The Meaning of Luke 15:1 Explained

Luke 15:1

KJV: Then drew near unto him all the publicans and sinners for to hear him.

YLT: And all the tax-gatherers and the sinners were coming nigh to him, to hear him,

Darby: And all the tax-gatherers and the sinners were coming near to him to hear him;

ASV: Now all the publicans and sinners were drawing near unto him to hear him.

KJV Reverse Interlinear

Then  drew near  unto him  all  the publicans  and  sinners  for to hear  him. 

What does Luke 15:1 Mean?

Context Summary

Luke 15:1-10 - Seeking And Finding The Lost
They that have left the fold in which they were nurtured in early life, and have gone over bleak mountains and through tangled brakes, find themselves in this exquisite picture. But the Lord is on their track. He cannot abide happily with the rest, while one sheep is liable to be torn by beasts of prey or caught away by eagles. He goes after it till He finds it. Don't you think, mother, that the Lord loves that child of yours, now far away, as much as you do? Cannot you trust Him to seek until He finds? Then He will ask you to rejoice with Him. Jesus not only receiveth sinners, but seeketh them. Those who have always lived an outwardly correct life and who do not think themselves in need of repentance are the ninety and nine.
Some have the King's stamp on them, but have rolled away into the dark corner amid dust and shavings. Oh, that we were all more willing to go down on our knees to sweep the floor to find the lost! The nine links of a necklace are useless if the tenth is missing. Christ cannot be satisfied until the lost coin is found. [source]

Chapter Summary: Luke 15

1  The parable of the lost sheep;
8  of the piece of silver;
11  of the prodigal son

Greek Commentary for Luke 15:1

All the publicans and sinners [παντες οι τελωναι και οι αμαρτωλοι]
The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (Luke 5:30; Matthew 9:11), but not here. The publicans are put on the same level with the outcasts or sinners. So in Luke 14:2 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. [source]
Were drawing near unto him [ησαν αυτωι εγγιζοντες]
Periphrastic imperfect of εγγιζω — eggizō from εγγυς — eggus (near), late verb.For to hear (ακουειν — akouein). Just the present active infinitive of purpose. [source]
For to hear [ακουειν]
Just the present active infinitive of purpose. [source]

