‏ Luke 13:22-35

 Journeying on unto Jerusalem ( πορειαν ποιουμενος εις Ιεροσολυμα ). Making his way to Jerusalem. Note tenses here of continued action, and distributive use of  κατα with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in Joh 11.

 Are they few that be saved? ( ε ολιγο ο σωζομενοι; ). Note use of  ε as an interrogative which can be explained as ellipsis or as  ει=η (Robertson, Grammar, p. 1024). This was an academic theological problem with the rabbis, the number of the elect.

 Strive ( αγωνιζεσθε ). Jesus makes short shrift of the question. He includes others (present middle plural of  αγωνιζομα, common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word  αγωνια occurs of Christ's struggle in Gethsemane (Lu 22:44). The narrow gate appears also in Mt 7:13, only there it is an outside gate ( πυλης ) while here it is the entrance to the house, "the narrow door" ( θυρας ).

 When once ( αφ' ου αν ). Possibly to be connected without break with the preceding verse (so Westcott and Hort), though Bruce argues for two parables here, the former (verse 24) about being in earnest, while this one (verses 25-30) about not being too late. The two points are here undoubtedly. It is an awkward construction,  αφ' ου = απο τουτου οτε with  αν and the aorist subjunctive ( εγερθη and  αποκλειση ). See Robertson, Grammar, p. 978.

 Hath shut to ( αποκλειση ), first aorist active subjunctive of  αποκλειω, old verb, but only here in the N.T. Note effective aorist tense and perfective use of  απο, slammed the door fast.

 And ye begin ( κα αρξησθε ). First aorist middle subjunctive of  αρχομα with  αφ' ου αν like  εγερθη and  αποκλειση.

 To stand ( εστανα ). Second perfect active infinitive of  ιστημ, intransitive tense

 and to knock ( κα κρουειν ). Present active infinitive, to keep on knocking.

 Open to us ( ανοιξον ημιν ). First aorist active imperative, at once and urgent.

 He shall say ( ερε ). Future active of  ειπον (defective verb). This is probably the apodosis of the  αφ' ου clause.

 Shall ye begin ( αρξεσθε ). Future middle, though Westcott and Hort put  αρξησθε (aorist middle subjunctive of  αρχομα ) and in that case a continuation of the  αφ' ου construction. It is a difficult passage and the copyists had trouble with it.

 In thy presence ( ενωπιον σου ). As guests or hosts or neighbours some claim, or the master of the house. It is grotesque to claim credit because Christ taught in their streets, but they are hard run for excuses and claims.

 I know not whence ye are ( ουκ οιδα ποθεν εστε ). This blunt statement cuts the matter short and sweeps away the flimsy cobwebs. Acquaintance with Christ in the flesh does not open the door. Jesus quotes Ps 8:9 as in Mt 7:23, there as in the LXX, here with  παντες εργατα αδικιας, there with  ο εργαζομενο την ανομιαν. But  αποστητε (second aorist active imperative) here, and there  αποχωρειτε (present active imperative).

 There ( εκε ). Out there, outside the house whence they are driven.

 When ye shall see ( οταν οψησθε ). First aorist middle subjunctive (of a late aorist  ωψαμην ) of  οραω, though  οψεσθε (future middle) in margin of Westcott and Hort, unless we admit here a "future" subjunctive like Byzantine Greek (after Latin).

 And yourselves cast forth without ( υμας δε εκβαλλομενους εξω ). Present passive participle, continuous action, "you being cast out" with the door shut. See on Mt 8:11f. for this same picture.

 Shall sit down ( ανακλιθησοντα ). Future passive indicative third plural. Recline, of course, is the figure of this heavenly banquet. Jesus does not mean that these will be saved in different ways, but only that many will come from all the four quarters of the earth.

 Last ( εσχατο ). This saying was repeated many times (Mt 19:30; Mr 10:31; Mt 20:16).

 In that very hour ( εν αυτη τη ωρα ). Luke's favourite notation of time.

 Pharisees ( Φαρισαιο ). Here we see the Pharisees in a new role, warning Jesus against the machinations of Herod, when they are plotting themselves.

 That fox ( τη αλωπεκ ταυτη ). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist redivivus. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power.

 Cures ( ιασεις ). Old word, but in the N.T. only here and Ac 4:22, 30.

 I am perfected ( τελειουμα ). Present passive indicative of  τελειοω, old verb from  τελειος, to bring to perfection, frequent in the N.T. Used in Heb 2:10 of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.

 The day following ( τη εχομενη ). See Ac 20:15. The same as the third day in verse 32. A proverb.

 It cannot be ( ουκ ενδεχετα ). It is not accepted, it is inadmissible. A severely ironical indictment of Jerusalem. The shadow of the Cross reaches Perea where Jesus now is as he starts toward Jerusalem.

 O Jerusalem, Jerusalem ( Ιερουσαλημ, Ιερουσαλημ ). In Mt 23:37f. Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it "rather a violent hypothesis" to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke's usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Lu 13:34f.; Mt 23:37-39). For details see on Matthew. In Luke we have  επισυναξα (late first aorist active infinitive) and in Matthew  επισυναγαγειν (second aorist active infinitive), both from  επισυναγω, a double compound of late Greek (Polybius). Both have "How often would I" ( ποσακις ηθελησα ). How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John's Gospel.

