Annotations Upon the New Testament, Luke · Chapter 15
CHAP. XV.
Verse 1. SInners] That is, those which were noted for some publick offence, as fornicators.
Polyc. Lyser.To heare him] That is, that they might receive from him wholsome instruction, Consolation and peace in their Consciences.
Vers. 2. Murmur…d] First taking ill among themselves that fact of Christ, then making a noise among the people, and saying to them, this man receiveth sinners. The particle foreign here seems to have a singular emphasis, as if they should say, that magnificent Doctor, to great a man, who professeth a certaine singular holinesse, that he would be publikely taken for the Messiah, yet this man doth not shun the company of evill men, but admits infamous sinners to familiar conference,Polyc. Lyser. also to his table, that he seemes to embrace them as his houshold servants. Christ to defend his fact the better against the Pharisees calumniation propounds three parables, taken from divers matters, but tending to one scope, viz. that men should not wonder, much lesse murmur if he converse with sinners.
Vers. 4. What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wildernesse, and goe after that which is lost, untill he finde it] The first parable which Christ also brought, Matth. 18.12. seemes to propound to us the mysterie of our redemption, how Christ the good and faithfull Shepherd sought mankind in the wildernesse of this world, and finding it put it on his shoulders, and brought it to the sheepfold of his Church.
Lacrimae poenitentium vinum sunt Angelorum. Bern.Vers. 7. Likewise joy shall be in heaven over one sinner that repenteth] That is, the holy Angels and blessed Trinity do rejoyce by generall consent of all antiquity.
Ninety nine just persons, which need no repentance] That is, Pharisees, who seeme to themselves to be just, and therefore not to need repentance.
Vers. 8. What woman] Eve. 1 Tim. 2.14.
Doth not light a candle.] Drusius thinkes our Saviour in this speech hath respect to a Proverbe used by his own nation scrutari lucernis to search with candles, that is, diligently and carefully to seeke for some thing,Drus. Prov. Class. 2. l. 3. as Zeph. 1.12.
Light is the doctrine of the Gospell, besomes are sermons of the Law. It is in very ancient editions of the vulgar translation, evertit domum, for everrit domum.
Vers. 11. A certaine man had two Sons] Adam had the image of God with other excellent gifts which he might happily use within his Fathers house, he would not obey God, but use them at his pleasure, and so lost those excellent gifts.
Vers. 12. And the younger of them, &c.] By the Prodigall Son some understand one that was never called or turned to God, Mr. Perkins takes him for one that was the child of God, and afterward fell away.
Derivant Grā matici, foreign, ut cum declares qui sibi nihil servat, quem Latini effusum & profusum simili ratione vocant. Beza.Vers. 13. With riotous living] The Greek words signifie so to waste all that a man reserves nothing to himselfe.
Vers. 15. To feed swine] Which was intolerable to a Jew to whom swine were an abomination.
Vers. 16. Would faine have filled his belly with the huskes] Which is the food rather of beasts *Quasi diceret; Porcinam quidem egit viram, & tamen ne Porcino quidem victa saturatur. Cornel à Lap.than men, whence Horace exprest extreme frugality by these words saying, siliquis vivit, siliquis & pane secundo.
Vers. 17. Came to himselfe.] Or into himselfe, as the *Ad se redire etiam Latinis dicitur qui ad bonam mentem redit. Grotius.Greek, As a man that was drunk, mad, or newly raised from sleepe, or out of a swound; some Divines make allusions of all.
Have bread enough] By bread, according to the Scripture phrase, is meant all kind of needfull wholesome food, for it is opposed to huskes which are unwholesome and fitter for swine than men.
Vers. 18. I have sinned against heaven and against thee] Against the first and second Table.In Coelum] i.e. in Deum cujus sedes in Coelis potissimum collocatur. Coelo gratissimus amnis. Drus. Hic notant eruditi coelum pro Deo dici, quod verum puto, non foreign sed foreign, ut Coelum significet eam potestatem quae in Coelo maximè relucet. Grotius.
Vers. 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 necke, and kissed him] Amongst all the Parables of Christ this is excellent, full of affection, and set forth in lively colours. The old Father sees a great way off, dimme eyes can see a great way when the Son is the object. His bowels roll within him, he had compassion of him. He runs] It had been sufficient for him to have stood being old, and a Father, and an offended Father. Love doth descend not ascend, the Son goes to the Father, he runs to the Son. Then he cannot stay and embrace him, or take him by the hand, but he falls upon him, and incorporates himselfe into him: Yet he speakes not one word, his joy was too great to be uttered, but he puts his whole mouth unto and kisseth him, the badge of peace, love, and reconciliation. Here is declared the great goodnesse of God, who most mercifully pardons the sinnes of the truely penitent.
22.23. Verses. Some understand by the robe the royalty which Adam lost,Calvin Polys. Lyser. Filius timet convitium, pater adornat convivium. Ambros. by the ring the seale of Gods holy Spirit, by the shoes the preparation of the Gospell of peace, by the fat Calfe Christ who was slaine from the beginning. There is nothing else intended but to set forth the riches *Hoc simplex sed certum est, Coetera ingeniosa quidem sed incerta. Maldonate in loc. Vide Grotium.of Gods manifold mercyes, whereby he supplies all our wants, and bestoweth whatsoever is needfull for us upon our true repentance.
The use of rings was ancient as appeares, Gen. 38.18.Annulus in signum recuperatae libertatis quam amiserat, porcis pascendis admotus post vitam profligatam. Gen. 41.42. Rivetus. Apud Romanos ingenuitatis, apud orientis populos dignitatis eximiae signum. Gen. 41.42. Aut etiam opulentiae. Iac. 2.2. Cum autem annuli usus inter alia sit signare, non male veteres respondere annulo putant donum Spiritus sancti qui nos obsignat, ut loquitur Paulus, 2 Cor. 1.21. Grotius. Among the Romanes it was an ensigne of vertue, honour, and especially nobility, whereby they were distinguished from the common people, and the Son is exempted by this meanes from his servile estate, and finds place among the children free. Annulus aureus ornatus est hominis liberi & locupletis. Brugensis.
Shoes on his feete] For his feete were naked.