32<\/strong>. It was meet that we should make merry, and be glad<\/em> ] “They glorified God…saying, Then hath God also to the Gentiles granted repentance unto life,” Act 11:18<\/span>. It would be impossible to mark more emphatically God’s displeasure at the narrow, exclusive, denunciatory spirit which would claim for ourselves only, or our party, or our Church, a monopoly of heaven. The hard dogmatism and speculative theories of a self-asserting Theology “vanish like oppressive nightmares before this single parable in which Jesus reveals the heavenly secrets of human redemption, not according to a mystical or criminal theory of punishment, but anthropologically,<\/p>\n psychologically, and theologically to every pure eye that looks into the perfect law of liberty.” Von Ammon, Leb. Jesu<\/em>, iii. 50.<\/p>\n this thy brother<\/em> ] For he is<\/em> thy brother, and I thy Father, though thou wouldest refuse this name to him, and didst not address that title to me.<\/p>\n Verse 32<\/span>. This thy brother<\/B><\/I>] Or, THIS brother of<\/I> THINE. To awaken this ill-natured, angry, inhumane man to a proper sense of his duty, both to his parent and brother, this amiable father returns him his own unkind words<\/I>, but in a widely different spirit. This<\/I> son of mine<\/I> to whom I show mercy is THY brother<\/I>, to whom thou shouldst show bowels of tenderness and affection; especially as he is no longer the person<\/I> he was: he was dead<\/I> in sin – he is quickened<\/I> by the power of God: he was lost<\/I> to thee, to me, to himself, and to our God; but now he is found<\/I>: and he will be a comfort to me, a help to thee, and a standing proof, to the honour of the Most High, that God receiveth sinners. This, as well as the two preceding parables, was designed to vindicate the conduct of our blessed Lord in receiving tax-gatherers and heathens; and as the Jews, to whom it was addressed, could not but approve of the conduct of this benevolent father, and reprobate that of his elder<\/I> son<\/I>, so they could not but justify the conduct of Christ towards those outcasts of men, and, at least in the silence of their hearts, pass sentence of condemnation upon themselves. For the sublime<\/I>, the beautiful<\/I>, the pathetic<\/I>, and the instructive<\/I>, the history of Joseph<\/I> in the Old Testament, and the parable of the<\/I> prodigal son<\/I> in the New, have no parallels either in sacred or profane history.<\/P> <\/P> THE following reflections, taken chiefly from pious Quesnel<\/I>, cannot fail making this incomparable parable<\/I> still more instructive.<\/P> <\/P> Three points may be considered here: I. The degrees of his fall. II. The degrees of his restoration; and, III. The consequences of his conversion.<\/P> <\/P> I. The prodigal son is the emblem of a sinner who refuses to depend on and be governed by the Lord. How dangerous is it for us to desire to be at our own disposal, to live in a state of independency, and to be our own governors! God cannot give to wretched man a greater proof of his wrath than to abandon him to the corruption of his own heart.<\/P> <\/P> Not many days<\/I>, c., Lu 15:13<\/span>. The misery of a sinner has its degrees<\/I> and he soon arrives, step<\/I> by step<\/I>, at the highest pitch<\/I> of his wretchedness.<\/P> <\/P> The first degree<\/I> of his misery is, that he loses sight of God, and removes at a distance<\/I> from him. There is a boundless distance between the love of God, and impure self-love; and yet, strange to tell, we pass in a moment from the one to the other!<\/P> <\/P> The second degree<\/I> of a sinner’s misery is, that the love of God<\/I> being no longer retained in the heart, carnal love<\/I> and impure desires necessarily enter in, reign there, and corrupt all his actions.<\/P> <\/P> The third degree<\/I> is, that he squanders away all spiritual riches, and wastes the substance of his gracious Father in riot and debauch.<\/P> <\/P> When he had spent all<\/I>, c., Lu 15:14<\/span>. The fourth degree<\/I> of an apostate sinner’s misery is, that having forsaken God, and lost his grace and love, he can now find nothing but poverty, misery, and want. How empty<\/I> is that soul which God does not fill! What a famine<\/I> is there in that heart which is no longer nourished by the bread of life!