Luke 15:2
So the Pharisees and scribes began to grumble: "This man welcomes sinners and eats with them."
So the Pharisees and scribes
The Pharisees and scribes were influential Jewish religious leaders during the time of Jesus. The Pharisees were known for their strict adherence to the Law of Moses and the oral traditions. The scribes were experts in the Law, often serving as teachers and interpreters. Their role was crucial in maintaining the religious and legal standards of Jewish society. Historically, these groups held significant power and were often seen as the gatekeepers of religious orthodoxy. Their presence in this verse sets the stage for a confrontation between the established religious order and the radical inclusivity of Jesus' ministry.

began to grumble
The Greek word used here is "διαγογγύζω" (diagogguzō), which conveys a sense of murmuring or complaining in a low tone. This grumbling reflects a deep-seated discontent and disapproval. In the context of the Gospels, such grumbling often signifies a resistance to Jesus' teachings and actions, which challenged the status quo. The Pharisees and scribes' grumbling is indicative of their inability to comprehend the grace and mercy that Jesus extended to those considered unworthy by societal standards.

This man
The phrase "This man" is used here somewhat derogatorily, emphasizing the Pharisees and scribes' disdain for Jesus. It reflects their skepticism and lack of recognition of His divine authority. In the broader narrative of the Gospels, Jesus is often referred to in ways that highlight His humanity, yet His actions and teachings reveal His divine nature. This duality is central to understanding the mystery of the Incarnation, where Jesus is both fully God and fully man.

welcomes sinners
The Greek word for "welcomes" is "προσδέχομαι" (prosdechomai), which means to receive favorably or to accept. Jesus' welcoming of sinners was revolutionary, as it broke the social and religious barriers of His time. Sinners, in this context, refer to those who were marginalized and ostracized by the religious elite due to their perceived moral and spiritual failings. Jesus' acceptance of them underscores the core message of the Gospel: that God's love and grace are available to all, regardless of their past.

and eats with them
In the ancient Near Eastern culture, sharing a meal was a sign of fellowship and acceptance. Eating with someone signified a level of intimacy and relationship. By eating with sinners, Jesus was not only breaking social norms but also demonstrating the inclusive nature of God's kingdom. This act of eating with sinners is a powerful symbol of the reconciliation and restoration that Jesus offers. It challenges believers to reflect on their own attitudes towards those whom society deems unworthy and to embody the same grace and hospitality that Jesus exemplified.

Persons / Places / Events
1. Pharisees
A religious group in Judaism known for strict adherence to the Law and traditions. They often clashed with Jesus over interpretations of the Law and issues of purity and righteousness.

2. Scribes
Experts in the Jewish Law, often associated with the Pharisees. They were responsible for teaching and interpreting the Scriptures.

3. Jesus
Central figure in the New Testament, the Son of God, who came to seek and save the lost. His actions and teachings often challenged the religious norms of His time.

4. Sinners
In the context of this passage, "sinners" refers to those considered morally or ritually impure by the religious leaders, often including tax collectors and others marginalized by society.

5. Meal Fellowship
In Jewish culture, sharing a meal was a sign of acceptance and fellowship. Jesus' willingness to eat with sinners was a radical act that signified His mission to reach the lost.
Teaching Points
Jesus' Radical Acceptance
Jesus' willingness to associate with sinners challenges us to examine our own attitudes towards those society deems unworthy. Are we willing to extend grace and fellowship to all, regardless of their past or status?

The Heart of the Gospel
The Gospel is for everyone, especially those who recognize their need for a Savior. Jesus' actions remind us that no one is beyond the reach of God's love and redemption.

Challenge to Religious Legalism
The grumbling of the Pharisees and scribes serves as a warning against legalism and self-righteousness. We must guard against attitudes that prioritize rules over relationships and compassion.

Community and Fellowship
Sharing a meal with others can be a powerful act of community and acceptance. Consider how you can use hospitality as a means to share the love of Christ with others.

Mission of Reconciliation
Jesus' example calls us to be agents of reconciliation, reaching out to those who are lost and inviting them into a relationship with God.
Bible Study Questions
1. How does Jesus' interaction with sinners in Luke 15:2 challenge your understanding of who is welcome in the Kingdom of God?