 Even as ( ον τροπον ). Accusative of general reference and in Mt 23:37 also. Incorporation of antecedent into the relative clause.

 Brood ( νοσσιαν ) is in Luke while Matthew has

 chickens ( νοσσια ), both late forms for the older  νεοσσια. The adjective

 desolate ( ερημος ) is wanting in Lu 13:35 and is doubtful in Mt 23:39.

‏ Luke 14

 When he went ( εν τω ελθειν αυτον ). Luke's favourite temporal clause = "on the going as to him."

 That ( κα ). Another common Lukan idiom,  και=οτ after  εγενετο, like Hebrew wav.

 They ( αυτο ). Emphatic.

 Were watching ( ησαν παρατηρουμενο ). Periphrastic imperfect middle. Note force of  αυτο, middle voice, and  παρα-. They were themselves watching on the side (on the sly), watching insidiously, with evil intent as in Mr 3:2 (active).

 Which had the dropsy ( υδρωπικος ). Late and medical word from  υδωρ (water), one who has internal water ( υδρωπς ). Here only in the N.T. and only example of the disease healed by Jesus and recorded.

 Answering ( αποκριθεις ). First aorist passive participle without the passive meaning. Jesus answered the thoughts of those mentioned in verse 1. Here "lawyers and Pharisees" are treated as one class with one article ( τους ) whereas in 7:30 they are treated as two classes with separate articles.

 Or not ( η ου ). The dilemma forestalled any question by them.

 They held their peace ( ησυχασαν ). Ingressive aorist active of old verb  ησυχαζω. They became silent, more so than before.

 Took him ( επιλαβομενος ). Second aorist middle participle of  επιλαμβανω, an old verb, only in the middle in the N.T. It is not redundant use, "took and healed," but "took hold of him and healed him." Only instance in the N.T. of its use in a case of healing.

 Let him go ( απελυσεν ). Probably, dismissed from the company to get him away from these critics.

 An ass or an ox ( ονος η βους ). But Westcott and Hort  υιος η βους ( a son or an ox). The manuscripts are much divided between  υιος (son) and  ονος (ass) which in the abbreviated uncials looked much alike (TC, OC) and were much alike. The sentence in the Greek reads literally thus: Whose ox or ass of you shall fall ( πεσειτα, future middle of  πιπτο ) into a well and he (the man) will not straightway draw him up ( ανασπασε, future active of  ανασπαω ) on the sabbath day? The very form of the question is a powerful argument and puts the lawyers and the Pharisees hopelessly on the defensive.

 Could not answer again ( ουκ ισχυσαν ανταποκριθηνα ). Did not have strength to answer back or in turn ( αντι- ) as in Ro 9:20. They could not take up the argument and were helpless. They hated to admit that they cared more for an ox or ass or even a son than for this poor dropsical man.

 A parable for those which were bidden ( προς τους κεκλημενους παραβολην ). Perfect passive participle of  καλεω, to call, to invite. This parable is for the guests who were there and who had been watching Jesus.

 When he marked ( επεχων ). Present active participle of  επεχω with  τον νουν understood, holding the mind upon them, old verb and common.

 They chose out ( εξελεγοντο ). Imperfect middle, were picking out for themselves.

 The chief seats ( τας πρωτοκλισιας ). The first reclining places at the table. Jesus condemned the Pharisees later for this very thing (Mt 23:6; Mr 12:39; Lu 20:46). On a couch holding three the middle place was the chief one. At banquets today the name of the guests are usually placed at the plates. The place next to the host on the right was then, as now, the post of honour.

 Sit not down ( μη κατακλιθηις ). First aorist (ingressive) passive subjunctive of  κατακλινω, to recline. Old verb, but peculiar to Luke in the N.T. (7:36; 9:14; 14:8; 24:30).

 Be bidden ( η κεκλημενος ). Periphrastic perfect passive subjunctive of  καλεω after  μη ποτε.

 And say ( κα ερε ). Changes to future indicative with  μη ποτε as in 12:58.

 Shalt begin with shame ( αρξη μετα αισχυνης ). The moment of embarrassment.

 To take the lowest place ( τον εσχατον τοπον κατεχειν ). To hold down the lowest place, all the intermediate ones being taken.

 Sit down ( αναπεσε ). Second aorist active imperative of  αναπιπτω, to fall up or back, to lie back or down. Late Greek word for  ανακλινω (cf.  κατακλινω in verse 8).

 He that hath bidden thee ( ο κεκληκως σε ). Perfect active participle as in verse 12 ( τω κεκληκοτ ) with which compare  ο καλεσας in verse 9 (first aorist active participle).

 He may say ( ερε ). The future indicative with  ινα does occur in the Koine (papyri) and so in the N.T. (Robertson, Grammar, p. 984).

 Go up higher ( προσαναβηθ ). Second aorist active imperative second singular of  προσαναβαινω, an old double compound verb, but here only in the N.T. Probably, "Come up higher," because the call comes from the host and because of  προς.

 Shall be humbled ( ταπεινωθησετα ). First future passive. One of the repeated sayings of Jesus (18:14; Mt 23:12).

 A dinner or a supper ( αριστον η δειπνον ). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable.