Reverse Greek Commentary Search for Luke 15:1

Matthew 26:29 New [καινὸν]
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
Matthew 25:24 Strawed [διεσκόρπισας]
Rev., didst scatter. Not referring to the sowing of seed, for that would be saying the same thing twice. The scattering refers to the winnowing of the loosened sheaves spread out upon the threshing-floor. “The word,” as Trench observes “could scarcely be applied to the measured and orderly scattering of the sower's seed. It is rather the dispersing, making to fly in every direction.” Hence used of the pursuit of a routed enemy (Luke 1:51); of the prodigal scattering his goods; making the money fly, as we say (Luke 15:13); of the wolf scattering the sheep (Matthew 26:31). Wyc., spread abroad. [source]
Mark 14:72 When he thought thereon [επιβαλων]
Second aorist active participle of επιβαλλω — epiballō It is used absolutely here, though there is a reference to το ρημα — to rhēma above, the word of Jesus, and the idiom involves τον νουν — ton noun so that the meaning is to put the mind upon something. In Luke 15:12 there is another absolute use with a different sense. Moulton (Prolegomena, p. 131) quotes a Ptolemaic papyrus Tb P 50 where επιβαλων — epibalōn probably means “set to,” put his mind on.Wept (εκλαιεν — eklaien). Inchoative imperfect, began to weep. Matthew 26:75 has the ingressive aorist εκλαυσεν — eklausen burst into tears. [source]
Luke 16:21 Desiring [ἐπιθυμῶν]
Eagerly, and not receiving what he desired. The same thing is implied in the story of the prodigal, where the same word is used, “he would fain have been filled” (Luke 15:16), but the pods did not satisfy his hunger. [source]
Luke 16:1 Had wasted [ὡς διασκορπίζων]
Lit., as wasting. Rev., was wasting; not merely a past offence, but something going on at the time of the accusation. See Luke 15:13. [source]
Luke 11:49 The wisdom of God [η σοπια του τεου]
In Matthew 23:34 Jesus uses “I send” See Luke 10:22; Luke 15:7, Luke 15:10. Here the future tense occurs, “I will send” (αποστελω — apostelō). [source]
Luke 15:7 Over one sinner that repenteth [επι ενι αμαρτωλωι μετανοουντι]
The word sinner points to Luke 15:1. 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. [source]
Luke 15:18 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 Luke 15:12). [source]
Luke 15:26 Servants [παιδων]
Not δουλοι — douloi (bondslaves) as in Luke 15:22. The Greeks often used παις — pais for servant like the Latin puer. It could be either a hired servant (μιστιος — misthios Luke 15:17) or slave (δουλος — doulos). [source]
Luke 15:30 Came [ηλτεν]
He does not even say, came back or came home.Devoured (καταπαγων — kataphagōn). We say, “eaten up,” but the Greek has, “eaten down” (perfective use of κατα — kata -). Suggested by the feasting going on.With harlots This may be true (Luke 15:13), but the elder son did not know it to be true. He may reflect what he would have done in like case. [source]
Luke 15:30 With harlots [μετα πορνων]
This may be true (Luke 15:13), but the elder son did not know it to be true. He may reflect what he would have done in like case. [source]
Luke 16:1 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 Luke 12:42.Was accused (διεβλητη — dieblēthē). First aorist indicative passive, of διαβαλλω — diaballō 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 — diabolos (slanderer) is this same root and it is used even of women, she-devils (1 Timothy 3:11).That he was wasting For the verb, see note on Luke 15:13. The use of ως — hōs with the participle is a fine Greek idiom for giving the alleged ground of a charge against one.His goods (τα υπαρχοντα αυτου — ta huparchonta autou). “His belongings,” a Lukan idiom. [source]
Luke 16:1 That he was wasting [ως διασκορπιζων]
For the verb, see note on Luke 15:13. The use of ως — hōs with the participle is a fine Greek idiom for giving the alleged ground of a charge against one.His goods (τα υπαρχοντα αυτου — ta huparchonta autou). “His belongings,” a Lukan idiom. [source]
Luke 16:21 With the crumbs that fell [απο των πιπτοντων]
From the things that fell from time to time. The language reminds one of Luke 15:16 (the prodigal son) and the Syro-Phoenician woman (Mark 7:28). Only it does not follow that this beggar did not get the scraps from the rich man‘s table. Probably he did, though nothing more. Even the wild street dogs would get them also. [source]
Luke 5:29 Publicans and others [τελωνων και αλλων]
Luke declines here to use “sinners” like Mark 2:15 and Matthew 9:10 though he does so in Luke 5:30 and in Luke 15:1. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair.Were sitting at meat with them (ησαν μετ αυτων κατακειμενοι — ēsan met' autōn katakeimenoi). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus. [source]
John 6:26 Were filled [ἐχορτάσθητε]
See on Matthew 5:6; see on Luke 15:16. [source]
Acts 9:26 Join himself []
See on Acts 5:13; and Luke 15:15; and Luke 10:11. [source]
Acts 8:29 Join thyself [κολλήθητι]
See on Luke 15:15; and Luke 10:11; and Acts 5:12. [source]
Acts 5:13 Join himself [κολλᾶσθαι]
See on Luke 15:15; and Luke 10:11. In all but two instances (Romans 12:9; 1 Corinthians 6:17), the word implies a forced, unnatural, or unexpected union. Thus Philip would not, without a special command, have “joined himself” to the chariot of the Ethiopian prince (Acts 8:29). Saul's attempt to join himself to the apostles was regarded by them with suspicion (Acts 9:26); and the fact that certain persons “clave to” Paul in Athens is expressly contrasted with the attitude of the citizens at large. The sense of an unnatural union comes out clearly in 1 Corinthians 6:16. [source]