2. In what ways can you practice radical acceptance and hospitality in your own life, following Jesus' example?

3. Reflect on a time when you may have been like the Pharisees, grumbling about those whom Jesus welcomes. How can you change your perspective to align more with Jesus' heart?

4. How do the additional scriptures (Matthew 9:10-13, Mark 2:15-17, Romans 5:8, 1 Timothy 1:15) deepen your understanding of Jesus' mission and the inclusivity of the Gospel?

5. What practical steps can you take to ensure that your church community is a place where all people feel welcomed and valued, regardless of their past?
Connections to Other Scriptures
Matthew 9:10-13
Jesus explains His mission to call sinners, not the righteous, highlighting His role as a physician for the spiritually sick.

Mark 2:15-17
Similar account where Jesus dines with tax collectors and sinners, emphasizing His purpose to reach those in need of repentance.

Romans 5:8
Demonstrates God's love for us in that Christ died for sinners, underscoring the inclusivity of Jesus' ministry.

1 Timothy 1:15
Paul acknowledges himself as the foremost sinner, yet saved by Christ, illustrating the transformative power of Jesus' acceptance.
A Bitter Charge the Highest TributeW. Clarkson Luke 15:1, 2
An Appeal to SinnersC. H. Spurgeon.Luke 15:1-2
Christ Receives AllVan Doren.Luke 15:1-2
Christ Receiving SinnersJ. Burns, D. D.Luke 15:1-2
Christ Receiving SinnersE. Horton.Luke 15:1-2
Christ Receiving SinnersJ. P. Eyre, M. A.Luke 15:1-2
Christ's Demeanour Towards SinnersM. Dods, D. D.Luke 15:1-2
Christ's Influence with the MassesW. E. McKay.Luke 15:1-2
Christ's Treatment of SinnersF. W. Robertson, M. A.Luke 15:1-2
Jesus Receiving SinnersJ. Jowett, M. A.Luke 15:1-2
MurmuringN. Rogers.Luke 15:1-2
Open House for All ComersC. H. Spurgeon.Luke 15:1-2
Publicans and Sinners Drawn to ChristN. Rogers.Luke 15:1-2
The Approachableness of JesusC. H. Spurgeon.Luke 15:1-2
The Devil's Castaways Received by ChristLuke 15:1-2
The Worst Capable of MuchN. Rogers.Luke 15:1-2
This Man Receiveth SinnersW. R. Clark, M. A.Luke 15:1-2
Murmurs on Earth, and Joy in HeavenW. Clarkson Luke 15:1-10
People
Jesus, John
Places
Road to Jerusalem
Topics
Angry, Approval, Complain, Eat, Eateth, Eats, Gives, Grumble, Indignantly, John, Joins, Law, Led, Meals, Murmured, Murmuring, Muttered, News, Notorious, Pharisees, Receive, Receives, Receiveth, Saying, Scribes, Sinners, Takes, Teachers, Welcome, Welcomes
Dictionary of Bible Themes
Luke 15:2

     2033   Christ, humanity
     5265   complaints
     5312   feasting
     5883   impatience

Luke 15:1-2

     2015   Christ, compassion
     5822   criticism, against believers
     7525   exclusiveness

Luke 15:1-4

     5576   tax collectors

Luke 15:1-7

     7464   teachers of the law

Luke 15:1-10

     5940   searching
     7950   mission, of Christ

Luke 15:1-32

     6040   sinners

Library
June 10 Morning
The younger son took his journey into a far country, and there wasted his substance with riotous living.--LUKE 15:13. Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.--We . . . were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and
Anonymous—Daily Light on the Daily Path

June 11 Morning
He arose, and came to his father. But when he was yet a great way off, his father saw him, and ran, and fell on his neck, and kissed him.--LUKE 15:20. The Lord is merciful and gracious, slow to anger, and plenteous in mercy. He will not always chide: neither will he keep his anger for ever. He hath not dealt with us after our sins; nor rewarded us according to our iniquities. For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the
Anonymous—Daily Light on the Daily Path