<\/P> <\/P> In this state, he joined himself <\/I>– , he cemented, closely<\/I> united<\/I> himself, and fervently cleaved to a citizen of that <\/I> country<\/I>, Lu 15:15<\/span>.<\/P> <\/P> The fifth degree<\/I> of a sinner’s misery is, that he renders himself a slave to the devil, is made partaker of his nature, and incorporated into the infernal family. The farther<\/I> a sinner goes from God, the nearer<\/I> he comes to eternal ruin.<\/P> <\/P> The sixth degree<\/I> of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master<\/I> so cruel as the devil<\/I> no yoke<\/I> so heavy as that of sin;<\/I> and no slavery<\/I> so mean<\/I> and vile<\/I> as for a man to be the drudge of his own carnal, shameful, and brutish passions<\/I>.<\/P> <\/P> The seventh degree<\/I> of a sinner’s misery is, that he has an insatiable hunger and thirst after happiness; and as this can be had only in God, and he seeks it in the creature, his misery must be extreme. He desired to fill his belly with the husks<\/I>, Lu 15:16<\/span>. The pleasures of sense and appetite are the pleasures of swine<\/I>, and to such creatures is he resembled who has frequent recourse to them, 2Pe 2:22<\/span>.<\/P> <\/P> II. Let us observe, in the next place, the several degrees<\/I> of a sinner’s conversion<\/I> and salvation<\/I>.<\/P> <\/P> The first<\/I> is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to <\/I> himself<\/I>, because the Spirit of God first comes to him<\/I>, Lu 15:17<\/span>.<\/P> <\/P> The second<\/I> is, that he resolves<\/I> to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. I will arise<\/I>, c., Lu 15:18<\/span>.<\/P> <\/P> The third<\/I> is, when, under the influence of the spirit of faith, he is enabled to look towards God as a compassionate and tender-hearted father<\/I>. I will arise and go to my father<\/I>.<\/P> <\/P> The fourth<\/I> is, when he makes confession of his sin, and feels himself utterly unworthy<\/I> of all God’s favours, Lu 15:19<\/span>.<\/P> <\/P> The fifth<\/I> is, when he comes in the spirit of obedience, determined through grace to submit to the authority of God and to take his word<\/I> for the rule of all his actions, and his Spirit for the guide of all his affections and desires.<\/P> <\/P> The sixth<\/I> is, his putting his holy resolutions into practice<\/I> without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he<\/I> arose and came<\/I>, c., Lu 15:20<\/span>.<\/P> <\/P> The seventh<\/I> is, God tenderly receives him with the kiss of peace and love, blots out all his sins, and restores him to, and reinstates him in, the heavenly family. His father-fell on his<\/I> neck, and kissed him<\/I>, Lu 15:20<\/span>.<\/P> <\/P> The eighth<\/I> is, his being clothed with holiness, united to God, married<\/I> as it were to Christ Jesus, 2Co 11:2<\/span>, and having his feet shod with the shoes of the preparation of the Gospel of peace, Eph 6:15<\/span>, so that he may run the ways of God’s commandments with alacrity and joy. Bring the best robe – put a<\/I> ring – and shoes<\/I>, c., Lu 15:22<\/span>.<\/P> <\/P> III. The consequences<\/I> of the sinner’s restoration to the favour and image of God are, first<\/I>, the sacrifice of thanksgiving is offered to God in his behalf he enters into a covenant with his Maker, and feasts on the fatness of the house of the Most High.<\/P> <\/P> Secondly<\/I>, The whole heavenly family are called upon to share in the general joy the Church above and the Church below both triumph; for there is joy (peculiar joy) in the presence of the angels of God over one sinner that repenteth. See Lu 15:10<\/span>.<\/P> <\/P> Thirdly<\/I>, God publicly acknowledges him for his son, not only by enabling him to abstain from every appearance of evil, but to walk before him in newness<\/I> of life<\/I>, Lu 15:24<\/span>. The tender-hearted father repeats these words at Lu 15:32<\/span>, to show more particularly that the soul is dead<\/I> when separated<\/I> from God; and that it can only be said to be alive<\/I> when united<\/I> to him through the Son of his love. A Christian’s sin is a brother’s death<\/I>; and in proportion to our concern<\/I> for this will our joy<\/I> be at his restoration<\/I> to spiritual life. Let us have a brotherly heart towards our brethren, as God has that of a father towards his children, and seems to be afflicted at their loss<\/I>, and to rejoice at their being found<\/I> again, as if they were necessary to his happiness.