Luke 15 | King James Version

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Luke 15:1
Then drew near unto him all the publicans and sinners for to hear him.

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Luke 15

Author: Theophilus of Antioch
AD: 184

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Theophilus of Antioch

Luke 15

Author: Tertullian of Carthage
Rank: Author
AD: 220

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Tertullian of Carthage

Luke 15

Author: Gregory of Nyssa
Rank: Bishop
AD: 394

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Gregory of Nyssa

Luke 15

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Luke 15

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Luke 15

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

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Luke 15:2
And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

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Luke 15:3
And he spake this parable unto them, saying,

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Tertullian of Carthage
Rank: Author
AD: 220

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Tertullian of Carthage

Luke 15

Author: Tertullian of Carthage
Rank: Author
AD: 220

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Tertullian of Carthage

Luke 15

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Luke 15

Author: Basil the Great
Rank: Bishop
AD: 379

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Basil the Great

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

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Luke 15:4
‹What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?›

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: The Apostolic Constitutions
AD: 375

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The Apostolic Constitutions

Luke 15

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Irenaeus of Lyons

Luke 15

Author: Hippolytus of Rome
Rank: Author
AD: 235

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Hippolytus of Rome

Luke 15

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Luke 15:5
‹And when he hath found› [it], ‹he layeth› [it] ‹on his shoulders, rejoicing.›

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Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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Luke 15:6
‹And when he cometh home, he calleth together› [his] ‹friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.›

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Jacob of Edessa
Posted on: 2022-11-13

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Jacob of Edessa

Luke 15

Author: A Treatise Against the Heretic Novatian
AD: 255

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A Treatise Against the Heretic Novatian

Luke 15

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Luke 15:7
‹I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.›

Author: Shenouda III.
Rank: Pope
AD: 2012
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Shenouda III.

Luke 15

Author: Shenouda III.
Rank: Pope
AD: 2012
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Shenouda III.

Luke 15

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: The Apostolic Constitutions
AD: 375

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The Apostolic Constitutions

Luke 15

Author: Tertullian of Carthage
Rank: Author
AD: 220

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Tertullian of Carthage

Luke 15

Author: Cyprian of Carthage
Rank: Bishop
AD: 258

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Cyprian of Carthage

Luke 15

Author: Clement Of Alexandria
Rank: Author
AD: 215

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Clement Of Alexandria

Luke 15

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Luke 15:8
‹Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find› [it]?

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Theophilus of Antioch
AD: 184

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Theophilus of Antioch

Luke 15

Author: Tertullian of Carthage
Rank: Author
AD: 220

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Tertullian of Carthage

Luke 15

Author: Methodius of Olympus
Rank: Bishop
AD: 311

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Methodius of Olympus

Luke 15

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Irenaeus of Lyons

Luke 15

Author: Gregory the Theologian
AD: 390

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Gregory the Theologian

Luke 15

Author: Gregory of Nyssa
Rank: Bishop
AD: 394

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Gregory of Nyssa

Luke 15

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Luke 15

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Luke 15:9
‹And when she hath found› [it], ‹she calleth› [her] ‹friends and› [her] ‹neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.›

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

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Luke 15:10
‹Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.›

Verses that belong to this explanation: 1-10

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Clement Of Alexandria
Rank: Author
AD: 215

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Clement Of Alexandria

Luke 15

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Luke 15:11
And he said, ‹A certain man had two sons:›

The parable of the prodigal son shows the nature of repentance, and the Lord’s readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God’s gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners’ persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: willful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil’s servants is to make provision for the flesh, to fulfill the lusts thereof, and that is no better than feeding swine. A sinful state is a state of constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal’s wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

