29<\/strong>. do I serve thee<\/em> ] Rather, I am thy slave. He does not say ‘Father:’ and evidently regards the yoke not as perfect freedom but as distasteful bondage. The slave is ever dissatisfied; and this son worked in the spirit of a ‘hired-servant.’<\/p>\n neither transgressed I at any time thy commandment<\/em> ] This is the very spirit of the Pharisee and the Rabbi, Luk 18:11-12<\/span>. “All these things have I kept from my youth up.” Such self-satisfaction can only spring from an ignorance of the breadth and spirituality of God’s commandments. The respectable Jews, sunk in the complacency of formalism and letter-worshipping orthodoxy, had lost all conception that they were, at the best, but unprofitable servants. Like this elder son they “went about to establish their own righteousness” (Rom 9:14<\/span>); and though they kept many formal commandments they ‘transgressed’ the love of God (Luk 11:42<\/span>). Observe that while the younger son confesses with no excuse, the elder son boasts with no confession. This at once proves his hollowness, for the confessions of the holiest are ever the most bitter. The antitheses<\/em> in the verse are striking, ‘You never gave<\/em> me a kid,<\/em> much less sacrificed<\/em> a fatted calf;<\/em> not even for my friends,<\/em> much less for harlots<\/em>.’<\/p>\n thou never gavest me a kid<\/em> ] The reward of a life near his father’s presence, and in the safety of the old home, was nothing to him. He is like the rescued Israelites still yearning for the flesh-pots of Egypt.<\/p>\n A kid – <\/B>A young goat. This was of less value than the calf; and he complains that while his father had never given him a thing of so little value as a kid, he had now given his other son the fatted calf.<\/P> Make merry with – <\/B>Entertain them give them a feast. This complaint was unreasonable, for his father had divided his property, and he might have had his portion, and his father had uniformly treated him with kindness. But it serves to illustrate the conduct of the scribes and Pharisees, and the folly of their complaint.<\/P> <\/p>\n Verse 29. Never-a kid<\/B><\/I>] It is evident from Lu 15:12<\/span>, that the father gave him his portion when his profligate brother claimed his; for he divided his whole substance between them<\/I>. And though he had not claimed<\/I> it, so as to separate<\/I> from, and live independently of, his father, yet he might have done so whenever he chose; and therefore his complaining was both undutiful<\/I> and unjust<\/I>.<\/P><\/p>\n 29. these many years . . . neithertransgressed I at any time thy commandment<\/B>The words are not tobe pressed too far. He is merely contrasting his constancy of loveand service<\/I> with the conduct of his brother; just as Job,resenting the charge of hypocrisy<\/I> by his friends, speaks as ifnothing could be laid to his charge (Job23:10-12<\/span>), and David too (Ps18:20-24<\/span>). The father attests the truth of all he says.<\/I> <\/P> never . . . a kid<\/B>I saynot a calf,<\/I> but not even a kid. <\/P> that I might make merry withmy friends<\/B>Here lay his misapprehension. It was noentertainment for the gratification of the prodigal: it was afather’s<\/I> expression of the joy he<\/I> felt at his recovery.<\/P> thy son . . . thy living<\/B>Howunworthy a reflection on the common father of both, for the one notonly to disown the other, but fling him over upon his father, as ifhe should say, Take him, and have joy of him!<\/P><\/p>\n And he answering, said to his father<\/strong>,…. Commending himself, and reflecting on his father:<\/p>\n lo, these many years do I serve thee<\/strong>; for though he was called a son, yet differed little from a servant; he was of a servile disposition, and under a spirit of bondage; he served his father, not in the Gospel, but in the law, moral and ceremonial; in the letter of it, and not in the newness of the Spirit; externally, and not internally; from fear, and not from love; with mercenary views, and not freely; with trust in, and dependence on his service, seeking justification and eternal life by it, and not with a view to the glory of God; and this he had done “many years”; from his youth upwards, as the Pharisee in Mt 19:20<\/span> whereas his younger brother had never served him, but his own lusts; and yet as soon as ever he was come home, before he could enter upon service, this entertainment was made for him, and which he therefore resented: moreover, he does not say I have served thee, but “I do”; denoting the continuance and constancy of his service; and intimating that his life had been, and was