Luke 15

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 9 2 8 0 0 CHAPTER XV) Outline of Chapter 15) ) Theme: The Work Thou Gavest Him to Do) 15:1 7 The Parable of The Lost Sheep) 15:8 10 The Parable of The Lost Coin) 15:11 32 The Parable of The Lost Son) ) 15:1 7 The Parable of The Lost Sheep) 1 1 2 8 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” Matt. 18:12 14) 1 5 2 8 0 0 15 1 Now the tax-collectors and the sinners were all in the habit of gathering��441�� around Jesus in order to hear him. 2 But the Pharisees and the scribes were constantly grumbling, saying, This fellow welcomes sinners and eats with them! 3 So he told them this parable:) 4 What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he has found it, he joyfully puts it on his shoulders, 6 and on reaching home calls together his friends and his neighbors, saying to them, Rejoice with me, for I have found my sheep that was lost. 7 I tell you that similarly there will be joy in heaven over one sinner who is converted (more)��442�� than over ninety-nine righteous persons who do not need conversion. ) ) With respect to the connection between this and the preceding chapter see p. 539.) To many people Luke s Gospel is a closed book. But that does not apply in equal measure to such portions as chapter 2; 10:30 37; and chapter 15. Even children will ask to have these sections read to them, or will themselves read them. In the realm of literature there is nothing finer.) 1 1 2 8 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” The present chapter contains three closely related parables, that of The Lost Sheep, The Lost Coin, and The Lost Son. The second and the third are peculiar to Luke. Of the first ) 7 1 -1 9 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” Matt. 18:12 14) 1 1 -1 9 0 0 gives an abbreviated parallel.) 1 8 2 8 0 0 The three have one central theme, namely, The Father s Yearning Love for the Lost. It is that theme on which the emphasis is placed throughout. The shepherd seeks the one lost sheep. The woman searches carefully until she has found the one lost coin. The father s heart goes out to his lost son. When he sees him, he welcomes him back to his heart and home.

We do not need to investigate diligently in order to find the one leading thought. It is there for all to see in verses 7, 10, 20b 24, 32.) Why did Jesus tell these parables in the order: lost sheep, lost coin, lost son? It has been suggested that the sequence is one of proportion from the smallest to the largest as follows:) first parable: one sheep out of a hundred is lost;) second parable: one coin out of ten is lost;) third parable: one son out of two is lost.) But whether this has any significance is not clear. It must be admitted, however, that the parable of The Lost (or Prodigal) Son, being the longest of the three and also the most touching, forms a fitting climax.) 1. Now the tax-collectors and the sinners were all in the habit of gathering [or: were all gathering] around Jesus in order to hear him.) As the Pharisees and the scribes saw it, tax-collectors were extortioners and traitors, as has been explained in connection with 3:12. But here and in 5:30; 7:34 these publicans are mentioned in one breath with sinners, that is, all other people of bad reputation, people who did not even try to live in accordance with the standards established by the rabbis.

To associate with people of this class was considered contaminating; to eat with them, outrageous!) 1 1 2 8 0 “tw://bible.?id=3.19.2|AUTODETECT|” Yet Jesus was often seen in their company. He had even selected a tax-collector to be one of The Twelve, and did not hesitate to dine with publicans (5:27 29). Was not this in accordance with his own instructions? See 14:12 14. He associated with publicans and sinners, meeting them on their own level, in order to deliver them from their sinful ways and to raise them to the level of genuine holiness, the holiness required by God s law 7 1 -1 9 0 “tw://bible.?id=3.19.2|AUTODETECT|” Lev. 19:2) 1 1 -1 9 0 0 ). In reality, therefore, it was Jesus, rather than the rabbis, who was honoring the law.) 1 6 2 8 0 0 Tax-collectors and sinners, in turn, were not slow to recognize the contrast between Christ s attitude toward them and that of the Pharisees and scribes. So they regarded Jesus as their Friend and were in the habit of gathering around him to hear him, which was exactly what, according to 14:35, they were supposed to do.) 2. But the Pharisees and the scribes were constantly grumbling, saying, This fellow welcomes sinners and eats with them.) On a previous occasion these opponents of Jesus had found fault with his disciples for eating and drinking with publicans and sinners (5:30). Now, having grown bolder, they criticize Jesus himself for doing this. Contemptuously they refer to him as this fellow. Clearly they had not taken to heart the lesson Jesus had taught them (5:31, 32).

They refused to believe that it was for the very purpose of seeking and saving the lost that he had come into the world (19:10).) 3, 4. So he told them this parable: What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open country and go after the lost sheep until he finds it?) In order to expose the terrible mistake the Pharisees, etc., were making and the horrible wrong they were committing, and at the same time to convince them of this, that even now they might turn from their wicked attitude toward those who were in need of compassion and help, Jesus tells this parable.) Since the country through which Jesus was passing was a region where the shepherd tending his sheep was not an unfamiliar sight, Jesus made use of this fact in order to illustrate what, according to God s will, must be done with a lost sheep. Must it be ignored, neglected, despised, as was the attitude of Pharisees toward the people whom they regarded as wayward and lost? Was that the way a good shepherd dealt with a lost sheep?) 1 1 2 8 0 “tw://bible.?id=19.23.1|AUTODETECT|” Besides, many people in the audience and presumably especially the Pharisees and scribes were familiar with precious Old Testament passages concerning the shepherd and his sheep; for example: Jehovah is my shepherd; I shall not lack 7 1 -1 9 0 “tw://bible.?id=19.23.1|AUTODETECT|” Ps. 23:1) 1 1 -1 9 0 “tw://bible.?id=23.40.11|AUTODETECT|” ); He will feed his flock like a shepherd; he will gather the lambs in his arms, carry them in his bosom, and will gently lead those that have their young 7 1 -1 9 0 “tw://bible.?id=23.40.11|AUTODETECT|” Isa. 40:11) 1 1 -1 9 0 “tw://bible.?id=26.34.15|AUTODETECT|” ); I myself will be the shepherd of my sheep & I will seek that which was lost 7 1 -1 9 0 “tw://bible.?id=26.34.15|AUTODETECT|” Ezek. 34:15) 1 1 -1 9 0 “tw://bible.?id=26.34.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.34.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ).) 1 14 2 8 0 0 So Jesus says, What man of you, if he has a hundred sheep and has lost one of them, does not & go after the lost sheep? He means, Every good shepherd would do this. Moreover, his search would not be halfhearted, not merely a token search. No, he would leave behind the ninety-nine and look for that one lost sheep until he finds it!) 5, 6. And when he has found it, he joyfully puts it on his shoulders, and on reaching home calls together his friends and his neighbors, saying to them, Rejoice with me, for I have found my sheep that was lost.) Even though the search was time-consuming and physically exhausting, once having found his sheep, the shepherd, in typically Mid-Eastern fashion, places it over his two shoulders, with its stomach against the back of his neck, and with its four feet tied together in front of his face.��443�� Loaded down thus heavily, he returns to his home in the village. The shepherd rejoices, and this not simply because of the recovery of a physical loss.

No, he loves that sheep. His shepherd s heart rejoices because the sheep was not devoured or did not perish in some other way. The shepherd even invites his male friends and neighbors to rejoice with him. Result: a joyous stag party.) And now Jesus makes the application, drives home the parable s one main lesson: 7. I tell you that similarly there will be joy in heaven over one sinner who is converted (more) than [or: rather than] over ninety-nine righteous persons who do not need conversion.) What kind of people did Jesus have in mind when he spoke of those ninety-nine righteous persons ? See the footnote for views I reject.��444�� Several commentators skip the problem entirely.) There can be no question about the fact that the ninety-nine sheep have symbolical significance.

They do not merely belong to the fringes of the parable. The words of Jesus, clearly identifying the ninety-nine sheep with the ninety-nine righteous persons (cf. verse 4 with verse 7), cannot be ignored.) In harmony with several other interpreters��445�� I am convinced that the meaning of verse 7 is, I tell you that similarly God [perhaps also angels see verse 10 and the redeemed?] will rejoice over one sinner who becomes converted, and not over ninety-nine self-righteous people. Undoubtedly, in mentioning the ninety-nine, Jesus was thinking of the Pharisees, scribes, and their followers.) This explanation does justice to the introduction of this parable (verses 1, 2). The ninety-nine sheep represent the grumblers. They were the ones who were erecting the palace of their hope and security on the frail foundation of their own vaunted righteousness (18:9).) The two main objections to this interpretation are easy to answer. The answers will also show why the other interpretations, those summarized in footnote 444, are incorrect.) Objection No. 1.