Verses that belong to this explanation: 11-16

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Luke 15

Author: Titus of Bostra
AD: 378

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Titus of Bostra

Luke 15

Author: Theophilus of Antioch
AD: 184

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Theophilus of Antioch

Luke 15

Author: Tertullian of Carthage
Rank: Author
AD: 220

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Tertullian of Carthage

Luke 15

Author: Philoxenus of Mabbug
Posted on: 2022-11-13

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Philoxenus of Mabbug

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

There is also in the above-mentioned parable a rule of distinction with reference to the characters or dispositions of the sinners. The father receives his penitent son, exercising the freedom of his will, so as to know from whence he had fallen; and the shepherd seeks forthe sheep that wanders and knows not how to return, and carries it on his shoulders, comparing to an irrational animal the foolish man, who, taken by another's guile, had wandered like a sheep. This parable is then set forth as follows; But he said, A certain man had two sons. There are some who say of these two sons, that the elder is the angels, but the younger, man, who departed on a long journey, when he fell from heaven and paradise to earth; and they adapt what follows with reference to the fall or condition of Adam. This interpretation seems indeed a lenient one, but I know not if it be true. For the younger son came to repentance of his own accord, remembering the past plenty of his father's house, butthe Lord coming called the race of man to repentance, because he saw that to return of their own accord to whence they had fallen had never been in their thoughts; and the elder son is vexed at the return and safety of his brother, whereas the Lord says, There is joy in heaven over one sinner repenting. The younger son set out into a distant country, not locally departing from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off. Now the Scripture says, that the father divided equally between his two sons his substance, that is, the knowledge of good and evil, which is a true and everlasting possession to the soul that uses it well. The substance of reason which flows from God to men at their earliest birth, is given equally to all who come into this world, but after the intercourse that follows, each one is found to possess more or less of the substance; since one believing that which he has received to be from his father, preserves it as his patrimony, another abuses it as something that may be wasted away, by the liberty of his own possession. But the freedom of will is shown in that the father neither kept back the son who wished to depart, nor forced the other to go that desired to remain, lest he should seem rather the author of the evil that followed. But the youngest son went afar off, not by changing his place, but by turning aside his heart. Hence it follows, He took a journey into a far country. Or he who is destitute of spiritual riches, as wisdom and understanding, is said tofeed swine, that is, to nourish in his soul sordid and unclean thoughts, and he devours the material food of evil conversation, sweet indeed to him who lacks good works, because every work of carnal pleasure seems sweet to the depraved, while it inwardly unnerves and destroys the powers of the soul. Food of this kind, as being swines' food and hurtfully sweet, that is, the allurements of fleshly delights, the Scripture describes by the name of husks.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Luke 15

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Irenaeus of Lyons

Luke 15

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Irenaeus of Lyons

Luke 15

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Luke 15

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Luke 15

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Luke 15

Author: Clement Of Alexandria
Rank: Author
AD: 215

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Clement Of Alexandria

Luke 15

Author: Basil the Great
Rank: Bishop
AD: 379

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Basil the Great

Luke 15

This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who have ever deserted God to worship idols. From thevery beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said to his father, Give me the portion of goods which falls to me; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are the gifts of God, but it has received them in its own power by free will. Hence it follows, And he divided to them his substance. Whoever wishes to be so like to God as to ascribe his strength to Him, let him not depart from Him, but rather cleave to Him that he may preserve the likeness and image in which he was made. But if he perversely wishes to imitate God, that as God has no one by whom He is governed, so should he desire to exercise his own power as to live underno rules, what remains for him but that having lost all heat he should grow cold and senseless, and, departing from truth, vanish away. But that which is said to have taken place not many days after, namely, that gathering all together he set out abroad into a far country, which is forgetfulness of God, signifies that not long after the institution of the human race, the soul of man chose of its free will to take with it a certain power of its nature, and to desert Him by whom it was created, trusting in its own strength, which it wastes the more rapidly as it has abandoned Him who gave it. Hence it follows, And there wasted his substance in riotous living. But he calls a riotous or prodigal life one that loves to spend and lavish itself with outward show, while exhausting itself within, since every one follows those things which pass on to something else, and forsakes Him who is closest to himself. As it follows, And when he had spent all, there arose a great famine in that land. The famine is the want of the word of truth. One of the citizens of that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to feed swine. The swine are the unclean spirits which are under him. The husks then with which the swine were fed are the teaching of the world, which cries loudly of vanity; according to which in various prose andverse men repeat the praises of the idols, and fables belonging to the gods of the Gentiles, wherewith the devils are delighted. Hence when he would fain have filled himself, he wished to find therein something stable and upright which might relate to a happy life, and he could not; as it follows, And no one gave to him.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Luke 15

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Luke 15

Author: Athanasius the Apostolic
Rank: Pope
AD: 373

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Athanasius the Apostolic

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

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Luke 15:12
‹And the younger of them said to› [his] ‹father, Father, give me the portion of goods that falleth› [to me]. ‹And he divided unto them› [his] ‹living.›

The parable of the prodigal son shows the nature of repentance, and the Lord’s readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God’s gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners’ persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: willful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil’s servants is to make provision for the flesh, to fulfill the lusts thereof, and that is no better than feeding swine. A sinful state is a state of constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal’s wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

