Exegetical and Hermeneutical Commentary of Luke 15:23
And bring hither the fatted calf, and kill [it]; and let us eat, and be merry:
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. The fatted calf, and kill it] , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
23. the fatted calfkept forfestive occasions.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ge 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, Ec 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 comments on Lu 15:24].
f T. Bab. Moed Katon, fol. 9. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The fatted calf ( ). The calf the fatted one. is the verbal adjective of , to feed with wheat (). The calf was kept fat for festive occasions, possibly in the hope of the son’s return.
Kill (). Not as a sacrifice, but for the feast.
Make merry (). First aorist passive subjunctive (volitive). From , an old verb from (well) and (mind).
Fuente: Robertson’s Word Pictures in the New Testament
The fatted calf. The article denoting one set apart for a festive occasion. Tynd., “that fatted calf.”
Fuente: Vincent’s Word Studies in the New Testament
THE REJOICING V. 23, 24
1) “And bring hither the fatted calf,” (kai pherete ton moschon ton siteuton) “And bring the fatted calf carefully,” that one kept fatted for some special feast or anniversary.
2) “And kill it; and let us sat, and be merry:” (thusate kai phagontes euphranthomen) “You all kill it, and let us eat and be merry,” with a festal banquet. The return of the lost son, like that of the lost sheep, and lost coin, when found was an occasion of special joy, feast, and a festivity in this instance, Luk 15:6. Note, the term “Let us,” includes the servants who too were to rejoice at the rescue and reconciliation of the lost, as they entered into the joy of their lord, Mat 25:21-22.
Fuente: Garner-Howes Baptist Commentary
(23) Bring hither the fatted calf.It is interesting to remember the impression which this part of the parable made on one of the great teachers of the Church as early as the second century. Irenaeus (see Introduction) saw in it an illustration of what seemed to him the special characteristic of St. Lukes Gospel, viz., the stress which it lays on the priestly aspect of our Lords work and ministry. We note, after our more modern method, (1) that in the framework of the story, the definite article points to the calf that had been fattened as for some special feast of joy. It answers accordingly to the feast of fat things of Isa. 25:6 – i.e., to the joy of the full fruition of the presence of God; and there is, perhaps, in the command to kill it (the word used is the technical one for slaying a sacrificial victim) a half-suggestion that this was only possible through a sacrifice and death. The fatted calf thus comes to represent to us that of which the Eucharistic feast is at once a symbol, a witness, and a pledge.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. The fatted calf Which had been reserved, by the father’s hospitality, for some special occasion, as the delicacy of the season.
Fuente: Whedon’s Commentary on the Old and New Testaments
Luk 15:23. Bring hither the fatted calf, and kill it; And sacrifice it. Elsner.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1545
THE PRODIGAL SON
Luk 15:23-24. Bring hither the fatted calf, and kill it; and let us eat, and be merry. For this my son was dead, and is alive again; he was lost, and is found.
THE willingness of God to receive sinners is abundantly declared in Scripture; but in no place is it so amply, or so beautifully described as in the parable before us. The reference which the parable has to the Jews and Gentiles will be more properly noticed, when we come to consider the conduct of the elder brother: at present we may view it as a lively representation of a sinners return to God. The text leads our attention to three points (which are also the three distinguishing parts of the parable) namely, the Prodigals departure from his father, his return to him, and his reception with him.
I.
His departure
He went from his fathers house, little thinking of the ruin he should bring upon himself
[The occasion of his departure was, that he hated the restraint of his fathers presence, and longed for independence, that he might gratify his own inclinations. Hence he desired his father to divide him his portion. But little did he think to what extent his passions would carry him. Scarcely had he received his portion, before he left his father, and departed to a distant country, where his actions would pass unnoticed. Having thus thrown the reins upon the neck of his appetites, he was carried on with irresistible impetuosity. From one degree of sin to another he rushed forward without restraint; nor stopped till he had wasted his substance in riotous living. At last he began to feel the consequences of his folly: he was reduced to a state of extreme wretchedness; yet he determined to do any thing rather than return to his father. Though a Jew, he submitted for hire to the ignominious employment of feeding swine: his wages however, there being a grievous famine in the land, would not procure him even necessary subsistence. In vain did he attempt to fill his belly with the husks intended for the swine. In vain did he solicit assistance from those who had known him in his more prosperous days. No man, either from gratitude or compassion, gave him any relief.]
