дней младший сын, собрав всё, пошел в дальнюю сторону и там расточил имение свое, живя распутно.
15:13  καὶ μετ᾽ οὐ πολλὰς ἡμέρας συναγαγὼν πάντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακράν, καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως.
15:13. et non post multos dies congregatis omnibus adulescentior filius peregre profectus est in regionem longinquam et ibi dissipavit substantiam suam vivendo luxuriose
And not many days after, the younger son, gathering all together, went abroad into a far country: and there wasted his substance, living riotously.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: По прошествии немногих дней. Тренч видит в этом признак некоторой деликатности в отношении к отцу со стороны младшего сына (с. 329): он стеснялся сразу же оставить отцовский дом. Но можно в этих словах видеть указание и на то, что, по получении имения, в младшем сыне очень скоро возбудилась жажда пожить в свое удовольствие вдали от отца. - Собрав все - именно то, что он получил как свою наследственную часть - и вещи, и деньги. - Живя распутно (aswtwV - из a - отриц. частица и swzw - спасаю). У классиков это выражение означает расточителей отцовского наследства. Поэтому младшего сына называют иногда и "расточительным сыном". Правильнее это выражение принимать за обозначение беспечной распущенной жизни в самом широком смысле этого слова.
Adam Clarke: Commentary on the Bible - 1831
15:13: Not many days after - He probably hastened his departure for fear of the fine which he must have paid, and the reproach to which he must have been subjected, had the matter come before the civil magistrate. See above.
Riotous living - Ζων ασωτως, in a course of life that led him to spend all: from α not, and σωω I save. And this we are informed, Luk 15:30, was among harlots; the readiest way in the world to exhaust the body, debase the mind, ruin the soul, and destroy the substance.
Albert Barnes: Notes on the Bible - 1834
15:13: Gathered all together - Collected his property. If he had received flocks or grain, he sold them and converted them into money. As soon as this arrangement had been made he left his father's house.
Took his journey - Went, or traveled.
Into a far country - A country far off from his father's house. He went probably to trade or to seek his fortune, and in his wanderings came at last to this dissipated place, where his property was soon expended.
Wasted his substance - Spent his property.
In riotous living - Literally, "Living without saving anything." He lived extravagantly, and in the most dissolute company. See Luk 15:30. By his wandering away we may understand that sinners wander far away from God; that they fall into dissolute and wicked company; and that their wandering so far off is the reason why they fall into such company, and are so soon and so easily destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: and took: Ch2 33:1-10; Job 21:13-15, Job 22:17, Job 22:18; Psa 10:4-6, Psa 73:27; Pro 27:8; Isa 1:4, Isa 30:11; Jer 2:5, Jer 2:13, Jer 2:17-19, Jer 2:31; Mic 6:3; Eph 2:13, Eph 2:17
wasted: Luk 15:30, Luk 16:1, Luk 16:19; Pro 5:8-14, Pro 6:26, Pro 18:9, Pro 21:17, Pro 21:20, Pro 23:19-22, Pro 28:7, Pro 29:3; Ecc 11:9, Ecc 11:10; Isa 22:13, Isa 56:12; Amo 6:3-7; Rom 13:13, Rom 13:14; Pe1 4:3, Pe1 4:4; Pe2 2:13
John Gill
15:13 And not many days after the younger son gathered all together,.... That his father had divided to him, all his goods and substance: as soon as a man has any internal substance, any considerable degree of natural knowledge, he immediately sets out from God, and employs it against him, in reasoning against him, against his being, his works, his providence, his purposes, his revelation, and will; as soon as a man has the exercise of his reason, as soon as he can think and speak, nay, as soon as he is born, he goes astray from God, speaking lies; and as soon as a wicked man has of this world, what his carnal heart desires, he is for living independent of God, and his providence; he is for gathering together all for himself, in order to spend it on his lusts, and at a distance from his father, the father of his mercies, of whom he is not mindful; and to whom he says, depart from me, having no regard to his worship and service, to his honour and glory, to his cause and interest:
and took his journey into a far country; which sets forth the state of alienation a sinner is in, while unconverted; he is afar off from God, from God the Father; from the presence of God, and communion with him: from the knowledge of God, and desire after it; from love to him, or fear of him; and from the life of God, or a living soberly, righteously, and godly; and from Christ, from the knowledge of him, from faith in him, love to him, fellowship with him, and subjection to his ordinances; and from the Spirit of God, and every thing that is spiritual; and from all that is good, from the law of God, and from the righteousness of it, and from righteous men:
and there wasted his substance in riotous living; his internal substance, his knowledge and understanding, even in natural things, and became brutish, and even like the beasts that perish; and his worldly substance in rioting and drunkenness, in chambering and wantonness, with harlots, as in Lk 15:30 whereby he was brought to a piece of bread, and to the want of it,
John Wesley
15:13 He took a journey into a far country - Far from God: God was not in all his thoughts: And squandered away his substance - All the grace he had received.
Robert Jamieson, A. R. Fausset and David Brown
15:13 not many days--intoxicated with his new--found resources, and eager for the luxury of using them at Will.
a far country--beyond all danger of interference from home.
wasted, &c.--So long as it lasted, the inward monitor (Is 55:2) would be silenced (Is 9:10; Is 57:10; Amos 4:6-10).
riotous living-- (Lk 15:30), "with harlots." Ah! but this reaches farther than the sensualist; for "in the deep symbolical language of Scripture fornication is the standing image of idolatry; they are in fact ever spoken of as one and the same sin, considered now in its fleshly, now in its spiritual aspect" (Jer 3:1-15; Eze. 16:1-17:24) [TRENCH].
15:1415:14: Եւ իբրեւ սպառեա՛ց զամենայն, եղեւ սո՛վ սաստիկ յաշխարհին յայնմիկ, եւ սկսա՛ւ ինքն չքաւորե՛լ։
14 Եւ երբ ամէն ինչ սպառեց, այդ երկրում սաստիկ սով եղաւ, եւ նա սկսեց չքաւոր դառնալ:
14 Բոլոր ունեցածը հատցուցած էր, երբ երկրին մէջ սաստիկ սով մը եղաւ ու ինք չքաւոր դարձաւ։
Եւ իբրեւ սպառեաց զամենայն եղեւ սով սաստիկ յաշխարհին յայնմիկ, եւ սկսաւ ինքն չքաւորել:

15:14: Եւ իբրեւ սպառեա՛ց զամենայն, եղեւ սո՛վ սաստիկ յաշխարհին յայնմիկ, եւ սկսա՛ւ ինքն չքաւորե՛լ։
14 Եւ երբ ամէն ինչ սպառեց, այդ երկրում սաստիկ սով եղաւ, եւ նա սկսեց չքաւոր դառնալ:
14 Բոլոր ունեցածը հատցուցած էր, երբ երկրին մէջ սաստիկ սով մը եղաւ ու ինք չքաւոր դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1414: Когда же он прожил всё, настал великий голод в той стране, и он начал нуждаться;
15:14  δαπανήσαντος δὲ αὐτοῦ πάντα ἐγένετο λιμὸς ἰσχυρὰ κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι.
15:14. δαπανήσαντος (Of-having-expended-unto) δὲ (moreover) αὐτοῦ (of-it) πάντα ( to-all ) ἐγένετο (it-had-became) λιμὸς (a-famine) ἰσχυρὰ (force-held) κατὰ (down) τὴν (to-the-one) χώραν (to-a-space) ἐκείνην, (to-the-one-thither,"καὶ (and) αὐτὸς (it) ἤρξατο (it-firsted) ὑστερεῖσθαι. (to-be-lattered-unto)
15:14. et postquam omnia consummasset facta est fames valida in regione illa et ipse coepit egereAnd after he had spent all, there came a mighty famine in that country: and he began to be in want.
14. And when he had spent all, there arose a mighty famine in that country; and he began to be in want.
And when he had spent all, there arose a mighty famine in that land; and he began to be in want:

14: Когда же он прожил всё, настал великий голод в той стране, и он начал нуждаться;
15:14  δαπανήσαντος δὲ αὐτοῦ πάντα ἐγένετο λιμὸς ἰσχυρὰ κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι.
15:14. et postquam omnia consummasset facta est fames valida in regione illa et ipse coepit egere
And after he had spent all, there came a mighty famine in that country: and he began to be in want.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Младший сын скоро прожил свое состояние, а в это время по всей стране, где он очутился, начался голод. Нечем ему было питаться, и он должен был наняться к одному жителю той страны в пастухи стада свиней. Это занятие - самое низкое с точки зрения иудея, который свинью, по закону, считал нечистым животным. Но хозяин, очевидно, мало давал своему пастуху пищи, и тот принужден был рвать стручки с так называемого "хлебного дерева Иоанна Крестителя". Стручки эти имели форму рожков, почему и названы здесь рожками (t. keratia), Их ели и свиньи. - Но никто не давал ему, - т. е. но никто не обращал внимания на его голод и настоящей пищи ему не давали.
Adam Clarke: Commentary on the Bible - 1831
15:14: A mighty famine in that land - As he was of a profligate turn of mind himself, it is likely he sought out a place where riot and excess were the ruling characteristics of the inhabitants; and, as poverty is the sure consequence of prodigality, it is no wonder that famine preyed on the whole country.
Albert Barnes: Notes on the Bible - 1834
15:14: A mighty famine - Famines were common in Eastern nations. They were caused by the failure of the crops - by a want of timely rains, a genial sun, or sometimes by the pRev_alence of the plague or of the pestilence, which swept off numbers of the inhabitants. In this case it is very naturally connected with the luxury, the indolence, and the dissipation of the people in that land,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: arose: Ch2 33:11; Eze 16:27; Hos 2:9-14; Amo 8:9-12
John Gill
15:14 And when he had spent all,.... Sin strips a man of all that is good and valuable; of the image of God, of the knowledge of divine things, of natural holiness, of moral righteousness, and of strength to perform moral good; hence man is in a wretched and miserable condition, he is poor, and blind, and naked: and if man has spent all, and sin has stripped him of all, where is his free will? there is no good thing in man, but what comes from the grace of God; nor has he any thing to recommend him to God, or to offer to his creditor, to compound his debts with; nor can he prepare himself for conversion, or any good work:
there arose a mighty famine in that land; sin brings men into a starving and famishing condition; for in the far country, the land of sin, there is a famine of the word: though the Gospel is preached, it is only food to spiritual persons; unregenerate men have no desire to it, but neglect and despise it; and if they attend it, it has no place in them: they that are in this land, are aliens from the ordinances of God, the breasts of consolation, the goodness and fatness of his house; they are in a pit, wherein is no water; their taste is vitiated to every thing that is spiritually good; they live on bread of deceit, and labour after that which satisfies not; wherefore they look like skeletons, and are as the dry bones in Ezekiel's vision:
and he began to be in want; or was in want: when the above is the case, the sinner may be truly said to be in want; an unregenerate man is in want of every thing that is good; of wisdom and knowledge, of grace and holiness, of righteousness or clothing, of food, and of all the necessaries of life: and he may be said to "begin" to be in want, because man was not originally so, but was possessed of a natural fulness; and because sin is the beginning of want, as soon as one takes place, the other does: moreover, this man now began to see and feel himself to be in want, though as yet he was not rightly and truly sensible of his wants, at least of the way to redress them.
John Wesley
15:14 He began to be in want - All his worldly pleasures failing, he grew conscious of his want of real good.
Robert Jamieson, A. R. Fausset and David Brown
15:14 when he had spent all . . . a mighty famine--a mysterious providence holding back the famine till he was in circumstances to feel it in all its rigor. Thus, like Jonah, whom the storm did not overtake till on the mighty deep at the mercy of the waves, does the sinner feel as if "the stars in their courses were fighting against" him (Judg 5:20).
in want--the first stage of his bitter experience, and preparation for a change.
15:1515:15: Եւ գնացեալ յարեցա՛ւ ՚ի մի՛ ոմն քաղաքացւոց աշխարհին այնորիկ. եւ յղեա՛ց զնա յագարա՛կ իւր՝ արածե՛լ խոզս[1359]։ [1359] Ոմանք. ՚Ի մի ոմն ՚ի քաղաքացւոց։
15 Գնաց դիմեց այդ երկրի քաղաքացիներից մէկին, եւ սա ուղարկեց նրան իր ագարակը՝ խոզեր արածեցնելու:
15 Ուստի գնաց այն երկրին քաղաքացիներէն մէկուն քով մտաւ։ Ան ալ իր ագարակը ղրկեց զանիկա՝ խոզեր արածելու համար։
Եւ գնացեալ յարեցաւ ի մի ոմն քաղաքացւոց աշխարհին այնորիկ. եւ յղեաց զնա յագարակ իւր արածել խոզս:

15:15: Եւ գնացեալ յարեցա՛ւ ՚ի մի՛ ոմն քաղաքացւոց աշխարհին այնորիկ. եւ յղեա՛ց զնա յագարա՛կ իւր՝ արածե՛լ խոզս[1359]։
[1359] Ոմանք. ՚Ի մի ոմն ՚ի քաղաքացւոց։
15 Գնաց դիմեց այդ երկրի քաղաքացիներից մէկին, եւ սա ուղարկեց նրան իր ագարակը՝ խոզեր արածեցնելու:
15 Ուստի գնաց այն երկրին քաղաքացիներէն մէկուն քով մտաւ։ Ան ալ իր ագարակը ղրկեց զանիկա՝ խոզեր արածելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515: и пошел, пристал к одному из жителей страны той, а тот послал его на поля свои пасти свиней;
15:15  καὶ πορευθεὶς ἐκολλήθη ἑνὶ τῶν πολιτῶν τῆς χώρας ἐκείνης, καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ βόσκειν χοίρους·
15:15. καὶ (And) πορευθεὶς (having-been-traversed-of) ἐκολλήθη (it-was-cohered-unto) ἑνὶ (unto-one) τῶν (of-the-ones) πολιτῶν (of-citiers) τῆς (of-the-one) χώρας (of-a-space) ἐκείνης, (of-the-one-thither,"καὶ (and) ἔπεμψεν (it-dispatched) αὐτὸν (to-it) εἰς (into) τοὺς (to-the-ones) ἀγροὺς (to-fields) αὐτοῦ (of-it) βόσκειν (to-pasturage) χοίρους: (to-hogs)
15:15. et abiit et adhesit uni civium regionis illius et misit illum in villam suam ut pasceret porcosAnd he went and cleaved to one of the citizens of that country. And he sent him into his farm to feed swine.
15. And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed swine.
And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine:

15: и пошел, пристал к одному из жителей страны той, а тот послал его на поля свои пасти свиней;
15:15  καὶ πορευθεὶς ἐκολλήθη ἑνὶ τῶν πολιτῶν τῆς χώρας ἐκείνης, καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ βόσκειν χοίρους·
15:15. et abiit et adhesit uni civium regionis illius et misit illum in villam suam ut pasceret porcos
And he went and cleaved to one of the citizens of that country. And he sent him into his farm to feed swine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: he went: Luk 15:13; Exo 10:3; Ch2 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; Ti2 2:25, Ti2 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; Co1 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
John Gill
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.
John Wesley
15:15 And he joined himself to a citizen of that country - Either the devil or one of his children, the genuine citizens of that country which is far from God. He sent him to feed swine - He employed him in the base drudgery of sin.
Robert Jamieson, A. R. Fausset and David Brown
15:15 joined himself, &c.--his pride not yet humbled, unable to brook the shame of a return.
to feed swine--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].
15:1615:16: Եւ ցանկա՛յր լնուլ զորովայն իւր յեղջերէն զոր խո՛զքն ուտէին, եւ ո՛չ ոք տայր նմա[1360]։ [1360] Ոմանք. Յեղջիւրէն զոր։
16 Եւ նա ցանկանում էր իր որովայնը լցնել եղջերենու պտղով, որ խոզերն էին ուտում, բայց ոչ ոք այդ նրան չէր տալիս:
16 Հոն կը փափաքէր խոզերուն կերած եղջիւրէն իր փորը լեցնել, բայց մէ՛կը չէր տար անոր։
Եւ ցանկայր լնուլ զորովայն իւր յեղջերէն զոր խոզքն ուտէին, եւ ոչ ոք տայր նմա:

15:16: Եւ ցանկա՛յր լնուլ զորովայն իւր յեղջերէն զոր խո՛զքն ուտէին, եւ ո՛չ ոք տայր նմա[1360]։
[1360] Ոմանք. Յեղջիւրէն զոր։
16 Եւ նա ցանկանում էր իր որովայնը լցնել եղջերենու պտղով, որ խոզերն էին ուտում, բայց ոչ ոք այդ նրան չէր տալիս:
16 Հոն կը փափաքէր խոզերուն կերած եղջիւրէն իր փորը լեցնել, բայց մէ՛կը չէր տար անոր։
zohrab-1805▾ eastern-1994▾ western am▾
15:1616: и он рад был наполнить чрево свое рожками, которые ели свиньи, но никто не давал ему.
15:16  καὶ ἐπεθύμει χορτασθῆναι ἐκ τῶν κερατίων ὧν ἤσθιον οἱ χοῖροι, καὶ οὐδεὶς ἐδίδου αὐτῶ.
15:16. καὶ (and) ἐπεθύμει (it-was-passioning-upon-unto) χορτασθῆναι (to-have-been-victualaged-to) ἐκ (out) τῶν (of-the-ones) κερατίων (of-hornlets) ὧν ( of-which ) ἤσθιον (they-were-eat-belonging,"οἱ (the-ones) χοῖροι, (hogs,"καὶ (and) οὐδεὶς (not-moreover-one) ἐδίδου (it-was-giving) αὐτῷ. (unto-it)
15:16. et cupiebat implere ventrem suum de siliquis quas porci manducabant et nemo illi dabatAnd he would fain have filled his belly with the husks the swine did eat: and no man gave unto him.
16. And he would fain have been filled with the husks that the swine did eat: and no man gave unto him.
And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him:

16: и он рад был наполнить чрево свое рожками, которые ели свиньи, но никто не давал ему.
15:16  καὶ ἐπεθύμει χορτασθῆναι ἐκ τῶν κερατίων ὧν ἤσθιον οἱ χοῖροι, καὶ οὐδεὶς ἐδίδου αὐτῶ.
15:16. et cupiebat implere ventrem suum de siliquis quas porci manducabant et nemo illi dabat
And he would fain have filled his belly with the husks the swine did eat: and no man gave unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:16: With the husks - Κερατιων. Bochart, I think, has proved that κερατια does not mean husks: to signify which the Greek botanical writers use the word λοβοι; several examples of which he gives from Theophrastus. He shows, also, that the original word means the fruit of the ceratonia or charub tree, which grows plentifully in Syria. This kind of pulse, Columella observes, was made use of to feed swine. See Bochart, Hieroz. lib. ii. cap. lvi. col. 707-10.
Albert Barnes: Notes on the Bible - 1834
15:16: He would fain - He would gladly. He desired to do it.
The husks - The word "husks" with us denotes the outward covering of grain. In this there is little nourishment, and it is evident that this is not intended here; but the word used here denotes not only "husks," but also leguminous plants, as beans, etc. It is also used to denote the fruit of a tree called the "carob or kharub-tree," which is common in Ionia, Syria, and Rhodes. The tree is more bushy and thick set than the apple tree, and the leaves are larger and of a much darker green. The following is Dr. Thomson's description of the fruit of this tree ("The Land and the Book," vol. i. p. 22): "The 'husks' - a mistranslation - are fleshy pods, somewhat like those of the locust-tree, from six to ten inches long and one broad, laid inside with a gelatinous substance, not wholly unpleasant to the taste when thoroughly ripe. I have seen large orchards of this kharub in Cyprus, where it is still the food which the swine do eat. The kharub is often called John's Bread, and also Locust-tree, from a mistaken idea about the food of the Baptist in the wilderness." The cut will give an idea of these "pods," or "husks," as they are called in our translation.
No man gave unto him - Some have understood this as meaning "no one gave him anything - any bread or provisions;" but the connection requires us to understand it of the "husks." He did not go a begging - his master was bound to provide for his wants; but the provision which he made for him was so poor that he would have preferred the food of the swine. He desired a portion of "their food," but that was not given him. A certain quantity was measured out for "them," and "he" was not at liberty to eat it himself. Nothing could more strikingly show the evil of his condition, or the deep degradation, and pollution, and wretchedness of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: he would: Isa 44:20, Isa 55:2; Lam 4:5; Hos 12:1; Rom 6:19-21
that: Psa 73:22
no: Psa 142:4; Isa 57:3; Jon 2:2-8
John Gill
15:16 And he would fain have filled his belly with the husks,.... the fruit of the "Charub" tree, as the Syriac version interprets it; and which the Jews (y) say is , "the food of beasts": though, according to what is elsewhere said of it, it should be the food of men also. It is said (z) of R. Simeon ben Jochai, and his son, that they hid themselves in a cave for fear of the king, and a miracle was wrought for them, , a "Charub" tree was created for them, and a fountain of water; the one, as the gloss observes, was to eat the fruit of, and the other to drink of: but be they what they will, by them are meant, not worldly riches and honours, and carnal lusts and pleasures; though these are the principal things of the far country, of this world, or an unregenerate estate; and are greatly desired by carnal minds, and are but swine's meat, very mean food, yea, pernicious, empty, unsatisfying, and perishing; but these were the things this man had been desirous of, and lived upon before, and had ran through them, and had spent all his substance in the pursuit and enjoyment of them; and now he felt the gripes of a natural conscience for them, and found himself in want of something else: wherefore by these "husks" are meant works of righteousness done by men; which are like husks, external things, done only before men; empty things that have nothing within them; mere trash, and not food; and which can give no satisfaction; mere sordid food, fit only to be cast to dogs or swine; of an ill savour, hard to eat, and difficult digestion, and which affords no real nourishment; these this man greatly desired to fill his belly with: he found himself empty, and in want; as yet he had no thought of, at least not any desire after the bread in his father's house; but would fain have satisfied himself with his own doings, and have quieted his mind and conscience with a few external performances, a negative holiness, a legal repentance, and outward reformation: he laboured hard to make his own righteousness do; which was but striving to fill his belly with the east wind; and is what can never satisfy, because it is not answerable to the law and justice of God; and was no other than
that the swine did eat, self-righteous persons, like himself; for such an one was now the publican and sinner become, though he did not continue so. Christ's lambs and sheep do not eat such food, nor will, nor can they, only swinish, selfish persons; this is suitable to their nature, they eat it, and live upon it; which shows them to be unrenewed, and that their taste is not changed.
And no man gave unto him: not the husks, though this is the sense of the Arabic version, which renders it, "neither did he obtain them"; and so it seems to be ours and others: but these were at hand, which he might have taken himself, and did; nor is it reasonable to think he should wait to have them given him by another; or that he should be restrained from them; but it is to be understood of bread, or proper food, and that no man gave that unto him: and the words, as Calvin observes, may be read causally, "for no man gave to him"; and so are a reason why he craved husks, because no man gave him any bread: the citizen, or legal preacher, to whom he joined himself, gave him none; nor the swine, the self-righteous persons, to whom he was sent, and with whom he conversed, gave him none; he had nothing under the ministry, nor in conversation, that was proper food to him; there were nothing but these husks that presented, and he tried to satisfy himself with them; and indeed none but Christ can give the true bread, the bread of life, to those that are hungry, and in want.
(y) T. Hieros. Maascrot, fol. 50. 2. (z) T. Bab. Sabbat, fol. 33. 2.
John Wesley
15:16 He would fain have filled his belly with the husks - He would fain have satisfied himself with worldly comforts. Vain, fruitless endeavour!
Robert Jamieson, A. R. Fausset and David Brown
15:16 would fain have filled--rather, "was fain to fill," ate greedily of the only food he could get.
the husks--"the hulls of a leguminous plant which in the East is the food of cattle and swine, and often the nourishment of the poorest in times of distress" [STIER].
no man gave . . . him--not this food, for that he had, but anything better (Jer 30:14). This was his lowest depth--perishing unpitied, alone in the world, and ready to disappear from it unmissed! But this is just the blessed turning-point; midnight before dawn of day (2Chron 12:8; 2Chron 33:11-13; Jer 2:19).
15:1715:17: Եւ եկեալ ՚ի մի՛տս իւր՝ ասէ. Քանի՞ վարձկանք իցեն ՚ի տան հօ՛ր իմոյ հացալիցք, եւ ես աստ՝ սովամահ կորնչիմ[1361]. [1361] Յոմանս պակասի. Եւ եկեալ ՚ի միտս... վարձկանք են ՚ի տան։
17 Ապա խելքի եկաւ եւ ասաց. “Քանի՜ վարձու աշխատաւորներ կան իմ հօր տանը, որ առատ հաց ունեն, եւ ես այստեղ սովամահ կորչում եմ:
17 Այն ատեն ինքզինքին գալով՝ ըսաւ. ‘Քանի՜ բանուորներ կան իմ հօրս տունը հացով լեցուած, ես հոս սովամահ կը կորսուիմ։
Եւ եկեալ ի միտս իւր` ասէ. Քանի՜ վարձկանք իցեն ի տան հօր իմոյ հացալիցք, եւ ես աստ սովամահ կորնչիմ:

15:17: Եւ եկեալ ՚ի մի՛տս իւր՝ ասէ. Քանի՞ վարձկանք իցեն ՚ի տան հօ՛ր իմոյ հացալիցք, եւ ես աստ՝ սովամահ կորնչիմ[1361].
[1361] Յոմանս պակասի. Եւ եկեալ ՚ի միտս... վարձկանք են ՚ի տան։
17 Ապա խելքի եկաւ եւ ասաց. “Քանի՜ վարձու աշխատաւորներ կան իմ հօր տանը, որ առատ հաց ունեն, եւ ես այստեղ սովամահ կորչում եմ:
17 Այն ատեն ինքզինքին գալով՝ ըսաւ. ‘Քանի՜ բանուորներ կան իմ հօրս տունը հացով լեցուած, ես հոս սովամահ կը կորսուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: Придя же в себя, сказал: сколько наемников у отца моего избыточествуют хлебом, а я умираю от голода;
15:17  εἰς ἑαυτὸν δὲ ἐλθὼν ἔφη, πόσοι μίσθιοι τοῦ πατρός μου περισσεύονται ἄρτων, ἐγὼ δὲ λιμῶ ὧδε ἀπόλλυμαι.
15:17. εἰς (Into) ἑαυτὸν (to-self) δὲ (moreover) ἐλθὼν (having-had-came) ἔφη (it-was-declaring," Πόσοι ( Whither-which ) μίσθιοι ( pay-belonged ) τοῦ (of-the-one) πατρός (of-a-father) μου (of-me) περισσεύονται ( they-about-of ) ἄρτων, (of-loaves,"ἐγὼ (I) δὲ (moreover) λιμῷ (unto-a-famine) ὧδε (unto-which-moreover) ἀπόλλυμαι : ( I-destruct-off )
15:17. in se autem reversus dixit quanti mercennarii patris mei abundant panibus ego autem hic fame pereoAnd returning to himself, he said: How many hired servants in my father's house abound with bread, and I here perish with hunger!
17. But when he came to himself he said, How many hired servants of my father’s have bread enough and to spare, and I perish here with hunger!
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:

17: Придя же в себя, сказал: сколько наемников у отца моего избыточествуют хлебом, а я умираю от голода;
15:17  εἰς ἑαυτὸν δὲ ἐλθὼν ἔφη, πόσοι μίσθιοι τοῦ πατρός μου περισσεύονται ἄρτων, ἐγὼ δὲ λιμῶ ὧδε ἀπόλλυμαι.
15:17. in se autem reversus dixit quanti mercennarii patris mei abundant panibus ego autem hic fame pereo
And returning to himself, he said: How many hired servants in my father's house abound with bread, and I here perish with hunger!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Пришедши же в себя. Нужда заставила блудного сына одуматься и, прежде всего, вспомнить об отцовском доме, о котором он совсем забыл и который теперь представился ему во всем своем контрасте с его настоящим положением. Там даже наемники имеют много хлеба, а он, сын хозяина этого дома, здесь умирает с голоду! Поэтому он решается пойти к отцу своему и покаяться пред ним в том, что оставил его. - Против неба. Небо представляется здесь как местопребывание Божества и чистых духов - оно, можно сказать, олицетворяется. Высший небесный мир представляется оскорбленным грехами блудного сына. - И пред тобою. Так как грешим мы в собственном смысле только против Бога (Пс L, 4.), то если сын здесь называет себя согрешившим пред лицом отца (enwpion sou), то понимает в этом случае отца как представителя Бога. Или же это выражение можно расширить так: "и вот я как грешник стою пред тобою".
Adam Clarke: Commentary on the Bible - 1831
15:17: When he came to himself - A state of sin is represented in the sacred writings as a course of folly and madness; and repentance is represented as a restoration to sound sense. See this fully explained on Mat 3:2 (note).
I perish with hunger! - Or, I perish Here. Ὡδε, here, is added by BDL, Syriac, all the Arabic and Persic, Coptic, Ethiopic, Gothic, Saxon, Vulgate, all the Itala, and several of the fathers.
Albert Barnes: Notes on the Bible - 1834
15:17: He came to himself - This is a very expressive phrase. It is commonly applied to one who has been "deranged," and when he recovers we say he has "come to himself." In this place it denotes that the folly of the young man was a kind of derangement - that he was insane. So it is of every sinner. Madness is in their hearts Ecc 9:3; they are estranged from God, and led, by the influence of evil passions, contrary to their better judgment and the decisions of a sound mind.
Hired servants - Those in a low condition of life - those who were not born to wealth, and who had no friends to provide for them.
I perish - I, who had property and a kind father, and who might have been provided for and happy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: when: Luk 8:35, Luk 16:23; Psa 73:20; Ecc 9:3; Jer 31:19; Eze 18:28; Act 2:37, Act 16:29; Act 16:30, Act 26:11-19; Eph 2:4, Eph 2:5, Eph 5:14; Tit 3:4-6; Jam 1:16-18
How: Luk 15:18, Luk 15:19; Lam 1:7
Geneva 1599
15:17 (3) 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!
(3) The beginning of repentance is the acknowledging of the mercy of God, which encourages us to hope expectantly.
John Gill
15:17 And when he came to himself,.... An unregenerate man, whether while a voluptuous man, or a self-righteous man, is not himself; he is beside himself; and is no other than a madman. The man that pursues his worldly lusts and pleasures, promises himself liberty, while he is a slave; he ruins himself, his soul, body, and estate, and chooses to do it rather than part with his lusts; he takes delight in doing mischief himself, and in seeing it done by others; he proclaims his folly publicly, declares his sin, and glories in it; all which a man in his right mind would never do. The self-righteous person trusts in his own heart, which is the greatest madness and folly in the world; he compasses himself about with sparks of his own kindling, and sacrifices to his own net; he dresses himself in his rags, and pleases and prides himself with them, when a robe of righteousness, and garments of salvation, are provided; which no man in his senses would ever do. But when the Spirit of God comes to work upon a sinner's heart in conversion, he brings him to himself; which a man may be said to be, when he is brought to true evangelical repentance for sin; and that is, when he has a true sense of it, as committed against God, and a godly sorrow for it, and makes an hearty and ingenuous acknowledgment of it, and forsakes it; and when he is brought to a sense of the insufficiency of his own righteousness, and is made willing to part with it, and desires to be found in Christ, and in his righteousness alone, which he is encouraged to lay hold on, and receive by faith, trust to, and rejoice in; when he has his spiritual senses exercised on Christ, and to discern between good and evil; and is brought to the feet of Jesus, as to submit to his righteousness, so to serve him; when he is all this, then, like the man in the Gospel, he is clothed, and in his right mind:
he said, how many hired servants of my father's; who, according to some, were the Scribes and Pharisees, men of a servile disposition, and of mercenary views; and were, by profession, the servants of God, and had plenty of bread, because they had all the external means and ordinances: but these are designed by the elder brother in the parable; and besides, this man had endeavoured to live as they did in this far country. It may be queried, whether the ministers of the Gospel are not intended, since these are the servants of the most high God; are labourers hired by him, and are worthy of their hire, and abound with Gospel provisions for the service of others. But to this it may be objected, the desire of this man to be made as one of them, Lk 15:19 which petition expresses his humility; whereas to be a servant, in this sense, is to have the highest place and office in his father's house. Rather therefore the meanest of the saints, and household of God, are here meant, who have the least degree of evangelical light, whose faith is weak, and their consolation small; and who, though they are sons, yet by reason of that legality and mercenariness that appear in their frames and services, differ little from servants: and yet these, in comparison of him, who was in a hungry and starving condition,
have bread enough, and to spare; as the doctrines, promises, and ordinances of the Gospel, the fulness of grace that is in Christ, and Christ himself the bread of life; which are more than enough for them, and sufficient for the whole family in heaven, and in earth; and even the meanest and weakest believer may be said to have enough and to spare, because he has an interest in all these; though by reason of the weakness of his faith, it is but now and then he has a full and comfortable meal; but this is infinitely better than to be starving, as this man was:
and I perish with hunger. The Vulgate Latin, and all the Oriental versions add, "here"; in this far country, in the citizen's fields, among his swine, and their husks: all mankind are in a lost and perishing condition; for having sinned against God, they have exposed themselves to the curses of the law, and are destitute of a justifying righteousness, and are in the way, to ruin and destruction; but all are not sensible of it, being ignorant of God, and his righteousness, of the exceeding sinfulness of sin, and of the insufficiency of their own righteousness; but some are sensible of it, and in their own apprehensions are ready to perish: these see sin in its true light, without a view of pardon; an angry God without a smile; injured justice without a righteousness; and a broken law without a satisfaction for the violation of it; and such was this man's case. The Jewish writers (a) say,
"a sinner is like to a son that runs away from his father, and turns his back upon him, who yet afterwards repents, and has a mind to return to his father's house:''
so it was now with the publicans and sinners, signified by this man.
(a) R. Chayim in Lib. Chayim, par. 4. c. 6. apud Maii Jud. Theolog. loc 15. p. 243.
John Wesley
15:17 And coming to himself - For till then he was beside himself, as all men are, so long as they are without God in the world.
Robert Jamieson, A. R. Fausset and David Brown
15:17 came to himself--Before, he had been "beside himself" (Eccles 9:3), in what sense will presently appear.
How many hired, &c.--What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wholly estranged from home and steeped in selfish gratification, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, desolate, withered, perishing, home, with all its peace, plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks his heart.
15:1815:18: յարուցեալ գնացից առ հա՛յր իմ, եւ ասացի՛ց ցնա. Հայր՝ մեղա՛յ յերկինս՝ եւ առաջի քոյ[1362], [1362] Ոմանք. Առ հայրն իմ։
18 Վեր կենամ գնամ իմ հօր մօտ եւ նրան ասեմ. հա՛յր, մեղանչեցի երկնքի դէմ ու քո առաջ
18 Ելլեմ, երթամ իմ հօրս եւ ըսեմ անոր. «Հա՛յր, մեղանչեցի երկնքի դէմ ու քու առջեւդ,
Յարուցեալ գնացից առ հայր իմ եւ ասացից ցնա. Հայր, մեղայ յերկինս եւ առաջի քո:

15:18: յարուցեալ գնացից առ հա՛յր իմ, եւ ասացի՛ց ցնա. Հայր՝ մեղա՛յ յերկինս՝ եւ առաջի քոյ[1362],
[1362] Ոմանք. Առ հայրն իմ։
18 Վեր կենամ գնամ իմ հօր մօտ եւ նրան ասեմ. հա՛յր, մեղանչեցի երկնքի դէմ ու քո առաջ
18 Ելլեմ, երթամ իմ հօրս եւ ըսեմ անոր. «Հա՛յր, մեղանչեցի երկնքի դէմ ու քու առջեւդ,
zohrab-1805▾ eastern-1994▾ western am▾
15:1818: встану, пойду к отцу моему и скажу ему: отче! я согрешил против неба и пред тобою
15:18  ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρῶ αὐτῶ, πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου,
15:18. ἀναστὰς (having-had-stood-up) πορεύσομαι ( I-shall-traverse-of ) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-father) μου (of-me) καὶ (and) ἐρῶ (I-shall-utter) αὐτῷ (unto-it,"Πάτερ, (Father,"ἥμαρτον (I-had-un-adjusted-along) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) καὶ (and) ἐνώπιόν (in-looked) σου, (of-thee,"
15:18. surgam et ibo ad patrem meum et dicam illi pater peccavi in caelum et coram teI will arise and will go to my father and say to him: Father, I have sinned against heaven and before thee.
18. I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight:
I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee:

18: встану, пойду к отцу моему и скажу ему: отче! я согрешил против неба и пред тобою
15:18  ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρῶ αὐτῶ, πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου,
15:18. surgam et ibo ad patrem meum et dicam illi pater peccavi in caelum et coram te
I will arise and will go to my father and say to him: Father, I have sinned against heaven and before thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:18: Against heaven - Εις τον ουρανον; that is, against God. The Jews often make use of this periphrasis in order to avoid mentioning the name of God, which they have ever treated with the utmost reverence. But some contend that it should be translated, even unto heaven; a Hebraism for, I have sinned exceedingly - beyond all description.
Albert Barnes: Notes on the Bible - 1834
15:18: I will arise - This is a common expression among the Hebrews to denote "entering on a piece of business." It does not imply that he was "sitting," but that he meant immediately to return. This should be the feeling of every sinner who is conscious of his guilt and danger.
To My father - To his father, although he had offended him, and treated him unkindly, and had provoked him, and dishonored him by his course of conduct. So the sinner. He has nowhere else to go but to "God." He has offended him, but he may trust in his kindness. If "God" does not save him he cannot be saved. There is no other being that has an arm strong enough to deliver from sin; and though it is painful for a man to go to one whom he has offended - though he cannot go but with shame and confusion of face - yet, unless the sinner is willing to go to "God" and confess his faults, he can never be saved.
I have sinned - I have been wicked, dissipated, ungrateful, and rebellious.
Against heaven - The word "heaven" here, as it is often elsewhere, is put for God. I have sinned against "God." See Mat 21:25. It is also to be observed that one evidence of the genuineness of repentance is the feeling that our sins have been committed chiefly against "God." Commonly we think most of our offences as committed against "man;" but when the sinner sees the true character of his sins, he sees that they have been aimed chiefly against "God," and that the sins against "man" are of little consequence compared with those against God. So David, even after committing the crimes of adultery and murder after having inflicted the deepest injury on "man" - yet felt that the sin as committed against "God" shut every other consideration out of view: "Against thee, thee only, have I sinned," etc., Psa 2:4.
Before thee - This means the same as "against" thee. The offences had been committed mainly against God, but they were to be regarded, also, as sins against his "father," in wasting property which he had given him, in neglecting his counsels, and in plunging himself into ruin. He felt that he had "disgraced" such a father. A sinner will be sensible of his sins against his relatives and friends as well as against God. A true penitent will be as ready to "acknowledge" his offences against his fellow-men as those against his Maker.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: will arise: Kg1 20:30, Kg1 20:31; Kg2 7:3, Kg2 7:4; Ch2 33:12, Ch2 33:13, Ch2 33:19; Psa 32:5, Psa 116:3-7; Jer 31:6-9, Jer 50:4, Jer 50:5; Lam 3:18-22, Lam 3:29, Lam 3:40; Hos 2:6, Hos 2:7, Hos 14:1-3; Jon 2:4, Jon 3:9
Father: Luk 11:2; Isa 63:16; Jer 3:19, Jer 31:20; Mat 6:9, Mat 6:14, Mat 7:11
I have: Luk 18:13; Lev 26:40, Lev 26:41; Kg1 8:47, Kg1 8:48; Job 33:27, Job 33:28, Job 36:8-10; Psa 25:11; Psa 32:3-5, Psa 51:3-5; Pro 23:13; Mat 3:6; Jo1 1:8-10
against: Luk 15:21; Dan 4:26
Geneva 1599
15:18 I will arise and go to my father, and will say unto him, Father, I have sinned against (b) heaven, and before thee,
(b) Against God, because he is said to dwell in heaven.
John Gill
15:18 I will arise,.... This is the resolution which at last, through divine grace, he came into: he determines to quit the country, and his companions; he had left his harlots, and his old course of living before, but was in the same country still; for this a man may do, and yet remain unregenerate: but he is now for leaving the country itself, and his new acquaintance; he is now determined to drop his legal preacher, to be gone out of his fields, and from under his ministry, and to leave his swine and husks;
and go to my father: not to his old companions in debauchery and sin; nor to his elder brother, the Pharisees; he had made trial of both these to his cost already; nor to his father's servants, but to his father himself; to which he was moved and encouraged, from his being ready to perish, from the fulness of bread in his father's house and from the relation he stood in to him; notwithstanding, all that had passed, he was his father, and a kind and merciful one: this shows, that he knew him as his father, having now the Spirit of adoption sent down into him; and the way unto him, which lies through Christ the mediator:
and will say unto him, father; or, "my father", as the Syriac and Persic versions read:
I have sinned against heaven; by preferring earthly things to heavenly ones; and have sinned openly in the face of the heavens, who were witnesses against him; and against God, who dwells in heaven. It was usual with the Jews to call God, "heaven"; See Gill on Mt 21:25. They have this very phrase;
"there is a man, (say (b) they), who sins against earth, and he does not , "sin against heaven"; against heaven, and he does not sin against earth: but he that speaks with an ill tongue sins against heaven and earth, as it is said, Ps 73:9 "they set their mouth against the heavens and their tongue walketh through the earth."''
And so the sense is, that he had sinned against God himself, and not merely against men, and human laws. All sin is a transgression of the law of God; and the thought of sin being committed against a God of infinite holiness, justice, goodness, grace, and mercy, is cutting to a sensible sinner: and this being the case, this man determined to go to God his Father, and him only, for the pardon of his sin, against whom it was committed. It is added,
and before thee; for he was now convinced of his omniscience. Sin may be committed against a man, and not before him, or he not know it; but whatever is committed against God, is before him, it is in his sight, he knows it: he is God omniscient, though sinners take no notice of this perfection of his, but go on in sin, as if it was not seen, known, and observed by God. But when God works powerfully and effectually upon the heart of a sinner, he convinces him of his omniscience, as this man was convinced: hence he determined to go to God, and acknowledge his sin before him; and that it was committed before him, and was in his sight; and that he could not be justified in his sight by any righteousness of his own; and therefore humbly desires pardon at his hands. This man's sense of sin and sorrow for it, and confession of it, appear very right and genuine, which he determined to express; they appear to be the convictions of the Spirit of God: it was not a sense of sin, and sorrow for it, as done before men, but God; and the concern was not so much for the mischief that comes by sin, as for the evil that was in it; and this did not drive him to despair, as in the cases of Cain and Judas, but brought him home to his father; and his confession appears to be hearty, sincere, and without excuse.
(b) Midrash Kohclet, in c. 9. 12. fol. 79. 4.
John Wesley
15:18 I will arise and go to my father - How accurately are the first steps of true repentance here pointed out! Against Heaven - Against God.
Robert Jamieson, A. R. Fausset and David Brown
15:18 I will arise and go to my FATHER--The change has come at last, and what a change!--couched in terms of such exquisite simplicity and power as if expressly framed for all heart-broken penitents.
Father, &c.--Mark the term. Though "no more worthy to be called his son," the prodigal sinner is taught to claim the defiled, but still existing relationship, asking not to be made a servant, but remaining a son to be made "as a servant," willing to take the lowest place and do the meanest work. Ah! and is it come to this? Once it was, "Any place rather than home." Now, "Oh, that home! Could I but dare to hope that the door of it would not be closed against me, how gladly would I take any place and do any worK, happy only to be there at all." Well, that is conversion--nothing absolutely new, yet all new; old familiar things seen in a new light and for the first time as realities of overwhelming magnitude and power. How this is brought about the parable says not. (We have that abundantly elsewhere, Phil 2:13, &c.). Its one object is to paint the welcome home of the greatest sinners, when (no matter for the present how) they "arise and go to their Father."
15:1915:19: եւ ո՛չ եւս եմ արժանի կոչել որդի քո. արա՛ զիս իբրեւ զմի ՚ի վարձկանա՛ց քոց։
19 եւ այլեւս արժանի չեմ քո որդին կոչուելու, ինձ վերցրո՛ւ իբրեւ քո աշխատաւորներից մէկը”:
19 Ա՛լ արժանի չեմ քու որդիդ ըսուելու, զիս քու վարձկաններէդ մէկուն պէս ըրէ»’։
եւ ոչ եւս եմ արժանի կոչել որդի քո. արա զիս իբրեւ զմի ի վարձկանաց քոց:

15:19: եւ ո՛չ եւս եմ արժանի կոչել որդի քո. արա՛ զիս իբրեւ զմի ՚ի վարձկանա՛ց քոց։
19 եւ այլեւս արժանի չեմ քո որդին կոչուելու, ինձ վերցրո՛ւ իբրեւ քո աշխատաւորներից մէկը”:
19 Ա՛լ արժանի չեմ քու որդիդ ըսուելու, զիս քու վարձկաններէդ մէկուն պէս ըրէ»’։
zohrab-1805▾ eastern-1994▾ western am▾
15:1919: и уже недостоин называться сыном твоим; прими меня в число наемников твоих.
15:19  οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· ποίησόν με ὡς ἕνα τῶν μισθίων σου.
15:19. οὐκέτι (not-if-to-a-one) εἰμὶ (I-be) ἄξιος (deem-belonged) κληθῆναι (to-have-been-called-unto) υἱός (a-son) σου: (of-thee) ποίησόν (thou-should-have-done-unto) με (to-me) ὡς (as) ἕνα (to-one) τῶν (of-the-ones) μισθίων ( of-pay-belonged ) σου. (of-thee)
15:19. et iam non sum dignus vocari filius tuus fac me sicut unum de mercennariis tuisI am not worthy to be called thy son: make me as one of thy hired servants.
19. I am no more worthy to be called thy son: make me as one of thy hired servants.
And am no more worthy to be called thy son: make me as one of thy hired servants:

19: и уже недостоин называться сыном твоим; прими меня в число наемников твоих.
15:19  οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· ποίησόν με ὡς ἕνα τῶν μισθίων σου.
15:19. et iam non sum dignus vocari filius tuus fac me sicut unum de mercennariis tuis
I am not worthy to be called thy son: make me as one of thy hired servants.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
15:19: No more worthy ... - "Such has been my conduct that I have been a disgrace to my father. I am not fit to be honored by being called the son of a man so kind and virtuous."
Make me as one ... - "Treat me as a servant. Let me come again into your family, but I do not ask to be treated as a son. I am willing to come in if you will give me only the support that you give to a servant." This evinced,
1. Deep humility - such as a sinner should have.
2. Love for his father's house - such as all penitents should have toward God's dwelling-place in heaven.
3. Confidence in his father that he would treat him kindly, even if he treated him as a servant. Such confidence all returning penitents feel in God. They are assured that God will treat them kindly that whatever he gives them will be more than they deserve, and they are, therefore, willing to be in his hands. Yet,
4. He had no adequate sense of his father's kindness. He did not fully appreciate his character. He was far more kind than he had dared to hope he would be; just as all sinners undervalue the character of God, and find him always more kind than they had supposed. No sinner comes to God with a just and adequate view of his character, but "always" finds him more merciful than he had dared to hope.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: no: Luk 5:8, Luk 7:6, Luk 7:7; Gen 32:10; Job 42:6; Co1 15:9; Ti1 1:13-16
make: Jos 9:24, Jos 9:25; Psa 84:10; Mat 15:26, Mat 15:27; Jam 4:8-10; Pe1 5:6
John Gill
15:19 And am no more worthy to be called thy son,.... As all the Jews were; not only by creation, and providential care, as all men are; but by national adoption: and however worthy this man might think himself to be called a Son of God before, and value himself upon it; he now sees, and was ready to own his unworthiness to be called so in any sense; and much more to be called and accounted a Son of God by special adoption;
make me as one of thy hired servants; this is said not from a servile spirit, but to express the mean thoughts he had of himself, and the great desire he had to be fed from his father's table, in the meanest way; and what an happiness and honour it would be to him, could he be the meanest in his family, a doorkeeper in his house; which was more eligible to him, than to dwell in the tents of sin, or continue in this hungry and starving condition.
15:2015:20: Եւ յարուցեալ ե՛կն առ հայր իւր. եւ մինչ դեռ հեռագո՛յն էր, ետե՛ս զնա հայրն՝ եւ գթացա՛ւ. յարեաւ եւ ընթացա՛ւ ընդ առաջ, անկա՛ւ զպարանոցաւն նորա, եւ համբուրեա՛ց զնա[1363]։ [1363] Ոմանք. Անկեալ զպարանո՛՛։
20 Եւ վեր կացաւ եկաւ իր հօր մօտ. եւ մինչ դեռ հեռու էր, հայրը տեսաւ նրան եւ գթաց. վեր կացաւ եւ վազեց նրան ընդառաջ, ընկաւ նրա պարանոցով եւ համբուրեց նրան:
20 Ու ելաւ իր հօրը գնաց։ Մինչդեռ ինք շատ հեռու էր, հայրը տեսաւ զանիկա ու գութը շարժեցաւ եւ վազելով՝ անոր պարանոցին վրայ ինկաւ ու համբուրեց զանիկա։
Եւ յարուցեալ եկն առ հայր իւր. եւ մինչդեռ հեռագոյն էր, ետես զնա հայրն եւ գթացաւ. յարեաւ եւ ընթացաւ ընդ առաջ, անկաւ զպարանոցաւն նորա, եւ համբուրեաց զնա:

15:20: Եւ յարուցեալ ե՛կն առ հայր իւր. եւ մինչ դեռ հեռագո՛յն էր, ետե՛ս զնա հայրն՝ եւ գթացա՛ւ. յարեաւ եւ ընթացա՛ւ ընդ առաջ, անկա՛ւ զպարանոցաւն նորա, եւ համբուրեա՛ց զնա[1363]։
[1363] Ոմանք. Անկեալ զպարանո՛՛։
20 Եւ վեր կացաւ եկաւ իր հօր մօտ. եւ մինչ դեռ հեռու էր, հայրը տեսաւ նրան եւ գթաց. վեր կացաւ եւ վազեց նրան ընդառաջ, ընկաւ նրա պարանոցով եւ համբուրեց նրան:
20 Ու ելաւ իր հօրը գնաց։ Մինչդեռ ինք շատ հեռու էր, հայրը տեսաւ զանիկա ու գութը շարժեցաւ եւ վազելով՝ անոր պարանոցին վրայ ինկաւ ու համբուրեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
15:2020: Встал и пошел к отцу своему. И когда он был еще далеко, увидел его отец его и сжалился; и, побежав, пал ему на шею и целовал его.
15:20  καὶ ἀναστὰς ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ. ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν.
15:20. Καὶ (And) ἀναστὰς (having-had-stood-up) ἦλθεν (it-had-came) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-father) ἑαυτοῦ. (of-self) ἔτι (If-to-a-one) δὲ (moreover) αὐτοῦ (of-it) μακρὰν (to-lengthed) ἀπέχοντος (of-holding-off) εἶδεν (it-had-seen) αὐτὸν (to-it,"ὁ (the-one) πατὴρ (a-father) αὐτοῦ (of-it,"καὶ (and) ἐσπλαγχνίσθη (it-was-bowled-to) καὶ (and) δραμὼν (having-had-circuited) ἐπέπεσεν (it-had-fallen-upon) ἐπὶ (upon) τὸν (to-the-one) τράχηλον (to-a-throat) αὐτοῦ (of-it) καὶ (and) κατεφίλησεν (it-cared-down-unto) αὐτόν. (to-it)
15:20. et surgens venit ad patrem suum cum autem adhuc longe esset vidit illum pater ipsius et misericordia motus est et adcurrens cecidit supra collum eius et osculatus est illumAnd rising up, he came to his father. And when he was yet a great way off, his father saw him and was moved with compassion and running to him fell upon his neck and kissed him.
20. And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him.
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:

20: Встал и пошел к отцу своему. И когда он был еще далеко, увидел его отец его и сжалился; и, побежав, пал ему на шею и целовал его.
15:20  καὶ ἀναστὰς ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ. ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν.
15:20. et surgens venit ad patrem suum cum autem adhuc longe esset vidit illum pater ipsius et misericordia motus est et adcurrens cecidit supra collum eius et osculatus est illum
And rising up, he came to his father. And when he was yet a great way off, his father saw him and was moved with compassion and running to him fell upon his neck and kissed him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-24: Блудный сын тотчас же исполнил свое намерение и пошел к отцу. Тот издали еще увидал его и бросился к нему навстречу, обнял его и целовал его. При виде такой любви сын не мог произнести просьбу о том, чтобы отец принял его в наемники. Он только выразил раскаяние пред отцом своим. На это раскаяние отец ответил приказанием слугам, чтобы те принесли первую, т. е. самую дорогую какая была в доме одежду (stolh - длинная и широкая одежда людей знатных Мк XII, 38; XVI, 5; Откр VI, 11). - Перстень и обувь - знаки свободного человека (рабы ходили босыми). Это означало, что вернувшийся сын становится снова членом отцовского дома. - Был мертв и ожил. Смерть - это пребывание в грехе, оживление - раскаяние (Зигабен).
Adam Clarke: Commentary on the Bible - 1831
15:20: And kissed him - Or, kissed him again and again; the proper import of καταεφιλησεν αυτον. The father thus showed his great tenderness towards him, and his great affection for him.
Albert Barnes: Notes on the Bible - 1834
15:20: He arose, and came - Was coming. But here is no indication of "haste." He did not "run," but came driven by his wants, and, as we may suppose, filled with shame, and even with some doubts whether his father would receive him.
A great way off - This is a beautiful description - the image of his father's happening to see him clad in rags, poor, and emaciated, and yet he recognized "his son," and all the feelings of a father prompted him to go and embrace him.
Had compassion - Pitied him. Saw his condition - his poverty and his wretched appearance - and was moved with compassion and love.
And ran - This is opposed to the manner in which the son came. The beauty of the picture is greatly heightened by these circumstances. The son came slowly - the father "ran." The love and joy of the old man were so great that he hastened to meet him and welcome him to his home.
Fell on his neck - Threw his arms around his neck and embraced him.
And kissed him - This was a sign at once of affection and reconciliation. This must at once have dissipated every doubt of the son about the willingness of his father to forgive and receive him. A kiss is a sign of affection, Sa1 10:1; Gen 29:13. This is evidently designed to denote the "readiness of God" to pity and pardon returning sinners. In this verse of inimitable beauty is contained the point of the parable, which was uttered by the Saviour to vindicate "his own conduct" in receiving sinners kindly. Who could "blame" this father for thus receiving his repenting son? Not even a Pharisee could blame him; and our Saviour thus showed them, so that "they" could not resist it, that "God" received returning sinners, and that it was right for "him" also to receive them and treat them with attention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: But: Deu 30:2-4; Job 33:27, Job 33:28; Psa 86:5, Psa 86:15, Psa 103:10-13; Isa 49:15, Isa 55:6-9; Isa 57:18; Jer 31:20; Eze 16:6-8; Hos 11:8; Mic 7:18, Mic 7:19; Act 2:39; Eph 2:13, Eph 2:17
and fell: Gen 33:4, Gen 45:14, Gen 46:29; Act 20:37
John Gill
15:20 And he arose,.... This shows that his resolution to arise was not of nature, but of grace, by its being put into execution; for it was made and executed, not in his own strength, but in another's. He did not confer with flesh and blood; nor listen to discouragements which might present; as the distance of the way, the danger in it, the cold reception, if not rejection, he might expect from his father: but he arose immediately; he arose and stood upon his feet, in obedience to the heavenly call, being assisted by divine grace; he arose, and quitted the far country, the citizen, swine, and husks, and denied both sinful and righteous self;
and came to his father; his own father; "the father of himself", as in the Greek text, who was so before he came to him; a sense of which he had, and was what encouraged him the rather to go to him: and this coming to him denotes a progression towards him; for as yet he was not come to him, but was at some distance, as the next clause expresses; and means not so much attendance on ordinances, as some inward secret desires after God:
but when he was yet a great way off. This is not to be understood of his state of alienation from God, which is before signified by his being in a far country; but the distance he observed, as conscious of his vileness, and unworthiness; and the humility he expressed on a view of himself; and a sense he had of his need of divine grace: and which is grateful to God; he looks to such that are of an humble, and of a contrite spirit, and dwells among them, and gives more grace to them:
his father saw him; he saw him when in the far country, spending his substance with harlots, and in riotous living; he saw him when among the swine and husks; he saw him when he came to himself, and all the motions and determinations of his heart; he saw him in his progress towards him, and looked upon him with an eye of love, pity, and compassion, as it follows,
and had compassion: God is full of compassion, and pities him, as a father does his children; yea, as a woman's heart of compassion yearns after the son of her womb: he had compassion on him, and his heart of pity moved towards him, he being as one grieved in spirit for his sins, and wounded with a sense of them, and wanting a view of pardon, as starving and famishing, and as naked, and without clothing.
And ran; to him, which shows the quick notice God takes of the first motions of his own grace in the hearts of sensible sinners; the speedy relief he gives to distressed ones; and this points out his preventing grace and goodness.
And fell on his neck; expressive of the strength of his affection to him, Gen 45:14 and of his great condescension and grace to fall on that neck which had been like an iron sinew, so stiff and rebellious; though now, through divine grace, was made flexible and pliable, and subject to him, and willing to bear the yoke, and to do whatever he would have him; and this was grateful to his father:
and kissed him; as a token of love; and as owning the relation he stood in to him; as a sign of reconciliation and friendship; and was an admission of him to great nearness to his person; and an application and manifestation of great love indeed to him; and a strong incentive of love in the son to him again; see 1Jn 4:19.
John Wesley
15:20 And he arose and came to his father - The moment he had resolved, he began to execute his resolution. While he was yet a great way off, his father saw him - Returning, starved, naked.
Robert Jamieson, A. R. Fausset and David Brown
15:20 a great way off--Oh yes, when but the face is turned homeward, though as yet far, far away, our Father recognizes His own child in us, and bounds to meet us--not saying, Let him come to Me and sue for pardon first, but Himself taking the first step.
fell on his neck and kissed him--What! In all his filth? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven," is this Thy portraiture? It is even so (Jer 31:20). And because it is so, I wonder not that such incomparable teaching hath made the world new.
15:2115:21: Եւ ասէ ցնա որդին. Հայր՝ մեղա՛յ յերկինս՝ եւ առաջի քոյ, եւ ո՛չ եւս եմ արժանի կոչել որդի քո[1364]։ [1364] Բազումք. Առաջի քո, ոչ եւս եմ։
21 Եւ որդին ասաց նրան. “Հա՛յր, մեղանչեցի երկնքի դէմ եւ քո առաջ, այլեւս արժանի չեմ քո որդին կոչուելու”:
21 Որդին ալ ըսաւ անոր. ‘Հա՜յր, մեղանչեցի երկնքի դէմ ու քու առջեւդ եւ ա՛լ արժանի չեմ քու որդիդ ըսուելու’։
Եւ ասէ ցնա որդին. Հայր, մեղայ յերկինս եւ առաջի քո, ոչ եւս եմ արժանի կոչել որդի քո:

15:21: Եւ ասէ ցնա որդին. Հայր՝ մեղա՛յ յերկինս՝ եւ առաջի քոյ, եւ ո՛չ եւս եմ արժանի կոչել որդի քո[1364]։
[1364] Բազումք. Առաջի քո, ոչ եւս եմ։
21 Եւ որդին ասաց նրան. “Հա՛յր, մեղանչեցի երկնքի դէմ եւ քո առաջ, այլեւս արժանի չեմ քո որդին կոչուելու”:
21 Որդին ալ ըսաւ անոր. ‘Հա՜յր, մեղանչեցի երկնքի դէմ ու քու առջեւդ եւ ա՛լ արժանի չեմ քու որդիդ ըսուելու’։
zohrab-1805▾ eastern-1994▾ western am▾
15:2121: Сын же сказал ему: отче! я согрешил против неба и пред тобою и уже недостоин называться сыном твоим.
15:21  εἶπεν δὲ ὁ υἱὸς αὐτῶ, πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου.
15:21. εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) υἱὸς (a-son,"αὐτῷ (unto-it,"Πάτερ, (Father,"ἥμαρτον (I-had-un-adjusted-along) εἰς (into) τὸν (to-the-one) οὐρανὸν (to-a-sky) καὶ (and) ἐνώπιόν (in-looked) σου, (of-thee,"οὐκέτι (not-if-to-a-one) εἰμὶ (I-be) ἄξιος (deem-belonged) κληθῆναι (to-have-been-called-unto) υἱός (a-son) σου[: (of-thee[;"ποίησόν (thou-should-have-done-unto) με (to-me) ὡς (as) ἕνα (to-one) τῶν (of-the-ones) μισθίων ( of-pay-belonged ) σου]. (of-thee]."
15:21. dixitque ei filius pater peccavi in caelum et coram te iam non sum dignus vocari filius tuusAnd the son said to him: Father: I have sinned against heaven and before thee I am not now worthy to be called thy 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.
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:

21: Сын же сказал ему: отче! я согрешил против неба и пред тобою и уже недостоин называться сыном твоим.
15:21  εἶπεν δὲ ὁ υἱὸς αὐτῶ, πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου.
15:21. dixitque ei filius pater peccavi in caelum et coram te iam non sum dignus vocari filius tuus
And the son said to him: Father: I have sinned against heaven and before thee I am not now worthy to be called thy son.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:21: Make me as one of thy hired servants, is added here by several MSS. and versions; but it is evident this has been added, merely to make his conduct agree with his resolution, Luk 15:19. But by this a very great beauty is lost: for the design of the inspired penman is to show, not merely the depth of the profligate son's repentance, and the sincerity of his conversion, but to show the great affection of the father, and his readiness to forgive his disobedient son. His tenderness of heart cannot wait till the son has made his confession; his bowels yearn over him, and he cuts short his tale of contrition and self-reproach, by giving him the most plenary assurances of his pardoning love.
Bring forth the best robe - Bring out that chief garment, την στολην την πρωτην, the garment which was laid by, to be used only on birth-days or festival times. Such as that which Rebecca had laid by for Esau, and which she put on Jacob when she made him personate his brother. See the notes on Gen 27:15.
Put a ring on his hand - Giving a ring was in ancient times a mark of honor and dignity. See Gen 41:42; Kg1 21:8; Est 8:2; Dan 6:17; Jam 2:2.
Shoes on his feet - Formerly those who were captivated had their shoes taken off, Isa 20:1; and when they were restored to liberty their shoes were restored. See Ch2 28:15. In Bengal, shoes of a superior quality make one of the distinguishing parts of a person's dress. Some of them cost as much as a hundred rupees a pair; 10 or 12. Reference is perhaps made here to some such costly shoes. It is the same among the Chinese: some very costly shoes and boots of that people are now before me.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: Father: Luk 15:18, Luk 15:19; Jer 3:13; Eze 16:63; Rom 2:4
against: Psa 51:4, Psa 143:2; Co1 8:12
Geneva 1599
15:21 (4) 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.
(4) In true repentance there is a consciousness of our sins, joined with sorrow and shame, and from this springs a confession, after which follows forgiveness.
John Gill
15:21 And the son said unto him, father,.... Or "my father", as the Syriac version reads; and the Persic version adds, "pardon me": sin lay heavy on him, and he wanted a view and application of pardoning grace, though he seems to be prevented making this request by the kiss he received from his father:
I have sinned against heaven, and in thy sight; this is what he determined to say, and was allowed to say, having a deep sense of his sin and vileness, and which was increased by the love and kindness his father had shown him. The phrase is Jewish; See Gill on Lk 15:18 to which may be added, what is elsewhere said (c),
"what is the sense of that passage, Ps 12:4 "who have said, with our tongues we will prevail?" &c. it designs all the transgressions a man sins against earth; and if , "they sin against heaven", and earth; what is the sense of that in Ps 73:9?''
and am no more worthy to be called thy son: so much he was suffered to say, which fully expresses his sense of his vileness and unworthiness: but he was not allowed to say, "make me as one of thy hired servants"; because this could not be granted; for a son is always a son, and cannot become a servant; see Gal 4:6.
(c) T. Hieros Peah, fol. 16. 1.
Robert Jamieson, A. R. Fausset and David Brown
15:21 Father, I have sinned, &c.--"This confession is uttered after the kiss of reconciliation" (Ezek 16:63) [TRENCH].
15:2215:22: Ասէ հայրն ցծառայսն իւր. Վաղվաղակի հանէ՛ք զպատմուճանն առաջին, եւ ագուցէ՛ք նմա, եւ տո՛ւք զմատանին ՚ի ձե՛ռն նորա, եւ կօշի՛կս յո՛տս նորա[1365]. [1365] Ոմանք. Եւ ագուցէք դմա։
22 Հայրը իր ծառաներին ասաց. “Անմիջապէս հանեցէ՛ք նրա նախկին պատմուճանը եւ հագցրէ՛ք նրան, մատանին նրա մատը դրէք եւ նրա ոտքերին՝ կօշիկներ.
22 Բայց հայրը ըսաւ իր ծառաներուն. ‘Հանեցէք առաջին պատմուճանը ու հագցուցէք անոր եւ մատանի դրէք անոր ձեռքը ու կօշիկներ՝ անոր ոտքերը
Ասէ հայրն ցծառայսն իւր. [101]Վաղվաղակի հանէք զպատմուճանն առաջին եւ ագուցէք նմա, եւ տուք զմատանին ի ձեռս նորա, եւ կօշիկս յոտս նորա:

15:22: Ասէ հայրն ցծառայսն իւր. Վաղվաղակի հանէ՛ք զպատմուճանն առաջին, եւ ագուցէ՛ք նմա, եւ տո՛ւք զմատանին ՚ի ձե՛ռն նորա, եւ կօշի՛կս յո՛տս նորա[1365].
[1365] Ոմանք. Եւ ագուցէք դմա։
22 Հայրը իր ծառաներին ասաց. “Անմիջապէս հանեցէ՛ք նրա նախկին պատմուճանը եւ հագցրէ՛ք նրան, մատանին նրա մատը դրէք եւ նրա ոտքերին՝ կօշիկներ.
22 Բայց հայրը ըսաւ իր ծառաներուն. ‘Հանեցէք առաջին պատմուճանը ու հագցուցէք անոր եւ մատանի դրէք անոր ձեռքը ու կօշիկներ՝ անոր ոտքերը
zohrab-1805▾ eastern-1994▾ western am▾
15:2222: А отец сказал рабам своим: принесите лучшую одежду и оденьте его, и дайте перстень на руку его и обувь на ноги;
15:22  εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ, ταχὺ ἐξενέγκατε στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν, καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς τοὺς πόδας,
15:22. εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) πατὴρ (a-father,"πρὸς (toward) τοὺς (to-the-ones) δούλους (to-bondees) αὐτοῦ (of-it,"Ταχὺ (To-quick) ἐξενέγκατε (ye-should-have-beared-out) στολὴν (to-a-setting) τὴν (to-the-one) πρώτην (to-most-before) καὶ (and) ἐνδύσατε (ye-should-have-vested-in) αὐτόν, (to-it,"καὶ (and) δότε (ye-should-have-had-given) δακτύλιον (to-finger-belonged) εἰς (into) τὴν (to-the-one) χεῖρα (to-a-hand) αὐτοῦ (of-it) καὶ (and) ὑποδήματα (to-bindings-under-to) εἰς (into) τοὺς (to-the-ones) πόδας, (to-feet,"
15:22. dixit autem pater ad servos suos cito proferte stolam primam et induite illum et date anulum in manum eius et calciamenta in pedesAnd the father said to his servants: Bring forth quickly the first robe and put it on him: and put a ring on his hand and shoes on his feet.
22. But the father said to his servants, Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
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:

22: А отец сказал рабам своим: принесите лучшую одежду и оденьте его, и дайте перстень на руку его и обувь на ноги;
15:22  εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ, ταχὺ ἐξενέγκατε στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν, καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς τοὺς πόδας,
15:22. dixit autem pater ad servos suos cito proferte stolam primam et induite illum et date anulum in manum eius et calciamenta in pedes
And the father said to his servants: Bring forth quickly the first robe and put it on him: and put a ring on his hand and shoes on his feet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:22: The best robe - The son was probably in rags. The joy of the father is expressed by clothing him in the best raiment, that he might appear well. The "robe" here mentioned is probably the outer garment; and the father told them to put on him the best one that was in the house - one reserved for festival occasions. See Gen 27:15.
A ring on his hand - To wear a ring on the hand was one mark of wealth and dignity. The rich and those in office commonly wore them. Compare Jam 2:2. To "give" a ring was a mark of favor, or of affection, or of conferring office. Compare Gen 41:42; Est 8:2. Here it was expressive of the "favor" and affection of the father.
Shoes on his feet - Servants, probably, did not usually wear shoes. The son returned, doubtless, without shoes a condition very unlike that in which he was when he left home. When, therefore, the father commanded them to put shoes on him, it expressed his wish that he should not be treated "as a servant," but "as a son." The word "shoes" here, however, means no more than "sandals," such as were commonly worn. And the meaning of all these images is the same - "that God will treat those who return to him with kindness and affection." These images should not be attempted to be "spiritualized." They are beautifully thrown in to fill up the narrative, and to express with more force the "general" truth that "God" will treat returning penitents with mercy and with love. To dress up the son in this manner was a proof of the father's affection. So God will bestow on sinners the marks of his confidence and regard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: the best: Psa 45:13, Psa 132:9, Psa 132:16; Isa 61:10; Eze 16:9-13; Zac 3:3-5; Mat 22:11, Mat 22:12; Rom 3:22, Rom 13:14; Gal 3:27; Eph 4:22-24; Rev 3:4, Rev 3:5, Rev 3:18, Rev 6:11, Rev 7:9, Rev 7:13, Rev 7:14; Rev 19:8
a ring: Gen 41:42; Est 3:10, Est 8:2; Rom 8:15; Gal 4:5, Gal 4:6; Eph 1:13, Eph 1:14; Rev 2:17
and shoes: Deu 33:25; Psa 18:33; Sol 7:1; Eze 16:10; Eph 6:15
John Gill
15:22 But the father said to his servants,.... The word "but", with which those words begin, is expressive of much grace, as it often is; see 1Cor 6:11 and signifies, that though the son had behaved so badly, and was now so sensible of it himself, as that he desired to be a hired servant, being unworthy to be called a son; but the "father", against whom he had sinned, would hear nothing of it: but
said to his servants; not the angels, but the ministers of the Gospel; who are the servants of the most high God; and whose business it is to set forth, in the ministry of the word, the righteousness of Christ, and the everlasting love of God; and to direct souls to a life and conversation becoming the Gospel of Christ; and to set before them the rich provisions of the Gospel for their nourishment, joy, and comfort. These servants, the father of the son ordered, not to take him away from his presence, as one whose person he could not endure in his sight; nor to terrify and affright him with the curse and condemnation of the law, and fill his mind with wroth and terror; nor even to chastise and correct him for his former course of living, and to upbraid him with it; but to confer upon him all the honour, and high favours, and blessings that could be expressed in the following language:
bring forth the best robe; out of the wardrobe, that it is in. The Vulgate Latin version adds "quickly"; which increases the father's regard to him and shows that he was in haste to have his son appear in a better condition: the Arabic version adds it in the next clause, "and put it on him quickly"; which expresses the same thing: and the Ethiopic version renders it, "hasten ye, bring", &c. By the "best robe" is meant, not water baptism; nor an holy life and conversation; nor any particular grace, as faith, or hope, or charity; or the whole of sanctification; nor Adam's robe of innocence; but the righteousness of Christ which is often compared to a robe, or garment, Is 61:10 because it is not any thing in believers, but what is unto them, and upon them, and is put there by an act of God's grace in imputation; and is what covers their naked souls, and hides their sins from the avenging eye of divine justice; protects them from all injuries, and saves them from wrath to come; as well as beautifies and adorns them, and renders them acceptable in the sight of God; and keeps them warm and alive; and gives them a right and title to eternal life. This is as in the Greek text "the first robe"; and so it is rendered by the Vulgate Latin, and Arabic versions; because it was first in God's designation and counsel, and in Christ the head of his people, in whom they are blessed with all spiritual blessings before the foundation of the world, and so with this blessing; and it was also provided and secured in the everlasting covenant of grace, long before Adam's robe of innocence and righteousness was made and wore by him: the reference is not to the first that should be come at in the wardrobe; or to that which the son wore before he went into the far country; but to the "Talith", which was the first and uppermost garment wore by the Jews, and answers to the Greek word "the stole", here used: so the Babylonish garment is called, , (d) which the gloss interprets a "Talith", made of pure wool. The Ethiopic version renders the phrase, "fragrant garments"; and such are Christ's garments of salvation, and robe of righteousness; see Ps 45:8 the Persic version renders it, "the splendid robe"; and the Syriac, as ours, the "chief", or "best robe"; and such is Christ's righteousness: it is a better righteousness, not only than that of a self-righteous Pharisee; but better than the outward conversation garment of a real good man, which, at best, is imperfect; or than the inward sanctification of the Spirit of God, which, though pure, is not yet perfect: it is better than the robe of innocence wore by Adam in his sinless state; for that was but a natural righteousness, and the righteousness of a creature, and was loseable, as the event has shown; and had he kept it, would not have given him a title to eternal life: yea, it is better than the righteousness of the angels heaven; for what is said of Adam's, may be said of theirs, that it is natural, the righteousness of a creature; and had it not been for confirming grace, a loseable one: but Christ's righteousness is pure and perfect; the righteousness of God, and an everlasting one: and when the servants of God, the ministers of the Gospel, are ordered to bring it out,
and put it on him: this is done, not by the imputation of it to men, for that is the Father's act; nor by application of it to them, that is the Spirit's work; but by a declaration of it, setting it forth in a ministerial way before them; declaring it to be a justifying one, and encouraging their faith to lay hold upon it as such:
and put a ring on his hand; on one of the fingers of his hand: by which is intended not the grace of faith; that is, rather the hand on which the ring is put; and though this grace is both precious and ornamental, as will be allowed, yet it does not unite to Christ, this must be denied; it being a grace which flows from union, as all grace does; and by which souls have communion with Christ: nor are good works designed; such indeed who are called by grace, are to be set to work from a right principle, to a right end; and true grace does show itself by works; and good works are the seal and token of grace to the world; but then, as before, these are rather meant by the hand; since that is the instrument of action: nor is the seal and earnest of the Spirit meant by the ring. The Spirit of God is certainly the seal of grace, and the earnest of glory; and to have this is a high favour, and a precious benefit indeed, and what will never be taken away; but as faith, so not the Spirit is the bond of union between God and his people, but the fruit of it: by the "ring" is meant the everlasting love of God; and which, as a ring, is round, and has neither beginning nor end; it does not begin with the obedience of his people, nor with their love to him; nor with their conversion; nor with the mission, sufferings, and death of Christ; but was from all eternity; nor will it have any end, nor can there be any separation from it: this is the bond of union, that can never be dissolved; and this being manifested to the soul, is a token of freedom; it sets a man free from the bondage of corruption, and from the slavery of Satan, and introduces into the liberty of the children of God: it is a mark of great honour, a sign of riches, both of grace and glory; it is a declaration of sonship, and heirship; and is a seal and pledge of everlasting happiness: now the putting on of this ring does not design the shedding abroad of this love in the heart by the Spirit of God; but the declaration of it by his servants in a ministerial way; setting it forth in its nature and effects, to the great joy and comfort of souls; when believers receive it by the hand of faith, and which constrains them, and makes them active, and puts them upon doing good works to the glory of God.
And shoes on his feet: by feet are meant the outward walk and conversation; which in persons called by grace should be different from what it was before, and from that of others: it should not be loose and naked, as those that walk barefoot, but should be upright, straight, and regular; not carnal and earthly, but spiritual and heavenly; and should be with prudence, care, and circumspection, and worthy of their calling, and as becomes the Gospel of Christ: and by "the shoes" may be meant, the preparation of the Gospel of peace, Eph 6:15. The Gospel is as shoes to the feet; it beautifies and adorns, Song 7:1 it keeps the feet tight and straight, the conversation regular and upright; preserves from slipping and failing; strengthens and makes more fit for walking; directs, guides, and influences in walking, and protects from the stones, thorns, and scorpions of the world's reproaches; and the doctrines of it are shoes that will never wear out: and to walk according to the Gospel of Christ, is what Gospel ministers direct and exhort unto, and may be meant by their putting on those shoes; they pressing a good life and conversation from, and by the doctrines of grace. A person with all these things on him was reckoned, among the Jews, as one thoroughly dressed: a canon of theirs, relating to the defilement of leprosy, runs thus (e);
"a man of Israel that goes into a house infected with the plague of leprosy, , "clothed with garments, and his sandals on his feet, and his rings on his hands", lo, that man is immediately defiled.''
(d) T. Bab. Sanhedrin, fol. 44. 1. Vid. Targum in Jos. vii. 21. (e) Maimon Hilch. Tumaot Tzaraath, c. 16. sect. 6. T. Bab. Cholin, fol 71. 2.
John Wesley
15:22 But the father said - Interrupting him before he had finished what he intended to say. So does God frequently cut an earnest confession short by a display of his pardoning love.
Robert Jamieson, A. R. Fausset and David Brown
15:22 But the Father said, &c.--The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [TRENCH] (on the word "Father," see on Lk 15:18), but because the father's heart is made to appear too full to listen, at that moment, to more in this strain.
the best robe--Compare Zech 3:4-5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Is 61:10; Rev_ 3:18).
a ring--(Compare Gen 41:42; Jas 2:2).
shoes--Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.
15:2315:23: եւ ածէ՛ք զե՛զն պարարակ, զենէ՛ք կերիցո՛ւք եւ ուրա՛խ լիցուք[1366]. [1366] Ոսկան. Եւ զենէք։
23 բերէ՛ք պարարտ եզը, մորթեցէ՛ք, ուտենք եւ ուրախ լինենք,
23 Եւ պարարտ զուարակը բերէք, մորթեցէք, ուտենք եւ ուրախ ըլլանք.
եւ ածէք զեզն պարարակ, զենէք, կերիցուք եւ ուրախ լիցուք:

15:23: եւ ածէ՛ք զե՛զն պարարակ, զենէ՛ք կերիցո՛ւք եւ ուրա՛խ լիցուք[1366].
[1366] Ոսկան. Եւ զենէք։
23 բերէ՛ք պարարտ եզը, մորթեցէ՛ք, ուտենք եւ ուրախ լինենք,
23 Եւ պարարտ զուարակը բերէք, մորթեցէք, ուտենք եւ ուրախ ըլլանք.
zohrab-1805▾ eastern-1994▾ western am▾
15:2323: и приведите откормленного теленка, и заколите; станем есть и веселиться!
15:23  καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε καὶ φαγόντες εὐφρανθῶμεν,
15:23. καὶ (and) φέρετε (ye-should-bear) τὸν (to-the-one) μόσχον (to-calved) τὸν (to-the-one) σιτευτόν, (to-grained-of,"θύσατε (ye-should-have-surged) καὶ (and) φαγόντες ( having-had-devoured ) εὐφρανθῶμεν, (we-might-have-been-goodly-centered,"
15:23. et adducite vitulum saginatum et occidite et manducemus et epulemurAnd bring hither the fatted calf, and kill it: and let us eat and make merry:
23. and bring the fatted calf, kill it, and let us eat, and make merry:
And bring hither the fatted calf, and kill [it]; and let us eat, and be merry:

23: и приведите откормленного теленка, и заколите; станем есть и веселиться!
15:23  καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε καὶ φαγόντες εὐφρανθῶμεν,
15:23. et adducite vitulum saginatum et occidite et manducemus et epulemur
And bring hither the fatted calf, and kill it: and let us eat and make merry:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:23: The fatted calf, and kill it - Θυσατε, Sacrifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as consecrated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiatics to this day.
Albert Barnes: Notes on the Bible - 1834
15:23: Be merry - Literally, "eating, let us rejoice." The word "merry" does not quite express the meaning of the Greek. "Merriment" denotes a light, playful, jovial mirth. The Greek denotes simply "joy - let us be happy, or joyful."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: the fatted: Gen 18:7; Psa 63:5; Pro 9:2; Isa 25:6, Isa 65:13, Isa 65:14; Mat 22:2-14
John Gill
15:23 And bring hither the fatted calf, and kill it,.... By which Christ is designed, in allusion to the calves offered in sacrifice, which were offered for sin offerings, and for peace offerings, and for burnt offerings; and were one of the sacrifices on the day of atonement: so Christ has offered up himself in soul and body, freely and voluntarily, in the room and stead of his people, an offering and sacrifice to God, of a sweet smelling savour; which is well pleasing to him, and effectual to the purposes for which it was offered, and therefore will never be repeated; and has hereby satisfied law and justice, procured peace and reconciliation, and made full atonement and expiation for all their sins and transgressions: or else in allusion to the feasts and liberal entertainments of friends, when the fatted calf made a considerable part, Gen 18:7 Christ is the best provision that can be set before a believer, or he can feed upon; yea, the best that God can give, or saints desire: he is true and real food, spiritual, savoury, satisfying, and durable; what both gives and preserves life; nourishes, strengthens, refreshes, delights, and fattens. Now by "bringing it hither", is meant preaching Christ; opening the Scriptures concerning him; setting him before believers, as their only proper food, both in the ministry of the word, and in the Lord's supper: and "killing" him does not design either the slaying of him in purpose, promise, and type, from the foundation of the world; nor the actual crucifixion of him by the Jews; but the setting him forth in the Gospel in a ministerial way, as crucified and slain, for saints by faith to feed and live upon:
and let us eat and be merry: for as the Jews (f) say,
"there is no mirth without eating and drinking:''
this is a mutual invitation or encouragement to eat of the fatted calf: the parties called upon to eat of it are the Father, the servants, and the returned son. The Father, to whom the salvation of his people, by the death of Christ, is as a feast; his heart was set upon this from everlasting; and he was infinitely well pleased with Christ, as the surety of his people from all eternity; his eye was upon him as such throughout the several dispensations before his coming; he sent him forth with great pleasure in the fulness of time; and not only did not spare him, but it even pleased him to bruise him; and he accepted of his sacrifice with delight; and takes pleasure in seeing his people feed upon their crucified Saviour; and this is expressive of that communion which God admits his people to with himself, and which, as it is signified by walking and talking, and sitting and dwelling, so by eating together; and is in consequence of union to him; and is only enjoyed by true believers; and is the greatest blessing on earth, and what is next to heaven. The servants, the ministers of the Gospel, they are among the "us", who are to eat; and it is but reasonable they should, and it is even necessary that they do eat, and live upon a crucified Christ themselves, whose business it is to set him forth as such to others: and especially the returned son makes a principal guest at this entertainment; for whom it is made, and for whose sake chiefly the invitation to eat is given: by which is meant not corporeal eating, but eating by faith; which supposes food to eat, of which there is plenty in the Gospel provision; a principle of life infused, for a dead man cannot eat; and spiritual hunger and thirst, otherwise there will be no appetite; and the grace of faith; which is the hand that takes, and the mouth that receives, and eats spiritual food: and believers have full and free liberty to eat of it; nor should they object their own unworthiness, but consider the suitableness of the food unto them; that it is on purpose prepared for them; that they are in their Father's house, and at his table; and the invitation to eat is hearty and cordial; and both the Father and Christ give this food, and bid welcome to it; and there is a necessity of eating it, for without this there can be no living in a spiritual sense: it is hereby that life is supported and maintained; without this the saints must be starving; it is this which preserves from hunger, and satisfies it, and nourishes up unto eternal life. The manner of eating, or the circumstance attending it, is "mirth", both in Father, son, and servants; and as corporeal, so spiritual eating should be with joy, and with a merry heart, Eccles 9:7 and indeed is the most proper means of stirring and increasing spiritual joy and pleasure; see the note on the latter part of the following verse, See Gill on Lk 15:24.
(f) T. Bab. Moed Katon, fol. 9. 1.
John Wesley
15:23 Let us be merry - Both here, and wherever else this word occurs, whether in the Old or New Testament, it implies nothing of levity, but a solid, serious, religious, heartfelt joy: indeed this was the ordinary meaning of the word two hundred years ago, when our translation was made.
Robert Jamieson, A. R. Fausset and David Brown
15:23 the fatted calf--kept for festive occasions.
15:2415:24: զի այս որդի իմ մեռեա՛լ էր՝ եւ եկեա՛ց, կորուսեալ էր՝ եւ գտա՛ւ. եւ սկսան ուրա՛խ լինել[1367]։ [1367] Ոմանք. Եւ եկաց։
24 որովհետեւ իմ այս որդին մեռած էր եւ կենդանացաւ, կորած էր եւ գտնուեց”. եւ սկսեցին ուրախանալ:
24 Վասն զի այս իմ որդիս մեռած էր ու ողջնցաւ, կորսուած էր ու գտնուեցաւ’։ Սկսան ուրախութիւն ընել։
զի այս որդի իմ մեռեալ էր եւ եկեաց, կորուսեալ էր եւ գտաւ. եւ սկսան ուրախ լինել:

15:24: զի այս որդի իմ մեռեա՛լ էր՝ եւ եկեա՛ց, կորուսեալ էր՝ եւ գտա՛ւ. եւ սկսան ուրա՛խ լինել[1367]։
[1367] Ոմանք. Եւ եկաց։
24 որովհետեւ իմ այս որդին մեռած էր եւ կենդանացաւ, կորած էր եւ գտնուեց”. եւ սկսեցին ուրախանալ:
24 Վասն զի այս իմ որդիս մեռած էր ու ողջնցաւ, կորսուած էր ու գտնուեցաւ’։ Սկսան ուրախութիւն ընել։
zohrab-1805▾ eastern-1994▾ western am▾
15:2424: ибо этот сын мой был мертв и ожил, пропадал и нашелся. И начали веселиться.
15:24  ὅτι οὖτος ὁ υἱός μου νεκρὸς ἦν καὶ ἀνέζησεν, ἦν ἀπολωλὼς καὶ εὑρέθη. καὶ ἤρξαντο εὐφραίνεσθαι.
15:24. ὅτι (to-which-a-one) οὗτος (the-one-this) ὁ (the-one) υἱός (a-son) μου (of-me) νεκρὸς (en-deaded) ἦν (it-was) καὶ (and) ἀνέζησεν, (it-up-lifed-unto,"ἦν (it-was) ἀπολωλὼς (having-hath-had-come-to-destruct-off) καὶ (and) εὑρέθη. (it-was-found) Καὶ (And) ἤρξαντο ( they-firsted ) εὐφραίνεσθαι. (to-be-goodly-centered)
15:24. quia hic filius meus mortuus erat et revixit perierat et inventus est et coeperunt epulariBecause this my son was dead and is come to life again, was lost and is found. And they began to 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.
For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry:

24: ибо этот сын мой был мертв и ожил, пропадал и нашелся. И начали веселиться.
15:24  ὅτι οὖτος ὁ υἱός μου νεκρὸς ἦν καὶ ἀνέζησεν, ἦν ἀπολωλὼς καὶ εὑρέθη. καὶ ἤρξαντο εὐφραίνεσθαι.
15:24. quia hic filius meus mortuus erat et revixit perierat et inventus est et coeperunt epulari
Because this my son was dead and is come to life again, was lost and is found. And they began to be merry.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:24: Was dead - Lost to all good - given up to all evil. In this figurative sense the word is used by the best Greek writers. See many examples in Kypke.
Albert Barnes: Notes on the Bible - 1834
15:24: Was dead - This is capable of two significations:
1. "I supposed" that he was dead, but I know now that he is alive.
2. He was "dead to virtue" - he was sunk in pleasure and vice.
The word is not unfrequently thus used. See Ti1 5:6; Mat 8:22; Rom 6:13. Hence, to be restored to "virtue" is said to be restored again to life, Rom 6:13; Rev 3:1; Eph 2:1. It is probable that this latter is the meaning here. See Luk 15:32.
Was lost - Had wandered away from home, and we knew not where he was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: this: Luk 15:32; Mar 8:22; Joh 5:21, Joh 5:24, Joh 5:25, Joh 11:25; Rom 6:11, Rom 6:13, Rom 8:2; Co2 5:14, Co2 5:15; Eph 2:1, Eph 2:5, Eph 5:14; Col 2:13; Ti1 5:6; Jde 1:12; Rev 3:1
he: Luk 15:4, Luk 15:8, Luk 19:10; Gen 45:28; Jer 31:15-17; Eze 34:4, Eze 34:16; Mat 18:11-13
they: Luk 15:7, Luk 15:9, Luk 10:19; Isa 35:10, Isa 66:11; Jer 31:12-14; Rom 12:15; Co1 12:26
John Gill
15:24 For this my son was dead,.... These words contain the reasons of the above entertainment, and of all that spiritual joy and mirth; in which the father acknowledges the returning penitent as his son; though he had behaved so wickedly before, and though he judged himself unworthy of the relation; and this he did, by sending the Spirit of adoption into his heart, to witness his sonship to him; and takes notice of his past state and condition, to show the great reason there was for joy, at his present one: for before be was "dead", dead in Adam, in whom all died; dead in law, being under a sentence of condemnation and death; and dead in trespasses and sins, which is a spiritual or moral death: in which all mankind by nature are: and which lies in a separation from God, Father, Son, and Spirit; in an alienation from the life of God; in a deformation of the image of God; in a loss of original righteousness; in the darkness of the understanding; in the inordinateness of the affections; in the pollution of the mind and conscience; in the stubbornness of the will; and in an impotency to that which is spiritually good; and in a privation of spiritual sense and motion: this had been the case, but now it was otherwise:
and is alive again: the Spirit of life from Christ had entered into him, and Christ was formed in his heart; and a principle of life was infused into him; a divine image was enstamped upon his soul; the understanding was enlightened in divine things; the affections were set upon them; the will was subjected to God, to his will and law, and to Christ and his righteousness, and the way of salvation by him, and to his commands and ordinances; and principles of grace and holiness were wrought in him, to do as well as to will; a spiritual sense of things were given him; a spiritual sight, hearing, tasting, and feeling, and savouring; he lived a life of holiness from Christ, of faith upon him, and of communion with him, and to his glory: and he came to be so, not of himself, nor by any creature; for no man can quicken himself, nor can any creature do it for him; it was entirely owing to the power and grace of God: and great reason here was for joy and mirth, as there is for every one that is quickened by the Spirit of God; for such shall never enter into condemnation, nor die again, but shall live and reign with Christ for ever:
he was lost; lost in Adam, and in himself; so he was when in the far country, and when among the swine and husks; so as that he knew not where he was, nor what a condition he was in; nor did he know how to get out of it, nor could he help himself; nor could any other creature; though not irretrievably and irrecoverably lost; not to the love of God, his knowledge of him, care and provision for him in Christ, in his counsel and covenant: hence the following mercy,
and is found; not only by Christ, in redemption, but by the Spirit of Christ in the effectual calling; when he was brought and came to himself, and saw his lost state and condition by nature; and when he was directed and brought home to his Father's house, and entertained with all the provisions of it; and such have reason to rejoice and be glad, for they shall be found in Christ at death and at judgment, and shall be with him to all eternity:
and they began to be merry: all parties. The Father expressed his joy, and the gladness of his heart, upon the return of his son to him; he exhorted to be merry on this account, Lk 15:23 and enforces it with reasons in this verse, taken from the relation he stood in to him, and the wonderful change that had passed upon him, and the finding of him; and he rejoices himself at his conversion, in the exercise of that grace which he himself implanted, and in the performance of duty by his assistance: not that any new joy arises in God's heart at such a time; for he always rejoiced in the persons of his elect, as they were the objects of his love, as chosen in Christ, and given to him, and as interested in the covenant of grace; and he rejoiced in the accomplishment of their salvation, by his Son: but in conversion, there are new expressions of joy; he rejoices over them to do them good, and rejoices in the good he does them; and this is the open beginning of his joy, and but the beginning of it; for it will continue, it is not all over, not all expressed, but will be in the fullest manner hereafter, to all eternity: the returned son began to be merry, as he had good reason for it; as that he was come back from the far country, where a mighty famine had been: and from the citizen of that country, his fields, and swine; that he was come to his father, and his father's house, where was bread enough and to spare; an house well furnished with all suitable provisions; a family made up of saints, where ministers of the Gospel are stewards, and angels guards, and where Christ is Son, priest, and master; and that he was received here, and owned as a son; not only was one secretly, but was owned as such openly; and was not only called so by the servants, but by the father himself; and that after he had behaved so vilely, and in his own conscience knew he was unworthy of the relation; and that he was received immediately, as soon as ever he came, and that in the most tender manner; and was entertained in the most free, generous, and sumptuous way; though he went away from his father of himself, and had spent his substance in a scandalous manner; and was in a most filthy, ragged, and piteous condition; and that he should be clothed with the best robe, the robe of Christ's righteousness; and so had nothing to fear from law and justice; nor was he in any danger of wrath to come because of his sins; nor had he any reason to doubt of his right and admission to the heavenly glory; and that he had the ring of love on the hand of faith, and could believe his interest in it, which is better than life, and will continue for ever; and that his feet were shod with the preparation of the Gospel of peace; that he understood the Gospel, and was brought to a submission to Gospel ordinances, and had his conversation agreeably to it; and that the fatted calf was killed, and set before him to eat of, and feed upon: and now he began to live and fare sumptuously, and to have spiritual joy and pleasure, which he never knew before; and this was but the beginning of joy to him: spiritual joy is not all over at once, it continues and increases; nor is it full and perfect in this life, but in heaven it will be complete, and without interruption; the servants also, the ministers of the Gospel, began to be merry on this occasion; who express their joy at the conversion of sinners, because of the glory of Father, Son, and Spirit, concerned in it; because of the grace bestowed then on sinners themselves; and because the interest of Christ is strengthened, and his churches increased, and Satan's kingdom weakened; and because their own ministry is blessed; and which strengthens their hands and hearts, and encourages them to go on in their work: and this is but the beginning of their joy; for they continue to rejoice at the growth of grace in believers, and when they are in a thriving and flourishing condition; when they walk becoming the Gospel of Christ, and live in peace among themselves; and persevere in faith and holiness to the end; and these will be their joy and crown of rejoicing, at the coming of Christ Jesus.
Robert Jamieson, A. R. Fausset and David Brown
15:24 my son--now twice his son.
dead . . . lost--to me; to himself--to my service, my satisfaction; to his own dignity, peace, profit.
alive again . . . found--to all these.
merry--(See on Lk 15:10).
15:2515:25: Եւ է՛ր երէ՛ց որդի նորա յագարակի. եւ մինչ դեռ գա՛յր՝ եւ մե՛րձ եղեւ ՚ի տունն, լուա՛ւ զձայն երգո՛ց եւ զպարուց.
25 Իսկ նրա աւագ որդին ագարակում էր. եւ մինչ գալիս էր եւ տանը մօտեցաւ, լսեց երգերի եւ պարերի ձայնը.
25 Անոր մեծ որդին ագարակն էր, երբ եկաւ ու տանը մօտեցաւ, նուագարաններու եւ պարերու ձայն լսեց։
Եւ էր երէց որդի նորա յագարակի. եւ մինչդեռ գայր եւ մերձ եղեւ ի տունն, լուաւ զձայն երգոց եւ զպարուց:

15:25: Եւ է՛ր երէ՛ց որդի նորա յագարակի. եւ մինչ դեռ գա՛յր՝ եւ մե՛րձ եղեւ ՚ի տունն, լուա՛ւ զձայն երգո՛ց եւ զպարուց.
25 Իսկ նրա աւագ որդին ագարակում էր. եւ մինչ գալիս էր եւ տանը մօտեցաւ, լսեց երգերի եւ պարերի ձայնը.
25 Անոր մեծ որդին ագարակն էր, երբ եկաւ ու տանը մօտեցաւ, նուագարաններու եւ պարերու ձայն լսեց։
zohrab-1805▾ eastern-1994▾ western am▾
15:2525: Старший же сын его был на поле; и возвращаясь, когда приблизился к дому, услышал пение и ликование;
15:25  ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῶ· καὶ ὡς ἐρχόμενος ἤγγισεν τῇ οἰκίᾳ, ἤκουσεν συμφωνίας καὶ χορῶν,
15:25. ἦν (It-was) δὲ (moreover) ὁ (the-one) υἱὸς (a-son) αὐτοῦ (of-it) ὁ (the-one) πρεσβύτερος (more-eldered) ἐν (in) ἀγρῷ: (unto-a-field) καὶ (and) ὡς (as) ἐρχόμενος ( coming ) ἤγγισεν (it-neared-to) τῇ (unto-the-one) οἰκίᾳ, (unto-a-housing-unto,"ἤκουσεν (it-heard) συμφωνίας (of-a-sounding-together-unto) καὶ (and) χορῶν, (of-choruses,"
15:25. erat autem filius eius senior in agro et cum veniret et adpropinquaret domui audivit symphoniam et chorumNow his elder son was in the field and when he came and drew nigh to the house, he heard music and dancing.
25. Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing.
Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing:

25: Старший же сын его был на поле; и возвращаясь, когда приблизился к дому, услышал пение и ликование;
15:25  ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῶ· καὶ ὡς ἐρχόμενος ἤγγισεν τῇ οἰκίᾳ, ἤκουσεν συμφωνίας καὶ χορῶν,
15:25. erat autem filius eius senior in agro et cum veniret et adpropinquaret domui audivit symphoniam et chorum
Now his elder son was in the field and when he came and drew nigh to the house, he heard music and dancing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-28: Старший сын, обидевшись на отца за такое принятие его недостойного, по его мнению, брата, - это не фарисеи и не законники, которые всю сущность добродетели полагали в исполнении буквы закона: разве можно к ним отнести слова отца в 31-м стихе? Это - просто хороший сын, благонравный, но не без некоторой гордости своею добродетелью (ст. 29) и не без чувства зависти к предпочтению, оказанному отцом его брату. - Пение и ликование (sumfwniaV k. corwn) - пение и пляска, что производилось обыкновенно наемными певцами и танцорами (ср. примеч. к Мф XIV, 6) при пиршествах. - Принял его здоровым, - т. е. на радости, что тот вернулся в полном здоровье.
Adam Clarke: Commentary on the Bible - 1831
15:25: His elder son - Meaning probably persons of a regular moral life, who needed no repentance in comparison of the prodigal already described.
In the field - Attending the concerns of the farm.
He heard music - Συμφωνιας, a number of sounds mingled together, as in a concert.
Dancing - Χορων. But Le Clerc denies that the word means dancing at all, as it properly means a choir of singers. The symphony mentioned before may mean the musical instruments which accompanied the choirs of singers.
Albert Barnes: Notes on the Bible - 1834
15:25: In the field - At work. This eldest son is designed to represent the Pharisees who had found fault with the Saviour. Their conduct is likened to that of this envious and unnatural brother.
Music and dancing - Dancing was not uncommon among the Hebrews, and was used on various occasions. Thus Miriam celebrated the deliverance of the children of Israel from Egypt in dances as well as songs, Exo 15:20. David danced before the ark, Sa2 6:14. It was common at Jewish feasts Jdg 21:19-21 and in public triumphs Jdg 11:34, and at all seasons of mirth and rejoicings, Psa 30:11; Jer 31:4, Jer 31:13. It was also used in religious services by the idolaters Exo 32:19, and also by the Jews, at times, in their religious services, Psa 149:3; Psa 150:4. In this case it was an expression of rejoicing. Our Lord expresses no opinion about its "propriety." He simply states "the fact," nor was there occasion for comment on it. His "mentioning it" cannot be pleaded for its lawfulness or propriety, any more than his mentioning the vice of the younger son, or the wickedness of the Pharisees, can be pleaded to justify their conduct. It is an expressive image, used in accordance with the known customs of the country, to express joy. It is farther to be remarked, that if the example of persons in Scripture be pleaded for dancing, it can be "only for just such dances as they practiced" - for sacred or triumphal occasions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: his: Luk 15:11, Luk 15:12
he: Luk 7:32; Exo 15:20; Sa2 6:14; Psa 30:11, Psa 126:1, Psa 149:3, Psa 150:4; Ecc 3:4; Jer 31:4
Geneva 1599
15:25 (5) Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
(5) Those who truly fear God desire to have all men join them in fearing him.
John Gill
15:25 Now his elder son was in the field,.... By "the elder son" is meant, not angels, as has been observed on Lk 15:11 nor truly converted persons, of some standing in the church; for though these may be said to be elder than young converts, and are more solid and settled, yet they are not ignorant of spiritual mirth; nor of the Gospel sound; nor are they angry at the conversion of sinners; nor will they ever speak in such commendation of themselves; or say that they never had a kid, much less a fatted calf, as this elder brother does: nor the Jews in general, in distinction from the Gentiles, as has been remarked in the above place: the Scribes and Pharisees in particular are meant, in opposition to the publicans and sinners: now these are said to be "in the field"; in the world, which is comparable to an uncultivated field; being overrun with the briers and thorns of sin, and sinful men; where beasts of prey inhabit, and who are fitly signified by lions, whose teeth are spears and arrows, and their tongue a sharp sword; and out of which the garden of the church is taken and separated, and fenced by distinguishing grace: now this elder brother, the Scribe and Pharisee, notwithstanding all his sobriety and morality, was in a state of nature and unregeneracy, in the same condition he came into the world; and was under the influence of the god of the world; and was taken up with the things of the world, the honours, riches, and profits of it; and though he was in the Jewish church state, yet was in the field of the world; the ceremonies of that state, were the rudiments of the world; and the sanctuary in it, was a worldly sanctuary; and the chief men in it, were the princes of the world: and this elder son was in the field at work, working for life: to work is right, when men work from a principle of grace, in the name, faith, and strength of Christ, to the glory of God and religion, and their own and others good; and ascribe all they do to the grace of God, and acknowledge their own unworthiness; but to work, in order to obtain righteousness, life, and salvation, proceeds from wretched ignorance, and is an instance of the pride and vanity of human nature; and is not only a vain and fruitless attempt, but a piece of wickedness, it being a denial of Christ, as God's salvation: now while the younger son, the publicans and sinners, were received and entertained in the house and kingdom of God their Father, the elder son, the Scribe and Pharisee, were without in the field, labouring to obtain life by doing;
and as he came and drew nigh to the house. The Ethiopic version reads, "to the border of the city": he "came" out of the field, the world; not that he was come out from the world, and had left the company of the men of it, or parted with the sins and lusts of it; but he came from his labour, having done his day's work, and the task of duty he had set himself; and was now going for his hire, for what he imagined he had merited: and
drew nigh to the house; for he did not go in, Lk 15:28 he only made some advances to it, and took some steps towards entrance into it; namely, into a visible church; he came to hear the word, as the Scribes and Pharisees did; and to attend on ordinances, particularly at the administration of the ordinance of baptism, and seemed desirous of submitting to it in John's time; but never came to Christ in a spiritual way; nor entered into the kingdom of heaven, the Gospel dispensation; and did all that could be, to hinder others, especially publicans and sinners;
he heard music and dancing. The Syriac; Persic, and Ethiopic versions, leave out "dancing": the former only reads, "the voice of the singing of many", and the next, "the voice of singing"; and the last, "pipes and songs"; by "music" is meant not the instrumental music used in the Old Testament church; nor vocal singing in the new; but the preaching of the Gospel by the ministers of it, the servants, in Lk 15:22 setting forth the love of God, the righteousness of Christ, peace, pardon, and salvation by him; in which, as in music, there is a distinction of sounds, the voice of Christ in the Gospel, and the several doctrines of it, are distinctly pronounced, discerned, and understood: and there is also, as in music, an harmony and agreement; the Gospel does not give an uncertain sound, nor contradict itself; it is not yea and nay: and, like music, it is delightful and charming; it is a sound of love in all the three persons, Father, Son, and Spirit; of free grace, and rich mercy; of liberty, reconciliation, forgiveness, righteousness, and eternal life: and as music, has a powerful and attractive virtue in it; so the Gospel is mighty and efficacious in the hand of the Spirit of God to quicken even dead sinners, to draw them to Christ, to allure, charm, and comfort them: "dancing" may design those expressions of joy, which are delivered by young converts at hearing the Gospel, as by the three thousand, in Acts 2:41 by the inhabitants of Samaria, Acts 8:6 and by the jailor and his household, Acts 16:34 and by many others: now all this the elder brother, the Scribes and Pharisees, "heard"; not so as to know the true meaning of it, as appears from the following verse; nor as to approve of it; or so as to feel the power, and enjoy the sweetness of it; nor as to practise what was heard; only externally hearing, they heard, but understood not, their eyes were blinded, and their hearts were hardened.
John Wesley
15:25 The elder son seems to represent the Pharisees and scribes, mentioned Lk 15:2.
Robert Jamieson, A. R. Fausset and David Brown
15:25 in the field--engaged in his father's business: compare Lk 15:29, "These many years do I serve thee."
15:2615:26: եւ կոչեցեալ առ ինքն զմի ՚ի ծառայիցն՝ հարցանէր թէ զի՞նչ իցէ այն[1368]։ [1368] Ոմանք. Եւ կոչեաց առ ինքն... եւ հարցանէր թէ։
26 եւ իր մօտ կանչելով ծառաներից մէկին՝ հարցրեց, թէ այդ ի՞նչ է:
26 Ծառաներէն մէկը իրեն կանչելով՝ հարցուց, թէ ‘Այս ի՞նչ է’։
եւ կոչեցեալ առ ինքն զմի ի ծառայիցն` հարցանէր թէ զի՞նչ իցէ այն:

15:26: եւ կոչեցեալ առ ինքն զմի ՚ի ծառայիցն՝ հարցանէր թէ զի՞նչ իցէ այն[1368]։
[1368] Ոմանք. Եւ կոչեաց առ ինքն... եւ հարցանէր թէ։
26 եւ իր մօտ կանչելով ծառաներից մէկին՝ հարցրեց, թէ այդ ի՞նչ է:
26 Ծառաներէն մէկը իրեն կանչելով՝ հարցուց, թէ ‘Այս ի՞նչ է’։
zohrab-1805▾ eastern-1994▾ western am▾
15:2626: и, призвав одного из слуг, спросил: что это такое?
15:26  καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί ἂν εἴη ταῦτα.
15:26. καὶ (and) προσκαλεσάμενος ( having-called-toward-unto ) ἕνα (to-one) τῶν (of-the-ones) παίδων (of-children) ἐπυνθάνετο ( it-was-ascertaining ) τί (what-one) ἂν (ever) εἴη (it-may-be) ταῦτα: (the-ones-these)
15:26. et vocavit unum de servis et interrogavit quae haec essentAnd he called one of the servants, and asked what these things meant.
26. And he called to him one of the servants, and inquired what these things might be.
And he called one of the servants, and asked what these things meant:

26: и, призвав одного из слуг, спросил: что это такое?
15:26  καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί ἂν εἴη ταῦτα.
15:26. et vocavit unum de servis et interrogavit quae haec essent
And he called one of the servants, and asked what these things meant.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:26: Safe and sound - In health.
John Gill
15:26 And he called one of the servants,.... One of the ministers of the word, one of the disciples of Christ, as the Scribes and Pharisees sometimes did: choosing rather to speak to one of the disciples, than to Christ himself, when they were offended; see Mk 2:16
And asked what these things meant: for self-righteous persons, as these Scribes and Pharisees were, are ignorant of the truths of the Gospel; they do not understand them, nor conceive what is meant by them they cannot take in the doctrine of God's everlasting love, that it should be so early; be towards some, and not others; that it should be independent of men's works, both in the rise and continuance of it; that it should be exercised towards sinners, and yet be no licentious doctrine: and as much at a loss are they about the doctrine of election: as that it should be eternal, personal, discriminating, irrespective of works, and yet give no liberty to sin: they know nothing of the covenant of grace, nor have any other notion but of a covenant of works; and if of any other, yet a conditional one, made with them upon their conversion; or rather, one of their own making, and which depends on their good behaviour: they are ignorant of salvation by Christ; of justification by his righteousness; of peace and pardon by his blood; of the doctrine of regeneration, and of living by faith on Christ; and of eternal life as God's free gift; and so likewise of spiritual joy, and mirth: they are strangers to themselves, their lost state and condition, and a deliverance out of it; to the kingdom of God, or an internal work of grace, the fruits of which are peace and joy in the Holy Ghost; and to the person, offices, and grace of Christ; to justification and atonement by him; to the promises of the Gospel, and to that itself which is the joyful sound; all which produce spiritual joy, delight, and pleasure in sensible souls: the rejoicing of such persons is only in themselves, and in their own works and duties; but as for true solid spiritual joy, they intermeddle not with it, nor know they what it means.
15:2715:27: Եւ նա՝ ասէ ցնա. Զի եղբայր քո եկեալ է, եւ եզե՛ն հայր քո զե՛զն պարարակ, զի ողջա՛մբ ընկալաւ զնա։
27 Եւ սա նրան ասաց. “Քո եղբայրը եկել է, եւ քո հայրը մորթեց պարարտ եզը, որովհետեւ ողջ առողջ ընդունեց նրան”:
27 Անիկա ալ ըսաւ անոր. ‘Եղբայրդ եկաւ ու հայրդ պարարտ զուարակը մորթեց, վասն զի ողջ առողջ ձեռք ձգեց զանիկա’։
Եւ նա ասէ ցնա. Զի եղբայր քո եկեալ է, եւ եզեն հայր քո զեզն պարարակ, զի ողջամբ ընկալաւ զնա:

15:27: Եւ նա՝ ասէ ցնա. Զի եղբայր քո եկեալ է, եւ եզե՛ն հայր քո զե՛զն պարարակ, զի ողջա՛մբ ընկալաւ զնա։
27 Եւ սա նրան ասաց. “Քո եղբայրը եկել է, եւ քո հայրը մորթեց պարարտ եզը, որովհետեւ ողջ առողջ ընդունեց նրան”:
27 Անիկա ալ ըսաւ անոր. ‘Եղբայրդ եկաւ ու հայրդ պարարտ զուարակը մորթեց, վասն զի ողջ առողջ ձեռք ձգեց զանիկա’։
zohrab-1805▾ eastern-1994▾ western am▾
15:2727: Он сказал ему: брат твой пришел, и отец твой заколол откормленного теленка, потому что принял его здоровым.
15:27  ὁ δὲ εἶπεν αὐτῶ ὅτι ὁ ἀδελφός σου ἥκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτόν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν.
15:27. ὁ (the-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it) ὅτι (to-which-a-one,"Ὁ (The-one) ἀδελφός (brethrened) σου (of-thee) ἥκει, (it-arriveth,"καὶ (and) ἔθυσεν (it-surged,"ὁ (the-one) πατήρ (a-father) σου (of-thee,"τὸν (to-the-one) μόσχον (to-calved) τὸν (to-the-one) σιτευτόν, (to-grained-of,"ὅτι (to-which-a-one) ὑγιαίνοντα (to-healthing) αὐτὸν (to-it) ἀπέλαβεν. (it-had-taken-off)
15:27. isque dixit illi frater tuus venit et occidit pater tuus vitulum saginatum quia salvum illum recepitAnd he said to him: Thy brother is come and thy father hath killed the fatted calf, because he hath received him safe.
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.
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:

27: Он сказал ему: брат твой пришел, и отец твой заколол откормленного теленка, потому что принял его здоровым.
15:27  ὁ δὲ εἶπεν αὐτῶ ὅτι ὁ ἀδελφός σου ἥκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτόν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν.
15:27. isque dixit illi frater tuus venit et occidit pater tuus vitulum saginatum quia salvum illum recepit
And he said to him: Thy brother is come and thy father hath killed the fatted calf, because he hath received him safe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: Thy brother: Luk 15:30; Act 9:17, Act 22:13; Plm 1:16
and thy: Luk 15:23
John Gill
15:27 And he said unto him,.... The Syriac, Arabic, and Persic versions, leave out the copulative "and", and the latter reads, "they said unto him"; the servants, one or other of them:
thy brother is come; for in the relation of a brother, the younger son stood to him; being of the same nature and species, of the same nation, and both sons by national adoption: who was "come" to his father, and to his father's house; not as a righteous and worthy person in himself, but as a sinner, a sensible and penitent one; as hungry, naked, and ready to perish; and as unworthy, in his own opinion, of the least mercy and favour, and especially to be called a son:
and thy father; who was so by creation, by national adoption, and by profession:
hath killed the fatted calf, by which Christ is meant: See Gill on Lk 15:23 and designs either the concern the Father had in the death of Christ; or rather, his orders to his ministering servants, to preach a crucified Christ, to the comfort of poor sinners; and in general, expresses the large and rich entertainment God makes for souls, when they are brought home to him by repentance: and the Persic version adds, "and hath made a feast"; the reason of which is given in the next clause:
because he hath received him safe and sound; or "in good health". This is left out in the Persic version, but rightly retained in all others: the word translated "received", signifies the recovery, or enjoyment of any thing before had, but since lost, and the taking it at the hands of another: the elect of God, signified by the younger son, were his in a peculiar sense, being chosen by him; but through the fall of Adam, and their own transgressions, were in some sense lost unto him; but in consequence of redemption by Christ, and through efficacious grace in calling, are found, received, and enjoyed again: and so the Ethiopic version reads it, "because he found him alive"; and so took him again, as he did, at the hands of his son: all the elect of God were put into the hands of Christ, as the surety of them; and being redeemed by his blood in the effectual calling, they are brought by him to the Father, and come to God by him: as they are also received by the Father from the hands of his Spirit, who convinces them of sin, causes them to believe in Christ, witnesses their adoption to them; in a view of which, they come to God, and are received by him; and even from their own hands too, for under the power of divine grace, they are made willing to give up themselves to the Lord, and do so; who kindly and graciously receives them into his arms; into his heart's love, and affection, into the open enjoyment of it; into his care and protection, into his family, and into communion with himself, and will afterwards receive them to glory: the case and condition in which he was received is,
safe and sound; there is but one word in the original; some translate it "safe", as the Arabic version; and others "sound", as the Syriac; and ours both: he was received "safe", though he had been in a far country, and in a mighty famine, and almost starved: God's elect fell in Adam, as others; their nature is corrupted by sin, and they are guilty of actual transgressions, which deserve death; yet they were preserved in Christ, and being redeemed by him, are safe; so that the law cannot lay hold on them, nor sin, nor any thing else condemn them, nor Satan destroy them: and he was received "sound"; in his right mind, being come to himself, and brought to true repentance for his sin; and willing to part with his own righteousness, and to be clothed with the best robe; and having his spiritual senses exercised, to discern between good and evil, and upon the person and grace of Christ; or he was received "sound", being in good health, and as opposed to being sick or diseased: sins are diseases, and as all men, so God's elect, are attended with them; but being made sensible of them, they come to Christ for healing; and they are perfectly cured by him; by his stripes and wounds, all their iniquities are forgiven; so that they have no reason to say any more, they are sick: and hence the Father receives them safe and sound; and which is matter of joy, and was the occasion of all this music, dancing, and feasting.
John Wesley
15:27 Thy father hath killed the fatted calf - Perhaps he mentions this rather than the robe or ring, as having a nearer connection with the music and dancing.
15:2815:28: Բարկացաւ՝ եւ ո՛չ կամէր մտանել. եւ հայրն ելեալ արտաքս՝ աղաչէ՛ր զնա։
28 Նա բարկացաւ եւ չէր ուզում ներս մտնել. իսկ հայրը դուրս ելնելով՝ աղաչում էր նրան:
28 Իսկ ինք բարկացաւ ու չէր ուզեր ներս մտնել, ուստի իր հայրը դուրս ելլելով կ’աղաչէր անոր։
Բարկացաւ եւ ոչ կամէր մտանել, եւ հայրն ելեալ արտաքս` աղաչէր զնա:

15:28: Բարկացաւ՝ եւ ո՛չ կամէր մտանել. եւ հայրն ելեալ արտաքս՝ աղաչէ՛ր զնա։
28 Նա բարկացաւ եւ չէր ուզում ներս մտնել. իսկ հայրը դուրս ելնելով՝ աղաչում էր նրան:
28 Իսկ ինք բարկացաւ ու չէր ուզեր ներս մտնել, ուստի իր հայրը դուրս ելլելով կ’աղաչէր անոր։
zohrab-1805▾ eastern-1994▾ western am▾
15:2828: Он осердился и не хотел войти. Отец же его, выйдя, звал его.
15:28  ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν. ὁ δὲ πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν.
15:28. ὠργίσθη (It-was-stressed-to) δὲ (moreover) καὶ (and) οὐκ (not) ἤθελεν (it-determined) εἰσελθεῖν. (to-have-had-came-into) ὁ (The-one) δὲ (moreover) πατὴρ (a-father) αὐτοῦ (of-it) ἐξελθὼν (having-had-came-out) παρεκάλει (it-was-calling-beside-unto) αὐτόν. (to-it)
15:28. indignatus est autem et nolebat introire pater ergo illius egressus coepit rogare illumAnd he was angry and would not go in. His father therefore coming out began to entreat him.
28. But he was angry, and would not go in: and his father came out, and entreated him.
And he was angry, and would not go in: therefore came his father out, and intreated him:

28: Он осердился и не хотел войти. Отец же его, выйдя, звал его.
15:28  ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν. ὁ δὲ πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν.
15:28. indignatus est autem et nolebat introire pater ergo illius egressus coepit rogare illum
And he was angry and would not go in. His father therefore coming out began to entreat him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:28: He was angry - This refers to the indignation of the scribes and Pharisees, mentioned Luk 15:1, Luk 15:2. In every point of view, the anger of the older son was improper and unreasonable. He had already received his part of the inheritance, see Luk 15:12, and his profligate brother had received no more than what was his just dividend. Besides, what the father had acquired since that division he had a right to dispose of as he pleased, even to give it all to one son; nor did the ancient customs of the Asiatic countries permit the other children to claim any share in such property thus disposed of. The following is an institute of the Gentoo law on this subject: (Code, chap. ii. sect. 9, p. 79:) "If a father gives, by his own choice, land, houses, orchards, and the earning of his own industry, to one of his sons, the other sons shall not receive any share of it." Besides, whatever property the father had acquired after the above division, the son or sons, as the prodigal in the text, could have no claim at all on, according to another institute in the above Asiatic laws, see chap. ii. sect. ii. p. 85, but the father might divide it among those who remained with him: therefore is it said in the text, "Son, thou art Always with me, and All that I have is Thine," Luk 15:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: he: Luk 15:2, Luk 5:30, Luk 7:39; Sa1 17:28, Sa1 18:8; Isa 65:5, Isa 66:5; Jon 4:1-3; Mat 20:11; Act 13:45, Act 13:50, Act 14:2, Act 14:19, Act 22:21, Act 22:22; Rom 10:19; Th1 2:16
therefore: Luk 13:34, Luk 24:47; Gen 4:5-7; Jon 4:4, Jon 4:9; Co2 5:20
John Gill
15:28 And he was angry,.... Particularly that the fatted calf was killed, Lk 15:27 the preaching of a crucified Christ, and of free and full salvation by him, is highly displeasing and provoking to self-righteous persons; they are angry at it, that it should be free, that election to salvation should be of grace, that justification should be freely by the grace of God, and that pardon of sin should be according to the riches of God's grace, and salvation be by grace, and not by works; and that it should be discriminating, that God should appoint some, and not all unto salvation; that Christ should redeem some, and not all; and that all men are not called unto it, by his Spirit and grace; and that it should be full and complete, so as nothing can be added to it; and that it should be for sinners, and alone by Christ, and by him as crucified: it would be agreeable, was it taught that salvation was by Christ in a doctrinal way, by giving laws and rules to men, whereby to save themselves; or that Christ saves by example, and not by his sacrifice, in a way of satisfaction for sin. Now, though no grievous words were used, nor any thing said that might justly provoke, yet such was the pride of his heart, that he could not bear that his brother should be taken so much notice of, who had acted and lived so scandalously; and besides, his own character as a righteous person, was neglected by this doctrine; and his own righteousness laid aside, in the business of justification and salvation, which was intolerable by him:
and would not go in; into his father's house, nor to the feast, nor into the kingdom of heaven, or Gospel dispensation; the Scribes and Pharisees shut it up to themselves, and others; would neither go in themselves, nor suffer others; they did not believe Jesus to be the Messiah, nor did they receive, but reject him; nor did they give any credit to the doctrines, nor submit to the ordinances of that dispensation:
therefore came his father out; not in a way of wrath and judgment, but in the ministry of the word; for though the Jews rejected it, it was not at once taken away from them, but was continued time after time, and for some considerable time: the Jews of old had the ministry of the word, both by angels and men; God frequently went forth to them by his prophets, and at last by his Son; and though they were angry with him, and rejected him, yet still the ministry of the word, by the disciples of Christ, were continued a good while to them; which shows the condescending goodness and grace of God, and his patience and longsuffering towards them:
and entreated him; the Persic version reads, "and said unto him, why dost thou not go in?" this regards the external call by the ministry of the word, to the outward duties of religion, to means of grace; to give credit to the doctrines, and to attend the ordinances of the Gospel.
John Wesley
15:28 He was angry, and would not go in - How natural to us is this kind of resentment!
Robert Jamieson, A. R. Fausset and David Brown
15:28 came his father out, and entreated him--"Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Ps 103:13). As it is the elder brother who now errs, so it is the same paternal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder.
15:2915:29: Պատասխանի՛ ետ՝ եւ ասէ ցհայրն. Այս քանի ամք են՝ զի ծառայեմ քեզ, եւ երբէք զպատուիրանա՛ւ քով ո՛չ անցի. ո՛ւլ մի երբէք ո՛չ ետուր ինձ՝ զի ուրա՛խ եղէց ընդ բարեկամս իմ[1369]։ [1369] Յօրինակին. Այսքանի ամք են։ Ոմանք. Զի ծառայեցի քեզ... ուրախ եղայց ընդ։
29 Որդին պատասխանեց եւ ասաց հօրը. “Այս քանի՜ տարի է, որ ծառայում եմ քեզ եւ երբեք քո հրամանները զանց չեմ արել. ինձ երբեք մի ուլ չտուիր, որ բարեկամներիս հետ ուրախութիւն անէի:
29 Անիկա պատասխան տալով՝ ըսաւ հօրը. ‘Ահա այսչափ տարի է, որ քեզի կը ծառայեմ ու բնաւ քու խօսքէդ դուրս չելայ ու ինծի երբեք ուլ մը չտուիր, որ իմ բարեկամներուս հետ ուրախութիւն ընէի։
Պատասխանի ետ եւ ասէ ցհայրն. Այսքանի ամք են, զի ծառայեմ քեզ, եւ երբեք զպատուիրանաւ քով ոչ անցի. ուլ մի երբեք ոչ ետուր ինձ զի ուրախ եղէց ընդ բարեկամս իմ:

15:29: Պատասխանի՛ ետ՝ եւ ասէ ցհայրն. Այս քանի ամք են՝ զի ծառայեմ քեզ, եւ երբէք զպատուիրանա՛ւ քով ո՛չ անցի. ո՛ւլ մի երբէք ո՛չ ետուր ինձ՝ զի ուրա՛խ եղէց ընդ բարեկամս իմ[1369]։
[1369] Յօրինակին. Այսքանի ամք են։ Ոմանք. Զի ծառայեցի քեզ... ուրախ եղայց ընդ։
29 Որդին պատասխանեց եւ ասաց հօրը. “Այս քանի՜ տարի է, որ ծառայում եմ քեզ եւ երբեք քո հրամանները զանց չեմ արել. ինձ երբեք մի ուլ չտուիր, որ բարեկամներիս հետ ուրախութիւն անէի:
29 Անիկա պատասխան տալով՝ ըսաւ հօրը. ‘Ահա այսչափ տարի է, որ քեզի կը ծառայեմ ու բնաւ քու խօսքէդ դուրս չելայ ու ինծի երբեք ուլ մը չտուիր, որ իմ բարեկամներուս հետ ուրախութիւն ընէի։
zohrab-1805▾ eastern-1994▾ western am▾
15:2929: Но он сказал в ответ отцу: вот, я столько лет служу тебе и никогда не преступал приказания твоего, но ты никогда не дал мне и козлёнка, чтобы мне повеселиться с друзьями моими;
15:29  ὁ δὲ ἀποκριθεὶς εἶπεν τῶ πατρὶ αὐτοῦ, ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ·
15:29. ὁ (The-one) δὲ (moreover) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) τῷ (unto-the-one) πατρὶ (unto-a-father) αὐτοῦ (of-it," Ἰδοὺ ( Thou-should-have-had-seen ,"τοσαῦτα (to-the-one-which-the-ones-these) ἔτη (to-years) δουλεύω (I-bondeeth-of) σοι (unto-thee) καὶ (and) οὐδέποτε (not-moreover-whither-also) ἐντολήν (to-a-finishing-in) σου (of-thee) παρῆλθον, (I-had-came-beside,"καὶ (and) ἐμοὶ (unto-ME) οὐδέποτε (not-moreover-whither-also) ἔδωκας (thou-gave) ἔριφον (to-a-kid) ἵνα (so) μετὰ (with) τῶν (of-the-ones) φίλων ( of-cared ) μου (of-me) εὐφρανθῶ: (I-might-have-been-goodly-centered)
15:29. at ille respondens dixit patri suo ecce tot annis servio tibi et numquam mandatum tuum praeterii et numquam dedisti mihi hedum ut cum amicis meis epularerAnd he answering, said to his father: Behold, for so many years do I serve thee and I have never transgressed thy commandment: and yet thou hast never given me a kid to make merry with my friends.
29. But he answered and said to his father, Lo, these many years do I serve thee, and I never transgressed a commandment of thine: and thou never gavest me a kid, that I might make merry with my friends:
And he answering said to [his] father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:

29: Но он сказал в ответ отцу: вот, я столько лет служу тебе и никогда не преступал приказания твоего, но ты никогда не дал мне и козлёнка, чтобы мне повеселиться с друзьями моими;
15:29  ὁ δὲ ἀποκριθεὶς εἶπεν τῶ πατρὶ αὐτοῦ, ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ·
15:29. at ille respondens dixit patri suo ecce tot annis servio tibi et numquam mandatum tuum praeterii et numquam dedisti mihi hedum ut cum amicis meis epularer
And he answering, said to his father: Behold, for so many years do I serve thee and I have never transgressed thy commandment: and yet thou hast never given me a kid to make merry with my friends.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Не дал мне и козленка - правильнее перевести: "а мне - такому хорошему и послушному - ты не дал козленка", который, конечно, гораздо дешевле, чем откормленный теленок. Здесь выражается болезненное чувство самолюбия. - А когда этот сын твой - правильнее: а когда сын твой (он не хочет сказать: брат мой), вот этот (outoV) - выражение презрения.
Adam Clarke: Commentary on the Bible - 1831
15:29: Never - a kid - It is evident from Luk 15:12, that the father gave him his portion when his profligate brother claimed his; for he divided his whole substance between them. And though he had not claimed it, so as to separate from, and live independently of, his father, yet he might have done so whenever he chose; and therefore his complaining was both undutiful and unjust.
Albert Barnes: Notes on the Bible - 1834
15:29: A kid - A young goat. This was of less value than the calf; and he complains that while his father had never given "him" a thing of so little value as "a kid," he had now given his other son the "fatted calf."
Make merry with - Entertain them give them a feast. This complaint was unreasonable, for his father had divided his property, and he "might" have had his portion, and his father had uniformly treated him with kindness. But it serves to illustrate the conduct of the scribes and Pharisees, and the folly of their complaint.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:29: Lo: Luk 17:10, Luk 18:9, Luk 18:11, Luk 18:12, Luk 18:20, Luk 18:21; Sa1 15:13, Sa1 15:14; Isa 58:2, Isa 58:3, Isa 65:5; Zac 7:3; Mat 20:12; Rom 3:20, Rom 3:27, Rom 7:9, Rom 10:3; Phi 3:4-6; Jo1 1:8-10; Rev 3:17
yet: Luk 15:7, Luk 19:21; Mal 1:12, Mal 1:13, Mal 3:14; Rev 2:17
John Gill
15:29 And he answering, said to his father,.... Commending himself, and reflecting on his father:
lo, these many years do I serve thee; for though he was called a son, yet differed little from a servant; he was of a servile disposition, and under a spirit of bondage; he served his father, not in the Gospel, but in the law, moral and ceremonial; in the letter of it, and not in the newness of the Spirit; externally, and not internally; from fear, and not from love; with mercenary views, and not freely; with trust in, and dependence on his service, seeking justification and eternal life by it, and not with a view to the glory of God; and this he had done "many years"; from his youth upwards, as the Pharisee in Mt 19:20 whereas his younger brother had never served him, but his own lusts; and yet as soon as ever he was come home, before he could enter upon service, this entertainment was made for him, and which he therefore resented: moreover, he does not say I have served thee, but "I do"; denoting the continuance and constancy of his service; and intimating that his life had been, and was one continued series of obedience:
neither transgressed I at any time thy commandment; which though true of the elect angels, can never be said of any of the sons of men; and which shows, that he had never been under a work of the Spirit of God, who convinces of sin; and had never seen himself in a true light, in the glass of that law, he pretended to serve God in; that he was a stranger to the plague of his own heart, and was a self-deceiver, and the truth of grace was not in him: he could not be a good man, for so to say, is contrary to the experience of all good men; to their groans, complaints, and confessions; to their prayers, for fresh application of pardoning grace; and to the observation of all wise and good men in all ages; and most fully proves him to be, a Pharisee:
and yet thou never gavest me a kid, that I might make merry with my friends; some by a "kid", or "goat", as Theophylact, understand a persecutor, as Saul was of David, and Ahab of Elijah; and so means that God had not delivered up such an one into his hands; or took him away by death, that he might have some peace and rest, amidst his labours and service; and others understand this of the Jews, desiring Barabbas, a goat, and not Jesus, the Lamb of God; but his meaning seems to be, that he had never received any favour in proportion to the services he had done; and so charges his father with ingratitude.
John Wesley
15:29 Lo, so many years do I serve thee - So he was one of the instances mentioned Lk 15:7. How admirably therefore does this parable confirm that assertion! Yet thou never gavest me a kid, that I might make merry with my friends - Perhaps God does not usually give much joy to those who never felt the sorrows of repentance.
Robert Jamieson, A. R. Fausset and David Brown
15:29 these many years . . . neither transgressed I at any time thy commandment--The words are not to be pressed too far. He is merely contrasting his constancy of love and service with the conduct of his brother; just as Job, resenting the charge of hypocrisy by his friends, speaks as if nothing could be laid to his charge (Job 23:10-12), and David too (Ps 18:20-24). The father attests the truth of all he says.
never . . . a kid--I say not a calf, but not even a kid.
that I might make merry with my friends--Here lay his misapprehension. It was no entertainment for the gratification of the prodigal: it was a father's expression of the joy he felt at his recovery.
thy son . . . thy living--How unworthy a reflection on the common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say, Take him, and have joy of him!
15:3015:30: Յորժամ եկն որդի՛դ քո այդ, որ եկե՛ր զկեանս քո ընդ պոռնիկս, զենե՛ր դմա զե՛զն պարարակ[1370]։ [1370] Ոսկան. Եւ յորժամ եկն։ Ոմանք. Զեզն պարարա՞կն։
30 Երբ եկաւ քո այդ որդին, որը քո ունեցուածքը կերաւ պոռնիկների հետ, պարարտ եզը նրա համար մորթեցիր”:
30 Բայց երբ եկաւ այդ քու որդիդ, որ քու ստացուածքդ բոզերու հետ կերաւ, անոր մորթեցիր պարարտ զուարակը’։
Յորժամ եկն որդիդ քո այդ որ եկեր զկեանս քո ընդ պոռնիկս, զեներ դմա զեզն պարարակ:

15:30: Յորժամ եկն որդի՛դ քո այդ, որ եկե՛ր զկեանս քո ընդ պոռնիկս, զենե՛ր դմա զե՛զն պարարակ[1370]։
[1370] Ոսկան. Եւ յորժամ եկն։ Ոմանք. Զեզն պարարա՞կն։
30 Երբ եկաւ քո այդ որդին, որը քո ունեցուածքը կերաւ պոռնիկների հետ, պարարտ եզը նրա համար մորթեցիր”:
30 Բայց երբ եկաւ այդ քու որդիդ, որ քու ստացուածքդ բոզերու հետ կերաւ, անոր մորթեցիր պարարտ զուարակը’։
zohrab-1805▾ eastern-1994▾ western am▾
15:3030: а когда этот сын твой, расточивший имение своё с блудницами, пришел, ты заколол для него откормленного теленка.
15:30  ὅτε δὲ ὁ υἱός σου οὖτος ὁ καταφαγών σου τὸν βίον μετὰ πορνῶν ἦλθεν, ἔθυσας αὐτῶ τὸν σιτευτὸν μόσχον.
15:30. ὅτε (which-also) δὲ (moreover) ὁ (the-one) υἱός (a-son) σου (of-thee) οὗτος (the-one-this) ὁ (the-one) καταφαγών (having-had-devoured-down) σου (of-thee) τὸν (to-the-one) βίον (to-substained) μετὰ (with) πορνῶν (of-harlots) ἦλθεν, (it-had-came,"ἔθυσας (thou-surged) αὐτῷ (unto-it) τὸν (to-the-one) σιτευτὸν (to-grained-of) μόσχον. (to-calved)
15:30. sed postquam filius tuus hic qui devoravit substantiam suam cum meretricibus venit occidisti illi vitulum saginatumBut as soon as this thy son is come, who hath devoured his substance with harlots, thou hast killed for him the fatted calf.
30. but when this thy son came, which hath devoured thy living with harlots, thou killedst for him the fatted calf.
But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf:

30: а когда этот сын твой, расточивший имение своё с блудницами, пришел, ты заколол для него откормленного теленка.
15:30  ὅτε δὲ ὁ υἱός σου οὖτος ὁ καταφαγών σου τὸν βίον μετὰ πορνῶν ἦλθεν, ἔθυσας αὐτῶ τὸν σιτευτὸν μόσχον.
15:30. sed postquam filius tuus hic qui devoravit substantiam suam cum meretricibus venit occidisti illi vitulum saginatum
But as soon as this thy son is come, who hath devoured his substance with harlots, thou hast killed for him the fatted calf.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:30: This thy son - This son of Thine - words expressive of supreme contempt: This son - he would not condescend to call him by his name, or to acknowledge him for his brother; and at the same time, bitterly reproaches his amiable father for his affectionate tenderness, and readiness to receive his once undutiful, but now penitent, child!
For Him - I have marked those words in small capitals which should be strongly accented in the pronunciation: this last word shows how supremely he despised his poor unfortunate brother.
Albert Barnes: Notes on the Bible - 1834
15:30: This thy son - This son of "thine." This is an expression of great contempt. He did not call him "his brother," but "his father's son," to show at once his contempt for his younger brother, and for his father for having received him as he did. Never was there a more striking instance of petty malice, or more unjustifiable disregard of a father's conduct and will.
Thy living - Thy property. This is still designed to irritate the father, and set him against his younger son. It was true that the younger son had been guilty, and foolish, and ungrateful; but he was penitent, and "that" was of more consequence to the father than all his property; and in the joy that he was penitent and was safe, he forgot his ingratitude and folly. So should the older son have done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:30: this: Luk 15:32, Luk 18:11; Exo 32:7, Exo 32:11
devoured: Luk 15:13, Luk 15:22, Luk 15:23
John Gill
15:30 But as soon as this thy son was come,.... He will not own him in the relation of a brother, though the father had owned him in that of a son; and the offence he took was, that the fatted calf should be killed, or that a crucified Christ should be preached; that he should be preached at all, and much less that he should be preached to sinners; and still less that he should be preached so soon to them, as soon as ever they became sensible of their sin, as it was the will of his father it should be: for such are not to be sent away to cleanse themselves from sin by any thing they do, and then apply to Christ; or to heal themselves, and then come to him for a cure; or to get peace by doing so, and then come to him for rest; or to do any thing to fit themselves for him, for their case requires present help: now at this the self-righteous man is displeased. The elder brother would have had another method taken with this younger son: he would have had him soundly whipped with the rod of the law, for his former sins; and sent into the fields along with him to work out his salvation; and not to have a rag put upon him, or a shoe on his foot, or a morsel of bread given him, till he had earned them; but instead of this, to be received and entertained in the manner he was, and so soon, highly provoked him: for he thought such a conduct was unbecoming God, and his moral perfections; and what his brother was undeserving of; and opened a door to, licentiousness; and highly reflected on his services, as of no value and regard.
Which hath devoured thy living: given to his son; that part of his goods he had divided to him, Lk 15:12
with harlots; in rioting and drunkenness, in chambering and wantonness, in gluttony and debauchery:
thou hast killed for him the fatted calf; See Gill on Lk 15:23
15:3115:31: Եւ ասէ ցնա. Ո՛րդեակ, դու հանապա՛զ ընդ իս ես, եւ ամենայն որ ինչ ի՛մ է՝ քո՛ է.
31 Հայրը նրան ասաց. “Որդեա՛կ, դու միշտ ինձ հետ ես, եւ ամէն ինչ, որ իմն է, քոնն է.
31 Եւ հայրը ըսաւ անոր. ‘Որդեակ, դուն միշտ ինծի հետ ես ու իմ բոլոր ունեցածս քուկդ է։
Եւ ասէ ցնա. Որդեակ, դու հանապազ ընդ իս ես, եւ ամենայն որ ինչ իմ է` քո է:

15:31: Եւ ասէ ցնա. Ո՛րդեակ, դու հանապա՛զ ընդ իս ես, եւ ամենայն որ ինչ ի՛մ է՝ քո՛ է.
31 Հայրը նրան ասաց. “Որդեա՛կ, դու միշտ ինձ հետ ես, եւ ամէն ինչ, որ իմն է, քոնն է.
31 Եւ հայրը ըսաւ անոր. ‘Որդեակ, դուն միշտ ինծի հետ ես ու իմ բոլոր ունեցածս քուկդ է։
zohrab-1805▾ eastern-1994▾ western am▾
15:3131: Он же сказал ему: сын мой! ты всегда со мною, и всё мое твое,
15:31  ὁ δὲ εἶπεν αὐτῶ, τέκνον, σὺ πάντοτε μετ᾽ ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν·
15:31. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτῷ (unto-it,"Τέκνον, (Producee,"σὺ (thou) πάντοτε (all-to-the-one-which-also) μετ' (with) ἐμοῦ (of-ME) εἶ, (thou-be,"καὶ (and) πάντα ( all ) τὰ (the-ones) ἐμὰ ( mine ) σά ( thine ) ἐστιν: (it-be)
15:31. at ipse dixit illi fili tu semper mecum es et omnia mea tua suntBut he said to him: Son, thou art always with me; and all I have is thine.
31. And he said unto him, Son, thou art ever with me, and all that is mine is thine.
And he said unto him, Son, thou art ever with me, and all that I have is thine:

31: Он же сказал ему: сын мой! ты всегда со мною, и всё мое твое,
15:31  ὁ δὲ εἶπεν αὐτῶ, τέκνον, σὺ πάντοτε μετ᾽ ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν·
15:31. at ipse dixit illi fili tu semper mecum es et omnia mea tua sunt
But he said to him: Son, thou art always with me; and all I have is thine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: Отец смягчает или хочет смягчить оскорбившегося сына. - Сын мой - правильнее: чадо (teknon) - выражение ласки и нежной любви. - Ты всегда со мною... т. е. что тебе сердиться, когда ты всегда находился вместе со мною, тогда как брат твой скитался где-то вдали, не пользуясь отцовской лаской, и когда все в доме собственно уже твое: ты получишь все один после моей смерти.

Тренч видит в притче "некоторую недосказанность", потому что Господь не объявляет, до конца ли старший сын упорствовал и не хотел войти в дом (с. 354). Точно также И. Вейсу представляется нужным, чтобы в притче была указана дальнейшая судьба раскаявшегося сына... Но, собственна говоря, этого досказывать не представляло нужды. Ведь главная мысль притчи состоит в том, что Бог любит грешников и с радостью принимает их к себе, а эта мысль вполне закончена приведением слов отца к старшему сыну. Все прочее - и поведение дальнейшее старшего брата, и судьба младшего - для существа дела не имеет никакого значения...