The passage states that there will be more joy over one sinner who is converted than over ninety-nine righteous persons, etc. This implies that there must be some joy also over the ninety-nine. But this could not be true with reference to Pharisees and scribes. Therefore it must apply to others; such as faithful covenant members, sincere Israelites, or angels.) Answer. The original says no more than this: There will be joy in heaven over one sinner who becomes converted [or, if one prefers, who repents] than over ninety-nine righteous persons, etc. The word to be supplied before than can be either rather or more.

See also the note on this verse on page 751. If the implied word is rather, the meaning is that there will be joy in heaven over the convert, but not over the ninety-nine. See the explanation of 18:14. But even if here in 15:7 we allow the rendering more than to stand, the result is still the same. What we are dealing with here is the same ironic language that is still being used by ourselves and by others. When a teacher tells her pupils, I am more pleased with students who study diligently than with those who have all the answers, she means, I am pleased with students who study diligently, but not with those who refuse to study because they think, they know it all. ) Jesus used human language just as we do today, with all its nuances and figures of speech.

The difference is that what he said was always important and always true, a statement which cannot be predicated of our speech.) If we fail to accept this fact, we introduce into our explanation of Christ s words all kinds of strange elements; such as, that heaven is far happier about a sudden convert than about those who serve God all their lives, and also rejoices far more over that sudden convert than it does over the good angels, etc. Is it not strange that, according to Taylor s explanation, of the one hundred sheep, ninety-nine would symbolize angels, and one would refer to a human being? What a mixture, that flock!) Objection No. 2 Jesus refers to righteous persons. The phrase in their own estimation is not in the text. ) 1 1 2 8 0 “tw://bible.?id=43.9.39|AUTODETECT|” Answer. It does not need to be. In ) 7 1 -1 9 0 “tw://bible.?id=43.9.39|AUTODETECT|” John 9:39) 1 1 -1 9 0 “tw://bible.?id=42.5.31|AUTODETECT|” Jesus calls his opponents those who see. Verses 40, 41 make clear that he had in mind those who think they see, namely, the Pharisees. Similarly, in ) 7 1 -1 9 0 “tw://bible.?id=42.5.31|AUTODETECT|” Luke 5:31) 1 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” Jesus describes the Pharisees and scribes as those who are healthy, and in verse 32 he calls them righteous people. However, the context shows that he was thinking of those who thought they were healthy and righteous. They were righteous in their own estimation. Something very similar happens in ) 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” Matt. 9:13) 1 1 -1 9 0 “tw://bible.?id=41.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.2.17|AUTODETECT|” Mark 2:17) 1 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” . Jesus had reference to those people who trusted in themselves that they were righteous and looked down on everybody else 7 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” Luke 18:9) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 We have spent sufficient time explaining the ninety-nine. Christ s emphasis, however, was on the one that was lost, searched for, found, and cheered. Even more emphatically, what Jesus is saying is this: if even a human shepherd will leave the ninety-nine to find the one sheep that was lost, how much more will the Great Shepherd do to seek and reclaim the lost sinner! And how much greater will be his joy!) Implied in all this is the thought: should not you Pharisees and scribes, imitate God in this respect and try to find and restore the lost? Would not that course of action be much better than to keep yourselves at a distance from publicans and sinners and to despise them? For The Twelve too this was a valuable lesson.

And for the people of low reputation it was an encouragement. Besides, the illustration is unforgettable.) For Practical Lessons and Greek Words, etc., see pp. 749 751.) ) 15:8 10 The Parable of The Lost Coin) 8 Or what woman, if she has ten silver coins��446�� and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? 9 And when she has found it, she calls in the other women: her friends and neighbors, and says, Celebrate with me, for I have found the coin I lost. 10 Similarly, I tell you, there is joy in the presence of the angels of God over one sinner who is converted. ) ) Here we are introduced to peasant life: 8. Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it?) 1 1 2 8 0 “tw://bible.?id=40.20.2|AUTODETECT|” The silver coin here mentioned, like the Roman denarius, amounted to a day s wages for a common laborer 7 1 -1 9 0 “tw://bible.?id=40.20.2|AUTODETECT|” Matt. 20:2) 1 1 -1 9 0 0 ). The woman may have worn the ten drachmas on a chain around her neck, or, more likely, she may have tied them up in a little rag. The chain may have broken or the knot may have worked loose, with the result in either case that she lost one of her coins.) 1 11 2 8 0 0 The home of a person of the poorer classes, such as this woman, was generally small. It had a dirt floor and either no windows or very small ones. Therefore, once the coin had slipped out and fallen to the floor it was not easy to find.) So, because the house was rather dark she lights a lamp and starts sweeping. She sweeps every nook and cranny of the house and & there it is! She finds it. What a joy!) 9.

And when she has found it, she calls in the other women: her friends and neighbors, and says, Celebrate with me, for I have found the coin I lost.) How these women celebrate! Over and over again the woman who lost the coin and found it again recounts all the details of what actually happened. In the preceding parable the men were celebrating; here the women.) What is the meaning of all this? I have come across the following explanations :) a. The woman symbolizes the Holy Spirit. A process of logical elimination leads some expositors to this conclusion.

There are three Persons in the Trinity. The second Person, the Son, has already been symbolized, namely, in the parable of The Lost Sheep. Is not Jesus the Good Shepherd? The first Person is clearly represented by the father in the parable of The Lost (or Prodigal) Son (verses 11 32). Only the Holy Spirit, the third Person, is left. Therefore the woman in the second of the three parables of chapter 15 must symbolize the Holy Spirit.) Not all agree, however.

For example, Lenski (op. cit., p. 506) does not hesitate a moment to make the woman a symbol of the Church.) b. The lamp indicates the gospel.) c. The broom yes, even the broom is not spared! signifies the law, so we are told.) As to myself, I cannot find any of this in the parable. I believe that the one and only point, the central lesson, of the parable is indicated by Jesus himself when he brings the parable to a beautiful and very comforting conclusion with these words:) 10. Similarly, I tell you, there is joy in the presence of the angels of God over one sinner who is converted.) 1 1 2 8 0 “tw://bible.?id=40.18.10|AUTODETECT|” Does this passage mean that the angels rejoice when a sinner is converted? There can be no question about the fact that God s holy angels take a deep interest in our salvation. See ) 7 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” Matt. 18:10) 1 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” 25:31) 1 1 -1 9 0 “tw://bible.?id=42.2.10-42.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.10-42.2.14|AUTODETECT|” Luke 2:10 14) 1 1 -1 9 0 “tw://bible.?id=46.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.1|AUTODETECT|” I Cor. 13:1) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=66.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.5|AUTODETECT|” Rev. 3:5) 1 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” 5:11) 1 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” 14:10) 1 1 -1 9 0 0 . They may know more about it than we imagine, for they dwell in God s immediate presence. Hence, their rejoicing over a sinner s conversion must not be ruled out.) 1 1 2 8 0 0 But that is not exactly the teaching of our passage; at least, that is not its main point. That main point is this: God, who has his dwelling in the presence of the angels, seeks sinners, and rejoices over even one of them who repents or is converted. So, should not you, Pharisees and scribes, be concerned about those people you now despise? Should you not do all in your power to help them?) 1 1 2 8 0 “tw://bible.?id=23.62.5|AUTODETECT|” On the subject of God s deep interest in sinners and his joy in their conversion and salvation see also the following beautiful passages: ) 7 1 -1 9 0 “tw://bible.?id=23.62.5|AUTODETECT|” Isa. 62:5) 1 1 -1 9 0 “tw://bible.?id=24.7.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.7.13|AUTODETECT|” Jer. 7:13) 1 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” (and its many parallels in that book); 32:41; ) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” Hos. 11:8) 1 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” Zeph. 3:17) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=45.5.6-45.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.6-45.5.11|AUTODETECT|” Rom. 5:6 11) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” 8:32) 1 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” II Peter 3:9) 1 1 -1 9 0 0 .��447��) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=42.15.1-42.15.10|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.15.1-42.15.10|AUTODETECT|” Luke 15:1 10) 1 6 2 8 0 0 Verse 2) This fellow welcomes sinners and eats with them. From the point of view of the Pharisees the situation was even worse; and from the point of view of faith, even better, as will become clear. There are at least four different attitudes one can assume toward the lost:) a. hating them) b. regarding them with indifference) c. welcoming them when they come to you) d. seeking them.) 1 1 2 8 0 “tw://bible.?id=40.14.14|AUTODETECT|” The Pharisees were accusing Jesus of being guilty (as they saw it) of (c). Actually Jesus not only welcomed sinners (c) but even sought them 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” Matt. 14:14) 1 1 -1 9 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” 18:12 14) 1 1 -1 9 0 “tw://bible.?id=43.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.4|AUTODETECT|” John 4:4) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” 10:16) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 I sought the Lord, and afterward I knew) He moved my soul to seek him, seeking me;) It was not I that found, O Savior true,) No, I was found, was found of thee.) Anonymous) Verse 4) Until he finds it. ) 1 1 2 8 0 “tw://bible.?id=50.1.6|AUTODETECT|” Many years ago someone signed up for a correspondence course. He had to pay in advance. Upon completing the course and receiving his diploma, he asked those who gave the course, How is it that you are able to charge so little for this course? You must have lost money on it. The answer came back, Because so few complete it. It is comforting to know that our Great Shepherd never stops seeking his sheep until he finds it 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verses 6, 9, 32) 1 1 2 8 0 “tw://bible.?id=50.2.17|AUTODETECT|” In each case the one who finds shares his joy with others. There is a fellowship of rejoicing. Cf. ) 7 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” Phil. 2:17) 1 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.7|AUTODETECT|” II Tim. 4:7) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” 8) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 15:1 10) Verse 1) .��� & ���������, third per. pl. periphrastic imperf. indicat. of �����, to draw near to, come to, gather around. The tense here employed may mean either: (a) that the tax-collectors and the sinners were at a particular occasion coming to Jesus, or (b) that they were in the habit of doing this. With A. B. Bruce (Expositor s Greek Testament, Vol. I, p. 577) I leave room for both views, though with Calvin (Harmony, Vol. II, p. 340) and Godet (op. cit., Vol. II, p. 143) I agree that the second theory probably deserves the preference.) Forms of ������� in verses 4 32) 1 1 2 8 0 “tw://bible.?id=66.9.11|AUTODETECT|” The verb �������, which in various forms occurs repeatedly in this chapter, is derived from �� plus D�����; hence, basically means: to destroy completely. As is true of prefixes generally, the full force of �� is not always in evidence. In the New Testament �������, act., has such meanings as: to destroy, put to death, kill, ruin, lose; middle: to be destroyed, to be killed, to perish, die, be lost, pass away. Etymological relationship between ������� and the English word abolish has not been firmly established. On the other hand, Apollyon 7 1 -1 9 0 “tw://bible.?id=66.9.11|AUTODETECT|” Rev. 9:11) 1 1 -1 9 0 0 ) is definitely related, and means Destroyer.) 1 13 2 8 0 0