 Call not ( μη φωνε ).  Μη and the present imperative active, prohibiting the habit of inviting only friends. It is the exclusive invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato's Phaedrus 233.

 Recompense ( ανταποδομα ). In the form of a return invitation. Like  αντ in "bid thee again" ( αντικαλεσωσιν ).

 When thou makest a feast ( οταν δοχην ποιηις ).  Hοταν and the present subjunctive in an indefinite temporal clause.  Δοχη means reception as in Lu 5:29, late word, only in these two passages in the N.T. Note absence of article with these adjectives in the Greek (poor people, maimed folks, lame people, blind people).

 To recompense thee ( ανταποδουνα σο ). Second aorist active infinitive of this old and common double compound verb, to give back in return. The reward will come at the resurrection if not before and thou shalt be happy.

 Blessed ( μακαριος ). Happy, same word in the Beatitudes of Jesus (Mt 5:3ff.). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ's words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Lu 22:29).

 Shall eat ( φαγετα ). Future middle from  εσθιω, defective verb, from stem of the aorist ( εφαγον ) like  εδομα of the old Greek.

 Made ( εποιε ). Imperfect active, was on the point of making (inchoative).

 Great supper ( δειπνον ). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Lu 14:15-24) has many points of likeness to the parable of the wedding garment (Mt 22:1-14) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables.

 And he bade many ( κα εκαλεσεν πολλους ). Aorist active, a distinct and definite act following the imperfect  εποιε.

 His servant ( τον δουλον αυτου ). His bondservant. Vocator or Summoner (Es 5:8; 6:14). This second summons was the custom then as now with wealthy Arabs. Tristram (Eastern Customs, p. 82) says: "To refuse the second summons would be an insult, which is equivalent among the Arab tribes to a declaration of war."

 With one consent ( απο μιας ). Some feminine substantive like  γνωμης or  ψυχης has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing.

 To make excuse ( παραιτεισθα ). This common Greek verb is used in various ways, to ask something from one (Mr 15:6), to deprecate or ask to avert (Heb 12:19), to refuse or decline (Ac 25:11), to shun or to avoid (2Ti 2:23), to beg pardon or to make excuses for not doing or to beg (Lu 14:18ff.). All these ideas are variations of  αιτεω, to ask in the middle voice with  παρα in composition.

 The first ( ο πρωτος ). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other.

 I must needs ( εχω αναγκην ). I have necessity. The land would still be there, a strange "necessity."

 Have me excused ( εχε με παρηιτημενον ). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with  εχω, but certainly not here a Greek periphrasis for  παρηιτησο. This perfect passive participle is predicate and agrees with  με. See a like idiom in Mr 3:1; Lu 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in verse 19.

 To prove them ( δοκιμασα αυτα ). He could have tested them before buying. The oxen would not run away or be stolen.

 I cannot come ( ου δυναμα ελθειν ). Less polite than the others but a more plausible pretence if he wanted to make it so. The law excused a newly married man from war (De 24:5), "but not from social courtesy" (Ragg). The new wife would probably have been glad to go with him to the feast if asked. But see 1Co 7:33. There is here as often a sharp difference between the excuses offered and the reasons behind them.

 Being angry ( οργισθεις ). First aorist (ingressive) passive, becoming angry.

 Quickly ( ταχεως ). The dinner is ready and no time is to be lost. The invitation goes still to those in the city.

 Streets and lanes ( τας πλατειας κα ρυμας ). Broadways and runways (broad streets and narrow lanes).

 Maimed ( αναπειρους ). So Westcott and Hort for the old word  αναπηρους, due to itacism ( ει=η in pronunciation). The word is compounded of  ανα and  πηρος, lame all the way up.

 And yet there is room ( κα ετ τοπος εστιν ). The Master had invited "many" (verse 16) who had all declined. The servant knew the Master wished the places to be filled.

 The highways and hedges ( τας οδους κα φραγμους ). The public roads outside the city of Judaism just as the streets and lanes were inside the city. The heathen are to be invited this time.

 Hedges is fenced in places from  φρασσω, to fence in (Ro 3:19).

 Compel ( αναγκασον ). First aorist active imperative of  αναγκαζω, from  αναγκη (verse 18). By persuasion of course. There is no thought of compulsory salvation. "Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord" (Vincent). As examples of such "constraint" in this verb see Mt 14:22; Ac 26:11; Ga 6:12.

 That my house may be filled ( ινα γεμισθη μου ο οικος ). First aorist passive subjunctive of  γεμιζω, to fill full, old verb from  γεμω, to be full. Effective aorist. Subjunctive with  ινα in final clause. The Gentiles are to take the place that the Jews might have had (Ro 11:25). Bengel says: Nec natura nec gratia patitur vacuum.

 My supper ( μου του δειπνου ). Here it is still the Master of the feast who is summing up his reasons for his conduct. We do not have to say that Jesus shuts the door now in the face of the Jews who may turn to him.

 And he turned ( κα στραφεις ). Second aorist passive participle of  στρεφω, common verb. It is a dramatic act on the part of Jesus, a deliberate effort to check the wild and unthinking enthusiasm of the crowds who followed just to be following. Note "many multitudes" ( οχλο πολλο ) and the imperfect tense  συνεπορευοντο, were going along with him.