Such is the departure of sinners from the presence of their God
[They have experienced the restraints of education, but have sighed for liberty and independence. With their growing years, they increasingly abuse the mercies which God has bestowed upon them. Their reason, their time, and other talents, they employ in the service of sin. Though they do not all run to the same excess of riot, they live equally at a distance from God. At last perhaps they begin to feel the misery which their neglect of him has brought upon them. His providence too concurs with his grace to make a deeper wound in their conscience: but they try any carnal expedients rather than return to God, nor can ever be prevailed on to turn unto him, till they have fully proved the insufficiency of the creature to afford them help. Whatever they may think of themselves in such a state, they are really dead and lost.]
But the Prodigal was not gone beyond recovery, as is evident from,
II.
His return
During his departure he had been as a person destitute of reason. At last however, coming to himself he thought of his fathers house.
The various steps of his return are worthy of notice
[He first reflected on the folly and madness of his former ways, and on the incomparably happier state of those who lived under his fathers roof, and whom perhaps he once despised for submitting to such restraints. He then resolved that he would return to his father, and implore his forgiveness: having formed the purpose, he instantly arose to carry it into execution, and set off, destitute as he was, to obtain, if possible, the lowest office among his fathers domestics.]
These exactly describe the steps of a sinners return to God
[He first begins to see how madly and wickedly he has acted. He feels that he has reduced himself to a wretched and perishing condition. He considers how happy are those once despised people, who enjoy the favour of his heavenly Father, and how happy he himself should be, if he might but obtain the meanest place in his family. With these views he determines to abase himself as a vile, self-ruined creature. There are no terms so humiliating, but he finds them suited to his case. He is rather fearful of not humbling himself sufficiently, than of aggravating his sin too much. He resolves that he will go to a throne of grace and ask for mercy; nor will he wait for any more convenient season, lest he should perish before the hoped-for season arrive. He is ashamed indeed to go in so mean and destitute a condition; but he despairs of ever going in any other way. He therefore breaks through all the engagements he has made with sin and Satan, and goes, with all his guilt upon him, to his God and Saviour. He now perhaps may be deemed mad by his former companions; but he should rather be considered as now coming to himself.]
The effect of the Prodigals repentance appears in,
III.
His reception
His father, it seems, was wishfully looking out for him; and, on his first appearance, ran to testify his good-will towards him
[The sight of his returning child caused the fathers bowels to yearn over him; nor would he suffer an upbraiding word to escape his lips. When the Prodigal began his confession, the father interrupted him with kisses; and not only would not hear the whole of his confession, but would not even hurt his feelings by saying that he forgave him. He ordered the best robe, with shoes and a ring, to be instantly put upon him, and killed the fatted calf in order to celebrate the joyful occasion.]
What a delightful representation does this give us of the reception which penitents find with God!
[God longs for their salvation even while they are at a distance from him. He notices with joy the first approaches of their souls towards him. Instead of frowning on the prodigal, he receives him with joy. Instead of upbraiding him with his folly, he seals upon his soul a sense of pardon. He arrays him in robes of righteousness and garments of salvation. He adorns him in a manner suited to the relation into which he is brought. He provides for his future comfortable and upright conversation. He rejoices over him as recovered from the dead, and makes it an occasion of festivity to all the angels in heaven. Thus do even the vilest sinners find their hopes, not only realized, but far exceeded. They come for pardon, and obtain joy; for deliverance from hell, and get a title to heaven. Their utmost ambition is to be regarded as the meanest of Gods servants; and they are exalted to all the honours and happiness of his beloved children.]