Verses that belong to this explanation: 11-16

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Luke 15

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Luke 15:13
‹And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.›

The parable of the prodigal son shows the nature of repentance, and the Lord’s readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God’s gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners’ persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: willful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil’s servants is to make provision for the flesh, to fulfill the lusts thereof, and that is no better than feeding swine. A sinful state is a state of constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal’s wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

Verses that belong to this explanation: 11-16

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Luke 15

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Luke 15:14
‹And when he had spent all, there arose a mighty famine in that land; and he began to be in want.›

The parable of the prodigal son shows the nature of repentance, and the Lord’s readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God’s gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners’ persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: willful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil’s servants is to make provision for the flesh, to fulfill the lusts thereof, and that is no better than feeding swine. A sinful state is a state of constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal’s wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

Verses that belong to this explanation: 11-16

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Luke 15

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Luke 15:15
‹And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.›

The parable of the prodigal son shows the nature of repentance, and the Lord’s readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God’s gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners’ persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: willful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil’s servants is to make provision for the flesh, to fulfill the lusts thereof, and that is no better than feeding swine. A sinful state is a state of constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal’s wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

Verses that belong to this explanation: 11-16

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Luke 15

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Luke 15:16
‹And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.›

The parable of the prodigal son shows the nature of repentance, and the Lord’s readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God’s gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners’ persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: willful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil’s servants is to make provision for the flesh, to fulfill the lusts thereof, and that is no better than feeding swine. A sinful state is a state of constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal’s wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

Verses that belong to this explanation: 11-16

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

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Luke 15:17
‹And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!›

Verses that belong to this explanation: 17-24

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Theophilus of Antioch
AD: 184

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Theophilus of Antioch

Luke 15

After that he had suffered in a foreign land all such things as the wicked deserve, constrained by the necessity of his misfortunes, that is, by hunger and want, he becomes sensible of what had been his ruin, who through fault of his own will had thrown himself from his father to strangers, from home to exile, from riches to want, from abundance and luxury to famine; and he significantly adds, But I am here perishing with hunger, As thoughhe said; I am not a stranger, but the son of a good father, and the brother of an obedient son; I who am free and noble am become more wretched than the hired servants, sunk from the highest eminence of exalted rank, to the lowest degradations. When he says, Before you, he shows that this father c must be understood as God. For God alone beholds all things, from Whom neither the simple thoughts of the heart can be hidden. Or by heaven in this place may be understood Christ. For he who sins against heaven, which although above us is yet a visible element, is the same as he who sins against man, whom the Son of God took into Himself for our salvation. Who after that he said, I will go to my father, (which brought all good things,) tarried not, but took the whole journey; for it follows, And he arose, and came to his father. Let us do likewise, and not be wearied with the length of the way, for if we are willing, the return will become swift and easy, provided that we desert sin, which led us out from our father's house. But the father pities those who return. For it is added, And when he was yet afar off. Now the father perceiving his penitence did not wait to receive the words of his confession, but anticipates his supplication, and had compassion on him, as it is added, and was moved with pity. For what else means it that heran, but that we through the hindrance of our sins cannot by our own virtue reach to God. But because God is able to come to the weak, he fell on his neck. The mouth is kissed, as that from which has proceeded the confession of the penitent, springing from the heart, which the father gladly received. The father does not direct his words to his son, but speaks to his steward, for he who repents, prays indeed, but receives no answer in word, yet beholds mercy effectual in operation. For it follows, But the father said to his servants, Bring forth the best robe, and put it on him. Or he orders the ring tobe given, which is the symbol of the seal of salvation, or rather the badge of betrothment, and pledge of the nuptials with which Christ espouses His Church. Since the soul that recovers isunited by this ring of faith to Christ. Or he bids them put shoes on his feet, either for the sake of covering the soles of his feet that he may is walk firm along the slippery path of the world, or for the mortification of his members. For the course of our life is called in the Scriptures a foot, and a kind of mortification takes place in shoes; inasmuch as they are made of the skins of dead animals. He adds also, that the fatted calf must be frilled for the celebration of the feast. For it follows, And bring the fatted calf, that is, the Lord Jesus Christ, whom he calls a calf, because of the sacrifice of a body without spot; but he called it fatted, because it is rich and costly, inasmuch as it is sufficient for the salvation of the whole world. But the Father did not Himself sacrifice the calf, but gave it to be sacrificed to others. For the Father permitting, the Son consenting thereto by men was crucified. For the father himself rejoices in the return of his son, and feasts on the calf, because the Creator, rejoicing in the acquisition of abelieving people, feasts on the fruit of His mercy by the sacrifice of His Son. Hence it follows, For this my son was dead, and is alive again.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Luke 15

