Lucas 15
Marvin Vincent · Citado em PreceptAustin
Lucas 15
Vincent says that asotia is literally "unsavingness" and describes the "the prodigal son who lived unsavingly [asotos]." Norman Crawford on asotos - It is from this word "riotous" (asōtōs) that the word "prodigal" has been attached to this young man. As W. E. Vine has written, "the word does not necessarily signify 'dissolutely'", but it does denote wild and disorderly living without a thought for tomorrow (Kittel, Vol I, p. 507). Luke 15:14 "Now when he had spent everything, a severe famine occurred in that country, and he began to be impoverished. BGT Luke 15:14 δαπανήσαντος δὲ αὐτοῦ πάντα ἐγένετο λιμὸς ἰσχυρὰ κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι. KJV Luke 15:14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want. NET Luke 15:14 Then after he had spent everything, a severe famine took place in that country, and he began to be in need. CSB Luke 15:14 After he had spent everything, a severe famine struck that country, and he had nothing. ESV Luke 15:14 And when he had spent everything, a severe famine arose in that country, and he began to be in need. NIV Luke 15:14 After he had spent everything, there was a severe famine in that whole country, and he began to be in need. NLT Luke 15:14 About the time his money ran out, a great famine swept over the land, and he began to starve. a severe famine occurred in that country 2 Chr 33:11; Ezek 16:27; Hosea 2:9-14; Amos 8:9-12 Luke 15 Resources - Multiple Sermons and Commentaries Luke 15:11-32 The Tale of Two Sons - John MacArthur Luke 15:11-16 The Tale of Two Sons - Part 1 - John MacArthur Luke 15:11-16 The Licentious Son - John MacArthur FAMINE IN A FAR COUNTRY Now when - This indicates the sequence of events in the parable and some versions (Lk 15:14NET) translate it with "then." The prodigal runs out of money and God sends a great famine to exacerbate his sudden poverty. His sin was beginning to cost him more than he ever could have dreamed he would have to pay! Isn't that always what sin does to us? The passing pleasure of sin (Heb 11:25) blinds us to the inevitable (cf Nu 32:23) and costly consequences of sin! O, the dreadful deceitfulness of Sin! He had spent (dapanao) everything - He blew through his estate. As
Lucas 15
Vincent - The article (Ed: Definite article "the" before calf - "the specific calf") denoting one set apart for a festive occasion. MacArthur -The fattened, grain-fed calf was reserved for events of utmost significance, such as the wedding of the firstborn son (cf. Mt. 22:2-4), or the visit of an important person (cf. 1 Sa 28:24). By ordering his servants to prepare it so that the guests could eat and celebrate, the father revealed how important his son had become. Since a fattened calf could feed up to two hundred people, the entire village would have been invited. (See The MacArthur Commentary)
Lucas 15
Vincent - The Prodigal Son is a favorite subject in Christian art. The return of the penitent is the point most frequently chosen, but the dissipation in the far country and the degradation among the swine are also treated. The dissipation is the subject of an interesting picture by the younger Teniers in the gallery of the Louvre. The prodigal is feasting at a table with two courtesans, in front of an inn, on the open shutter of which a tavernscore is chalked. An old woman leaning on a stick begs alms, possibly foreshadowing the fate of the females at the table. The youth holds out his glass, which a servant fills with wine. In the right-hand corner appears a pigsty where a stable-boy is feeding the swine, but with his face turned toward the table, as if in envy of the gay revellers there. All the costumes and other details of the picture are Dutch. Holbein also represents him feasting with his mistress, and gambling with a sharper who is sweeping the money off the table. The other points of the story are introduced into the background. Jan Steen paints him at table in a garden before an inn. A man plays the guitar, and two children are blowing bubbles—“an allegory of the transient pleasures of the spendthrift.” Mrs. Jameson remarks that the riotous living is treated principally by the Dutch painters. The life among the swine is treated by Jordaens in the Dresden Gallery. The youth, with only a cloth about his loins, approaches the trough where the swine are feeding, extends his hand, and seems to ask food of a surly swineherd, who points him to the trough. In the left-hand corner a young boor is playing on a pipe, a sorrowful contrast to the delicious music of the halls of pleasure. Salvator Rosa pictures him in a landscape, kneeling with clasped hands amid a herd of sheep, oxen, goats, and swine. Rubens, in a farm-stable, on his knees near a trough, where a woman is feeding some swine. He looks imploringly at the woman. One of the finest examples of the treatment of the return is by Murillo, in the splendid picture in the gallery of the Duke of Sutherland. It is thus described by Stirling (“Annals of the Artists of Spain”): “The repentant youth, locked in the embrace of his father, is, of course, the principal figure; his pale, emaciated countenance bespeaks the hardships of his husk-coveting time, and the embroidery on his tattered robe the splendor of his riotous living. A little white dog, leaping up to caress him, aids in telling the story. On one side of this group a man and a boy lead in the fatted calf; on the other appear