1. ������� (verse 4a), nom. s. masc. aor. act. participle: having lost. ) 2, 3. �x ������� (verses 4b, 6), acc. s. neut. 2nd perf. participle: the lost (sheep), the sheep that was lost.) 4. ������ (verse 8), third per. s. aor. subjunct. act. (after ��): if she loses. ) 5. ������ (verse 9), first per. aor. indicat. act.: I lost. ) 6. �������� (verse 17), first per. s. pres. (linear) indicat. middle: I am perishing. ) 7, 8. &� ������� (verses 24, 32), third per. s. periphrastic (intensive) past perf., expressing existing state in the past: he was lost. Cf. Gram. N.T., p. 904.) Verses 4 32 (from here on minus ������� forms)) For �Q����� see the note on 1:30 on page 92. Note the following forms of this verb in chapter 15:) �U��, third per. s. aor. subjunct. act. (after ��), verses 4, 8.) �Q���, nom. masc. s. 2nd aor. act. participle, verse 5.) �Q�����, same, except fem., verse 9.) �W���, first per. s. aor. indicat. act., verses 6, 9.) �Q����, third per. aor. indicat. pass., verses 24, 32.) 1 1 2 8 0 “tw://bible.?id=40.23.4|AUTODETECT|” d����, acc. pl. of f���, shoulder, in the New Testament occurring only here and in ) 7 1 -1 9 0 “tw://bible.?id=40.23.4|AUTODETECT|” Matt. 23:4) 1 1 -1 9 0 0 . Cf. humerus.) 1 1 2 8 0 0 Verse 6) 1 1 2 8 0 “tw://bible.?id=41.15.16|AUTODETECT|” Note both in verse 6 and verse 9 �������� 7 1 -1 9 0 “tw://bible.?id=41.15.16|AUTODETECT|” Mark 15:16) 1 1 -1 9 0 “tw://bible.?id=42.1.58|AUTODETECT|” in the New Testament confined to Luke s writings), and ��������� ��� 7 1 -1 9 0 “tw://bible.?id=42.1.58|AUTODETECT|” Luke 1:58) 1 1 -1 9 0 “tw://bible.?id=46.12.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.26|AUTODETECT|” I Cor. 12:26) 1 1 -1 9 0 “tw://bible.?id=46.13.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.6|AUTODETECT|” 13:6) 1 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” Phil. 2:17) 1 1 -1 9 0 “tw://bible.?id=50.2.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.18|AUTODETECT|”

18. 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verse 7) 1 1 2 8 0 “tw://bible.?id=46.14.19|AUTODETECT|” $, a particle indicating comparison, but here 7 1 -1 9 0 “tw://bible.?id=46.14.19|AUTODETECT|” I Cor. 14:19) 1 1 -1 9 0 0 ) occurring without preceding comparative. Meaning more than or perhaps rather than. ) 1 1 2 8 0 0 Verses 8, 9) 1 1 2 8 0 “tw://bible.?id=40.17.24|AUTODETECT|” �������, acc. pl. of ������, drachma, a Greek silver coin, about equal in value to the Roman denarius, a common laborer s daily wage. Note acc. pl. in verse 8, and acc. s. in both verses. See ) 7 1 -1 9 0 “tw://bible.*?id=40.17.24|AUTODETECT|” Matt. 17:24) 1 1 -1 9 0 0 for double drachma. ) 1 16 2 8 0 0 �����, third per. s. pres. indicat. act. of ����� (for earlier �����), to sweep. See also the note on 11:25 on page 634.) ) 15:11 32 The Parable of The Lost Son) 11 And he said, A certain man had two sons. 12 Now the younger of them said to his father, Father, give me my share of the estate. So he divided his property between them.) 13 Not many days afterward the younger son gathered all he had and went away to a distant country, and there he squandered his wealth by living extravagantly. 14 When he had spent everything, a severe famine arose throughout that country, and he began to be in need. 15 So he went and hired himself out to��448�� a citizen of that country, who sent him into his fields to feed pigs. 16 And he was longing to fill his stomach with the carob pods which the pigs were eating, but no one was giving anything to him.) 17 But when he came to his senses he said, How many of my father s hired men have more than they can eat, and here I am dying of hunger! 18 I will arise and go to my father, and I will say to him, Father, I have sinned against heaven and in your sight. 19 I am no longer worthy to be called your son; make me as one of your hired men. 20 So he arose and went to his father.) But while he was still a long way off, his father saw him, and his heart went out to him. The father ran, threw his arms around his son s neck, and kissed him fervently. 21 And the son said to him, Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son. ��449��) 22 But the father said to his servants, Quickly bring a robe, the best one, and put it on him. Put a ring on his hand and sandals on his feet. 23 Bring on the fattened calf and kill it, and let s eat and celebrate, 24 because this son of mine was dead and is alive again; he was lost, and is found. And they began to celebrate.) 25 Meanwhile his older son was in the field.

And as he was returning and approaching the house, he heard music and dancing. 26 And having called one of the servant boys to him, he began to inquire what this could be. 27 So he told him, Your brother has arrived, and your father has killed the fattened calf because he has received him back safe and sound. ) 28 But the older brother became angry and refused to go inside. Then his father came outside and began to plead with him.��450�� 29 However, he answered and said to his father, Look, these many years I ve been slaving for you, and never did I disobey your command; yet to me you never gave (even) a young goat, so I could celebrate with my friends. 30 But when this son of yours, who devoured your property with prostitutes, came home, for him you killed the fattened calf. ) 31 My child, the father answered, you re always with me, and all that is mine is yours. 32 But we just had to celebrate and rejoice, because this brother of yours was dead and is alive; he was lost, and is found. ) ) A. His Departure from Home) The general theme The Father s Yearning Love for the Lost, a theme which, as has been pointed out, covers all three parables, continues; in fact, now more conspicuously than ever.) 11, 12. And he said, A certain man had two sons. Now the younger of them said to his father, Father, give me my share of the estate. So he divided his property between them.) The younger of the two sons became tired of staying at home.