one continued series of obedience:<\/p>\n neither transgressed I at any time thy commandment<\/strong>; which though true of the elect angels, can never be said of any of the sons of men; and which shows, that he had never been under a work of the Spirit of God, who convinces of sin; and had never seen himself in a true light, in the glass of that law, he pretended to serve God in; that he was a stranger to the plague of his own heart, and was a self-deceiver, and the truth of grace was not in him: he could not be a good man, for so to say, is contrary to the experience of all good men; to their groans, complaints, and confessions; to their prayers, for fresh application of pardoning grace; and to the observation of all wise and good men in all ages; and most fully proves him to be, a Pharisee:<\/p>\n and yet thou never gavest me a kid, that I might make merry with my friends<\/strong>; some by a “kid”, or “goat”, as Theophylact, understand a persecutor, as Saul was of David, and Ahab of Elijah; and so means that God had not delivered up such an one into his hands; or took him away by death, that he might have some peace and rest, amidst his labours and service; and others understand this of the Jews, desiring Barabbas, a goat, and not Jesus, the Lamb of God; but his meaning seems to be, that he had never received any favour in proportion to the services he had done; and so charges his father with ingratitude.<\/p>\n Do I serve thee <\/B> ( <\/SPAN><\/span>). Progressive present tense of this old verb from <\/SPAN><\/span> (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, Grammar<\/I>, p. 879).<\/P> Transgressed <\/B> (<\/SPAN><\/span>). Second aorist active indicative of <\/SPAN><\/span>, to pass by. Not even once (aorist) in contrast with so many years of service (linear present).<\/P> A kid <\/B> (<\/SPAN><\/span>). Some MSS. have <\/SPAN><\/span>, diminutive, a little kid. So margin of Westcott and Hort. B has it also in Mt 25:32<\/span>, the only other N.T. passage where the word occurs.<\/P> That I might make merry <\/B> ( <\/SPAN><\/span>). Final clause, first aorist passive subjunctive of the same verb used in verses Luke 15:23<\/span>; Luke 15:25<\/span>. <\/P> <\/p>\n Kid [] <\/SPAN><\/span>. Some read the diminutive, ejrifion, “a little kid.” In any event a contrast is intended between the kid and the fatted calf.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And he answering said to his father,” <\/strong>(ho de apokritheis eipen to patri) “Then replying, he said to the father,” in bitterness, in resentment, with a feigned higher wisdom, in a sulky manner, as a “party-pooper.”<\/p>\n 2) “Lo, these many years do I serve thee,” <\/strong>(idou tosauto ete douleou soi) “Behold, (take note) so many years I serve you,” do work for you, like a slave. Note, he is so insolent that he does not address him as “father,” an attitude of dishonor and disrespect greater than the younger son ever showed. For on both his leaving and return he did address him as “father,” Luk 15:12<\/span>; Luk 15:21<\/span>.<\/p>\n 3) “Neither transgressed I at any time thy commandment:” <\/strong>(kai oudepote entolen sou parelthon) “And at no time at all transgressed I (any) command of you,” telling him off, about how good he was, much as that one prayed to God in the temple that day, Luk 18:9-12<\/span>. “Bully for him!” He had only set aside all the commandments of God <\/strong>doing the mechanical things of the law, simply in his own covetous way, continually breaking the 10th commandment, thereby breaking all the nine above it, Exo 20:17<\/span>; Mar 7:1-13<\/span>.<\/p>\n 4) “And yet thou never gavest me a kid,” <\/strong>(kai emoi oudepote edokas eriphon) “And to me (my honor) you never at any time even gave a goat,” a kid, in contrast with a fatted calf, for me to celebrate my pride and selfishness, and envy, and malice, and self-determination to work my own way to heaven; “Give me,” here, is the same nature of sin’s greed that the younger son had, Luk 15:12<\/span>, See.<\/p>\n 5) “That I might make merry with my friends:” <\/strong>(hina meta ton philon Mou euphrantho) “in order that I might be merry with my friends,” respectable friends, very different from the disreputable associates of my brother. And none of this did the father deny. This feast was not given to honor the returning prodigal, <\/strong>who had not a merit of behavior to honor, but to express the father’s <\/strong>joy of the son’s reconciliation, and sins confessed. <\/strong>If heaven’s presence has resounding joy at the repentance of one sinner, why should not every member of this household rejoice at such at hour, Luk 15:7<\/span>; Luk 15:10<\/span>.