the Week of Proper 26 / Ordinary 31
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Luke 15:32
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it was mete that we shuld make mery and be glad: for this thy brother was deed and is a lyve agayne: and was loste and is founde.
But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.'"
But we had to celebrate and rejoice, because this brother of yours was dead and has come back to life. He was lost and has been found.'"Luke 15:24;">[xr]
'But we had to celebrate and rejoice, because this brother of yours was dead and has begun to live, and was lost and has been found.'"
We had to celebrate and be happy because your brother was dead, but now he is alive. He was lost, but now he is found.'"
But it was meet to make merry and be glad: for this your brother was dead, and is alive [again]; and [was] lost, and is found.
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.
'But it was fitting to celebrate and rejoice, for this brother of yours was [as good as] dead and has begun to live. He was lost and has been found.'"
It was fitting to celebrate and be glad, for this your brother was dead, and is alive; he was lost, and is found.'"
But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.'"
But it was meet to make merry and be glad, for this thy brother was dead and is alive again, and was lost and is found.
We are bound to make merry and rejoice, for this brother of yours was dead and has come back to life, he was lost and has been found.'"
But it bihofte for to make feeste, and to haue ioye; for this thi brother was deed, and lyuede ayen; he perischide, and is foundun.
But it was meet to make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
But it was fitting to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.'"
But we should be glad and celebrate! Your brother was dead, but he is now alive. He was lost and has now been found."
But it was meet to make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
But it was right to be glad and to have a feast; for this your brother, who was dead, is living again; he had gone away and has come back.
We had to celebrate and rejoice, because this brother of yours was dead but has come back to life — he was lost but has been found.'"
But it was right to make merry and rejoice, because this thy brother was dead and has come to life again, and was lost and has been found.
But to rejoice it behoves us, and to be glad, because this thy brother was dead, and is alive; and was lost, and is found.
But it was proper for us to be merry, and to rejoice; because this thy brother was dead, and is alive; he was lost, and is found.
It was meete that we should make merry, and be glad: for this thy brother was dead, and is aliue againe: and was lost, and is found.
We had to celebrate this happy day. For your brother was dead and has come back to life! He was lost, but now he is found!'"
It is right and good that we should have a good time and be glad. Your brother was dead and now he is alive again. He was lost and now he is found.'"
But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'"
It was meete that we shoulde make merie, and be glad: for this thy brother was dead, and is aliue againe: and hee was lost, but he is found.
It was right for us to make merry and rejoice; for this your brother was dead and has come to life; and was lost and is found.
But, to make merry and rejoice, there was need, because, this thy brother - was, dead, and hath come to life again, and was lost, and is found.
But it was fit that we should make merry and be glad: for this thy brother was dead and is come to life again; he was lost, and is found.
It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.'"
It was meete that we shoulde make mery and be glad: for this thy brother was dead, and is alyue agayne: and was lost, and is founde.
But we had to celebrate and be happy, because your brother was dead, but now he is alive; he was lost, but now he has been found.'"
But we had to celebrate and rejoice, because this brother of yours was dead and is alive again; he was lost and is found.’”
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.
But it was necessary to celebrate and to rejoice, because this brother of yours was dead, and is alive, and was lost, and is found!'"
But to be merry and to rejoice was right, for this brother of yours was dead, and lived again; and being lost, also he was found.
but to be merry, and to be glad, it was needful, because this thy brother was dead, and did live again, he was lost, and was found.'
thou shuldest be mery and glad, for this yi brother was deed, and is alyue agayne: he was lost, and is founde agayne.
but it was necessary to feast and rejoice, because your brother here was dead, and is again alive: he was lost and is now found.
It was appropriate to celebrate and be glad, for your brother was dead, and is alive; he was lost and is found.'"
It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found."'
But this day is a cause for celebration. Your brother was dead in his sins, and now he has come back to life! He was lost, but he has been found.'"
'But we had to celebrate and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.'"
But we had to celebrate and rejoice, for this brother of yours was dead and is alive, and was lost and has been found.'"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
was meet: Luke 7:34, Psalms 51:8, Isaiah 35:10, Hosea 14:9, Jonah 4:10, Jonah 4:11, Romans 3:4, Romans 3:19, Romans 15:9-13
for: Luke 15:24, Ephesians 2:1-10
Reciprocal: Genesis 4:6 - General Deuteronomy 28:63 - rejoiced over Deuteronomy 30:9 - rejoice over thee Proverbs 23:15 - even mine Song of Solomon 3:11 - in the day of the Jeremiah 31:20 - Is Ephraim Ezekiel 18:23 - not that Micah 7:18 - he delighteth Zephaniah 3:17 - will rejoice Zechariah 4:10 - for they Matthew 8:22 - and Matthew 18:11 - General Matthew 26:29 - until Luke 9:60 - Let Luke 15:5 - rejoicing Luke 15:7 - joy Luke 15:30 - this Luke 19:10 - General John 5:25 - when John 8:11 - go John 15:11 - my Acts 9:17 - Brother Acts 15:3 - they caused Acts 16:34 - and rejoiced Acts 21:20 - they glorified Romans 6:13 - alive 2 Corinthians 5:14 - then 2 Corinthians 7:9 - I rejoice Galatians 1:24 - General Colossians 2:13 - dead 2 Thessalonians 1:3 - are 1 Timothy 5:6 - dead Philemon 1:11 - profitable 1 John 3:14 - we have Revelation 3:1 - and art
Gill's Notes on the Bible
It was meet that we should make merry,.... Both father, son, and servants; :- :- 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, Romans 9:3 and he would have rejoiced at the conversion and return of sinners by repentance:
and be glad; as his father was, and the angels in heaven be; see Luke 15:10
for this thy brother, though he would not own him as such,
was dead, and is alive again, and was lost, and is found: Luke 15:10- : and so the parable is concluded, the elder brother being silenced, and having nothing to say against such strong reasoning.