Application
[Who would not wish to resemble this Prodigal in his reception with his father? But, in order to it, we must resemble him in his penitence and contrition. Let none think that, because they have been more moral than the Prodigal, they do not need to repent like him. All of us without exception have walked after the imagination of our own hearts, without any love to Gods presence, or regard for his authority. Let all of us then cry for mercy, as miserable sinners. The more vile we are in our own eyes, the more acceptable shall we be to God. Some perhaps may fear to return, because they have been so exceeding vile: but let none imagine that they have gone beyond the reach of mercy: the promise of acceptance extends to all without exception [Note: Joh 7:37.]. There is bread enough and to spare for all that will go to God. Let all then accept the Saviours invitation [Note: Mat 11:28.]. Let us this day afford an occasion of joy to all the hosts of heaven; then shall we ourselves be soon made partakers of their joy, and dwell, as dear children, in our Fathers house for ever and ever.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
23 And bring hither the fatted calf, and kill it ; and let us eat, and be merry:
Ver. 23. And bring hither the fatted calf ] Christ is that fatted calf, saith Mr Tyndale martyr, slain to make penitent sinners good cheer withal, and his righteousness is the goodly raiment to cover the naked deformities of their sins.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. . . . . ] So, Jdg 6:25 , Gideon is commanded to kill ( . . . ): some calf fatted for a particular feast or anniversary, and standing in the stall. No allusion must be thought of to the sacrificing of Christ: which would be wholly out of place here, and is pre-supposed in the whole parable.
. ] So Luk 15:6 , ‘joy in heaven;’ all rejoice .
Some of these are who have entered into the joy of their Lord: Mat 25:21 ; Mat 25:23 .
Fuente: Henry Alford’s Greek Testament
Luk 15:23 . : always one fattening for high-tides; could not be used on a better occasion.
Fuente: The Expositors Greek Testament by Robertson
kill it = sacrifice it. It was a sacrificial feast.
Fuente: Companion Bible Notes, Appendices and Graphics
23. . . . .] So, Jdg 6:25, Gideon is commanded to kill (. . . ):-some calf fatted for a particular feast or anniversary, and standing in the stall. No allusion must be thought of to the sacrificing of Christ:-which would be wholly out of place here,-and is pre-supposed in the whole parable.
.] So Luk 15:6, joy in heaven;-all rejoice.
Some of these are who have entered into the joy of their Lord: Mat 25:21; Mat 25:23.
Fuente: The Greek Testament
Luk 15:23. ) Jdg 6:25, .[163] The article denotes pre-eminent excellence.-, let us enjoy ourselves [ltemur, rejoice: Engl. Vers. be merry]) This word is repeated with the greatest emphasis in Luk 15:24; Luk 15:32.
[163] The reading approved of in Grabes LXX.; but the Vatican copy has .-E. and T.
Fuente: Gnomon of the New Testament
the fatted: Gen 18:7, Psa 63:5, Pro 9:2, Isa 25:6, Isa 65:13, Isa 65:14, Mat 22:2-14
Reciprocal: Exo 24:11 – did eat Deu 28:63 – rejoiced over 1Sa 28:24 – a fat calf Pro 23:15 – even mine Son 3:11 – in the day of the Isa 53:10 – the pleasure Isa 55:2 – eat Jer 31:4 – again Mic 7:18 – he delighteth Zep 3:17 – will rejoice Mat 18:13 – he rejoiceth Mat 26:29 – until Luk 15:5 – rejoicing Luk 15:27 – and thy Luk 15:30 – devoured Joh 15:11 – my Act 15:3 – they caused 1Co 10:27 – bid
Fuente: The Treasury of Scripture Knowledge
3
It was usual for families to keep a fattened animal in readiness for any occasion of a feast that might arise, and the arrival of the “lost” son furnished one.
Fuente: Combined Bible Commentary
Luk 15:23. The fatted calf. Some calf standing in the stall, probably in readiness for a feast, is to be killed, as the best, for this sudden festivity. There is no allusion to any sacrifice.
Make merry. The joy in heaven (Luk 15:6) is again alluded to; the parties feasting are the servants (Luk 15:22), including the whole family; angels and redeemed men.