The Humanity of God
ST. LUKE xv. 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. There are three parables in this chapter: all agree in one quality-- in their humanity. God shows us in them that there is something in his character which is like the best and simplest parts of our characters. God himself likens himself to men, that men may understand him and love him. Why there should be more joy over the
Charles Kingsley—Discipline and Other Sermons

The Prodigal and his Father
'And He said, A certain man had two sons: 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. 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. 14. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15. And he went and joined himself to a citizen of that
Alexander Maclaren—Expositions Of Holy Scripture

Gifts to the Prodigal
'... Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23. And bring hither the fatted calf, and kill it....' --LUKE XV. 22, 23. God's giving always follows His forgiving. It is not so with us. We think ourselves very magnanimous when we pardon; and we seldom go on to lavish favours where we have overlooked faults. Perhaps it is right that men who have offended against men should earn restoration by acts, and should have to ride quarantine, as it were,
Alexander Maclaren—Expositions Of Holy Scripture

'That which was Lost'
'An hundred sheep ... ten pieces of silver,... two sons.'--LUKE XV. 4,8,11. The immediate occasion of these three inimitable parables, which have found their way to the heart of the world, needs to be remembered in order to grasp their import and importance. They are intended to vindicate Christ's conduct in associating with outcasts and disreputable persons whom His Pharisaical critics thought a great deal too foul to be touched by clean hands. They were not meant to set forth with anything like
Alexander Maclaren—Expositions Of Holy Scripture

The Prodigal and his Brother.
Preached February 21, 1853. THE PRODIGAL AND HIS BROTHER. "And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; was lost, and is found."--Luke xv. 31, 32. There are two classes of sins. There are some sins by which man crushes, wounds, malevolently injures his brother man: those sins which speak of a bad, tyrannical, and selfish heart. Christ met those with denunciation.
Frederick W. Robertson—Sermons Preached at Brighton

Number one Thousand; Or, "Bread Enough and to Spare"
It appears that when the prodigal came to himself he was shut up to two thoughts. Two facts were clear to him, that there was plenty in his father's house, and that he himself was famishing. May the two kindred spiritual facts have absolute power over all your hearts, if you are yet unsaved; for they were most certainly all-important and pressing truths. These are no fancies of one in a dream; no ravings of a maniac; no imaginations of one under fascination: it is most true that there is plenty of
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Lost Silver Piece
But, my dear friends, the three parables recorded in this chapter are not repetitions; they all declare the same main truth, but each one reveals a different phase of it. The three parables are three sides of a vast pyramid of gospel doctrine, but there is a distinct inscription upon each. Not only in the similitude, but also in the teaching covered by the similitude, there is variety, progress, enlargement, discrimination. We have only need to read attentively to discover that in this trinity of
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Turning Point
I. We shall begin by noticing that HERE WAS ACTION--"He arose, and came to his father." He had already been in a state of thoughtfulness; he had come to himself, but now he was to go further, and come to his father. He had considered the past, and weighed it up, and seen the hollowness of all the world's pleasures; he had seen his condition in reference to his father, and his prospects if he remained in the far-off country; he had thought upon what he ought to do, and what would be the probable result
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

The Parable of the Lost Sheep
Our divine Lord defended himself by what is called an argumentum ad hominem, an argument to the men themselves; for he said, "What man of you, having an hundred sheep, if he lose one of them, doth not go after that which is lost, until he find it?" No argument tells more powerfully upon men than one which comes close home to their own daily life, and the Saviour put it so. They were silenced, if they were not convinced. It was a peculiarly strong argument, because in their case it was only a sheep
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

An Appeal to Sinners
Yours in much affection, C. H. S. "This man receiveth sinners."--Luke 15:2. IT WAS A SINGULAR GROUP which had gathered round our Saviour, when these words were uttered; for we are told by the evangelist--"Then drew near unto him all the publicans and sinners for to hear him." The publicans--the very lowest grade, the public oppressors, scorned and hated by the meanest Jew--these, together with the worst of characters, the scum of the streets and the very riff-raff of the society of Jerusalem, came
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Prodigal's Return
"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." First, I shall notice the position intended in the words, "a great way off ;" secondly, I shall notice the peculiar troubles which agitate the minds of those, who are in this condition; and then, thirdly, I shall endeavor to teach the great loving-kindness of our own adorable God, inasmuch as when we are "a great way off," he runs to us, and embraces us in the arms of his love.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Jer. 6:16 the Good Way.
[5] "Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." Jer. 6:16. THE book of the prophet Jeremiah receives from most Christians far less attention than it deserves. It is a noteworthy fact that hardly any portion of Holy Scripture is the subject of so few exhaustive commentaries and expositions. I fail to see the reason of this comparative neglect. The book was written, under God's inspiration,
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