As has been the case with certain young people ever since (and the situation is deplorable even today), this young man desired to be free from parental restraint. He was convinced that being by himself, away from the eyes of his parents (though the mother is never mentioned in this parable), he would be able to do whatever he wanted, and this freedom would make him happy.) 1 1 2 8 0 “tw://bible.?id=5.21.17|AUTODETECT|” Of course, to carry out his plan he needed money. He probably knew that according to the law of ) 7 1 -1 9 0 “tw://bible.?id=5.21.17|AUTODETECT|” Deut. 21:17) 1 1 -1 9 0 0 one-third of the parental estate would be his when his father died. But he wanted that portion now. He could not wait.) 1 1 2 8 0 “tw://bible.?id=1.25.6|AUTODETECT|” Now it must be granted that a father did at times make gifts to his children while he was still alive 7 1 -1 9 0 “tw://bible.?id=1.25.6|AUTODETECT|” Gen. 25:6) 1 1 -1 9 0 0 ), but this young man was not satisfied with a mere gift. He wanted his entire portion, and he wanted it here and now.) 1 9 2 8 0 0 Entirely aside from the fact that in all probability this meant that the entire estate had to be broken up a considerable portion of the holdings sold and converted into cash and that as a result whatever was left would be seriously affected, did he at all consider how what he was doing would grieve his father? What an insult it was to him? As if the young man s freedom would actually be better for him than the loving care and advice he was constantly receiving from his father at home!) But, sorely as the unreasonable request must have grieved the father, he gave in, so that one-third of the property, converted into cash, was given to the younger son, leaving two-thirds for the older one, who, however, did not take actual possession until the father s death.) 13. Not many days afterward the younger son gathered all he had and went away to a distant country & ) We are told at times that what this young man did was not at all unusual. Is it not true that ever so many Jews were moving away from their own country, so that, while only about half a million remained in Palestine, four million were living in the Diaspora? Granted, but what we have in our parable is not the case of a family moving away but of a conceited young man moving away from his family.

Note also into a distant country! Apparently as far away from his home as he dared to go. Does not this folly remind one of the prophet Jonah who seems to have thought that by boarding a ship for Tarshish he could get away from God?) B. His Life Abroad) Continued: and there he squandered his wealth by living extravagantly. How utterly foolish this conduct of his! First he gathered all he had, leaving nothing behind in case his plan should not work out and he should wish to return home; and now, in addition, he spent money right and left until in no time there was nothing left.) But things went from bad to worse: 14.

When he had spent everything, a severe famine arose throughout that country, and he began to be in need.) His money is gone; the famine arrives. Moreover, this new disaster has struck not only the place where he happened to be living at that time, but the entire country! He himself had nothing left and he could not expect help from anyone else.) 15. So he went and hired himself out to a citizen of that country, who sent him into his fields to feed pigs.) 1 1 2 8 0 “tw://bible.?id=3.11.7|AUTODETECT|” A Jew feeding pigs, unclean animals 7 1 -1 9 0 “tw://bible.?id=3.11.7|AUTODETECT|” Lev. 11:7) 1 1 -1 9 0 0 ), how degrading! How humiliating! Was not this saying current among the Jews: May a curse come upon the man who cares for swine ?) 1 25 2 8 0 0 16. And he was longing to fill his stomach with the carob pods which the pigs were eating, but no one was giving anything to him.) Hunger was added to humiliation. He was hungry all the time, as the original implies, so hungry that his stomach was aching for something, just anything, to eat. Hornlike pods of the carob tree were being devoured by the pigs. He yearned to eat some of this food himself. We ask, Well, why did he not take it?

We do not know. It has been suggested��451�� that though he himself tended the animals while they were in the field (see verse 15), they were fed by others after returning from the field. However that may be, we are definitely told that no one gave anything to him. Did he steal enough to keep alive?) And now to humiliation and hunger there is added homesickness:) 17. But when he came to his senses he said, How many of my father s hired men have more than they can eat, and here I am dying of hunger!) In the midst of his misery this young man begins to think of the home he left. Literally the original says, When he came to himself, that is, when he began to reflect on all that had happened since he left home, and on the question whether he himself was not, perhaps, to blame for what he was undergoing.

Serious and perhaps prolonged meditation resulted in his awakening to the fact that even the condition of his father s hired men was far better than his own condition.) Note this term hired men. In the Near East one does not hire a teacher or an engineer. In fact, one does not even hire a regular full-time servant. One hires a day-laborer.��452�� Well, even these hired men have plenty to eat and to spare. He himself is starving to death. And all this owing to his own foolish and sinful departure from home!) Continued: 18, 19.

I will arise and go to my father, and I will say to him, Father, I have sinned against heaven and in your sight. I am no longer worthy to be called your son; make me as one of your hired men.) Though I respect K. E. Bailey s works, I differ with him here. I believe that the prodigal s confession was not shallow, and that it meant more than an expression of sorrow for money lost, and a request that he might be accepted as a hired servant, so as not to be eating his brother s bread. See his The Cross, pp. 46 50; P & P., pp. 174 180.) My own interpretation of the prodigal s confession is as follows:) He arrives at the conclusion that his decision to leave home was what?

Simply unwise? A practical error? No, definitely a sin, nothing less. A sin committed against whom? Against his father? Well, first and most of all against heaven, that is, against God (Hebrews often substituted the word heaven for God).

It was God who had given him a wonderful, kind, and loving father; hence against heaven and in your sight (or: against you).) He now realizes how ungrateful and selfish he has been. No longer has he a right to be called a son. He will go to his father and tell him, I have sinned & make me as one of your hired men. ) What a change in this young man. How penitent he has become.) C. His Return) 1. Warmly welcomed by his father) 20.

So he arose and went to his father.) Many pious resolutions are never carried out. This young man did what he had resolved to do. He started out and kept going. It must have been a long journey, for he had gone to a distant country (verse 13). Moreover, in his weakened condition the return trip must have been difficult. But he persevered.) Continued: But while he was still a long way off, his father saw him, and his heart went out to him.

The father ran, threw his arms around his son s neck, and kissed him fervently.) It is clear that the father had never lost interest in his wayward son. Again and again he must have been on the lookout for him. And now & there he sees him in the distance. What does the father do? Each of his four actions deserves comment: he sympathizes deeply, runs, embraces, and kisses. And all this before the son has even said a word!

Such marvelous love!) a. He sympathizes. I can think of no better rendering than his heart went out to him. As the distance between father and son diminishes, the former sees more and more clearly how tired and wretched his son is looking. He pities him. He interprets the return of his boy in the most favorable sense: the lad has repented.

He is sorry for what he has done. How intensely this father loves his son. Shall we say, Now, more than ever ?) b. He runs. The father cannot have been very young anymore; yet, he runs. In that part of the world it was generally not considered dignified for an elderly man to run; yet, he runs.

Nothing can keep him from doing so.) c. He throws his arms around his son s neck. Passionately he embraces his son. Does not this very fact indicate that the father has already in his heart granted forgiveness to his son?) d. He kisses him again and again, tenderly, fervently.) 21. And the son said to him, Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.) That is what the son had intended to say.

But he had also intended to say even more, namely, Make me as one of your hired men (verse 19). He never said it. The father never gave him a chance to say it. Marvelous!) 22 24. But the father said to his servants, Quickly bring a robe, the best one, and put it on him. Put a ring on his hand and sandals on his feet.

Bring on the fattened calf and kill it, and let s eat and celebrate & ) 1 1 2 8 0 “tw://bible.?id=1.41.42|AUTODETECT|” Note these brisk commands. So boundless is the father s joy and so all-out his forgiveness that he wishes to have his son treated as an important person. Therefore his servants must bring the best robe, a status symbol, and they must put it on him. On his hand they must put a ring, probably a signet ring 7 1 -1 9 0 “tw://bible.?id=1.41.42|AUTODETECT|” Gen. 41:42) 1 1 -1 9 0 0 ), an indication of authority. Sandals must be tied on his feet, for he is not a slave but a freeman. There was also a fattened calf, intended to be slaughtered for some special occasion when important guests were expected. Well, could there be a more appropriate occasion for the use of this calf than right now? Of course not. So the father orders it killed that there may be a jubilant celebration.) 1 1 2 8 0 “tw://bible.?id=49.2.1|AUTODETECT|” The father states the reason for the celebration in these words: because this son of mine was dead and is alive again; he was lost, and is found. The four words: dead, alive; lost, found note the sharp double contrast must be interpreted in a spiritual sense, of course. See ) 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 0 (in that order).) 1 9 2 8 0 0 The father s orders were obeyed, with the result: and they began to celebrate.) 2. Petulantly rejected by his brother) 25 27. Meanwhile his older son was in the field. And as he was returning and approaching the house, he heard music and dancing. And having called one of the servant boys to him, he began to inquire what this could be. So he told him, Your brother has arrived, and your father has killed the fattened calf because he has received him back safe and sound.) For the theory according to which verses 25 32 did not originally belong to this parable there is no evidence whatever.