<\/P> <\/P> In this parable, the younger<\/I> profligate son<\/I> may represent the Gentile<\/I> world; and the elder son<\/I>, who so long served<\/I> his father<\/I>, Lu 15:20<\/span>, the Jewish people<\/I>. The anger<\/I> of the elder<\/I> son explains itself at once – it means the indignation<\/I> evidenced by the Jews at the Gentiles<\/I> being received into the favour<\/I> of God, and made, with them, fellow heirs of the kingdom of heaven.<\/P> <\/P> It may also be remarked, that those who were since called Jews and Gentiles, were at first one family, and children of the same father: that the descendants of Ham and Japhet, from whom the principal part of the Gentile world was formed, were, in their progenitors, of the primitive great family, but had afterwards fallen off from the true religion: and that the parable of the prodigal son may well represent the conversion of the Gentile world, in order that, in the fulness of time, both Jews and Gentiles may become one fold, under one Shepherd and Bishop of all souls.<\/P> <\/p>\n 32. It was meet<\/B>Was itpossible he should simply take his long vacant place in the familywithout one special sign of wonder and delight at the change? Wouldthat have been nature?<\/I> But this<\/I> being the meaning ofthe festivity, it would for that very reason be temporary.<\/I> Intime, the dutifulness of even the younger son would become the law<\/I>and not the exception;<\/I> he too at length might venture to say,”Lo, these many years do I serve thee”; and of him thefather would say, “Son, thou art ever with me.” In thatcase, therefore, it would not<\/I> be “meet that they shouldmake merry and be glad.” The lessons are obvious, but howbeautiful! (1) The deeper sunk and the longer estranged any sinneris, the more exuberant is the joy which his recovery occasions. (2)Such joy is not<\/I> the portion of those whose whole lives havebeen spent in the service of their Father in heaven. (3) Instead ofgrudging the want of this, they should deem it the highest testimonyto their lifelong fidelity, that something better is reserved forthemthe deep, abiding complacency of their Father in heaven.<\/P><\/p>\n It was meet that we should make merry<\/strong>,…. Both father, son, and servants; [See comments on Lu 15:23]<\/span> [See comments on Lu 15:24]<\/span> and this elder brother also, because of the relation he stood in to him: and if he had had the same spiritual affection the apostle had for his brethren and kinsmen, according to the flesh, Ro 9:3<\/span> and he would have rejoiced at the conversion and return of sinners by repentance:<\/p>\n and be glad<\/strong>; as his father was, and the angels in heaven be; see Lu 15:10<\/span><\/p>\n for this thy brother<\/strong>, though he would not own him as such,<\/p>\n was dead, and is alive again, and was lost, and is found: [See comments on Lu 15:24]<\/span><\/strong> and so the parable is concluded, the elder brother being silenced, and having nothing to say against such strong reasoning.<\/p>\n It was meet <\/B> (<\/SPAN><\/span>). Imperfect tense. It expressed a necessity in the father’s heart and in the joy of the return that justifies the feasting. <\/SPAN><\/span> is used again (first aorist passive infinitive) and <\/SPAN><\/span> (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24<\/span> to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2<\/span>) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God’s love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race. <\/P> <\/p>\n <\/strong><\/p>\n 1) “It was meet that we should make merry, and be glad:” <\/strong>(euphranthenai de kai charenai edei) “It became us to be merry and to rejoice at length,” and in depth, Isa 35:10<\/span>. It was and is the right thing to do, to express forgiveness and reconciliation, even as God has for Christ’s sake forgiven us, Eph 4:30<\/span>; Luk 6:33-37<\/span>; Act 11:18<\/span>.<\/p>\n 2) “For this thy brother was dead,” <\/strong>(hoti hi adelphos sou outos nekros en) “Because this your brother was dead,” in contrast with “thy son,” Luk 15:30<\/span>. A dead corpse, or like a lifeless corpse, unfruitful, once without holiness, barren to truth and right, Eph 2:1-3<\/span>; Eph 2:11-12<\/span>; Eph 4:18<\/span>. The father reminded him, he is “still your brother.”<\/p>\n 3) “And is alive again;” <\/strong>(kai ezesen) “And he came to life,” is now alive, with a new nature, a new attitude, 2Co 5:17<\/span>.