The Yoke of Jesus.
At that time Jesus answered and said,--according to Luke, In that hour Jesus rejoiced in spirit, and said,--'I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight. 'All things are delivered unto me of my father; and no man knoweth the son,'--according to Luke, 'who the son is,'--'but the father; neither knoweth any man the father,'--according to Luke, 'who
George MacDonald—Hope of the Gospel

Nor Let us Allege that we are Justly Rendered Timid by a Consciousness of Sin...
Nor let us allege that we are justly rendered timid by a consciousness of sin, by which our Father, though mild and merciful, is daily offended. For if among men a son cannot have a better advocate to plead his cause with his father, and cannot employ a better intercessor to regain his lost favour, than if he come himself suppliant and downcast, acknowledging his fault, to implore the mercy of his father, whose paternal feelings cannot but be moved by such entreaties, what will that "Father of all
John Calvin—Of Prayer--A Perpetual Exercise of Faith

Privilege and Experience
"And he said unto him, Son, thou art ever with me, and all that I have is thine." --Luke 15:31. The words of the text are familiar to us all. The elder son had complained and said, that though his father had made a feast, and had killed the fatted calf for the prodigal son, he had never given him even a kid that he might make merry with his friends. The answer of the father was: "Son, thou art ever with me, and all that I have is thine." One cannot have a more wonderful revelation of the heart of
Andrew Murray—The Deeper Christian Life

Second Great Group of Parables.
(Probably in Peræa.) Subdivision A. Introduction. ^C Luke XV. 1, 2. ^c 1 Now all the publicans and sinners were drawing hear unto him to hear. 2 And both the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. [For publicans see p. 76, and for eating with them see p. 349. The Pharisees classed as "sinners" all who failed to observe the traditions of the elders, and especially their traditional rules of purification. It was not so much the wickedness of
J. W. McGarvey—The Four-Fold Gospel

Second Great Group of Parables.
(Probably in Peræa.) Subdivision C. Parable of the Lost Coin. ^C Luke XV. 8-10. ^c 8 Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp [because oriental houses are commonly without windows, and therefore dark], and sweep the house, and seek diligently until she find it? 9 And when she hath found it, she calleth together her friends and neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. [The drachma, or piece of silver,
J. W. McGarvey—The Four-Fold Gospel

Ill-Temper
"He was angry, and would not go in."--LUKE xv. 28. THE ELDER BROTHER THOSE who have studied the paintings of Sir Noel Paton must have observed that part of their peculiar beauty lies, by a trick of art, in their partial ugliness. There are flowers and birds, knights and ladies, gossamer-winged fairies and children of seraphic beauty; but in the corner of the canvas, or just at their feet, some uncouth and loathsome form--a toad, a lizard, a slimy snail--to lend, by contrast with its repulsiveness,
Henry Drummond—The Ideal Life

The Three Parables of the Gospel: of the Recovery of the Lost - of the Lost Sheep, the Lost Drachm, the Lost Son.
A SIMPLE perusal of the three Parables, grouped together in the fifteenth chapter of St. Luke's Gospel, will convince us of their connection. Although they treat of repentance,' we can scarcely call them The Parables of Repentance;' for, except in the last of them, the aspect of repentance is subordinate to that of restoration, which is the moral effect of repentance. They are rather peculiarly Gospel-Parables of the recovery of the lost:' in the first instance, through the unwearied labour; in the
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Lost Sheep.
"Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, 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? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his
William Arnot—The Parables of Our Lord

The Prodigal Son.
"And he said, A certain man had two sons; 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. 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. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he
William Arnot—The Parables of Our Lord

The Lost Coin.
"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? 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. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth."--LUKE xv. 8-10. The three parables of this group, as has been already intimated, do not
William Arnot—The Parables of Our Lord

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