<\/p>\n (29) Lo, these many years do I serve thee.<\/strong>The very word I serve, as a slave serves, is eminently suggestive. The obedience had all along been servile, prompted by fear and hope, even as the slaves obedience is. The language put into the mouth of the elder son is clearly meant to represent the habitual thoughts of the Pharisees. They are taken, as it were, after our Lords manner, as seen in the previous parables, at their own valuation of themselves. They are conscious of no transgressions; but in that very unconsciousness lies the secret of the absence of any sense of joy in being forgiven, of any power to sympathise with the joy of others, even of any satisfaction in the service in which they pride themselves. (Comp. Notes on Luk. 7:47-50<\/span>.) They are scandalised at the gladness which others feel when a penitent returns to God. It seems like an insult and wrong to themselves. Their life has been one of uniform obedience; they have performed their religious duties. Why is so much stir made about those who have fallen as they never fell?<\/p>\n 29, 30<\/strong>. <\/strong> In these two verses our Lord gives, in parable, the substance of the Pharisaic murmur. We <\/em> are the piety of the nation; and for us should be reserved all the respect and deference which the professed prophet of God has to pay. But us have you deserted, and given all your interest and labour to these publicans, who have prostituted their birthright to the service of a heathen power.<\/p>\n 29<\/strong>. <\/strong> Do I serve thee<\/em> The word serve <\/em> here is the service of a slave, and hence some have held it as characterizing the Pharisee’s devotion to God. <\/p>\n A kid<\/em> Far inferior to the fatted calf.<\/p>\n “But he answered and said to his father, ‘Lo, these many years do I slave for you, and I never transgressed a commandment of yours, and yet you never gave me a kid, that I might make merry with my friends, but when this your son came, who has devoured your living with harlots, you kill for him the fatted calf.’ ”<\/p>\n The elder brother could not hold back his fury. He pointed out belligerently how for years he had slaved, and had never transgressed against any of his father’s orders, and yet when had his father ever thrown a party for him, or given him a kid so that he could invite his friends for a meal? But now that this worthless and dishonest son (note ‘this your son’, not ‘my brother’) had arrived back, who had cheated them and wasted so much of the family’s wealth on prostitutes (the worst thing he could think of at the time) what happened? The fatted calf was killed in order to celebrate his return. It did not seem fair.<\/p>\n We note how extravagant his argument is. For in fact the younger son’s friends had not been invited to the present celebration, and the probability is that if he himself had at some time wanted to invite his friends round he could have done so. He has patently manufactured a case in his own mind in order to make it seem as bad as possible. And we see how he saw his life, not as a joyful day by day life lived with his father as they worked together and enjoyed their privileges, but as a burden and a care and a trial, as something to be endured, the way in fact in which many religious people see it, especially those like the Pharisees. But before we criticise him too much we must remember that Jesus has drawn him like this in order that he might illustrate the Pharisees. It was probably one of the Pharisees’ strongest arguments, both to themselves and to others, that all their slaving to keep the commandments and to ‘do what God wanted’ would bring its own reward, a reward lost to those who did not live as they did. And that may well have been part of the reason for their antagonism against Jesus. He appeared to overlook all their hard efforts, and yet freely forgave those who had done nothing to deserve it. Like the elder brother they were unable to rejoice in the free grace of God to sinners. It did not seem fair. And it was in order to bring about a change in this attitude that Jesus was telling the parable. For He was as much concerned with bringing the Pharisees round to a new way of thinking, and to a sense of compassion, as He was to bringing the public servants and sinners to repentance.<\/p>\n Luk 15:29<\/span><\/em><\/strong>. <\/strong>Lo, these many years do I serve thee, <\/em><\/strong>&c.