<\/p>\n 4) “And was lost, and is found.” <\/strong>(kai apololos kai heurethe) “And having been lost, he was also found,” like the lost sheep, and the lost coin, Luk 15:4-10<\/span>. And just as the shepherd, the woman, their friends, and heaven rejoiced at the home-coming of the lost sheep and finding of the lost coin, so should I, the father, and my household rejoice at the return and confession of this one spiritually lost and dead son, who is now found and alive; Such was a laudable, a praiseworthy conclusion, 2Co 5:17<\/span>; Luk 10:18<\/span>.<\/p>\n (32) It was meet that we should make merry.<\/strong>The Greek expresses moral necessity rather than mere fitness. We must needs rejoice; it could not be otherwise. The repetition of the same words that had been used before, he was dead . . . is singularly-emphatic. This, and nothing more or less than this was the true account of the change that had passed over the wanderer; and this ought to be a source of joy to all his kindred. There is, perhaps, a touch of tenderness as well as reproof in the way in which the scornful this thy son is met by this thy brother. The elder son had forgotten that fact, and had almost disclaimed his own sonship in his scorn for the offender.<\/p>\n “But it was right to make merry and be glad, for this your brother was dead, and is alive again, and was lost, and is found.”<\/p>\n And then He pointed out how right it was to rejoice in the conversion of sinners. It was right for the elder brother to rejoice because his younger brother had come back repentant and would escape the dreadful life that had recently been his (note his emphasis on ‘your brother’). He could lose nothing, and gain much, by rejoicing with him. For let him recognise what had happened. One who had been dead had found life again. One who had been lost was now found. Was that not good reason to celebrate from an honest and unselfish heart?<\/p>\n By these strong phrases Jesus was also assuring all who heard Him that any of them who turned in repentance towards God, seeking forgiveness, would also find life and would be ‘found’. So His message was to both, to those who were far off, and to those who were near while not being near enough.<\/p>\n We are deliberately not told what decision the elder brother came to. For the intention was that every one among His listeners who saw themselves as like the elder brother had to decide for themselves. That was a major point of the parable.<\/p>\n 32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 32. Was lost, and is found<\/strong> ] Of himself he left his father; yet is he called the lost son. <\/p>\n 32.<\/strong> ] <\/strong> not <\/strong> ,<\/strong> but generally it was right.<\/strong> The Father still asserts the restored sonship of his returned prodigal <\/strong> . <\/strong> <\/strong> .<\/strong> We may remark that the difficulties which have been found in the latter part of the parable, from the uncontradicted<\/em> assertion in Luk 15:29<\/span> , if the Pharisees<\/em> are meant, and the great pride and uncharitableness shewn, if really righteous persons<\/em> are meant, are considerably lightened by the consideration, that the contradiction of that assertion would have been beside the purpose of the parable;<\/em> that it was the very thing on which the Pharisees prided themselves; that, besides, it is<\/em> sufficiently contradicted in fact<\/em> , by the spirit and words of the elder son. He was breaking his Father’s commandment even when he made the assertion, and the making it is part of his hypocrisy.<\/p>\n The result of the Father’s entreaty is left purposely uncertain (see Trench, Par. in loc.): is it possible that this should have been the case, had the Jewish nation<\/em> been meant by the elder brother? But now, as he typifies a set of individuals who might themselves be (and many of them were) won by repentance, it is thus broken off, to be closed by each individual for himself. For we are all in turn examples of the cases of both these brothers, containing the seeds of both evil courses, in our hearts: but, thanks be to God, under that grace, which is sufficient and willing to seek and save us from both.