three servants bearing a light-blue silk dress of Spanish fashion, and the gold ring; and one of them seems to be murmuring at the honors in preparation for the lost one.” Ray Pritchard - Then we have the five signs of the father’s welcome: The kiss, the sign of forgiveness. The robe, the sign of honor. The ring, the sign of authority. The sandals, the sign of freedom. Why? Because the slave went barefoot. The feast, the sign of a joyful welcome. How much does God love you? He loves you enough to let you go. He loves you enough to let you hit bottom. He loves you enough to let you come back. He loves you so much that he will run to meet you. That’s how much God loves you. The way back to the Father is always through the far country. Where is the far country? The far country is anywhere you are outside the will of God. That’s all. The far country may be for you like it was for the prodigal son, deep in sexual sin, deep in wild living, but for most of us it is not going to be that. The far country is any place where your life seems empty and you look up and say, “Is that all there is?” And the Father says, “Of course not. Come home.” Are you hungry? Come home. Are you thirsty? Come home. Are you weary? Come home. Are you tired of the life you are living? Come home. Have you wandered away from God? Come home. The first step is the hardest. It’s also the step that brings you halfway back home. Many of us need to respond. Perhaps you are away from God. You didn’t mean for that to happen. But it has happened in your life. So you need to come back. And I give the invitation to you. If you feel that you have drifted away from God, this is the day and this is the place for you to come home. Maybe this morning you feel a tugging in your heart. And maybe you don’t know who it is. And you don’t know what it is. That’s the Holy Spirit calling you to come. When I preached this sermon at Calvary, we gave a public invitation—something we don’t ordinarily do. Dozens of people came forward in both service. The front of the church was filled with people getting right with God. Whole families came forward to re-dedicate themselves to Jesus Christ. Seven or eight people trusted Christ. My brother and his wife were in the service. He hadn’t been up to visit us in three years. When we got to the third verse of “Softly and Tenderly,” they came forward and said, “We want to re-dedicate our lives to Jesus Christ.” I say to those who are reading exactly what I said to those who were in the service that day. It’s time to come home. If you’ve been living in the far country, it’s time to come home. If you want a new life, come home. If you’re ready for a change, come home. Take the first step and the Father will run to meet you. (Trapped On a Dead-End Street ) Luke 15:24 for this son of mine was dead and has come to life again; he was lost and has been found.' And they began to celebrate. KJV Luke 15:24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. for this son of mine was dead and has come to life again Lk 15:32; Mark 8:22; John 5:21,24,25; 11:25; Ro 6:11,13; 8:2; 2 Co 5:14,15; Eph 2:1,5; 5:14; Col 2:13; 1 Ti 5:6; Jude 1:12; Rev 3:1 he was lost and has been found Lk 15:4,8; 19:10; Ge 45:28; Jer 31:15-17; Ezek 34:4,16; Mt 18:11-13 they began to celebrate Lk 15:7,9; 10:19; Isa 35:10; 66:11; Jer 31:12-14; Ro 12:15; 1 Co 12:26 Luke 15 Resources - Multiple Sermons and Commentaries Luke 15:11-32 The Tale of Two Sons - John MacArthur Luke 15:17-24 The Loving Father - John MacArthur Luke 15:22-24 The Tale of Two Sons - Part 3 - John MacArthur WELCOME HOME: NOT DEAD BUT ALIVE For - term of explanation - Explaining the reason for the celebration. Craig Keener has an interesting note - Ancient narratives sometimes bracketed off a special section by framing it with repeated wording. The father’s words of Lk 15:32 repeat the words here, setting off the account of the elder brother, which supplements the conclusion of celebration in the previous parables. (See NKJV, Cultural Backgrounds Study Bible) This son of mine was dead and has come to life again - Clearly he is using dead metaphorically. He was dead spiritually speaking, but now is alive. We see this same dynamic in Jesus' words in John's Gospel... “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. (John 5:24) He was lost (apollumi) and has been found (heurisko). And they began to celebrate (euphraino) - Like the lost sheep and the lost coin (Lk 15:6,9), clearly linking these three stories together. Celebrate is in the present tense = continuous celebration. The father's celebratory attitude depicts the way in which God the Father receives repentant sinners. This contrasts with the contempt the Pharisees and scribes displayed for sinners who came to Jesus (Lk 15:2). Come to life again (326)(anazo from ana = again + zao = to live) means to recover life, live again, revive (here figuratively of the prodigal - in Textus Receptus anazo is used also in Ro 15:32). In Ro 7:9 anazo is used figuratively in Paul's description of the effect of the commandment coming, for when it came "sin (personified) became alive (anazo)" and he died (he recognized that he was spiritually dead, bankrupt!) Paul's point is that when the Law came in, sin (which was already present but in one sense was "dormant" in that he was not aware of it) began to exert it's pernicious, evil effects on his heart, just like it did in all of us. That's why it is so important to present the Gospel in