<\/strong> This is the young man’s own testimony concerning his dutifulness: <\/em>in which respect it fully represented the self-righteous Pharisees. It is his testimony also concerning the returns <\/em>which his father <\/em>had made <\/em>to him for his services; nevertheless his behaviour on this occasion, as well as that of his father, seems to fix on him the lie in both particulars. Indeed, this branch of the parable is finely contrived to express the high opinion which the Pharisees (here represented by the elder brother) entertained of their own meri <\/p>\n 29 And he answering said to his<\/em> father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 29. And yet thou never gavest me a kid<\/strong> ] Much less a calf. Hypocrites hold God to be in their debt, and through discontent weigh not his favours, as being never without some ailment. <\/p>\n 29.<\/strong> ] <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> ,<\/strong> the very manner of speech of a Pharisee: as is the continuation <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> Could the Jewish nation<\/em> be introduced saying this, even in the falsest hypocrisy?<\/p>\n <\/strong> answers to the younger son’s in Luk 15:12<\/span> ; it is a separation of the individual son from his father, and, as there pointed out, the very root and ground of sin.<\/p>\n <\/strong> ,<\/strong> of less value than a calf.<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> who are these? this elder son also then has friends, who are not his father’s friends:<\/em> see Mat 22:16<\/span> , . <\/strong> .<\/p>\n Luk 15:29<\/span> . , a kid, not to speak of the fatted calf. : he would have been content if there had been any<\/em> room made for the festive element in his life, with a modest meeting with his own friends, not to speak of a grand family demonstration like this. But no, there was nothing but work and drudgery for him.<\/p>\n Lo. Greek. idou. App-133. Figure of speech Asterismos. App-6. <\/p>\n neither transgressed I, &c. This was the Pharisees’ claim and boast. Compare Luk 18:11, Luk 18:12; Luk 18:18-21. <\/p>\n a kid. In contrast with “the fatted calf” (Luk 15:23). with. Greek. meta. App-104. <\/p>\n friends. Contrast with harlots (Luk 15:30. <\/p>\n 29.] . . . , the very manner of speech of a Pharisee: as is the continuation-. . . Could the Jewish nation be introduced saying this, even in the falsest hypocrisy?<\/p>\n answers to the younger sons in Luk 15:12;-it is a separation of the individual son from his father, and, as there pointed out, the very root and ground of sin.<\/p>\n , of less value than a calf.<\/p>\n . . -who are these? this elder son also then has friends, who are not his fathers friends: see Mat 22:16, . .<\/p>\n Luk 15:29. , these so many years) In antithesis to , as soon as, in Luk 15:30.-, I serve) A confession of the slave-like spirit which influenced him. He does not add [in the spirit of Sonship], Father.-, thou hast never given) much less wouldest thou kill [, mactavit, Luk 15:27],-, a kid) much less the calf, Luk 15:27.-, my friends) In antithesis to , harlots, Luk 15:30.<\/p>\n Lo: Luk 17:10, Luk 18:9, Luk 18:11, Luk 18:12, Luk 18:20, Luk 18:21, 1Sa 15:13, 1Sa 15:14, Isa 58:2, Isa 58:3, Isa 65:5, Zec 7:3, Mat 20:12, Rom 3:20, Rom 3:27, Rom 7:9, Rom 10:3, Phi 3:4-6, 1Jo 1:8-10, Rev 3:17 <\/p>\n yet: Luk 15:7, Luk 19:21, Mal 1:12, Mal 1:13, Mal 3:14, Rev 2:17 <\/p>\n Reciprocal: Gen 34:5 – now his Jdg 15:1 – a kid Mat 19:20 – All Mat 19:27 – what Mat 25:24 – I knew Mar 2:17 – They that are whole Luk 15:2 – General<\/p>\n 0. The elder son had no just ground of complaint. His brother had done wrong, but it was against his father and God only. This son was not being deprived of anything that was due him, so his attitude could be explained only on the basis of jealousy. He made two comparisons in his protest; they were between the conduct of himself and that of his brother, and between what his father had done for each son. He had always been at home and faithful, while his brother had been away living a life like that of a spendthrift. Also, his father had never as much as given him a kid (a rather inferior animal), but had given this wasteful son the choice of food animals.<\/p>\n Luk 15:29. Lo, for so many years do I serve thee. The legal idea comes out here, pleading what has been done.<\/p>\n I never transgressed a commandment of thine. The Pharisees virtually said this. The words of the elder son prove that his obedience in the past had not been hearty, and that he was now in opposition to his fathers will.<\/p>\n And yet thou never gavest me a kid. In contrast with the fatted calf.