Nor is there the least bit of proof for the notion that a second parable begins at this point. Anyone who reflects for a moment on the reason for this parable (see verses 1, 2, 7, 10) will understand why these closing verses were necessary. To bring out the meaning of his story illustration Jesus wanted to make clear that the penitent son, though warmly welcomed back by his father, was rejected by his brother. How terrible such a rejection!) While the party is in progress, the older son comes in from his work on the farm. He hears music and the rhythmic sound of dancing feet. The noise is coming from the house.

And he does not know anything about it! His suspicion is aroused. He asks a servant, What s happening? Undoubtedly the servant congratulates himself on the fact that to him has been accorded the privilege of being the one who can impart the electrifying news to the inquirer. Full of enthusiasm he shouts, Your brother has arrived, and your father has killed the fattened calf because he has received him back safe and sound. ) Note your brother. That was correct; cf. verse 32.

However, as will appear in a moment, the older brother does not at all appreciate hearing these two words. Even less does he appreciate the news in general.) 28 30. But the older brother became angry and refused to go inside. Then his father came outside and began to plead with him. However, he answered and said to his father, Look, these many years I ve been slaving for you, and never did I disobey your command; yet to me you never gave (even) a young goat, so I could celebrate with my friends. But when this son of yours, who devoured your property with prostitutes, came home, for him you killed the fattened calf!) Several items require attention:) a.

Note forward position of to me and for him, for emphasis.) 1 1 2 8 0 “tw://bible.?id=1.4.6|AUTODETECT|” b. Though in his anger the older brother refused to enter the house, his father graciously leaves the house to talk to him. Cf. ) 7 1 -1 9 0 “tw://bible.?id=1.4.6|AUTODETECT|” Gen. 4:6) 1 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” 7) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 c. I ve been slaving for you. That was the spirit in which this grouch had been doing his work all these years. No wonder he was unhappy.) d. Never did I disobey your command. He is self-righteous through and through, and apparently does not realize that more than merely outward obedience is expected of a son.) e.

Yet to me you never gave, etc. Not only had two-thirds of the estate already been assigned to him, but also his father would have been happy to grant him anything reasonable.) f. Note the derisive epithet this son of yours, instead of my brother. ) g. who devoured your property. That was untrue, for the money had been given to him as his share of the inheritance.) h. with prostitutes [or harlots]. This was slander.) 31, 32. My child, the father answered, you re always with me, and all that is mine is yours.

But we just had to celebrate and rejoice, because this brother of yours was dead and is alive; he was lost, and is found.) Note how tenderly the father treats also this son. He addresses him as My child. By saying, All that is mine is yours, he confirms the division of the estate agreed on earlier (verse 12). All the same, he does not end the celebration. Instead of admitting that it was wrong or unwise, he does the very opposite. He tells his son, We just had to celebrate.

In other words, to celebrate was a must. It was the only right and proper thing to do.) Over against this son of yours, the expression used by the older son (verse 30), the father places this brother of yours, thus reminding the self-righteous son that the one who returned was still his brother and should be treated as such. And he repeats what he had said earlier to the servants, namely, that the one who had been dead was now alive, and that the one who had been lost was now found.) Beautifully Jesus does not tell us what became of these two sons. He wants us to see them reflected in our own lives, so that we will all draw the proper lesson from this parable.) What, then, is the central lesson? Clearly the father symbolizes the heavenly Father, representing the Holy Trinity, God in all his yearning love. The lost son in his penitent return indicates the penitent sinner; hence, certainly also the publicans and sinners who had found in Jesus their Savior and Friend, and were now eagerly listening to him.

And the older son clearly points to the self-righteous Pharisees and scribes, just as did also the ninety-nine sheep of the first parable. The central theme is, therefore, The Father s Yearning Love for the Lost. The Father seeks them, brings them back and rejoices in their Spirit-wrought conversion. That is the thrust of all three parables.) How marvelously they describe who God really is, and also what he wants us to be and to do. And it should ever be borne in mind that if Jesus had not himself been the very image of the Father, he could never have composed this unforgettably touching series of parables. They should make it easier for every sinner to surrender his heart to God.