 Hateth not ( ου μισε ). An old and very strong verb  μισεω, to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for Mt 15:4 proves the opposite. It is only where the element of choice comes in (cf. Mt 6:24) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in Mt 10:37. The  ου here coalesces with the verb  μισε in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning "and wife" Jesus has really made a comment on the excuse given in verse 20 (I married a wife and so I am not able to come).

 And his own life also ( ετ τε κα την ψυχην εαυτου ). Note  τε κα, both--and. "The  τε (B L) binds all the particulars into one bundle of renuncianda" (Bruce). Note this same triple group of conjunctions ( ετ τε κα ) in Ac 21:28, "And moreover also," "even going as far as his own life." Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence "over even the elemental instinct of self-preservation" (Ragg).

 His own cross ( τον σταυρον εαυτου ). This familiar figure we have had already (Lu 9:23; Mr 8:34; Mt 10:38; 16:24). Each follower has a cross which he must bear as Jesus did his.  Βασταζω is used of cross bearing in the N.T. only here (figuratively) and Joh 19:17 literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus.

 Build a tower ( πυργον οικοδομησα ). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Lu 13:4) or a watchtower in a vineyard (Mt 21:33) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost.

 Sit down ( καθισας ). Attitude of deliberation.

 First ( πρωτον ). First things first. So in verse 31.

 Count ( ψηφιζε ). Common verb in late writers, but only here and Re 13:18 in the N.T. The verb is from  ψηφος, a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble ( τιθημ ψηφον ). Luke has Paul using "deposit a pebble" for casting his vote (Ac 26:10).

 The cost ( την δαπανην ). Old and common word, but here only in the N.T. from  δαπτω, to tear, consume, devour. Expense is something which eats up one's resources.

 Whether he hath wherewith to complete it ( ε εχε εις απαρτισμον ). If he has anything for completion of it.  Απαρτισμον is a rare and late word (in the papyri and only here in the N.T.). It is from  απαρτιζω, to finish off ( απ- and  αρτιζω like our articulate), to make even or square. Cf.  εξηρτισμενος in 2Ti 3:17.

 Lest haply ( ινα μηποτε ). Double final particles (positive and negative with addition of  ποτε ). Used here with aorist middle subjunctive in  αρξωντα (begin).

 When he hath laid ... and was not able ( θεντος αυτου ... κα μη ισχυοντος )

 to finish ( εκτελεσα ). First aorist active infinitive. Note perfective use of  εκ, to finish out to the end. Two genitive absolutes, first, second aorist active participle  θεντος; second, present active participle  ισχυοντος.

 To mock him ( αυτω εμπαιζειν ). An old verb,  εμ-παιζω, to play like a child ( παις ), at or with, to mock, scoff at, to trifle with like Latin illudere.

 This man ( ουτος ο ανθρωπος ). This fellow, contemptuous or sarcastic use of  ουτος.

 To encounter ( συνβαλειν ). Second aorist active infinitive of  συνβαλλω, old and common verb, to throw or bring together, to dispute, to clash in war as here.

 Another king ( ετερω βασιλε ), to grapple with another king in war or for war ( εις πολεμον ). Associative instrumental case.

 Take counsel ( βουλευσετα ). Future middle indicative of old and common verb  βουλευω, from  βουλη, will, counsel. The middle means to take counsel with oneself, to deliberate, to ponder.

 With ten thousand ( εν δεκα χιλιασιν ). Literally, in ten thousand. See this so-called instrumental use of  εν in Jude 1:14. Equipped in or with ten thousand. See Lu 1:17. Note  μετα εικοσ χιλιαδων just below (midst of twenty thousand).

 To meet ( υπαντησα ). Common verb (like  απανταω ) from  ανταω ( αντα, end, face to face, from which  αντ ) with preposition  υπο (or  απο ), to go to meet. Here it has a military meaning.

 Or else ( ε δε μηγε ). Same idiom in 5:36. Luke is fond of this formula.

 An ambassage ( πρεσβειαν ). Old and common word for the office of ambassador, composed of old men ( πρεσβεις ) like Japanese Elder Statesmen who are supposed to possess wisdom. In the N.T. only here and Lu 19:14.

 Asketh conditions of peace ( ερωτα προς ειρηνην ). The use of  ερωταω in this sense of beg or petition is common in the papyri and Koine generally. The original use of asking a question survives also. The text is uncertain concerning  προς ειρηνην which means with  ερωταω, to ask negotiations for peace. In B we have  εις instead of  προς like verse 28. Most MSS. have  τα before  προς or  εις, but not in Aleph and B. It is possible that the  τα was omitted because of preceding  τα ( ομοεοτελευτον ), but the sense is the same. See Ro 14:19  τα της ειρηνης, the things of peace, which concern or look towards peace, the preliminaries of peace.

 Renounceth not ( ουκ αποτασσετα ). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Lu 9:61), to renounce, forsake, as here.

 All that he hath ( πασιν τοις εαυτου υπαρχουσιν ). Dative case, says good-bye to all his property, "all his own belongings" (neuter plural participle used as substantive) as named in verse 26. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point.

 Dunghill ( κοπριαν ). Later word in the Koine vernacular. Here only in the N.T., though in the LXX.

