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103D. The Lost Son
Jesus said:
A man had two sons. The younger son said to his father:
Give me my inheritance.
And the father did as the son requested and divided his inheritance and gave his portion to the youngest son.
A couple days later, the young son gathered all his things together and took a journey into a faraway country.
When he arrived in the far country he spent his entire inheritance on wild living. And after he had spent everything he had, there came a mighty famine in the land, and the son began to go hungry.
So he joined himself to one of the citizens of the country who sent him into his pasture to feed the pigs.
And the son was so hungry that he started thinking about eating the husks that were being feed to the pigs. No one would help him.
After a while, he came to his senses and said:
My father’s hired hands have bread to spare and lack of nothing, and I am here dying of hunger. I will get up and go to my father’s house and tell him that I have sinned against heaven and in his sight.
I will tell him that I am not worthy to be his son, and beg him to hire me on as a servant.
So he got up and went to his father. And while he was off in the distance, a ways from his father house, his father saw him and was moved with compassion for him. He ran and met him, and hugged and kissed him.
The son said to the father, I have sinned against heaven and in your sight, I am not worthy to be called your son.
But the father interrupted the son and said to his servants:
Bring out the finest clothes and dress my son, put a ring on his hand and new shoes on his feet. And pick out the finest calf and kill it and make a feast.
Let’s celebrate, for this was my son who was dead, and he is now alive. He was lost and now he is found.
And they had a celebration.
But the oldest son was in the field, and when he came near the house and heard the music and saw the dancing, he called one of the servants aside to find out what was happening. And the servant told him.
The older brother became angry and would not go into join the celebration. His father came out to talk with him and asked him to join the celebration, but he would not.
He said to his father:
I have served you faithfully for all these years and never disobeyed any of your rules. You never gave me a baby goat, much less a calf, that I might have a celebration with my friends.
But your son, who has wasted his inheritance and spent his money on prostitutes, has been given a party. You have killed a calf for him and made a feast.
The father said:
You are always with me and everything I have belongs to you. But it was good to have a celebration for you younger brother. Your brother was dead and is now alive.
He was lost but now he is found.
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1.창조
2.족장
3.출애굽
4.광야
5.정복
6.사사
7.통일왕국
8.분열왕국
9.포로
10.포로귀환
11.중간
12.예수
13.초대교회
14.세계선교
103D. SECOND GROUP OF PARABLES. (PROBABLY IN PERÆA.)
11 And he said, A certain man had two sons (These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of Luke 15 the Pharisees, the publicans and sinners):
12 and the younger of them (the more childish and easily deceived) said to his father, Father, give me the portion of thy substance that falleth to me. (Since the elder brother received a double portion, the younger brother's part would be only one-third of the property Deuteronomy 21: 17) And he divided unto them his living. (Abraham so divided his estate in his lifetime (Genesis 25: 1-6); but the custom does not appear to have been general among the Jews. God, however, gives gifts and talents to us all, so the parable fits the facts of lifePsalm 145: 9; Matthew 5: 45; Acts 10: 34).
13 And not many days after (with all haste), the younger son gathered all together and took his journey into a far country. (He yearned for the spurious liberty of a land where he would be wholly independent of his father. Thus the sinful soul seeks to escape from the authority of God); and there he wasted his substance with riotous living. (Sin now indulges itself with unbridled license, and the parable depicts the sinner's course: his season of indulgences (Luke 15: 12, 13); his misery (Luke 15: 14-16); his repentance (Luke 15: 17-20); his forgiveness (Luke 15: 20-24).)
14 And when he had spent all, there arose a mighty famine in that country; and he began to be in want. (Sooner or later sinful practices fail to satisfy, and the sense of famine and want mark the crises in our lives as they did in the life of the prodigal. The direst famine is that of the word of God Amos 8: 11-13; Jeremiah 2: 13.)