Author: Gregory of Nyssa
Rank: Bishop
AD: 394

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Gregory of Nyssa

Luke 15

Author: Basil the Great
Rank: Bishop
AD: 379

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Basil the Great

Luke 15

But he returned to himself, when from those things which without unprofitably entice and seduce, he brought back his mind to the inward recesses of his conscience. But whence could he know this who had that great forgetfulness of God, which exists in all idolaters, unless it was the reflection of one returning to his right understanding, when the Gospel was preached. Already might such a soul see that many preach the truth, among whom there were some notled by the love of the truth itself, but the desire of getting worldly profit, who yet do not preach another Gospel like the heretics. Therefore are they rightly called mercenaries. For in the same house there are men who handle the same bread of the word, yet are not called to an eternal inheritance, but hire themselves for a temporal reward. For he was lying down. And I will go, for hewas a long way off To my father, because he was under a master of swine But the other words are those of one meditating repentance in confession of sin, but not yet working it. For hedoes not now speak to his father, but promises that he will speak when he shall come. You must understand then that this “coming to the father” must now be taken for being established in the Church by faith, where there may yet be a lawful and effectual confession of sins. He says then that he will say to his father, Father. But whether was this sin against heaven, the same as that which is before you; so that he described by you name of heaven his father's supremacy. I have sinned against heaven, i.e. Before the souls of the saints; but before you in the very sanctuary of my conscience. For before that he perceived God afar off, when he was yet piously seeking him, his father saw him. For the ungodly and proud, God is well said not to see, as not having them 'before his eyes. For menare not commonly said to be before the eyes of any one except those who are beloved. Or running he fell upon his neck; because the Father abandoned not His Only-Begotten Son, in whom He has ever been running after our distant wanderings. For God, was in Christ reconciling the world to himself. But to fall upon his neck is to lower to his embrace His own Arm, which is the Lord Jesus Christ. But to be comforted by the word of God's grace to the hope of pardon of our sins, this is to return after a long journey to obtain from a father the kiss of love. But already planted in the Church, he begins to confess his sins, nor says be all that he promised he would say. For it follows, And his son said to him He wishes that to be done by grace, of which he confesses himself unworthy by any merits of his own. He does notadd what he had said, when meditating beforehand, Make me as one of your hired servants. For when he had not bread, he desired to be even a hired servant, which after the kiss of his father he now most nobly disdained. Or the best robe is the dignity which Adam lost; the servants who bring it are the preachers of reconciliation. Or the ring on the hand is a pledge of the Holy Spirit, because of the 'participation of grace, which is well signified by the finger. But the shoes on the feet are the preparation for preaching the Gospel, in order not to touch earthly things. Or, the fatted calf is our Lord Himself in the flesh loaded with insults. But in that the Father commands them to bring it, what else is this but that they preach Him, and by declaring Him cause to revive, yet unconsumed by hunger, the bowels of the hungry son? He also bids them kill Him, alluding to His death. For He is then killed toeach man who believes Him slain. It follows, And let us eat. Those banquets are now celebrated, the Church being enlarged and extended throughout the whole world. For that calf in our Lord's body and blood is both offered up to the Father, and feeds the whole house. Those banquets are now celebrated, the Church being enlarged and extended throughout the whole world. For that calf in our Lord's body and blood is both offered up to the Father, and feeds the whole house.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Luke 15