 Men cast it out ( εξω βαλλουσιν αυτο ). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Mt 5:13; Mr 9:50). Another repeated saying is the one here about having ears to hear (Lu 8:8; 14:35, Mt 11:15; 13:43).

‏ Luke 15

 All the publicans and sinners ( παντες ο τελωνα κα ο αμαρτωλο ). The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (5:30; Mt 9:11), but not here. The publicans are put on the same level with the outcasts or sinners. So in verse 2 the repeated article separates Pharisees and scribes as not quite one. The use of "all" here may be hyperbole for very many or the reference may be to these two classes in the particular place where Jesus was from time to time.

 Were drawing near unto him ( ησαν αυτω εγγιζοντες ). Periphrastic imperfect of  εγγιζω, from  εγγυς (near), late verb.

 For to hear ( ακουειν ). Just the present active infinitive of purpose.

 Both ... and ( τε ... κα ). United in the complaint.

 Murmured ( διεγογγυζον ). Imperfect active of  διαγογγυζω, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and Lu 19:7. The force of  δια here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm.

 This man ( ουτος ). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus.

 Receiveth ( προσδεχετα ). Present middle indicative of the common verb  προσδεχομα. In 12:36 we had it for expecting, here it is to give access to oneself, to welcome like  υπεδεξατο of Martha's welcome to Jesus (Lu 10:38). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables" in India).

 And eateth with them ( κα συνεσθιε αυτοις ). Associative instrumental case ( αυτοις ) after  συν- in composition. This is an old charge (Lu 5:30) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend" ( φιλος ) of publicans and sinners (Lu 7:34).

 This parable ( την παραβολην ταυτην ). The Parable of the Lost Sheep (15:3-7). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Mt 18:12-14). The figure of the Good Shepherd appears also in Joh 10:1-18. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).

 In the wilderness ( εν τη ερημω ). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one.

 Go after that which is lost ( πορευετα επ το απολωλος ). The one lost sheep ( απολωλος, second perfect active participle of  απολλυμ, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of  επ for the goal occurs also in Mt 22:9; Ac 8:26; 9:11.

 Until he find it ( εως ευρη αυτο ). Second aorist active subjunctive of  ευρισκω, common verb, with  εως, common Greek idiom. He keeps on going ( πορευετα, linear present middle indicative) until success comes (effective aorist,  ευρη ).

 On his shoulders ( επ τους ωμους αυτου ). He does it himself in exuberant affection and of necessity as the poor lost sheep is helpless. Note the plural shoulders showing that the sheep was just back of the shepherd's neck and drawn around by both hands. The word for shoulder ( ωμος ) is old and common, but in the N.T. only here and Mt 23:4.

 Rejoicing ( χαιρων ). "There is no upbraiding of the wandering sheep, nor murmuring at the trouble" (Plummer).

 Rejoice with me ( συνχαρητε μο ). Second aorist passive of  συνχαιρω, an old and common verb for mutual joy as in Php 2:17f. Joy demands fellowship. Same form in verse 9. So the shepherd

 calls together ( συνκαλε, note  συν again) both his friends and his neighbours. This picture of the Good Shepherd has captured the eye of many artists through the ages.

 Over one sinner that repenteth ( επ εν αμαρτωλω μετανοουντ ). The word sinner points to verse 1. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes.

 More than over ( η επ ). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than."

 Which need no repentance ( οιτινες ου χρειαν εχουσιν μετανοιας ). Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi's feast (Lu 5:31f.). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.

 Ten pieces of silver ( δραχμας δεκα ). The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common  δηναριυς (about eighteen cents), a quarter of a Jewish shekel. The double drachma ( διδραχμον ) occurs in the N.T. only in Mt 17:24. The root is from  δρασσομα, to grasp with the hand (1Co 3:19), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more.

 Sweep ( σαρο ). A late colloquial verb  σαροω for the earlier  σαιρω, to clear by sweeping. Three times in the N.T. (Lu 11:25; 15:8; Mt 12:44). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: non sine pulvere. This parable is peculiar to Luke.

 Her friends and neighbours ( τας φιλας κα γειτονας ). Note single article and female friends (feminine article and  φιλας ).  Hεως ου ευρη here as in verse 4, only  ου added after  εως (until which time) as often.

 Which I lost ( ην απωλεσα ). First aorist active indicative of  απολλυμ. She lost the coin (note article). The shepherd did not lose the one sheep.

 There is joy ( γινετα χαρα ). More exactly, joy arises. Futuristic present of  γινομα (cf.  εστα in verse 7).

 In the presence of the angels of God ( ενωπιον των αγγελων του θεου ). That is to say, the joy of God himself. The angels are in a sense the neighbours of God.

 Had ( ειχεν ). Imperfect active. Note  εχων (verse 4),  εχουσα (verse 8), and now  ειχεν. The self-sacrificing care is that of the owner in each case. Here (verses 11-32) we have the most famous of all the parables of Jesus, the Prodigal Son, which is in Luke alone. We have had the Lost Sheep, the Lost Coin, and now the Lost Son. Bruce notes that in the moral sphere there must be self-recovery to give ethical value to the rescue of the son who wandered away. That comes out beautifully in this allegory.

 The portion ( το μερος ). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (De 21:17) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg).