Вейс старается найти в притче о блудном сыне ту мысль, что для спасения человека достаточно одной любви Божией; в притче - говорит он - нет ни малейшего намека на крест Христов и на необходимость искупления. Пусть грешник раскается - и Бог сейчас же простит, без всякой искупительной жертвы... Эта мысль усматриваема была в притче еще унитариями (социнианами), - так думали и германские рационалисты 19-го века. Но Тренч справедливо говорит, что нельзя требовать от притчи, чтобы она содержала в себе целое христианское учение о спасении (с. 339). А что Христос не мог иметь подобной мысли о ненужности искупления через Его собственную смерть, так это ясно видно из Его слов, сказанных незадолго пред произнесением этой притчи: "крещением должен Я креститься" (см. Лк ХII, 50).
Adam Clarke: Commentary on the Bible - 1831
15:31: All that I have is thine - See on Luk 15:28 (note).
Albert Barnes: Notes on the Bible - 1834
15:31: All I have is thine - The property was divided. What remained was in reality the older son's. He was heir to it all, and had a right, if he chose, to use it. He had, therefore, no right to complain.
This instructive and beautiful parable was designed to vindicate the conduct of Jesus to show that it was right to receive sinners, and that the conduct of the Pharisees was unreasonable. The older son represents the Pharisees; the younger, the returning sinner, whether Jew or Gentile; and the father, God, who is willing to receive them. The parable had the designed effect. It silenced the adversaries of Jesus and vindicated his own conduct. There is not, perhaps, anywhere to be found a more beautiful and touching narrative than this. Every circumstance is tender and happily chosen; every word has a meaning; every image is beautiful; and the narrative closes just where it is fitted to make the deepest impression. In addition to what has been suggested, we may learn from this parable the following lessons:
1. That the disposition of a sinner is selfish. He desires to get all that he can, and is impatient of delay, Luk 15:12.
2. Sinners waste their blessings, and reduce themselves to a state of want and wretchedness, Luk 15:13. A life of sin brings on spiritual want and misery. It destroys the faculties, benumbs the mind, hardens the heart, abuses the beneficence of God, and makes us careless of him who gave us all that we have, and indifferent to the consequences of our own conduct.
3. Sinners disregard the future woes that will come upon them. The young man cared not for any calamities that might be the result of his conduct. He went on heedlessly - like every sinner to enjoy himself, and to squander what the toils of his father had procured for him.
4. Afflictions are often the means of bringing sinners to reflection, Luk 15:14. While his property lasted the prodigal cared little about his father. When that was gone, and he was in the midst of a famine, he thought of his ways. When sinners are in prosperity they think little about God. When he takes away their mercies, and they are called to pass through afflictions, then they think of their ways, and remember that God can give them comfort.
5. We have here an impressive exhibition of the wants and woes of a sinner.
(1) he had spent all. He had nothing. So the sinner. He has no righteousness, no comfort.
(2) he was far from God, away from his father, and in a land of strangers. The sinner has wandered, and has no friend. His miseries came upon him "because" he was so far away from God.
(3) his condition was wretched. He was needy, in famine, and without a friend. So the sinner. His condition is aptly denoted by that of the prodigal, who would gladly have partaken of the food of the swine. The sinner has taken the world for his portion, and it neither supplies the wants of his soul, nor gives him comfort when he is far away from his Father's home and from God.
6. The sinner in this situation often applies to the wrong source for comfort, Luk 15:15. The prodigal should at once have returned to his father, but he rather chose to become a servant of a citizen of that region. The sinner, when sensible of his sins, should return at once to God; but he often continues still to wander. He tries new objects. He seeks new pleasures and new friends, and finds them equally unsatisfactory. He engages in new pursuits, but all in vain. He is still comfortless, and in a strange, a famished land,
7. The repentance required in the gospel is a return to a right mind, Luk 15:17. Before his conversion the sinner was alienated from God. He was spiritually deranged. He saw not things as they are. Now he looks on the world as vain and unsatisfactory, and comes to himself. He thinks "aright" of God, of heaven, of eternity, and resolves to seek his happiness there. No man regards things as they are but he who sees the world to be vain, and eternity to be near and awful; and none acts with a "sane mind" but he who acts on the belief that he must soon die; that there is a God and a Saviour - a heaven and a hell.
8. When the sinner returns he becomes sensible of the following things:
(1) That he is in danger of perishing, and must soon die but for relief - "I perish with hunger."
(2) that God is willing and able to save him - "How and to spare." There is abundance of mercy for all, and all may come.
(3) he begins to cherish a hope that this may be his. God is willing, and he feels that all that is needful is for him to go to him.
(4) he resolves to go to God - "I will arise and go."
(5) he comes to him willing to confess all his sins, and desirous of concealing none - "I will say, Father, I have sinned."
9. True repentance is a voluntary act. It is not forced. It is the resolution of the sinner to go, and he cheerfully and cordially arises and goes, Luk 15:18.
10. A real penitent feels that his sins have been committed against God, Luk 15:18.
11. A true penitent also is willing to acknowledge his offences against his parents, brothers, friends, and all people, Luk 15:18.
12. A real penitent is humble, Luk 15:18. He has no wish to conceal anything, or to be thought more highly of than he "ought" to be.
13. God is willing to receive the true penitent, and has made the richest provision for his return and for his comfort. None need to hesitate to go. All who go, feeling that they are poor, and miserable, and blind, and naked, will find God willing to receive them, and none will be sent empty away.
14. The joy at the return of sinners is great. Angels rejoice over it, and all holy beings are glad.
15. We should not be envious at any favors that God may be pleased to bestow on others, Luk 15:32. He has given "us" more than we deserve; and if, by the sovereignty of his grace, he is pleased to endow others with more grace, or to give them greater talents, or to make them more useful, "we" have no cause to complain. We should rather rejoice that he is pleased to give such mercies to any of our race, and should praise him for the manifestation of his goodness, whether made to us or to other people.
16. The sensible joy when the sinner returns to God is often greater than that which may be felt "after" the return, and yet the real "cause" of rejoicing be no greater. In times of Rev_ival, the sensible joy of Christians may be greater than in ordinary seasons. Their graces are quickened, their zeal kindled, and their hopes strengthened.
17. If God is willing to receive sinners, if all holy beings rejoice, then how should Christians strive for their conversion, and seek for their return!
18. If God is willing to receive sinners "now," then all should at once return. There "will" be a time when he will not be willing to receive them. The day of mercy will be ended; and from the misery and want of this wretched world, they will go down to the deeper miseries and wants of a world of despair where hope never comes; from whence the sinner can never return; and where the cheering thought can never enter the mind that in his Father's house there is bread enough and to spare, or where he must feel that if there "is," it will be foRev_er untasted by the wretched prodigal in the land of eternal famine and death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: Luk 19:22, Luk 19:23; Mat 20:13-16; Mar 7:27, Mar 7:28; Rom 9:4, Rom 11:1, Rom 11:35
John Gill
15:31 And he said to him, son,.... For so he was, as before observed, by creation, national adoption, and profession:
thou art ever with me; not in such a sense as Christ the Son of God was: nor can it design the gracious presence of God, or communion with him; for this man did not walk with God; and besides, this is more frequently expressed by God's being with his people, than by their being with him; nor are good men always with God, or God with them, in this sense; sometimes the phrase designs the saints being with God, or Christ, in heaven; but here it intends only attendance on public worship, in the place where the symbol of God's presence was, the temple; and the "ever" denotes the term of the legal dispensation, which in many branches of it, as circumcision, the passover, and other ordinances and statutes, is said to be for ever.
And all that I have is thine: which must be understood with a limitation; for it cannot mean, that he had all the perfections of God, as Christ the Son of God has; nor all spiritual blessings, as the adopted sons of God have; nor indeed any of them, but all the outward ordinances of the legal dispensation, which belonged to the Jews; particularly those that are enumerated in Rom 9:4 as the adoption, the glory, the covenants, the giving of the law, the service of God, the promises, their descent from the fathers, and the Messiah's descent from them; they had him in person among them, and his personal ministry, the word and ordinances of the Gospel; and had as much as they could have, or desire to have, in an external way.
John Wesley
15:31 Thou art ever with me, and all that I have is thine - This suggests a strong reason against murmuring at the indulgence shown to the greatest of sinners. As the father's receiving the younger son did not cause him to disinherit the elder; so God's receiving notorious sinners will be no loss to those who have always served him; neither will he raise these to a state of glory equal to that of those who have always served him, if they have, upon the whole, made a greater progress in inward as well as outward holiness.
Robert Jamieson, A. R. Fausset and David Brown
15:31 Son, &c.--The father resents not the insult--how could he, after the largeness of heart which had kissed the returning prodigal? He calmly expostulates with him, "Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, 'Lo, these many years do I serve thee?' In that saidst thou truly; but just for that reason do I not set the whole household a-rejoicing over thee. For thee is reserved what is higher still--a tranquil lifelong satisfaction in thee, as a true-hearted faithful son in thy father's house, nor of the inheritance reserved for thee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly recovered one."
15:3215:32: այլ ուրա՛խ լինել եւ խնդալ պա՛րտ էր, զի եղբայր քո այս՝ մեռեա՛լ էր, եւ եկեա՛ց. կորուսեալ, եւ գտաւ[1371]։[1371] Ոմանք. Պարտ է, զի եղբայրս քո այս... կորուսեալ էր՝ եւ գտաւ։
32 բայց պէտք էր ուրախ լինել եւ ցնծալ, որովհետեւ քո այս եղբայրը մեռած էր եւ կենդանացաւ, կորած էր եւ գտնուեց”»:
32 Սակայն պէտք է ուրախ ըլլալ եւ խնդալ, վասն զի այս քու եղբայրդ մեռած էր ու ողջնցաւ, կորսուած էր ու գտնուեցաւ’»։
այլ ուրախ լինել եւ խնդալ պարտ էր, զի եղբայր քո այս մեռեալ էր եւ եկեաց, կորուսեալ` եւ գտաւ:

15:32: այլ ուրա՛խ լինել եւ խնդալ պա՛րտ էր, զի եղբայր քո այս՝ մեռեա՛լ էր, եւ եկեա՛ց. կորուսեալ, եւ գտաւ[1371]։
[1371] Ոմանք. Պարտ է, զի եղբայրս քո այս... կորուսեալ էր՝ եւ գտաւ։
32 բայց պէտք էր ուրախ լինել եւ ցնծալ, որովհետեւ քո այս եղբայրը մեռած էր եւ կենդանացաւ, կորած էր եւ գտնուեց”»:
32 Սակայն պէտք է ուրախ ըլլալ եւ խնդալ, վասն զի այս քու եղբայրդ մեռած էր ու ողջնցաւ, կորսուած էր ու գտնուեցաւ’»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3232: а о том надобно было радоваться и веселиться, что брат твой сей был мертв и ожил, пропадал и нашелся.
15:32  εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ὅτι ὁ ἀδελφός σου οὖτος νεκρὸς ἦν καὶ ἔζησεν, καὶ ἀπολωλὼς καὶ εὑρέθη.
15:32. εὐφρανθῆναι (to-have-been-goodly-centered) δὲ (moreover) καὶ (and) χαρῆναι (to-have-had-been-joyed) ἔδει, (it-was-binding,"ὅτι (to-which-a-one) ὁ (the-one) ἀδελφός (brethrened) σου (of-thee) οὗτος (the-one-this) νεκρὸς (en-deaded) ἦν (it-was) καὶ (and) ἔζησεν, (it-lifed-unto,"καὶ (and) ἀπολωλὼς (having-hath-had-come-to-destruct-off) καὶ (and) εὑρέθη. (it-was-found)
15:32. epulari autem et gaudere oportebat quia frater tuus hic mortuus erat et revixit perierat et inventus estBut it was fit that we should make merry and be glad: for this thy brother was dead and is come to life again; he was lost, and is found.
32. But it was meet to make merry and be glad: for this thy brother was dead, and is alive ; and lost, and is found.
It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found:

32: а о том надобно было радоваться и веселиться, что брат твой сей был мертв и ожил, пропадал и нашелся.
15:32  εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ὅτι ὁ ἀδελφός σου οὖτος νεκρὸς ἦν καὶ ἔζησεν, καὶ ἀπολωλὼς καὶ εὑρέθη.
15:32. epulari autem et gaudere oportebat quia frater tuus hic mortuus erat et revixit perierat et inventus est
But it was fit that we should make merry and be glad: for this thy brother was dead and is come to life again; he was lost, and is found.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:32: This thy brother - Or, This brother of Thine. To awaken this ill-natured, angry, inhumane man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his own unkind words, but in a widely different spirit. This son of mine to whom I show mercy is Thy brother, to whom thou shouldst show bowels of tenderness and affection; especially as he is no longer the person he was: he was dead in sin - he is quickened by the power of God: he was lost to thee, to me, to himself, and to our God; but now he is found: and he will be a comfort to me, a help to thee, and a standing proof, to the honor of the Most High, that God receiveth sinners. This, as well as the two preceding parables, was designed to vindicate the conduct of our blessed Lord in receiving tax-gatherers and heathens; and as the Jews, to whom it was addressed, could not but approve of the conduct of this benevolent father, and reprobate that of his elder son, so they could not but justify the conduct of Christ towards those outcasts of men, and, at least in the silence of their hearts, pass sentence of condemnation upon themselves. For the sublime, the beautiful, the pathetic, and the instructive, the history of Joseph in the Old Testament, and the parable of the prodigal son in the New, have no parallels either in sacred or profane history.
The following reflections, taken chiefly from pious Quesnel, cannot fail making this incomparable parable still more instructive.
Three points may be considered here: I. The degrees of his fall. II. The degrees of his restoration; and, III. The consequences of his conversion.
I. The prodigal son is the emblem of a sinner who refuses to depend on and be governed by the Lord. How dangerous is it for us to desire to be at our own disposal, to live in a state of independency, and to be our own governors! God cannot give to wretched man a greater proof of his wrath than to abandon him to the corruption of his own heart.
Not many days, etc., Luk 15:13. The misery of a sinner has its degrees; and he soon arrives, step by step, at the highest pitch of his wretchedness.
The first degree of his misery is, that he loses sight of God, and removes at a distance from him. There is a boundless distance between the love of God, and impure self-love; and yet, strange to tell, we pass in a moment from the one to the other!
The second degree of a sinner's misery is, that the love of God being no longer retained in the heart, carnal love and impure desires necessarily enter in, reign there, and corrupt all his actions.
The third degree is, that he squanders away all spiritual riches, and wastes the substance of his gracious Father in riot and debauch.
When he had spent all, etc., Luk 15:14. The fourth degree of an apostate sinner's misery is, that having forsaken God, and lost his grace and love, he can now find nothing but poverty, misery, and want. How empty is that soul which God does not fill! What a famine is there in that heart which is no longer nourished by the bread of life!
In this state, he joined himself - εκολληθη, he cemented, closely united himself, and fervently cleaved to a citizen of that country, Luk 15:15.
The fifth degree of a sinner's misery is, that he renders himself a slave to the devil, is made partaker of his nature, and incorporated into the infernal family. The farther a sinner goes from God, the nearer he comes to eternal ruin.
The sixth degree of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master so cruel as the devil; no yoke so heavy as that of sin; and no slavery so mean and vile as for a man to be the drudge of his own carnal, shameful, and brutish passions.
The seventh degree of a sinner's misery is, that he has an insatiable hunger and thirst after happiness; and as this can be had only in God, and he seeks it in the creature, his misery must be extreme. He desired to fill his belly with the husks, Luk 15:16. The pleasures of sense and appetite are the pleasures of swine, and to such creatures is he resembled who has frequent recourse to them, Pe2 2:22.
II. Let us observe, in the next place, the several degrees of a sinner's conversion and salvation.
The first is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to himself, because the Spirit of God first comes to him, Luk 15:17.
The second is, that he resolves to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. I will arise, etc., Luk 15:18.
The third is, when, under the influence of the spirit of faith, he is enabled to look towards God as a compassionate and tender-hearted father. I will arise and go to my father.
The fourth is, when he makes confession of his sin, and feels himself utterly unworthy of all God's favors, Luk 15:19.
The fifth is, when he comes in the spirit of obedience, determined through grace to submit to the authority of God; and to take his word for the rule of all his actions, and his Spirit for the guide of all his affections and desires.
The sixth is, his putting his holy resolutions into practice without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he arose and came, etc., Luk 15:20.
The seventh is, God tenderly receives him with the kiss of peace and love, blots out all his sins, and restores him to, and reinstates him in, the heavenly family. His father - fell on his neck, and kissed him, Luk 15:20.
The eighth is, his being clothed with holiness, united to God, married as it were to Christ Jesus, Co2 11:2, and having his feet shod with the shoes of the preparation of the Gospel of peace, Eph 6:15, so that he may run the ways of God's commandments with alacrity and joy. Bring the best robe - put a ring - and shoes, etc., Luk 15:22.
III. The consequences of the sinner's restoration to the favor and image of God are,
First, the sacrifice of thanksgiving is offered to God in his behalf; he enters into a covenant with his Maker, and feasts on the fatness of the house of the Most High.
Secondly, The whole heavenly family are called upon to share in the general joy; the Church above and the Church below both triumph; for there is joy (peculiar joy) in the presence of the angels of God over one sinner that repenteth. See Luk 15:10.
Thirdly, God publicly acknowledges him for his son, not only by enabling him to abstain from every appearance of evil, but to walk before him in newness of life, Luk 15:24. The tender-hearted father repeats these words at Luk 15:32, to show more particularly that the soul is dead when separated from God; and that it can only be said to be alive when united to him through the Son of his love. A Christian's sin is a brother's death; and in proportion to our concern for this will our joy be at his restoration to spiritual life. Let us have a brotherly heart towards our brethren, as God has that of a father towards his children, and seems to be afflicted at their loss, and to rejoice at their being found again, as if they were necessary to his happiness.
In this parable, the younger profligate son may represent the Gentile world; and the elder son, who so long served his father, Luk 15:20, the Jewish people. The anger of the elder son explains itself at once - it means the indignation evidenced by the Jews at the Gentiles being received into the favor of God, and made, with them, fellow heirs of the kingdom of heaven.
It may also be remarked, that those who were since called Jews and Gentiles, were at first one family, and children of the same father: that the descendants of Ham and Japhet, from whom the principal part of the Gentile world was formed, were, in their progenitors, of the primitive great family, but had afterwards fallen off from the true religion: and that the parable of the prodigal son may well represent the conversion of the Gentile world, in order that, in the fullness of time, both Jews and Gentiles may become one fold, under one Shepherd and Bishop of all souls.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: was meet: Luk 7:34; Psa 51:8; Isa 35:10; Hos 14:9; Jon 4:10, Jon 4:11; Rom 3:4, Rom 3:19, Rom 15:9-13
for: Luk 15:24; Eph 2:1-10
John Gill
15:32 It was meet that we should make merry,.... Both father, son, and servants; See Gill on Lk 15:23, Lk 15:24 and this elder brother also, because of the relation he stood in to him: and if he had had the same spiritual affection the apostle had for his brethren and kinsmen, according to the flesh, Rom 9:3 and he would have rejoiced at the conversion and return of sinners by repentance:
and be glad; as his father was, and the angels in heaven be; see Lk 15:10
for this thy brother, though he would not own him as such,
was dead, and is alive again, and was lost, and is found:, Lk 15:24 and so the parable is concluded, the elder brother being silenced, and having nothing to say against such strong reasoning.
John Wesley
15:32 This thy brother was dead, and is alive - A thousand of these delicate touches in the inspired writings escape an inattentive reader. In Lk 15:30, the elder son had unkindly and indecently said, This thy son. The father in his reply mildly reproves him, and tenderly says, This thy brother - Amazing intimation, that the best of men ought to account the worst sinners their brethren still; and should especially remember this relation, when they show any inclination to return. Our Lord in this whole parable shows, not only that the Jews had no cause to murmur at the reception of the Gentiles, (a point which did not at that time so directly fall under consideration,) but that if the Pharisees were indeed as good as they fancied themselves to be, still they had no reason to murmur at the kind treatment of any sincere penitent. Thus does he condemn them, even on their own principles, and so leaves them without excuse. We have in this parable a lively emblem of the condition and behaviour of sinners in their natural state. Thus, when enriched by the bounty of the great common Father, do they ungratefully run from him, Lk 15:12. Sensual pleasures are eagerly pursued, till they have squandered away all the grace of God, Lk 15:13. And while these continue, not a serious thought of God can find a place in their minds. And even when afflictions come upon them, Lk 15:14, still they will make hard shifts before they will let the grace of God, concurring with his providence, persuade them to think of a return, Lk 15:15-16. When they see themselves naked, indigent, and undone, then they recover the exercise of their reason, Lk 15:17. Then they remember the blessings they have thrown away, and attend to the misery they have incurred. And hereupon they resolve to return to their father, and put the resolution immediately in practice, Lk 15:18-19. Behold with wonder and pleasure the gracious reception they find from Divine, injured goodness! When such a prodigal comes to his father, he sees him afar off, Lk 15:20. He pities, meets, embraces him, and interrupts his acknowledgments with the tokens of his returning favour, Lk 15:21. He arrays him with the robe of a Redeemer's righteousness, with inward and outward holiness; adorns him with all his sanctifying graces, and honours him with the tokens of adopting love, Lk 15:22. And all this he does with unutterable delight, in that he who was lost is now found, Lk 15:23-24. Let no elder brother murmur at this indulgence, but rather welcome the prodigal back into the family. And let those who have been thus received, wander no more, but emulate the strictest piety of those who for many years have served their heavenly Father, and not transgressed his commandments.
Robert Jamieson, A. R. Fausset and David Brown
15:32 It was meet--Was it possible he should simply take his long vacant place in the family without one special sign of wonder and delight at the change? Would that have been nature? But this being the meaning of the festivity, it would for that very reason be temporary. In time, the dutifulness of even the younger son would become the law and not the exception; he too at length might venture to say, "Lo, these many years do I serve thee"; and of him the father would say, "Son, thou art ever with me." In that case, therefore, it would not be "meet that they should make merry and be glad." The lessons are obvious, but how beautiful! (1) The deeper sunk and the longer estranged any sinner is, the more exuberant is the joy which his recovery occasions. (2) Such joy is not the portion of those whose whole lives have been spent in the service of their Father in heaven. (3) Instead of grudging the want of this, they should deem it the highest testimony to their lifelong fidelity, that something better is reserved for them--the deep, abiding complacency of their Father in heaven.