<\/p>\n It was meet. Compare Act 11:18. <\/p>\n thy brother. Contrast with “thy son” (Luk 15:30). <\/p>\n 32.] -not , but generally-it was right. The Father still asserts the restored sonship of his returned prodigal- . . We may remark that the difficulties which have been found in the latter part of the parable, from the uncontradicted assertion in Luk 15:29, if the Pharisees are meant,-and the great pride and uncharitableness shewn, if really righteous persons are meant,-are considerably lightened by the consideration, that the contradiction of that assertion would have been beside the purpose of the parable; that it was the very thing on which the Pharisees prided themselves; that, besides, it is sufficiently contradicted in fact, by the spirit and words of the elder son. He was breaking his Fathers commandment even when he made the assertion,-and the making it is part of his hypocrisy.<\/p>\n The result of the Fathers entreaty is left purposely uncertain (see Trench, Par. in loc.):-is it possible that this should have been the case, had the Jewish nation been meant by the elder brother? But now, as he typifies a set of individuals who might themselves be (and many of them were) won by repentance,-it is thus broken off, to be closed by each individual for himself. For we are all in turn examples of the cases of both these brothers, containing the seeds of both evil courses, in our hearts: but, thanks be to God, under that grace, which is sufficient and willing to seek and save us from both.<\/p>\n Luk 15:32. ) Not only is the idea intimated hereby, Thou oughtest to have rejoiced; but this one, Rejoicing ought to have been commenced as it has been at our house. For it is a kind of apologetic defence against the complaint expressed in verse 30 [the killing of the fatted calf for such a profligate], with which comp. Luk 15:2 [in which the corresponding complaint of the Pharisees occurs, This man receiveth sinners, and eateth with them.]. [How wonderful is the condescending kindness of the Father (in thus gently expostulating with one who evinced so bad a spirit)!-V. g.] So , in the sense it was befitting, not it would be befitting, Act 1:16 [Peter, speaking of the past, – , It was befitting, that the Scripture should be fulfilled concerning Judas].- , this thy brother) In antithesis to this thy son, in Luk 15:30 [which the elder brother had said contemptuously].<\/p>\n was meet: Luk 7:34, Psa 51:8, Isa 35:10, Hos 14:9, Jon 4:10, Jon 4:11, Rom 3:4, Rom 3:19, Rom 15:9-13 <\/p>\n for: Luk 15:24, Eph 2:1-10 <\/p>\n Reciprocal: Gen 4:6 – General Deu 28:63 – rejoiced over Deu 30:9 – rejoice over thee Pro 23:15 – even mine Son 3:11 – in the day of the Jer 31:20 – Is Ephraim Eze 18:23 – not that Mic 7:18 – he delighteth Zep 3:17 – will rejoice Zec 4:10 – for they Mat 8:22 – and Mat 18:11 – General Mat 26:29 – until Luk 9:60 – Let Luk 15:5 – rejoicing Luk 15:7 – joy Luk 15:30 – this Luk 19:10 – General Joh 5:25 – when Joh 8:11 – go Joh 15:11 – my Act 9:17 – Brother Act 15:3 – they caused Act 16:34 – and rejoiced Act 21:20 – they glorified Rom 6:13 – alive 2Co 5:14 – then 2Co 7:9 – I rejoice Gal 1:24 – General Col 2:13 – dead 2Th 1:3 – are 1Ti 5:6 – dead Phm 1:11 – profitable 1Jo 3:14 – we have Rev 3:1 – and art<\/p>\n 2<\/p>\n It was meet or fitting for the father and his household to be glad. But it was not on the ground of the worthiness of the younger son for he had no just claim to the favors being accorded him. The reason assigned by the father was that a son that was lost had been found. Likewise, the Father in heaven is concerned about the spiritual safety of the lowest of human beings and is always ready to receive them as soon as they repent.<\/p>\n Luk 15:32. It was meet to make merry, etc. The form is general, giving justification for the joy, and yet leaving it to the choice of the elder son whether he will share in it.<\/p>\n The elder son represents the Pharisees, and puts forward their claims. These are not directly contradicted in the parable for good reasons. (1.) The Lord would represent the forbearance of God toward the Pharisee as well as His pardoning love toward the prodigal; hence severe rebuke is excluded. (2.) The claim rested upon a correct principle: the doers of the law shall be justified (Rom 2:13), but the character of the elder son is so portrayed as to indicate that he failed to stand on that principle. The law was not yet abolished, and the words of the wise Teacher were adapted to the circumstances of His auditors.It is not said that the son went in. This also opposes the view that He represents the Jewish people. The New Testament loses no opportunity for prophesying the ultimate salvation of Israel, and such a prediction would least of all fail in a parable where love and forbearance alone are depicted. The parable was itself the Fathers entreaty to the elder son, and with each of those whom He represented the responsibility of answering was left. All of us, in whom sin remains, are represented by one or the other of those two sons. Both were offenders, ye the Father calls both sons, and would save both lasses of sinners here depicted.