 And he divided ( ο δε διειλεν ). The second aorist active indicative of  διαιρεω, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and 1Co 12:11. The elder son got his share also of the "substance" or property or estate ( της ουσιας ), "the living" ( τον βιον ) as in Mr 12:44, not "life" as in Lu 8:14.

 Not many days after ( μετ' ου πολλας ημερας ). Literally, after not many days. Luke is fond of this idiom (7:6; Ac 1:5).

 Took his journey ( απεδημησεν ). First aorist active indicative of  αποδημεω (from  αποδημος, away from home). Common verb. In the N.T. here and Mt 21:33; 25:14; Mr 12:1; Lu 20:9. He burned all his bridges behind him, gathering together all that he had.

 Wasted ( διεσκορπισεν ). First aorist active indicative of  διασκορπιζω, a somewhat rare verb, the very opposite of "gathered together" ( συναγογων ). More exactly he scattered his property. It is the word used of winnowing grain (Mt 25:24).

 With riotous living ( ζων ασωτως ). Living dissolutely or profligately. The late adverb  ασωτως (only here in the N.T.) from the common adjective  ασωτος ( α privative and  σωζω ), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (prodigus or perditus), active probably here.

 When he had spent ( δαπανησαντος αυτου ). Genitive absolute. The verb is here used in a bad sense as in Jas 4:3. See on  δαπανη Lu 14:28.

 He ( αυτος ). Emphasis.

 To be in want ( υστερεισθα ). The verb is from  υστερος, behind or later (comparative). We use "fall behind" (Vincent) of one in straitened circumstances. Plummer notes the coincidences of Providence. The very land was in a famine when the boy had spent all.

 Joined himself ( εκολληθη ). First aorist passive of  κολλαω, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense.

 The citizens ( των πολιτων ). Curiously enough this common word citizen ( πολιτης from  πολις, city) is found in the N.T. only in Luke's writings (15:15; 19:14; Ac 21:39) except in He 8:11 where it is quoted from Jer 38:34.

 To feed swine ( βοσκειν χοιρους ). A most degrading occupation for anyone and for a Jew an unspeakable degradation.

 He would fain have been filled ( επεθυμε χορτασθηνα ). Literally, he was desiring (longing) to be filled. Imperfect indicative and first aorist passive infinitive.  Χορτασθηνα is from  χορταζω and that from  χορτος (grass), and so to feed with grass or with anything. Westcott and Hort put  γεμισα την κοιλιαν αυτου in the margin (the Textus Receptus).

 With the husks ( εκ των κερατιων ). The word occurs here alone in the N.T. and is a diminutive of  κερας (horn) and so means little horn. It is used in various senses, but here refers to the pods of the carob tree or locust tree still common in Palestine and around the Mediterannean, so called from the shape of the pods like little horns, Bockshornbaum in German or goat's-horn tree. The gelatinous substance inside has a sweetish taste and is used for feeding swine and even for food by the lower classes. It is sometimes called Saint John's Bread from the notion that the Baptist ate it in the wilderness.

 No man gave unto him ( ουδεις εδιδου αυτω ). Imperfect active. Continued refusal of anyone to allow him even the food of the hogs.

 But when he came to himself ( εις εαυτον δε ελθων ). As if he had been far from himself as he was from home. As a matter of fact he had been away, out of his head, and now began to see things as they really were. Plato is quoted by Ackerman (Christian Element in Plato) as thinking of redemption as coming to oneself.

 Hired servants ( μισθιο ). A late word from  μισθος (hire). In the N.T. only in this chapter. The use of "many" here suggests a wealthy and luxurious home.

 Have bread enough and to spare ( περισσευοντα αρτων ). Old verb from  περισσος and that from  περ (around). Present passive here, "are surrounded by loaves" like a flood.

 I perish ( εγω δε λιμω ωδε απολλυμα ). Every word here counts: While I on the other hand am here perishing with hunger. It is the linear present middle of  απολλυμ. Note  εγω expressed and  δε of contrast.

 I will arise and go ( αναστας προρευσομα ). This determination is the act of the will after he comes to himself and sees his real condition.

 I did sin ( ημαρτον ). That is the hard word to say and he will say it first. The word means to miss the mark. I shot my bolt and I missed my aim (compare the high-handed demand in verse 12).

 No longer worthy ( ουκετ αξιος ). Confession of the facts. He sees his own pitiful plight and is humble.

 As one ( ως ενα ). The hired servants in his father's house are high above him now.

 To his father ( προς τον πατερα εαυτου ). Literally, to his own father. He acted at once on his decision.

 Yet afar off ( ετ αυτου μακραν απεχοντος ). Genitive absolute.  Μακραν agrees with  οδον understood: While he was yet holding off a distant way. This shows that the father had been looking for him to come back and was even looking at this very moment as he came in sight.

 Ran ( δραμων ). Second aorist active participle of the defective verb  τρεχω. The eager look and longing of the father.

 Kissed ( κατεφιλησεν ). Note perfective use of  κατα kissed him much, kissed him again and again. The verb occurs so in the older Greek.

The son made his speech of confession as planned, but it is not certain that he was able to finish as a number of early manuscripts do not have "Make me as one of the hired servants," though Aleph B D do have them. It is probable that the father interrupted him at this point before he could finish.