Also, they should make it easier for everyone to see what should be done about those lost in sin.��453��) ) 1 1 2 8 0 “tw://bible.?id=42.15.11-42.15.32|AUTODETECT|” Practical Lessons Derived from ) 7 1 -1 9 0 “tw://bible.?id=42.15.11-42.15.32|AUTODETECT|” Luke 15:11 32) 1 1 2 8 0 0 Verses 20 24) 1 1 2 8 0 “tw://bible.?id=23.5.1-23.5.4|AUTODETECT|” Quickly bring a robe, the best one, etc. Note the intensity of the joy resulting from the successful search. Add similar passages such as ) 7 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.4|AUTODETECT|” Isa. 5:1 4) 1 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 55:6) 1 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 1 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” Hos. 11:8) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” John 7:37) 1 1 -1 9 0 “tw://bible.?id=43.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” . Is not the material found in ) 7 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” Luke 15) 1 1 -1 9 0 0 , as well as that contained in the references mentioned just now, very suitable for meditation during the week previous to the celebration of the Lord s Supper, or on the very Sunday of communion?) 1 24 2 8 0 0 One of the lessons taught in this chapter is surely this, that without conversion there is no salvation.) But the main point is surely:) In tenderness he sought me, weary and sick with sin,) And on his shoulders brought me back to his fold again,) While angels in his presence sang) Until the courts of heaven rang.) Oh, tbe love that sought me! Oh, the blood that bought me!) Oh, the grace that brought me to the fold,) Wondrous grace that brought me to the fold!) W. Spencer Walton) ) Notes on Greek Words, Phrases, and Constructions in 15:11 32) Verse 12) ��������, acc. s. neut. pres. (futuristic) participle of �������: the portion of the estate that is falling to me, or less literally, my share of the estate. ) This is perhaps as good a place as any to show how verbs, while always retaining at least a trace of their original or basic sense, will branch out into various shades of meaning. Various meanings of the verb ������� are shown in the chart on the opposite page.) Classification of the Meaning of the Verb ������� in the New Testament) lay [hands]) on, seize put a) patch on dash into lay [their) garments] on reflect) on (?) fall to put [one s) hand] to throw [a) noose] over throw) [dust] on ) 7 1 2 8 0 “tw://bible.?id=40.26.50|AUTODETECT|” Matt. 26:50) 1 1 -1 9 0 “tw://bible.?id=40.26.9|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=40.26.9|AUTODETECT|” 9) 1 1 -1 9 0 0 :16 ) 7 1 2 8 0 “tw://bible.?id=41.14.46|AUTODETECT|” Mark 14:46) 1 1 -1 9 0 “tw://bible.?id=41.14.4|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=41.14.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=41.14.11|AUTODETECT|” :37 ) 7 1 -1 9 0 “tw://bible.?id=41.14.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=41.14.14|AUTODETECT|” :7 ) 7 1 -1 9 0 “tw://bible.?id=41.14.14|AUTODETECT|” 14) 1 1 -1 9 0 0 :72) 1 3 2 8 0 0 (uncertain)) See N.T.C.) on Mark ) 7 1 2 8 0 “tw://bible.?id=42.20.19|AUTODETECT|” Luke 20:19) 1 1 -1 9 0 “tw://bible.?id=42.20.5|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=42.20.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=42.20.15|AUTODETECT|” :36 ) 7 1 -1 9 0 “tw://bible.?id=42.20.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=42.20.9|AUTODETECT|” :12 ) 7 1 -1 9 0 “tw://bible.?id=42.20.9|AUTODETECT|” 9) 1 1 -1 9 0 0 :62 ) 1 1 2 8 0 0 21:12 ) 7 1 2 8 0 “tw://bible.?id=43.7.30|AUTODETECT|” John 7:30) 1 1 -1 9 0 0 ) 1 1 2 8 0 0 7:44 ) 7 1 2 8 0 “tw://bible.?id=44.4.3|AUTODETECT|” Acts 4:3) 1 1 -1 9 0 0 ) 1 6 2 8 0 0 5:18 ) 12:1 ) 21:27 ) I Cor. 7:35 ) Rev. 18:19 ) ) 1 1 2 8 0 “tw://bible.?id=46.12.11|AUTODETECT|” �������, third per. s. 2nd aor. indicat. act. of �������, to divide; so also in ) 7 1 -1 9 0 “tw://bible.?id=46.12.11|AUTODETECT|” I Cor. 12:11) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ����, acc. s. of ����, life; but here and in verse 30 means of living, substance, property. For the distinction between ���� and ��� see R. C. Trench, Synonyms of the New Testament, par. xxvii; also N.T.C. on Mark, footnote 612 on pp. 507, 508.) Verse 13) 1 1 2 8 0 “tw://bible.?id=44.1.5|AUTODETECT|” For not many days afterward see also ) 7 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” Acts 1:5) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.21.33|AUTODETECT|” ���������, third per. s. aor. indicat. of �������, to travel away from one s �����, people, country. Cf. 20:9; also ) 7 1 -1 9 0 “tw://bible.?id=40.21.33|AUTODETECT|” Matt. 21:33) 1 1 -1 9 0 “tw://bible.?id=40.25.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.14|AUTODETECT|” 25:14) 1 1 -1 9 0 “tw://bible.?id=40.25.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=41.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.12.1|AUTODETECT|” Mark 12:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.1.51|AUTODETECT|” ������������, same construction as the preceding verb; basically to scatter (here: his property), and to do so ���, all around; hence, to squander, waste. This verb also occurs in ) 7 1 -1 9 0 “tw://bible.?id=42.1.51|AUTODETECT|” Luke 1:51) 1 1 -1 9 0 “tw://bible.?id=42.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.16.1|AUTODETECT|” 16:1) 1 1 -1 9 0 “tw://bible.?id=40.25.24|AUTODETECT|” ; and in ) 7 1 -1 9 0 “tw://bible.?id=40.25.24|AUTODETECT|” Matt. 25:24) 1 1 -1 9 0 “tw://bible.?id=40.25.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.25.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” 26:31) 1 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” Mark 14:27) 1 1 -1 9 0 “tw://bible.?id=43.11.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.52|AUTODETECT|” John 11:52) 1 1 -1 9 0 “tw://bible.?id=44.5.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.37|AUTODETECT|” Acts 5:37) 1 1 -1 9 0 0 , though not always in exactly the same sense.) 1 2 2 8 0 0 �����. Perhaps basically this adverb marks the action of someone who, if he so continues, cannot be saved ( plus ����). Another interpretation that has been suggested is that it characterizes the person who cannot save. It should be borne in mind, however, that although derivations and word histories are helpful since they shed some light on meanings, actual use of a word in a given context is far more important. The context in the present case proves that the younger son was living extravagantly. He squandered his wealth. In a dissolute, unrestrained manner he allowed his impulses to exercise control over himself. Good translations of the adverb are: extravagantly, recklessly, dissolutely.) Verse 14) 1 1 2 8 0 “tw://bible.?id=41.5.26|AUTODETECT|” Note gen. absolute ������������ �P���. The aor. participle is from �������, to spend; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.5.26|AUTODETECT|” Mark 5:26) 1 1 -1 9 0 “tw://bible.?id=44.21.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.24|AUTODETECT|” Acts 21:24) 1 1 -1 9 0 “tw://bible.?id=47.12.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.15|AUTODETECT|” II Cor. 12:15) 1 1 -1 9 0 “tw://bible.?id=59.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.3|AUTODETECT|” James 4:3) 1 1 -1 9 0 0 ; and for the cognate noun ������ see the note on 14:28 on page 739.) 1 1 2 8 0 “tw://bible.?id=40.19.20|AUTODETECT|” Q����������, pres. middle and pass. infinitive of Q������, to be or fall behind, be in need, to lack 7 1 -1 9 0 “tw://bible.?id=40.19.20|AUTODETECT|” Matt. 19:20) 1 1 -1 9 0 “tw://bible.?id=41.10.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.21|AUTODETECT|” Mark 10:21) 1 1 -1 9 0 “tw://bible.?id=42.22.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.35|AUTODETECT|” Luke 22:35) 1 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.12|AUTODETECT|” Phil. 4:12) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Verse 15) �������, third per. s. aor. indicat. pass. of ������, for which see the note on 10:11 on page 587. Meaning: he glued or attached himself to, hired himself out to.) 1 1 2 8 0 “tw://bible.?id=44.21.39|AUTODETECT|” �������, gen. pl. of �������, citizen. See also 19:14; ) 7 1 -1 9 0 “tw://bible.?id=44.21.39|AUTODETECT|” Acts 21:39) 1 1 -1 9 0 “tw://bible.?id=58.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.11|AUTODETECT|” Heb. 8:11) 1 1 -1 9 0 0 . The word is derived from �����, city, town. Cf. political.) 1 2 2 8 0 0 �������, pres. (continuative) infinitive: day in, day out he was feeding the swine.) Verse 16) 1 1 2 8 0 “tw://bible.?id=44.20.33|AUTODETECT|” �������. Some call this imperf. (of �������) inchoative or ingressive: he began to crave. But another possibility is he was craving or longing. In fact, the descriptive or progressive imperfect fits beautifully into this context. This verb is used by Luke 7 1 -1 9 0 “tw://bible.?id=44.20.33|AUTODETECT|” Acts 20:33) 1 1 -1 9 0 “tw://bible.?id=45.7.7|AUTODETECT|” ); by his companion Paul 7 1 -1 9 0 “tw://bible.?id=45.7.7|AUTODETECT|” Rom. 7:7) 1 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.9|AUTODETECT|” 13:9) 1 1 -1 9 0 “tw://bible.?id=46.10.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.6|AUTODETECT|” I Cor. 10:6) 1 1 -1 9 0 “tw://bible.?id=48.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.17|AUTODETECT|” Gal. 5:17) 1 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.1|AUTODETECT|” I Tim. 3:1) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ); and, for the rest of the New Testament, only twice by Matthew (5:28; 13:17) and once each by the author of Hebrews (6:11), and by James (4:2), Peter 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=66.9.6|AUTODETECT|” ), and John 7 1 -1 9 0 “tw://bible.?id=66.9.6|AUTODETECT|” Rev. 9:6) 1 1 -1 9 0 0 ). For a word study of the cognate noun ������� see N.T.C. on I and II Timothy and Titus, pp. 271, 272, footnote 147.) 1 10 2 8 0 0 For �����������, aor. pass. infinitive of ������� see the note on 6:21 on page 345.) ��������, gen. pl. of ��������, little horn; hence pod (resembling a little horn) of the carob tree.) �P��v� �����. Note imperf. tense: no one was giving.) Verse 17) �������, nom. pl. masc. of �������, hired servant; cf. ������, pay, wages. For gen. pl. of ������� see verse 19.) �������������, lit. they abound in bread [or bread-cakes]. They are, as it were, surrounded and engulfed by this commodity. They have bread enough and to spare, far more than they can eat.) Verse 20) Note gen. absolute �P��� ����p� ��������, while he [the son] was & a long way off. ) �����������, third per. s. aor. indicat. pass. of �������������; see the note on 7:13 on page 390, and N.T.C. on Philippians, footnote 39 on p. 58. The father was filled with compassion ; or, perhaps even better, the father s heart went out to him. ) ������, used as nom. s. masc. 2nd aor. participle of �����, to run. Cf. dromedary.) 1 1 2 8 0 “tw://bible.?id=42.3.5|AUTODETECT|” ��������, acc. s. of ��������, neck. Cf. trachea, the 7 1 -1 9 0 “tw://bible.?id=42.3.5|AUTODETECT|” Luke 3:5) 1 1 -1 9 0 0 ) windpipe.) 1 4 2 8 0 0 �����������, kissed (him) fervently, eagerly, tenderly, repeatedly; perfective force of ����.) Verse 21) The words, Make me like one of your hired men, are probably not authentic here. Did a scribe mistakenly insert them, wishing to create complete harmony between the proposed speech (verses 18, 19) and the actual one (here in verse 21)?) Verse 22) 1 1 2 8 0 “tw://bible.?id=41.12.38|AUTODETECT|” ������, acc. s. of �����, robe. This noun also occurs in 20:46; in ) 7 1 -1 9 0 “tw://bible.?id=41.12.38|AUTODETECT|” Mark 12:38) 1 1 -1 9 0 “tw://bible.?id=41.16.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.5|AUTODETECT|” 16:5) 1 1 -1 9 0 0 , and in several passages of the book of Revelation. Basically such a robe is a long flowing outer garment, going down all the way to the feet. Though the English rendering stole would not be wrong, this word is rather ambiguous, since it can also denote the narrow cloth band which priests and bishops wear around their neck, and which descends from their shoulder. In fact, the English word can even mean an article of feminine apparel: a long wide scarf.) 1 3 2 8 0 0 �t� ������, the first, here in quality; hence, the best.) ���������, acc. s. of ���������, ring. Cf. ��������, finger. See the note on 11:20 on page 633.) Verses 23, 24) 1 1 2 8 0 “tw://bible.?id=58.9.12|AUTODETECT|” ������, acc. s. of ������ 7 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” Heb. 9:12) 1 1 -1 9 0 “tw://bible.?id=58.9.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=66.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.4.7|AUTODETECT|” Rev. 4:7) 1 1 -1 9 0 0 ). The etymological derivation of this word is disputed. It seems to refer basically to a young shoot or twig, and so also to the young or offspring of men, and, as here, of animals; hence, calf, heifer, bullock.) 1 2 2 8 0 0 ��������, verbal adj. of ������, to feed with wheat; hence, to fatten. We have already met ����� in 3:17; 12:18; and will meet it again in 16:7; 22:31.) �x� ������ �x� ��������, accordingly, means the fattened calf. ) 1 1 2 8 0 “tw://bible.?id=41.14.12|AUTODETECT|” ������, sec. per. pl. imperat. act. of ���, not here in the more usual sense, to sacrifice 7 1 -1 9 0 “tw://bible.?id=41.14.12|AUTODETECT|” Mark 14:12) 1 1 -1 9 0 “tw://bible.?id=42.22.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.7|AUTODETECT|” Luke 22:7) 1 1 -1 9 0 “tw://bible.?id=44.14.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.13|AUTODETECT|” Acts 14:13) 1 1 -1 9 0 “tw://bible.?id=44.14.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.14.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ) but in the sense to kill. So also in verse 27.) 1 1 2 8 0 “tw://bible.?id=44.2.26|AUTODETECT|” Note the following words, all based on the verb �P������: pass. to be merry, rejoice in, celebrate (derived from �V, well, and ����, mind). It is a verb which in this Gospel we have met first in 12:19, and will meet again in 16:19, and which also occurs in ) 7 1 -1 9 0 “tw://bible.?id=44.2.26|AUTODETECT|” Acts 2:26) 1 1 -1 9 0 “tw://bible.?id=44.7.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.41|AUTODETECT|” 7:41) 1 1 -1 9 0 “tw://bible.?id=45.15.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.10|AUTODETECT|” Rom. 15:10) 1 1 -1 9 0 “tw://bible.?id=47.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.2|AUTODETECT|” II Cor. 2:2) 1 1 -1 9 0 “tw://bible.?id=48.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.27|AUTODETECT|” Gal. 4:27) 1 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” Rev. 11:10) 1 1 -1 9 0 “tw://bible.?id=66.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.12|AUTODETECT|” 12:12) 1 1 -1 9 0 “tw://bible.?id=66.18.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.20|AUTODETECT|” 18:20) 1 1 -1 9 0 0 :) 1 9 2 8 0 0 �P���������, first per. pl. aor. subjunct. pass., verse 23, let s celebrate. ) �P����������, pres. middle infinitive after $������, verse 24, to celebrate. ) �P������, first per. s. aor. subjunct. (after 5��) pass., verse 29, (so) I could celebrate. ) �P���������, aor. pass. infinitive (in thought after ���), verse 32, to celebrate. ) �������, third per. s. aor. indicat. of �����, to come to life, be alive again, and is alive again, verse 24.) Verse 25) ���������, gen. of �������� (���, together or in harmony with, plus ����, sound; hence, sound-harmony), music. Cf. symphony.) �����, gen. pl. of �����, dancing (accompanied by music). Cf. chorus, choir.) Verse 26) 1 1 2 8 0 “tw://bible.?id=44.23.34|AUTODETECT|” ���������, third per. s. imperf. (probably inchoative) of ����������, to inquire, investigate; in ) 7 1 -1 9 0 “tw://bible.*?id=44.23.34|AUTODETECT|” Acts 23:34) 1 1 -1 9 0 0 to ascertain in answer to inquiry, to understand.) 1 10 2 8 0 0 �� � �4�, third per. s. pres. optat. of �0��, the form of the direct question retained in the indirect. On Luke s use of the optative, an indication of his deferential style (Moulton), and on the optative in general, see Robertson s excellent discussion (Gram. N.T. pp. 320, 325 327, 935 940, 1044).) Verse 27) Although %���, strictly speaking, is in the pres. tense (third per. s. indicat. act.), it has the meaning of a perfect and must be rendered has arrived or has come. ) Note the third per. s. aor. indicat. actives ����� and �������, in English probably best rendered has killed and has received (him) back. ) Q���������, acc. s. masc. pres. act. participle of Q������, to be in health, safe and sound, hale and hearty. Cf. hygiene.) Verse 28) Note the ingressive imperfect `������, he became angry, and see the note on 14:21 on page 739. Note the three vivid imperfects: the older brother became angry, was not willing (hence, refused) to enter, and his father & either began to plead with him, or kept urging him.) Verse 29) �������, first per. s. pres. (continuative or progressive; cf. ������, slave), to work like a slave, to slave.) ��������, first per. s. 2nd aor. indicat. of ����������, basically to come to the side of; hence, simply to come, pass by, and so disappear; also, in a more figurative sense: to bypass, ignore, neglect, disregard, and so (as here) disobey. All these meanings are closely related.