<\/p>\n With my friends, respectable people, he implies, in contrast with harlots. This proud, self-seeking, unaffection-ate son is now the lost son. Self-righteousness is dissatisfied with the reward it receives. The essential failure of Pharisaism is its want of love to God despite its external obedience.<\/p>\n Luk 15:29-30. But he answering, said to his father The kindness and respect which his father showed him on this occasion, did not soften him in the least. He stubbornly persisted in his anger, and answered the affectionate speeches of his parent with nothing but loud and haughty accusations of his conduct. These many years do I serve thee, neither transgressed I at any time This branch of the parable is finely contrived to express the high opinion which the Pharisees, here represented by the elder brother, entertained of their own righteousness and merit. Yet thou never gavest me a kid, &c. Perhaps God does not usually give much consolation to those who never felt the deep sorrows of repentance. But as soon as this thy son was come The ungracious youth disdained to call him his brother, and at the same time insolently insinuated, that his father seemed to despise all his other children, and to reckon this prodigal only his son; which hath devoured thy living with harlots Hath wasted thy property in a long course of scandalous debaucheries, to his own ruin, and the infamy of the family. Thou hast killed for him the fatted calf And made him as welcome as if he had been the most dutiful child upon earth. And he said With great gentleness, when he might have taken offence at his sons unbecoming reply, Son, thou art ever with me And art every day receiving some token of my kindness. By calling him his son, after the insolent speech he had made, the father insinuated, that he acknowledged him likewise for his son, and that neither the undutifulness of the one, nor the frowardness of the other of his children, had extinguished his affection, or cancelled the relation subsisting between them. All that I have is thine As thou hast formerly lived in my family, and hast had the command of my property, as far as thy exigencies required; so thou art at present heir to the bulk of my estate. This is a material intimation, and suggests a strong reason against murmuring at the indulgence shown to the greatest sinners. As the fathers receiving the youngest son did not cause him to disinherit the elder, so Gods receiving notorious sinners will be no loss to those who have always served him: neither will he raise these to a state of glory equal to that of those who have always served him, if they have, upon the whole, made a greater progress in inward as well as outward holiness.<\/p>\n After a disrespectful address, the older son boasted of what he had done for his father and than blamed him for not giving him more. Clearly he felt that the father’s response should reflect justice rather than grace. He was counting on a reward commensurate with his work (cf. Mat 20:12). This hardly reflects a loving relationship.<\/p>\n "He hasn’t stayed home because he loved his father, but because working in his fields was a way to get what he wanted." [Note: Inrig, p. 25.] <\/span><\/p>\n Wiersbe pointed out parallels between the prodigal’s coming to his father and the sinner coming to God through Christ. The prodigal was lost (Luk 15:24); Jesus said, "I am the way." The prodigal was ignorant (Luk 15:17); Jesus said, "I am the truth." The prodigal was dead (Luk 15:24); Jesus said, "I am the life" (Joh 14:6). [Note: Wiersbe, 1:236.] <\/span><\/p>\n The older son refused to acknowledge his brother as his brother since he had so dishonored his father. By calling him his father’s son he was implying that the father shared his younger son’s guilt. Everyone in this chapter experienced joy except this elder brother.<\/p>\n "The proud and the self-righteous always feel that they are not treated as well as they deserve." [Note: Morris, p. 244.] <\/span><\/p>\n And he answering said to [his] father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: 29. do I serve thee ] Rather, I am thy slave. He does not say ‘Father:’ … Continue reading “Exegetical and Hermeneutical Commentary of Luke 15:29”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25599","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25599","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25599"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25599\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25599"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25599"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25599"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"