 The best robe ( στολην την πρωτην ).  Στολη is an old word for a fine stately garment that comes down to the feet (from  στελλο, to prepare, equip), the kind worn by kings (Mr 16:5; Lu 22:46). Literally, "a robe the first." But not the first that you find, but the first in rank and value, the finest in the house. This in contrast with his shabby clothes.

 A ring ( δακτυλιον ). Common in classical writers and the LXX, but here only in the N.T. From  δακτυλος, finger. See  χρυσοδακτυλιος in Jas 2:2.

 Shoes ( υποδηματα ). Sandals, "bound under." Both sandals and ring are marks of the freeman as slaves were barefooted.

 The fatted calf ( τον μοσχον τον σιτευτον ). The calf the fatted one.  Σιτευτον is the verbal adjective of  σιλευω, to feed with wheat ( σιτος ). The calf was kept fat for festive occasions, possibly in the hope of the son's return.

 Kill ( θυσατε ). Not as a sacrifice, but for the feast.

 Make merry ( ευφρανθωμεν ). First aorist passive subjunctive (volitive). From  ευφραινω, an old verb from  ευ (well) and  φρην (mind).

 And is alive ( κα ανεζησεν ). First aorist active indicative of  αναζαω, to live again. Literally, he was dead and he came back to life.

 He was lost ( ην απολωλως, periphrastic past perfect active of  απολλυμ and intransitive, in a lost state) and he was found ( ευρεθη ). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.

 As he came and drew nigh ( ως ερχομενος ηγγισεν ). More exactly, "As, coming, he drew nigh," for  ερχομενος is present middle participle and  ηγγισεν is aorist active indicative.

 Music ( συμφωνιας ). Our word "symphony." An old Greek word from  συμφωνος ( συν, together, and  φωνη, voice or sound),

 harmony, concord, by a band of musicians. Here alone in the N.T.

 And dancing ( κα χορων ). An old word again, but here alone in the N.T. Origin uncertain, possibly from  ορχος by metathesis ( ορχεομα, to dance). A circular dance on the green.

 Servants ( παιδων ). Not  δουλο (bondslaves) as in verse 22. The Greeks often used  παις for servant like the Latin puer. It could be either a hired servant ( μισθιος, verse 17) or slave ( δουλος ).

 He inquired ( επυνθανετο ). Imperfect middle, inquired repeatedly and eagerly.

 What these things might be ( τ αν ειη ταυτα ). Not "poor" Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Ac 17:18. In Ac 10:17 we have the construction with  αν ειη of the direct retained in the indirect question. So also in Lu 1:62: See Robertson, Grammar, p. 1044.

 Is come ( ηκε ). Present indicative active, but a stem with perfect sense, old verb  ηκω retaining this use after perfect tenses came into use (Robertson, Grammar, p. 893).

 Hath killed ( εθυσεν ). Aorist active indicative and literally means,

 did kill. Difficult to handle in English for our tenses do not correspond with the Greek.

 Hath received ( απελαβεν ). Second aorist active indicative with similar difficulty of translation. Note  απο in compositions, like re- in "receive," hath gotten him back ( απ- ).

 Safe and sound ( υγιαινοντα ). Present active participle of  υγιαινω from  υγιης, to be in good health. In spite of all that he has gone through and in spite of the father's fears.

 But he was angry ( ωργισθη ). First aorist (ingressive) passive indicative. But he became angry, he flew into a rage ( οργη ). This was the explosion as the result of long resentment towards the wayward brother and suspicion of the father's partiality for the erring son.

 Would not go in ( ουκ ηθελεν εισελθειν ). Imperfect tense (was not willing, refused) and aorist active (ingressive) infinitive.

 Entreated ( παρεκαλε ). Imperfect tense, he kept on beseeching him.

 Do I serve thee ( δουλευω σο ). Progressive present tense of this old verb from  δουλος (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, Grammar, p. 879).

 Transgressed ( παρηλθον ). Second aorist active indicative of  παρερχομα, to pass by. Not even once (aorist) in contrast with so many years of service (linear present).

 A kid ( εριφον ). Some MSS. have  εριφιον, diminutive, a little kid. So margin of Westcott and Hort. B has it also in Mt 25:32, the only other N.T. passage where the word occurs.

 That I might make merry ( ινα ευφρανθω ). Final clause, first aorist passive subjunctive of the same verb used in verses 23, 25.

 This thy son ( ο υιος σου ουτος ). Contempt and sarcasm. He does not say: "This my brother."

 Came ( ηλθεν ). He does not even say, came back or came home.

 Devoured ( καταφαγων ). We say, "eaten up," but the Greek has, "eaten down" (perfective use of  κατα- ). Suggested by the feasting going on.

 With harlots ( μετα πορνων ). This may be true (verse 13), but the elder son did not know it to be true. He may reflect what he would have done in like case.

 Son ( Τεκνον ). Child.

 Thou ( συ ). Expressed and in emphatic position in the sentence. He had not appreciated his privileges at home with his father.

 It was meet ( εδε ). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting.  Ευφρανθηνα is used again (first aorist passive infinitive) and  χαρηνα (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24 to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.

‏ Luke 16:1-10

 Unto the disciples ( κα προς τους μαθητας ). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The  κα (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9.