Clarke's Notes on the Bible
Verse Luke 15:32. This thy brother — Or, THIS brother of 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, but in a widely different spirit. This son of mine to whom I show mercy is THY brother, to whom thou shouldst show bowels of tenderness and affection; especially as he is no longer the person he was: he was dead in sin - he is quickened by the power of God: he was lost to thee, to me, to himself, and to our God; but now he is found: 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 son, 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, the beautiful, the pathetic, and the instructive, the history of Joseph in the Old Testament, and the parable of the prodigal son in the New, have no parallels either in sacred or profane history.
THE following reflections, taken chiefly from pious Quesnel, cannot fail making this incomparable parable still more instructive.
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.
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.
Not many days, c., Luke 15:13. The misery of a sinner has its degrees and he soon arrives, step by step, at the highest pitch of his wretchedness.
The first degree of his misery is, that he loses sight of God, and removes at a distance 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!
The second degree of a sinner's misery is, that the love of God being no longer retained in the heart, carnal love and impure desires necessarily enter in, reign there, and corrupt all his actions.
The third degree is, that he squanders away all spiritual riches, and wastes the substance of his gracious Father in riot and debauch.
When he had spent all, c., Luke 15:14. The fourth degree 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 is that soul which God does not fill! What a famine is there in that heart which is no longer nourished by the bread of life!
In this state, he joined himself - εκολληθη, he cemented, closely united himself, and fervently cleaved to a citizen of that country, Luke 15:15.
The fifth degree 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 a sinner goes from God, the nearer he comes to eternal ruin.
The sixth degree of his misery is, that he soon finds by experience the hardship and rigour of his slavery. There is no master so cruel as the devil no yoke so heavy as that of sin; and no slavery so mean and vile as for a man to be the drudge of his own carnal, shameful, and brutish passions.
The seventh degree 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, Luke 15:16. The pleasures of sense and appetite are the pleasures of swine, and to such creatures is he resembled who has frequent recourse to them, 2 Peter 2:22.
II. Let us observe, in the next place, the several degrees of a sinner's conversion and salvation.
The first is, he begins to know and feel his misery, the guilt of his conscience, and the corruption of his heart. He comes to himself, because the Spirit of God first comes to him, Luke 15:17.
The second is, that he resolves to forsake sin and all the occasions of it; and firmly purposes in his soul to return immediately to his God. I will arise, c., Luke 15:18.
The third 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 will arise and go to my father.
The fourth is, when he makes confession of his sin, and feels himself utterly unworthy of all God's favours, Luke 15:19.
The fifth is, when he comes in the spirit of obedience, determined through grace to submit to the authority of God and to take his word for the rule of all his actions, and his Spirit for the guide of all his affections and desires.
The sixth is, his putting his holy resolutions into practice without delay; using the light and power already mercifully restored to him, and seeking God in his appointed ways. And he arose and came, c., Luke 15:20.
The seventh 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 neck, and kissed him, Luke 15:20.
The eighth is, his being clothed with holiness, united to God, married as it were to Christ Jesus, 2 Corinthians 11:2, and having his feet shod with the shoes of the preparation of the Gospel of peace, Ephesians 6:15, so that he may run the ways of God's commandments with alacrity and joy. Bring the best robe - put a ring - and shoes, c., Luke 15:22.
III. The consequences of the sinner's restoration to the favour and image of God are, first, 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.
Secondly, 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 Luke 15:10.
Thirdly, 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 of life, Luke 15:24. The tender-hearted father repeats these words at Luke 15:32, to show more particularly that the soul is dead when separated from God; and that it can only be said to be alive when united to him through the Son of his love. A Christian's sin is a brother's death; and in proportion to our concern for this will our joy be at his restoration 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, and to rejoice at their being found again, as if they were necessary to his happiness.
In this parable, the younger profligate son may represent the Gentile world; and the elder son, who so long served his father, Luke 15:20, the Jewish people. The anger of the elder son explains itself at once - it means the indignation evidenced by the Jews at the Gentiles being received into the favour of God, and made, with them, fellow heirs of the kingdom of heaven.
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.