15 And he went and joined (literally, glued) himself to one of the citizens of that country; and he sent him into his fields to feed (literally, to pasture or tend) swine. (This was, to the Jew, the bottom of degradation's pit. They so abhorred swine that they refused to name them. They spoke of a pig as dabhar acheer; i. e., "the other thing.")
16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. (The master upon whom he had forced himself did not deem his services worthy of enough food to sustain life; so that he would gladly have eaten the husks or pods of the carob bean, which are very similar to our honey-locust pods, if they would have satisfied his hunger.)
17 But when he came to himself (his previous state had been one of delusion and semi-madness (Ecclesiastes 9: 3); in it his chief desire had been to get away from home, but returning reason begets a longing to return thither) he said, How many hired servants of my father's have bread enough and to spare, and I perish here with hunger!
18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight:
19 I am no more worthy to be called thy son: make me as one of thy hired servants. (The humility of his confession indicates that the term "riotous living" means more than merely a reckless expenditure of money. But vile as he was he trusted that his father's love was sufficient to do something for him.)
20 And he arose, and came to his father. (Repentance is here pictured as a journey. It is more than a mere emotion or impulse.) But while he was yet afar off, his father saw him (being evidently on the lookout for him), and was moved with compassion (seeing his ragged, pitiable condition), and ran, and fell on his neck, and kissed him. (Giving him as warm a welcome as if he had been a model son.)
21 And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son. (The son shows a manly spirit in adhering to his purpose to make a confession, notwithstanding the warmth of his father's welcome; in grieving for what he had done, and not for what he had lost; and in blaming no one but himself.)
22 But the father said to his servants (interrupting the son in his confession), Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet (none but servants went barefooted):
23 and bring the fatted calf (which, according to Eastern custom, was held in readiness for some great occasion (Genesis 18: 7; 1 Samuel 28: 24; 2 Samuel 6: 13 ), and which some custom still exists), and kill it, and let us eat, and make merry (the robe, ring, etc., are merely part of the parabolic drapery, and are so many sweet assurances of full restoration and forgiveness, and are not to be pressed beyond this):
24 for this my son was dead, and is alive again; he was lost, and is found. (The condition of the impenitent sinner is frequently expressed in the Bible under the metaphor of death Romans 6: 13; Ephesians 2: 1; 5: 14; Revelation 3: 1.) And they began to be merry. (Having thus finished his account of the openly irreligious, Jesus now turns to portray that of the professedly religious; i. e., he turns from the publican to the Pharisee. He paints both parties as alike children of God, as both faulty and sinful in his sight, and each as being loved despite his faultiness. But while the story of the elder son had a present and local application to the Pharisees, it is to be taken comprehensively as describing all the self-righteous who murmur at and refuse to take part in the conversion of sinners.)
25 Now his elder son was in the field (at work): and as he came and drew nigh to the house, he heard music and dancing. (He heard evidences of joy, a joy answering to that mentioned atLuke 15: 7 and 10; the joy of angels in seeing the publicans and sinners repenting and being received by Jesus the joy at which the Pharisees had murmured.)
26 And he called to him one of the servants, and inquired what these things might be.
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.
28 But he was angry, and would not go in (he refused to be a party to such a proceeding): and his father came out, and entreated him. (In the entreating father Jesus pictures the desire and effort of God then and long afterwards put forth to win the proud, exclusive, self-righteous spirits which filled the Pharisees and other Jews Luke 13: 34; Acts 13: 44-46; 28: 22-28.)
29 But he answered and said to his father, Lo, these many years do I serve thee (literally, I am thy slave), and I never transgressed a commandment of thine (He speaks with the true Pharisaic spirit (Luke 18: 11, 12; Romans 3: 9). His justification was as proud as the prodigal's confession was humble); and yet thou never gavest me a kid (much less a calf), that I might make merry with my friends (he reckons as a slave, so much pay for so much work, and his complaint suggests that he might have been as self-indulgent as his brother had he not been restrained by prudence):
30 but when this thy son (he thus openly disclaims him as a brother) came, who hath devoured thy living with harlots (and not decent friends such as mine), thou hast killed for him the fatted calf.