such a way that the hearer realizes that sin is active in their life (no matter how righteous they think they are) and that they are spiritually dead and in need of new life found only in Christ by grace through faith (i.e., they need to come to life spiritually). In Rev 20:5 (in Textus Receptus only) anazo refers to the resurrection of the dead, specifically the unbelievers who would not come to life after the 1000 year reign of Christ. In Ro 14:9 (in Textus Receptus only) Paul says "Christ died and lived again (anazo)," i.e., He came to life again after being crucified, dying and being buried. There are no uses of anazao in the Septuagint. As alluded to above there are 3 uses of anazo in the Textus Receptus (source of the King James). KJV Luke 15:32 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. KJV Romans 14:9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. KJV Revelation 20:5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Celebrate (2165)(euphraino from eu = well, good + phren = mind, intellect, disposition) means in active sense to make someone glad, to cheer someone up, to make them joyful in mind, to cause them to be glad (2 Cor 2:2, Lxx = Ps 19:8, Pr 23:15). In the middle voice or passive voice (as here in Lk 15:23, 24, 29, 32) euphraino means to be glad, to be joyful, to celebrate or be jubilant, to feast in token of joy. Euphraino in active voice = gladden, cheer 2Cor 2:2. Passive be glad, enjoy oneself, rejoice, be merry Lk 12:19; 15:32; Ac 2:26; 7:41; Ro 15:10. [euphrasy, an herb] Friberg - (1) active make glad, cheer up someone (2Co 2.2); (2) passive, of social and festive enjoyment be merry, enjoy oneself ( Lk 16.19); of religious and spiritual jubilation rejoice, celebrate, be jubilant (Acts 2.26) Euphraino - 14v- celebrate(5), glad(1), joyously living(1), makes...glad(1), merry(1), rejoice(4), rejoicing(1). Lk. 12:19; Lk. 15:23; Lk. 15:24; Lk. 15:29; Lk. 15:32; Lk. 16:19; Acts 2:26; Acts 7:41; Rom. 15:10; 2 Co. 2:2; Gal. 4:27; Rev. 11:10; Rev. 12:12; Rev. 18:20 LOST AND FOUND - Three Mexican fishermen who disappeared while on a short shark fishing trip were rescued in the middle of the Pacific Ocean, after spending 9 months on the open sea. The men said they survived by eating raw fish, ducks, and seagulls, drinking rainwater, and reading the Bible. They were picked up halfway between Hawaii and Australia after drifting 5000 miles from a fishing village north of Puerto Vallarta, Mexico. Antonio Aguayo, a local sport-fishing guide said the men took only enough fuel for a few days and ran into an unexpected storm. He thought they might have used up their fuel traveling in the wrong direction, thinking they were headed back to shore. Aguayo said the people of the tiny fishing village are celebrating the men's survival. He said, "God is so great that he helped them all the time. Everybody is excited. They don't know how it happened that they are alive." Aguayo added, "Nobody has ever been lost for so long and been alive to tell about it. Not even Christopher Columbus stayed on the ocean so long." (Fresh Illustrations - Jim Wilson) Lost And Found This my son was dead and is alive again; he was lost and is found. —Luke 15:24 A Wall Street Journal article by Jennifer Saranow chronicled the extraordinary efforts of middle-aged American men who are trying to find the favorite car they once owned and loved, but lost. They are searching on-line car ads, phoning junkyards, and even hiring specialists who charge $400 an hour to help them search for an automobile that once symbolized their youth. These men want the actual car they owned, not one just like it. Some would call their efforts frivolous—a waste of time and money. But the value of a car, like many things, is in the eye of the beholder. In Luke 15, people who were despised by their society came to hear Jesus. But some religious leaders complained, “This Man receives sinners and eats with them” (v.2). To affirm how valuable these “sinners” are to God, Jesus told three memorable stories about a lost sheep (vv.4-7), a lost coin (vv.8-10), and a lost son (vv.11-32). Each parable records the anguish of losing, the effort of searching, and the joy of finding something of great worth. In every story, we see a picture of God, the loving Father, who rejoices over every lost soul who is found. I once was lost, but now I’m found; Praise God! Christ died for me; He valued me, redeemed my soul; From sin, He set me free. —Sper Those who have been found should seek the lost. Luke 15:25 "Now his older son was in the field, and when he came and approached the house, he heard music and dancing. KJV Luke 15:25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. his elder Lk 15:11,12 he came and approached the house Lk 7:32; Ex 15:20; 2 Sa 6:14; Ps 30:11; 126:1; 149:3; 150:4; Eccl 3:4; Jer 31:4 Luke 15 Resources - Multiple Sermons and Commentaries Luke 15:11-32 The Tale of Two Sons - John MacArthur Luke 15:25-32 The Legalistic Son - John MacArthur Luke 15:25-28 The Tale of Two Sons - Part 4 - John MacArthur Luke 15:28-32 The Tale of Two Sons - Part 5 - John MacArthu Now his older son was in the field - In this parable the older son represents the religious legalists, the scribes and Pharisees. Outwardly they lived blameless lives, but inwardly their attitudes were abominable (Matthew 23:25-28). This was true of the older son who worked hard, obeyed his father, and brought no disgrace to his family or townspeople. Leon