Luke 15:1

Then drew near unto him all the publicans and sinners for to hear him. THEN - but when, is not stated and cannot be determined. See remarks prefixed to Luke 9:51. DREW NEAR, [ eesan (G1510) de (G1161) engizontes (G1448)]. The phrase implies something habitual. See the note at the same imperfect tense in Luke 1:22, etc. UNTO HIM ALL THE PUBLICANS AND SINNERS FOR TO HEAR HIM. Strange auditory for such a Preacher! In fact, among the marvels of this most marvelous History, none is more marvelous than the fact...

1-10 The parable of the lost sheep is very applicable to the great work of man's redemption. The lost sheep represents the sinner as departed from God, and exposed to certain ruin if not brought back to him, yet not desirous to return. Christ is earnest in bringing sinners home. In the parable of the lost piece of silver, that which is lost, is one piece, of small value compared with the rest. Yet the woman seeks diligently till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself, and the Saviour's joy on their return to him. How careful then should we be that our repentance is unto salvation!...

CHAPTER XV. _Publicans and sinners draw near to hear our Lord, at which the_ _Pharisees are offended_, 1, 2. _Christ vindicates his conduct in receiving them by the parable_ _of the lost sheep_, 3-7. _The parable of the lost piece of money_, 8-10; _and the affecting parable of the prodigal son_, 11-32. NOTES ON CHAP. XV. Verse Luke 15:1. _PUBLICANS AND SINNERS_] τελωναι και αμαρτωλοι, _tax-gatherers and heathens_; persons who neither believed in Christ nor in Moses. Luke 7:36. Con

PUBLICANS AND SINNERS - See the notes at Matthew 9:10....

EXPOSITION LUKE 15:1 The _Lord speaks his three parable-stories of the _"lost," _in which he explains his reason for loving and receiving the sinful._ LUKE 15:1, LUKE 15:2 THEN DREW NEAR UNTO HIM ALL THE PUBLICANS AND SINNERS FOR TO HEAR HIM. AND THE PHARISEES AND SCRIBES MURMURED, SAYING, THIS MAN RECEIVETH SINNERS, AND EATETH WITH THEM; more accurately rendered, _there were drawing near to him. _This was now, in the last stage of the final journey, the usual state of things. The great outside- class came in crowds to listen to Jesus. These were men and women who, through home and family associations,

THEN DREW NEAR TO HIM,.... To "Jesus", as the Persic and Ethiopic versions express it: this was on the sabbath day, and either when he was in the Pharisee's house, where he was invited to dinner, Luke 14:1 or rather when he came out of it, when the multitude, who could not come near him whilst there, took the opportunity of gathering about him; EVEN ALL THE PUBLICANS AND SINNERS; whom the Pharisee would not admit into his house, it being contrary to their traditions to eat, and drink, and converse with persons of such an infamous character; Matthew 9:10 Matthew 9:11 The word "all" is omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions; but the Arabic version has it, and the Greek cop

This is a chapter that needs no explanation; it carries its key within itself, and the experience of every child of God is the best exposition of it. The three parables recorded here set forth the work of saving grace in different aspects. Luke 15:1. _Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them._ The Pharisees and scribes formed the outside ring of Christ's hearers, but the inner circle consisted of the guilty, the heavy-laden, and the lowly. They pressed as near to Christ as they could, that they might catch his every word; and besides, there was an attractiveness about his manner that drew them towards him. His mercy attracted their misery. They wanted him, and he desired them; they were thus well met. There will be an inner circle tonight when the

LUKE 15:1 pa,ntej {A} The absence of pa,ntej (a word that Luke is fond of using; see the comment on 7.35) from several witnesses (W itaur, b, c, l, q syrs, c, p copsamss), if not an accident, may be the decision of scribes who were unhappy with the hyperbole....

CHAPTER 15 __ 1. The Murmuring Pharisees. (Luke 15:1) 2. The Parable of the Lost Sheep. (Luke 15:3) 3. The Parable of the Lost Coin. (Luke 15:8) 4. The Parable of the Prodigal Son and the Elder Brother. (Luke 15:11 .) Luke 15:1 A blessed climax of the teaching of our Lord as the Saviour and the friend of sinners is reached with this chapter, a chapter which the Saints of God have always loved and will always love. Here we find the completest illustration of the key text of Luke “For the Son of Man is come to seek and to save t

LUKE 25. THREE PARABLES SHOWING GOD'S LOVE FOR THE LOST, AND HIS JOY AT THEIR RESTORATION. The three parables in this chapter have no definite note of time or place. An introduction is supplied from Luke 5:29 f. (Mark 2:15 f.). Both the introduction (sinners crowding to hear Jesus) and the parables strike the new noto that Jesus came to sound the direct interest in and appeal to the outcast (_cf._ p. 622). This parable (Luke 15:3) must mean the parabolic discourse, embracing the three illustrations. The Parable of the Lost Sheep and the Lost Coin form a pair, and represent the bewildered sinner and the unconscious sinner, while the story of the Prodigal Son forms an exquisite picture of the sinner who deliberately chooses his own path, an