He rightly returns to himself, because he departed from himself. For he who returns to God restores himself to himself, and he who departs from Christ rejects himself from himself. For the son who has the pledge of the Holy Spirit in his heart seeks not the gain of an earthly reward, but preserves the right of an heir. These are also good husbandmen, to whom the vineyard is let out. They abound not in husks, but bread. How merciful! He, though offended, disdains not to hear the name of Father. I have sinned; this is the first confession of sin to the Author of nature, the Ruler of mercy, the Judge of faith. But though God knows all things, He yet waits for the voice of your confession. For with the mouth confession is made to salvation, since he lightens the load of error, who himself throws the weight upon himself, and shuts out the hatred of accusation, who anticipates the accuser by confessing. In vain would you hide from Him whom nothing escapes; and you may safely discover what you know to be already known. Confess the rather that Christ may intercede for thee, the Church plead for you, the people weep over you: nor fear that you will not obtain; your Advocate promises pardon, your Patron favor, your Deliverer promises you the reconciliation of your Father's affection. But he adds, Against heaven and before you. Or by these words are signified the heavenly gifts of the Spirit impaired by the sin of the soul, or because from the bosom of his mother Jerusalem which is in heaven, he ought never to depart. But being cast down, he must by no means exalt himself. Hence he adds, I am no more worthy tobe called your son. And that he might be raised up by the merit of his humility, he adds, Make me as one of your hired, servants. He runs then to meet you, because He hears you within meditating the secrets of your heart, and when you were yet afar off, He runs lest any one should stop Him. He embraces also, (for in the running there is foreknowledge, in the embrace mercy,) and as if bya certain impulse of paternal affection, falls upon your neck, that he may raise up him that iscast down, and bring back again to heaven him that was loaded with sins and bent down to the earth. I had rather then be a son than a sheep. For the sheep is found by the shepherd, the son is honored by the father. Or the robe is the cloak of wisdom, by which the Apostle covers the nakedness of the body. But he received the best wisdom; for there is one wisdom which knew not the mystery. The ring is the seal of our unfeigned faith, and the impression of truth; concerning which it follows, And put a ring on his hand. Rightly the flesh of the calf, because it is the priestly victim which was offered for sin. But he introduces him feasting, when he says, Be merry; to show that the food of the Father is our salvation; the joy of the Father the redemption of our sins. He is dead who was. Therefore the Gentiles are not, the Christian is. Here however might be understood one individual of the human race; Adam was, and in him we all were. Adam perished, and in himwe all have perished. Man shell is restored in that Man who has died. It might also seem to bespoken of one working repentance, because he dies not who has not at one time lived. And the Gentiles indeed when they have believed are made alive again by grace. But he who has fallen recovers by repentance.

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

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Luke 15:18
‹I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,›

Verses that belong to this explanation: 17-24

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

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Luke 15:19
‹And am no more worthy to be called thy son: make me as one of thy hired servants.›

Author: Shenouda III.
Rank: Pope
AD: 2012
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Shenouda III.

Luke 15

Verses that belong to this explanation: 17-24

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

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Luke 15:20
‹And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.›

Verses that belong to this explanation: 17-24

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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Luke 15:21
‹And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.›

Verses that belong to this explanation: 17-24

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: The Apostolic Constitutions
AD: 375

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The Apostolic Constitutions

Luke 15

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Luke 15:22
‹But the father said to his servants, Bring forth the best robe, and put› [it] ‹on him; and put a ring on his hand, and shoes on› [his] ‹feet:›

Verses that belong to this explanation: 17-24

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Irenaeus of Lyons

Luke 15

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Luke 15:23
‹And bring hither the fatted calf, and kill› [it]; ‹and let us eat, and be merry:›

Verses that belong to this explanation: 17-24

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Methodius of Olympus
Rank: Bishop
AD: 311

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Methodius of Olympus

Luke 15

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Luke 15:24
‹For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.›

Verses that belong to this explanation: 17-24

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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Luke 15:25
‹Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.›