Acts 17:34 Clave []
See on Luke 10:11; and Luke 15:15; and Acts 5:13. [source]
Acts 27:14 There arose against it [ἔβαλε κατ ' αὐτῆς]
Against what? Some say, the island of Crete; in which case they would have been driven against the island, whereas we are told that they were driven away from it. Others, the ship. It is objected that the pronoun αὐτῆς it, is feminine, while the feminine noun for ship ( ναῦς ) is not commonly used by Luke, but rather the neuter, πλοῖον . I do not think this objection entitled to much weight. Luke is the only New Testament writer who uses ναῦς (see Acts 27:41), though he uses it but once; and, as Hackett remarks, “it would be quite accidental which of the terms would shape the pronoun at this moment, as they were both so familiar.” A third explanation refers the pronoun to the island of Crete, and renders, “there beat down from it. ” This is grammatical, and according to a well-known usage of the preposition. The verb βάλλω is also used intransitively in the sense of tofall; thus Homer Iliad,” xi., 722), of a riverfalling into the sea. Compare Mark 4:37: “the the waves beat ( ἐπέβαλλεν ) into the ship;” and Luke 15:12the portion of goods thatfalleth ( ἐπιβάλλον ) to me.” The rendering of the Rev. is, therefore, well supported, and, on the whole, preferable' there beat down from it. It is also according to the analogy of the expression in Luke 8:23, there came down a storm. See note there, and see on Matthew 8:24. [source]
Acts 1:5 Not many days hence [ου μετα πολλας ταυτας ημερας]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας — tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Acts 11:3 Men uncircumcised [ανδρας ακροβυστιαν εχοντας]
“Men having uncircumcision.” It is a contemptuous expression. They did not object to Peter‘s preaching to the Gentiles, but to his going into the house of Cornelius and eating with them, violating his supposed obligations as a Jew (Hackett). It was the same complaint in principle that the Pharisees had made against Jesus when he ate with publicans and sinners (Luke 15:12). The Jews had not merely the Mosaic regulations about clean and unclean food, but also the fact that at a Gentile table some of the meat may have been an idol sacrifice. And Peter himself had similar scruples when the vision came to him at Joppa and when he entered the house of Cornelius in Caesarea Acts 10:28). Peter had been led beyond the circumcision party. [source]
Acts 12:11 Was come to himself [εν εαυτωι γενομενος]
Second aorist middle participle of γινομαι — ginomai with εν — en and the locative case, “becoming at himself.” In Luke 15:17 we have εις εαυτον ελτων — eis heauton elthōn (coming to himself, as if he had been on a trip away from himself). [source]
Acts 5:13 Join [κολλασται]
Present middle infinitive of κολλαω — kollaō old verb to cleave to like glue as in Luke 15:15 which see. Seven times in Acts (Acts 9:26; Acts 10:28; Acts 17:34). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers. Howbeit the people (αλλο λαος — all'̇̇ho laos). Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders. [source]
Acts 5:37 Drew away [απεστησε]
Causative sense of the first aorist active indicative of απιστημι — aphistēmi made people That one, also. Were scattered abroad First aorist (effective) passive indicative of διασκορπιζω — diaskorpizō old verb to disperse. Used of sheep (Mark 14:27), of property (Luke 15:13). Aorist here after imperfect (επειτοντο — epeithonto) as in Acts 5:36. [source]
Acts 5:37 Were scattered abroad [διεσκορπιστησαν]
First aorist (effective) passive indicative of διασκορπιζω — diaskorpizō old verb to disperse. Used of sheep (Mark 14:27), of property (Luke 15:13). Aorist here after imperfect (επειτοντο — epeithonto) as in Acts 5:36. [source]
Acts 8:29 Join thyself [κολλητητι]
See this vivid word (be glued to, first aorist passive imperative) already in Acts 5:13; Luke 10:11; Luke 15:15. Philip probably jumped on the running board on the side of the chariot. [source]
Acts 9:26 To join himself [κολλασται]
Present middle (direct) infinitive of conative action again. Same word κολλαω — kollaō in Luke 15:15; Acts 10:28. See note on Matthew 19:5 for discussion. Were all afraid of him (pantes ephobounto auton). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion. Not believing They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them. Was (παντες εποβουντο αυτον — estin). The present tense is here retained in indirect discourse according to the common Greek idiom. [source]
Romans 3:23 And come short [ὑστεροῦνται]
Rev., fall short: The present tense. The A.V. leaves it uncertain whether the present or the perfect have come is intended. They sinned, and therefore they are lacking. See on Luke 15:14. The word is not merely equivalent to they are wanting in, but implies want under the aspect of shortcoming. [source]
Romans 12:9 Cleave [κολλώμενοι]
See on joined himself, Luke 15:15. Compare Acts 17:34; 1 Corinthians 6:16. [source]
1 Corinthians 6:16 He that is joined [ὁ κολλώμενος]