31 And he said unto him, Son, thou art ever with me (a privilege which the elder brother had counted as naught, or rather as slavery), and all that is mine is thine. (Romans 9: 4, 5. The younger brother had the shoes, etc., but the elder still had the inheritance.)
32 But it was meet to make merry and be glad (Acts 11: 18): for this thy brother was dead, and is alive again; and was lost and is found. (Here the story ends. We are not told how the elder brother acted, but we may read his history in that of the Jews who refused to rejoice with Jesus in the salvation of sinners. At the next Passover they carried their resentment against him to the point of murder, and some forty years later the inheritance was taken from them. Thus we see that the elder brother was not pacified by the father. He continued to rebel against the father's will till he himself became the lost son. A comparison of the three preceding parables brings out many suggestive points, thus: The first parable illustrates Christ's compassion. A sentient, suffering creature is lost, and it was bad for it that it should be so. Hence it must be sought, though its value is only one out of a hundred. Man's lost condition makes him wretched. The second parable shows us how God values a soul. A lifeless piece of metal is lost, and while it could not be pitied, it could be valued, and since its value was one out ten, it was bad for the owner that it should be lost. God looks upon man's loss as his impoverishment. The first two parables depict the efforts of Christ in the salvation of man, or that side of conversion more apparent, so to speak, to God; while the third sets forth the responsive efforts put forth by man to avail himself of God's salvation--the side of conversion more apparent to us. Moreover, as the parabolic figures become more nearly literal, as we pass from sheep and coin to son, the values also rise, and instead of one from a hundred, or one from ten, we have one out of two!)
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1창세기[Genesis] 2출애굽기[Exodus] 3레위기[Leviticus] 4민수기[Numbers] 5신명기[Deuteronomy] 6여호수아[Joshua] 7사사기[Judges] 8룻기[Ruth] 9사무엘상[1 Samuel] 10사무엘하[2 Samuel] 11열왕기상[1 Kings] 12열왕기하[2 Kings] 13역대상[1 Chronicles] 14역대하[2 Chronicles] 15에스라[Ezra] 16느헤미아[Nehemiah] 17에스더[Esther] 18욥기[Job] 19시편[Psalms] 20잠언[Proverbs] 21전도서[Ecclesiastes] 22아가[Song of Solomon] 23이사야[Isaiah] 24예레미야[Jeremiah] 5예레미아애가[Lamentations] 26에스겔[Ezekiel] 27다니엘[Daniel] 28호세아[Hosea] 29요엘[Joel] 30아모스[Amos] 31오바댜[Obadiah] 32요나[Jonah] 33미가[Micah] 34나훔[Nahum] 35하박국[Habakkuk] 36스바냐[Zephaniah] 37학개[Haggai] 38스가랴[Zechariah] 39말라기[Malachi] 40마태복음[Matthew] 41마가복음[Mark] 42누가복음[Luke] 43요한복음[John] 44사도행전[Acts] 45로마서[Romans] 46고린도전서[1 Corinthians] 47고린도후서[2 Corinthians] 48갈라디아서[Galatians] 49에베소서[Ephesians] 50빌립보서[Philippians] 51골로새서[Colossians] 52데살로니가전서[1 Thessalonian] 53데살로니가후서[2 Thessalonian] 54디모데전서[1 Timothy] 55디모데후서[2 Timothy] 56디도서[Titus] 57빌레몬서[Philemon] 58히브리서[Hebrews] 59야고보서[James] 60베드로전서[1 Peter] 61베드로후서[2 Peter] 62요한일서[1 John] 63요한이서[2 John] 64요한삼서[3 John] 65유다서[Jude] 66요한계시록[Revelation] |