 Which had a steward ( ος ηιχεν οικονομον ). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in Lu 12:42.

 Was accused ( διεβληθη ). First aorist indicative passive, of  διαβαλλω, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word  διαβολος (slanderer) is this same root and it is used even of women, she-devils (1Ti 3:11).

 That he was wasting ( ως διασκορπιζων ). For the verb see on 15:13. The use of  ως with the participle is a fine Greek idiom for giving the alleged ground of a charge against one.

 His goods ( τα υπαρχοντα αυτου ). "His belongings," a Lukan idiom.

 What is this that I hear? ( τ τουτο ακουω; ). There are several ways of understanding this terse Greek idiom. The Revised Version (above) takes  τ to be equal to  τ εστιν τουτο ο ακουω; That is a possible use of the predicate  τουτο. Another way is to take  τ to be exclamatory, which is less likely. Still another view is that  τ is " Why": "Why do I hear this about thee?" See Ac 14:15 where that is the idiom employed.

 Render ( αποδος ). Second aorist active imperative of  αποδιδωμ, Give back (and at once).

 The account ( τον λογον ). The reckoning or report. Common use of  λογος.

 Stewardship ( οικονομιας ). Same root as  οικονομος (steward). This demand does not necessarily mean dismissal if investigation proved him innocent of the charges. But the reason given implies that he is to be dismissed:

 Thou canst no longer ( ου γαρ δυνη ).

 Within himself ( εν εαυτω ). As soon as he had time to think the thing over carefully. He knew that he was guilty of embezzlement of the Master's funds.

 Taketh away ( αφαιρειτα ). Present (linear) middle indicative of  αφαιρεω, old verb to take away. Here the middle present means, He is taking away for himself.

 To beg I am not ashamed ( επαιτειν αισχυνομα ). The infinitive with  αισχυνομα means ashamed to begin to beg. The participle,  επαιτων αισχυνομα would mean, ashamed while begging, ashamed of begging while doing it.

 I am resolved ( εγνων ). Second aorist active indicative of  γινωσκω. A difficult tense to reproduce in English. I knew, I know, I have known, all miss it a bit. It is a burst of daylight to the puzzled, darkened man: I've got it, I see into it now, a sudden solution.

 What to do ( τ ποιησω ). Either deliberative first aorist active subjunctive or deliberative future active indicative.

 When I am put out ( οταν μετασταθω ). First aorist passive subjunctive of  μεθιστημ, ( μετα, ιστημ ), old verb, to transpose, transfer, remove. He is expecting to be put out.

 They may receive me ( δεξωντα ). First aorist middle subjunctive of  δεχομα, common verb. Subjunctive with final particle  ινα. He wishes to put the debtors under obligation to himself.

 Debtors ( των χρεοφιλετων ). A late word. In the N.T. only here and Lu 7:41 from  χρεος, loan, and  οφειλετης, debtor. It is probable that he dealt with "each one" separately.

 Measures ( βατους ). Transliterated word for Hebrew bath, between eight and nine gallons. Here alone in the N.T. Not the same word as  βατος ( bush) in Lu 6:44.

 Thy bond ( σου τα γραμματα ). Thy writings, thy contracts, thy note.

 Quickly ( ταχεως ). It was a secret arrangement and speed was essential.

 Measures ( κορους ). Another Hebrew word for dry measure. The Hebrew cor was about ten bushels. Data are not clear about the Hebrew measures whether liquid ( bath) or dry ( cor).

 His lord commended ( επηινεσεν ο κυριος ). The steward's lord praised him though he himself had been wronged again (see verse 1 "wasting his goods").

 The unrighteous steward ( τον οικονομον της αδικιας ). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse 9. See "the forgetful hearer" in Jas 1:25. It is a vernacular idiom common to Hebrew, Aramaic, and the Koine.

 Wisely ( φρονιμως ). An old adverb, though here alone in the N.T. But the adjective  φρονιμος from which it comes occurs a dozen times as in Mt 10:16. It is from  φρονεω and that from  φρην, the mind (1Co 14:20), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended.

 For ( οτ ). Probably by this second  οτ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further.

 Wiser than ( φρονιμωτερο υπερ ). Shrewder beyond, a common Greek idiom.

 By the mammon of unrighteousness ( εκ του μαμωνα της αδικιας ). By the use of what is so often evil (money). In Mt 6:24 mammon is set over against God as in Lu 16:13 below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it.

 When it shall fail ( οταν εκλιπη ). Second aorist active subjunctive with  οταν, future time. The mammon is sure to fail.

 That they may receive you into the eternal tabernacles ( ινα δεξωντα υμας εις τας αιωνιους σκηνας ). This is the purpose of Christ in giving the advice about their making friends by the use of money. The purpose is that those who have been blessed and helped by the money may give a welcome to their benefactors when they reach heaven. There is no thought here of purchasing an entrance into heaven by the use of money. That idea is wholly foreign to the context. These friends will give a hearty welcome when one gives him mammon here. The wise way to lay up treasure in heaven is to use one's money for God here on earth. That will give a cash account there of joyful welcome, not of purchased entrance.

 Faithful in a very little ( πιστος εν ελαχιστω ). Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Verses 10-13 here explain the point of the preceding parables.