But one never really understands a word without taking time to live with it for a little while. Then, how interesting it becomes! Note how this Greek verb develops from one meaning to another:) 1 1 2 8 0 “tw://bible.*?id=42.12.37|AUTODETECT|”

For the basic sense, to arrive by the side of or simply to come, see ) 7 1 -1 9 0 “tw://bible.*?id=42.12.37|AUTODETECT|”

Luke 12:37) 1 1 -1 9 0 “tw://bible.*?id=42.17.7|AUTODETECT|”

, having come, or: at his coming. Here also belongs ) 7 1 -1 9 0 “tw://bible.*?id=42.17.7|AUTODETECT|”

Luke 17:7) 1 1 -1 9 0 0

, Come at once. ) 1 1 2 8 0 “tw://bible.*?id=40.8.28|AUTODETECT|”

True to this etymological sense are also such passages as ) 7 1 -1 9 0 “tw://bible.*?id=40.8.28|AUTODETECT|”

Matt. 8:28) 1 1 -1 9 0 “tw://bible.*?id=41.6.48|AUTODETECT|”

, No one could pass by along that road ; ) 7 1 -1 9 0 “tw://bible.*?id=41.6.48|AUTODETECT|”

Mark 6:48) 1 1 -1 9 0 “tw://bible.*?id=42.18.37|AUTODETECT|”

, He was about to pass them by ; ) 7 1 -1 9 0 “tw://bible.*?id=42.18.37|AUTODETECT|”

Luke 18:37) 1 1 -1 9 0 “tw://bible.*?id=44.16.8|AUTODETECT|”

, Jesus of Nazareth is passing by ; and perhaps even the controversial ) 7 1 -1 9 0 “tw://bible.*?id=44.16.8|AUTODETECT|”

Acts 16:8) 1 1 -1 9 0 0

. By L.N.T. (A. and G.), p. 631, the verb, as used in that passage, is interpreted as meaning through. Reason given for this view is that passing by is impossible in this case. But is it really? Does not the theory merit consideration that here, as frequently, we are dealing with abbreviated expression (see N.T.C. on John, Vol. I, p. 206), the meaning fully spelled out being in going through they passed by (Mysia) ; i.e., without stopping to do evangelistic work there they headed straight for Troas?) 1 1 2 8 0 “tw://bible.*?id=44.27.9|AUTODETECT|”

The line of demarcation between the literal and the figurative sense is at times almost invisible. We speak of people passing by. Can we not also think of things passing by? For example time? It may be conceived as coming to us out of the past, stopping for a very brief moment and then departing again until it seems to have vanished. Luke mentions the Fast that is, the Day of Atonement as having gone by 7 1 -1 9 0 “tw://bible.*?id=44.27.9|AUTODETECT|”