<\/p>\n Luke 16<\/p>\n Luk 15:32. It was meet that we should make merry and be glad Both reason and natural affection justify me in calling the whole family to rejoice on the present occasion. For this thy brother was dead, &c. As thy brother is returned to us sensible of his folly, and determined to lead a new life in future, his arrival is like his reviving after death, at least, it is his being found after he was really lost. For which reason our joy ought to bear a proportion to the greatness of this occasion. There is a beautiful opposition between the fathers words here, and those of the elder son, Luk 15:30. The latter had there indecently said to his father, This thy son. The father, in his reply, mildly reproves him, and tenderly says, This thy brother As if he had said, Though he hath devoured my living with harlots, he is thy brother, as well as my son: wherefore thou shouldest not be angry because he hath repented and is returned, after we thought him irrecoverably lost. Thus the goodness with which the father bore the surly peevishness of his elder son was little inferior to the mercy shown in the pardon that he granted to the younger: and we have herein a moving intimation that the best of men ought to look on the most abandoned sinners as, in some respect, their brethren still, and should especially remember the relation, when there appears any inclination in such sinners to return. Jesus having thus set before them the affectionate behaviour of an earthly parent toward his undutiful children, left every one to judge whether such weak and wicked creatures can love their offspring with more true tenderness than the great Father Almighty loves his, or can show them more indulgence for their benefit. Indeed, in this inimitable composition, the amazing mercy of God is painted with captivating beauty; and in all the three parables, the joys occasioned among heavenly beings by the conversion of a single sinner are represented; joys even to God himself, than which a nobler and sweeter thought never entered into the mind of rational creatures. Thus high do men stand in the estimation of God; for which cause they should not cast themselves away in that trifling manner wherein multitudes destroy themselves; neither should any think the salvation of others a small matter, as some who are intrusted with their recovery seem to do. Had the Pharisees understood the parable, how criminal must they have appeared in their own eyes, when they saw themselves truly described in the character of the eldest son, who was angry that his brother had repented! Withal, how bitter must their remorse have been, when they found themselves, not only repining at that which gave joy to God, the conversion of sinners, but excessively displeased with the methods of his procedure in this matter, and maliciously opposing them! If these parables had been omitted by Luke, as they have been by the other three historians, the world would certainly have sustained an unspeakable loss. Macknight.<\/p>\n Many have considered this parable in a view of peculiar application to the Jews and Gentiles; and have observed, that the murmurs of the Jews against the apostles for preaching the gospel to the Gentiles, are represented by the conduct of the elder brother. This was certainly a case comprehended in our Lords design, but he undoubtedly had something more in his intention: he meant to show, that had the Pharisees been as eminently good as they themselves pretended to be, yet it would have been very unworthy their character to take offence at the kind treatment which any sincere penitent might receive. Thus does he here, and in many parallel texts, condemn their conduct on their own principles, though elsewhere, on proper occasions, he shows the