Verses that belong to this explanation: 25-32

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Titus of Bostra
AD: 378

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Titus of Bostra

Luke 15

Author: Theophilus of Antioch
AD: 184

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Theophilus of Antioch

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Luke 15

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Luke 15

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Luke 15

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Luke 15

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Luke 15

The elder son is the people of Israel, not indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and the Prophets, choosing to work earthly things. But coming from the field he began to draw nigh to the house, that is, the labor of his servile works being condemned by the same Scriptures, he was looking upon the liberty of the Church. Whence it follows; And as he came and drew nigh to the house, he heard music and dancing; that is, men filled with the Holy Spirit, with harmonious voices preaching the Gospel. It follows, And he called one of the servants that is, he takes one of the prophets to read, and as he searches in it, asks in a manner, why are those feasts celebrated in the Church at which he finds himself present? His Father's servant, the prophet, answers him. For it follows; And he said to him, your brother is come As if he should say, your brother was in the farthest parts of the earth, but hence the greater rejoicing of those who sing a new song, because His praise is from the end of the earth; and for his sake who was afar off, was slain the Man who knows how to bear our infirmities, for they who have not been told of Him have seen Him. He is angry even also now, and still is unwilling to enter. When then the fullness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may besaved, as it follows, therefore came his father out and entreated him. For there shall be at some time an open calling of the Jews to the salvation of the Gospel. Which manifestation of calling he calls the going out of the father to entreat the elder son. Next the answer of the elder son involves two questions; for it follows, And he answering said to his father, Lo these many years do I serve you, either transgressed I at any time your commandment. With respect to the commandment not transgressed, it at once occurs, that it was not spoken of every command, but of that most essential one, that is, that he was seen to worship no other Godbut one, the Creator of all. Nor is that son to be understood to represent all Israelites, but those who have never turned from God to idols. For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, I was as a beast before you, and I am always with you. But who is the kid which he never received to make merry upon? for it follows, You never gave me a kid Under the name of a kid the sinner may be signified. But I donot see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, You are ever with me, to have wished for this from his father, i.e. to believe in Antichrist. Nor altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son. The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring after evil spirits from foul desire. Butthe father does not rebuke him as a liar, but commending his steadfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, you are ever with me. But what means he that he adds, And all that I have is yours, as if they were not his brother's also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing with w ant. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls possess truth? I see no reason why we may not truly and properly say so. For we do not so speak as to call our souls the mistresses of truth. Or if by the term possession we are hindered from this sense, let that also be set aside. For the father says not, “You possess all things,” but All that I have is yours, still not as if you were its lord. For that which is our property may be either food for our families, or ornament, or something of the kind. And surely, when he can rightly call his father his own, I do not see why he may not also rightly call his own what belongs to his father, only in different ways. For when we shall have obtained that blessedness, the higher things will be ours to look upon, equal things ours to have fellowship with, the lower things ours to rule. Let then the elder brother join most safely in the rejoicing.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Luke 15

But the younger son, that is the Gentile people, is envied by Israel as the elder brother, the privilege of his father's blessing. Which the Jews did because Christ sat down tom eat with the Gentiles, as it follows; And he was angry, and would not go in The Jew requires a kid, the Christian a lamb, and therefore is Barabbas released to them, to us a lamb is sacrificed. Which thing also is seen in the kid, because the Jews have lost the ancient rite of sacrifice. Or they who seek for a kid wait for Antichrist. Now the shameless son is like to the Pharisee justifying himself. Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father's substance with harlots. For it follows, But as soon as this your son is come, who has devoured your living But the kind father was still desirous to save him, saying, You are ever with me, either as a Jew in the law, or as the righteous man in communion with Him. For if he ceases to envy, he will feel all things to be his, eitheras the Jew possessing the sacraments of the Old Testament, or as a baptized person those of the New also. Or else, This brother is described so as to be said to come from the farm, that is, engaged in worldly occupations, so ignorant of the things of the Spirit of God, as at last to complain that a kid had never been slain for him. For not for envy, but for the pardon of the world, was the Lamb sacrificed. The envious seeks a kid, the innocent a lamb, to be sacrificed for it. Therefore also is he called the elder, because a man soon grows old through envy. Therefore too he stands without, because his malice excludes him; therefore could he not hear the dancing and music, that is, not the wanton fascinations of the stage, but the harmonious song of a people, resounding with the sweet pleasantness of joy for a sinner saved. For they who seem to the mselves righteous are angry when pardon is granted to one confessing his sins. Who are you that speak against your Lord, that he should not, for example, forgive a fault, when you pardon whom you will? But we ought to favor forgiving sin after repentance, lest while grudging pardon to another, we ourselves obtain it not from our Lord. Let us not envy those who return from a distant country, seeing that we ourselves also were afar off.

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Luke 15

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Luke 15:26
‹And he called one of the servants, and asked what these things meant.›

Verses that belong to this explanation: 25-32

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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Luke 15:27
‹And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.›

Verses that belong to this explanation: 25-32

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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Luke 15:28
‹And he was angry, and would not go in: therefore came his father out, and intreated him.›

Verses that belong to this explanation: 25-32

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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Luke 15:29
‹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:›

Verses that belong to this explanation: 25-32

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Luke 15

Author: Tertullian of Carthage
Rank: Author
AD: 220

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Tertullian of Carthage

Luke 15

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Luke 15:30
‹But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.›

Verses that belong to this explanation: 25-32

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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Luke 15:31
‹And he said unto him, Son, thou art ever with me, and all that I have is thine.›

Verses that belong to this explanation: 25-32

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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Luke 15:32
‹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.›

Verses that belong to this explanation: 25-32

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Luke 15

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