Acts 27:9) 1 1 -1 9 0 “tw://bible.*?id=40.14.15|AUTODETECT|”

). The disciples tell Jesus, The time has gone by; that is, it is already late in the day 7 1 -1 9 0 “tw://bible.*?id=40.14.15|AUTODETECT|”

Matt. 14:15) 1 1 -1 9 0 “tw://bible.*?id=60.4.3|AUTODETECT|”

). Peter also speaks of time that has gone by 7 1 -1 9 0 “tw://bible.*?id=60.4.3|AUTODETECT|”

I Peter 4:3) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=40.26.39|AUTODETECT|”

So also suffering can be conceived of as an entity that passes by, preferably without touching us. Such passages as ) 7 1 -1 9 0 “tw://bible.*?id=40.26.39|AUTODETECT|”

Matt. 26:39) 1 1 -1 9 0 “tw://bible.*?id=40.26.42|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.26.42|AUTODETECT|”

42) 1 1 -1 9 0 “tw://bible.*?id=41.14.35|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.14.35|AUTODETECT|”

Mark 14:35) 1 1 -1 9 0 0

, Let this cup pass me by ; i.e., Let it be spared me, fall under this category.) 1 1 2 8 0 “tw://bible.*?id=40.5.18|AUTODETECT|”

When a vehicle has passed by, it finally becomes a mere speck, has no longer any significance for us. So also a word or message may be conceived of as losing significance, becoming invalid. That this will not happen in the case of God s law or in the case of the words of Jesus is clearly stated in ) 7 1 -1 9 0 “tw://bible.*?id=40.5.18|AUTODETECT|”

Matt. 5:18) 1 1 -1 9 0 “tw://bible.*?id=40.24.35|AUTODETECT|”

b; ) 7 1 -1 9 0 “tw://bible.*?id=40.24.35|AUTODETECT|”

24:35) 1 1 -1 9 0 “tw://bible.*?id=41.13.31|AUTODETECT|”

b; ) 7 1 -1 9 0 “tw://bible.*?id=41.13.31|AUTODETECT|”

Mark 13:31) 1 1 -1 9 0 “tw://bible.*?id=42.21.33|AUTODETECT|”

b; and ) 7 1 -1 9 0 “tw://bible.*?id=42.21.33|AUTODETECT|”

Luke 21:33) 1 1 -1 9 0 “tw://bible.*?id=40.5.18|AUTODETECT|”

b. On the other hand, the universe, in its present form, will indeed pass by and away, vanish 7 1 -1 9 0 “tw://bible.*?id=40.5.18|AUTODETECT|”

Matt. 5:18) 1 1 -1 9 0 “tw://bible.*?id=40.24.35|AUTODETECT|”

a; ) 7 1 -1 9 0 “tw://bible.*?id=40.24.35|AUTODETECT|”

24:35) 1 1 -1 9 0 “tw://bible.*?id=41.13.31|AUTODETECT|”

a; ) 7 1 -1 9 0 “tw://bible.*?id=41.13.31|AUTODETECT|”

Mark 13:31) 1 1 -1 9 0 “tw://bible.*?id=42.16.17|AUTODETECT|”

a; ) 7 1 -1 9 0 “tw://bible.*?id=42.16.17|AUTODETECT|”

Luke 16:17) 1 1 -1 9 0 “tw://bible.*?id=42.21.33|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.21.33|AUTODETECT|”

21:33) 1 1 -1 9 0 “tw://bible.*?id=61.3.10|AUTODETECT|”

a; ) 7 1 -1 9 0 “tw://bible.*?id=61.3.10|AUTODETECT|”

II Peter 3:10) 1 1 -1 9 0 “tw://bible.*?id=66.21.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.21.1|AUTODETECT|”

Rev. 21:1) 1 1 -1 9 0 “tw://bible.*?id=47.5.17|AUTODETECT|”

). So also the old order of things has passed by and away for the person who has become a new creature 7 1 -1 9 0 “tw://bible.*?id=47.5.17|AUTODETECT|”

II Cor. 5:17) 1 1 -1 9 0 “tw://bible.*?id=59.1.10|AUTODETECT|”

). And the rich man should bear in mind that he too will pass by and away like a wild flower 7 1 -1 9 0 “tw://bible.*?id=59.1.10|AUTODETECT|”

James 1:10) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=40.24.34|AUTODETECT|”

Jesus, however, assures his disciples that this generation the Jews as a nation? will not pass away until all these things, such as the preaching of the gospel to all the nations, have taken place 7 1 -1 9 0 “tw://bible.*?id=40.24.34|AUTODETECT|”

Matt. 24:34) 1 1 -1 9 0 “tw://bible.*?id=41.13.30|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.13.30|AUTODETECT|”

Mark 13:30) 1 1 -1 9 0 “tw://bible.*?id=42.21.32|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.21.32|AUTODETECT|”

Luke 21:32) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=42.15.29|AUTODETECT|”

Finally, one may bypass someone s word or command by ignoring and thus disobeying it, a sin which the elder brother in the well-known parable had never committed, if you can believe his assertion 7 1 -1 9 0 “tw://bible.*?id=42.15.29|AUTODETECT|”

Luke 15:29) 1 1 -1 9 0 0

; and cf. 11:42).) 1 1 2 8 0 “tw://bible.*?id=40.25.32|AUTODETECT|”

�����, acc. s. of �����, kid; ) 7 1 -1 9 0 “tw://bible.*?id=40.25.32|AUTODETECT|”

Matt. 25:32) 1 1 -1 9 0 0

goat.) 1 40 2 8 0 0 Verse 30) ���������, nom. s. masc. 2nd aor. participle of ��������, to devour. See explanation of 8:5.) ������, gen. pl. of �����, prostitute, harlot. Cf. fornication, pornography.) Verse 31) Note ��, separately expressed and placed forward for emphasis.) Verse 32) Note the two aor. pass. infinitives �P��������� and �������. For the first see on verses 23, 24. As to the second, to rejoice, this can be traced back to the basic word �����, not only indicating grace but also joyful thanksgiving. For more on this see the note on 2:40 on pp. 181, 182.) Summary of Chapter 15) See p. 539.) ) ) ) ) 441 Or: were all gathering.) 442 Or: (rather).) 443 K.

E. Bailey, The Cross, p. 23.) 444) (a) They are faithful covenant members who have not wandered away from God; e.g., Timothy. These people have already begun to regulate their lives by the standards of the divine law. They need no repentance because they already have it. With respect to them there is constant, steady joy, while over the others, represented by the one lost sheep that was found, there is a sudden shout of joy; hence more joy. For this opinion, with minor variations, see Lenski, op. cit., pp. 504, 505; John Calvin, Harmony, Vol.

II, pp. 341, 342; F. Godet , op. cit., Vol. II, p. 147; W. P. Van Wyk, My Sermon Notes on Parables and Metaphors, Grand Rapids, 1947, p. 79.) (b) They indicate the good angels. Thus W.

M. Taylor, op. cit., p. 313.) 445) Among them, with minor variations, are the following. All of them either accept the view which I share or lean in this direction:) C. R. Erdman, op. cit., p. 143;) A. Fahling, op. cit., p. 469;) S.

Greijdanus, Korte Verklaring, Vol. II, p. 56;) A. Plummer, op. cit., p. 369;) A. T. Robertson, Word Pictures, Vol. II, p. 206;) J.

W. Shepherd, The Christ of the Gospels, Grand Rapids, 1946, p. 417;) J. Van Oosterzee, volume on Luke (in Lang s Commentary on the Holy Scriptures), Grand Rapids, no date, p. 235.) 446 Literally: ten drachmas.) 447 Notes on Greek words, phrases, and constructions in 15:1 10 begin on page 750.) Gram. N.T. A. T.

Robertson, Grammar of the Greek New Testament in the Light of Historical Research) 448 Or: attached himself to.) 449 Make me like one of your hired men is found in some manuscripts; a few of them early. It is probably unauthentic, merely copied from verse 19.) 450 Or: kept urging him.) 451 By S. Greijdanus, Korte Verklaring, Vol. II, p. 61.) 452 See K. E. Bailey, The Cross, pp. 46, 47.) 453 Notes on Greek words, phrases, and constructions in 15:11 32 begin on this page.) N.T.C.

W. Hendriksen, New Testament Commentary) L.N.T. (A. and G.) W. F. Arndt and F. W. Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature) )