falsehood of those principles, and plainly exposes their hypocrisy and guilt. But our Lord had still a further design in delivering this parable; he intended to give us, as he has done, a lively emblem of the character and condition of sinners in their fallen state. Like this prodigal, they are impatient of the most necessary restraints, fondly conceited of their own wisdom; and when enriched by the bounties of the great common Father, they ungratefully run from him, saying to him, in effect, Depart from us, we desire not the knowledge of thy ways. Sensual pleasures are eagerly sought; and perhaps all their earthly possessions and hopes are quickly paid as the price of them: while the means of obtaining these pleasures continue, not a serious thought of God can find place in their minds. And even when afflictions come upon them, still they make hard shifts, before they will let the grace of God, concurring with his providence, persuade them to think of a return. When they see themselves naked and indigent, enslaved and undone, then they come to themselves, and recover the exercise of their reason. Then they remember the blessings they have thrown away, and attend to the misery they have incurred. And hereupon they resolve to return to their heavenly Father, and put the resolution immediately in practice: they arise and go unto him. Behold with wonder and pleasure the gracious reception they find from divine injured goodness! When such a prodigal comes to his Father, the Father sees him afar off: he pities, meets, embraces him, and interrupts his acknowledgments with the tokens of his returning favour. He arrays him with the robe of the Redeemers righteousness, imputed and implanted, with pardon and holiness, adorns him with all his sanctifying graces, and honours him with the tokens of adopting love, and all the glorious privileges and immunities of his children. And all this he does with unutterable delight, in that he who was lost is now found. Let no elder brother murmur at this indulgence, but rather welcome the prodigal back into the family. And let those who have been thus received wander no more, but emulate the strictest piety of those who for many years have served their heavenly Father, and made it their daily care, not to transgress his commandments, but to walk before him in all well-pleasing. <\/p>\n Verse 32 <\/p>\n The story of the prodigal son stands prominent, if not foremost, among the parables of our Savior. So touching, so simple, so true to nature, and coming home so closely to the experience and the feelings of every parent and child, and also placing, as it does, in so clear a light, those traits in the divine character on which the fate of every sinner depends, it is, perhaps, the greatest of all written compositions. The subject which it is the last and highest attainment in theology to understand,–the mercy of God in the forgiveness of sin,–it places, once for all, in such a position, that the whole world can see, and the very humblest understand it; and yet the sublime and affecting truth is so protected by its very defencelessness, that the most determined unbeliever cannot make it the subject of either question or cavil. In every age, it has touched and awakened the careless, raised the despairing, and established the penitent in hope and happiness; and perhaps the page on which the parable is recorded has exerted more influence upon mankind than any other page that ever was penned.<\/p>\n It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. 32. It was meet that we should make merry, and be glad ] “They glorified God…saying, Then hath God also to the Gentiles granted repentance unto life,” Act … Continue reading “Exegetical and Hermeneutical Commentary of Luke 15:32”<\/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-25602","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25602","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=25602"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25602\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25602"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25602"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25602"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/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: 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: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"