See on Luke 15:15. Compare Aeschylus: “The family has been glued ( κεκόλληται ) to misfortune” (“Agamemnon,” 1543). The verb is used Genesis 2:24, Sept., of the relation of husband and wife: shall cleave. In Deuteronomy 10:20; Deuteronomy 11:22; Jeremiah 13:11, of man's cleaving to God. [source]
1 Corinthians 1:7 Come behind [ὑστερεῖσθαι]
See on Luke 15:14, and compare Romans 3:23. Contrast with were enriched. [source]
Ephesians 5:31 Shall be joined [προσκολληθήσεται]
Only here; and Mark 10:7. See on Luke 15:15. The compound verb denotes most intimate union. [source]
Ephesians 5:18 Excess [ἀσωτία]
Rev., riot. Lit., unsavingness. See on riotous living, Luke 15:13. [source]
Ephesians 5:18 Riot [ασωτια]
Old word from ασωτος — asōtos (adverb ασωτως — asōtōs in Luke 15:13), in N.T. only here, Titus 1:6; 1 Peter 4:4. But be filled with the Spirit (αλλα πληρουστε εν πνευματι — alla plērousthe en pneumati). In contrast to a state of intoxication with wine. [source]
Titus 1:6 Not accused of riot [μὴ ἐν κατηγορίᾳ ἀσωτίας]
Lit. not in accusation of profligacy. For κατηγορία see on 1 Timothy 5:19. Ἁσωτία , lit. unsavingness; hence, dissoluteness, profligacy. Comp. Luke 15:13, of the prodigal son, who lived unsavingly ( ἀσώτως ). Only here, Ephesians 5:18, and 1 Peter 4:4(note). [source]
Hebrews 4:1 Should seem to come short [δοκῇ ὑστερηκέναι]
According to this rendering, the meaning is that one must avoid the appearance of having failed to enter into the rest; the perfect tense ( ὑστερηκέναι ) placing the reader at the parousia, when judgment will be pronounced. This is forced, tame, and irrelevant to the previous discussion. Rend. lest any one of you think he has come too late for it. This accords with the previous admonitions against unbelief. For one to think that he has come too late to inherit the promise is to disbelieve an immutable promise of God. Hence the writer may well say, “Since this promise remains, let us fear to distrust it.” Ὑστερεῖν is to be behind; to come late; to come short; hence, to suffer need, as Philemon 4:12; of material deficiency, Luke 15:14; John 2:3; of moral and spiritual shortcoming, Romans 3:23; 1 Corinthians 8:8; Hebrews 12:15. [source]
Hebrews 8:11 They shall not teach [ου μη διδαχωσιν]
Strong double negative See Luke 15:15; Luke 19:14. Know the Lord Second aorist active imperative of γινωσκω — ginōskō In the new covenant all will be taught of God (Isaiah 54:13; John 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul‘s comparison in 2 Corinthians 3:7-18. Shall know Future perfect active, old form of οιδα — oida (note γινωσκω — ginōskō just before of recognizing God), one of the rare future perfects (cf. Hebrews 2:13, εσομαι πεποιτως — esomai pepoithōs). [source]
James 4:3 That ye may spend it in your pleasures [ινα εν ταις ηδοναις υμων δαπανησητε]
Purpose clause with ινα — hina and the first aorist subjunctive of δαπαναω — dapanaō old verb from δαπανη — dapanē cost (Luke 14:28 only in N.T.), to squander (Luke 15:14). God does not hear prayers like this. [source]
1 Peter 4:4 Riot [ἀσωτιάς]
From ἀ , not, and σώζω , to same. Lit., unsavingness, prodigality, wastefulness; and thence of squandering on one's own debased appetites, whence it takes the sense of dissoluteness profligacy. In Luke 15:13, the kindred adverb ἀσώτως , is used. The prodigal is described as scattering his substance, to which is added, living wastefully ( ζῶν ἀσώτως )Compare Ephesians 5:18; Titus 1:6. [source]
1 Peter 1:12 Desire [ἐπιθυμοῦσιν]
The word commonly denotes intense desire. It is used by Christ in expressing his wish to eat the passover (Luke 22:15); of the prodigal's desire to satisfy his hunger with the husks (Luke 15:16); and of the flesh lusting against the spirit (Galatians 5:17). [source]
Revelation 18:5 Have reached [ἠκολούθησαν]
Lit., followed. But the best texts read ἐκολλήθησαν claveCompare Jeremiah 51:9. For different applications of the verb see on Matthew 19:5; see on Luke 15:15; see on Acts 5:13. Compare the classical phrase for following up closely a fleeing foe, hoerere in terga hostium, to cleave to the backs of the enemy. See also Zechariah 14:5(Sept.), “The valley of the mountains shall reach ( ἐγκολληθήσεται ) unto Azal.” The radical idea of the metaphor is that of following or reaching after so as to be joined to. [source]
Revelation 7:11 Round about [κυκλωι]
Preposition (in a circle) with genitive as in Revelation 4:6; Revelation 5:11. The angels here rejoice in the salvation of men (Luke 15:7, Luke 15:10; 1 Peter 1:12).Upon their faces (επι τα προσωπα αυτων — epi ta prosōpa autōn). In reverential worship of God as in Revelation 11:16. For this worship (fell and worshipped) see also Revelation 4:10; Revelation 5:14; Revelation 11:16; Revelation 19:4, Revelation 19:10; Revelation 22:8. The dative τωι τεωι — tōi theōi (God) with προσκυνεω — proskuneō (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω — proskuneō (Abbott, Joh. Vocab. pp. 138-142). [source]

What do the individual words in Luke 15:1 mean?

Were now to Him drawing near all the tax collectors and sinners to hear Him
Ἦσαν δὲ αὐτῷ ἐγγίζοντες πάντες οἱ τελῶναι καὶ ἁμαρτωλοὶ ἀκούειν αὐτοῦ

δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
αὐτῷ  to  Him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐγγίζοντες  drawing  near 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἐγγίζω  
Sense: to bring near, to join one thing to another.
τελῶναι  tax  collectors 
Parse: Noun, Nominative Masculine Plural
Root: τελώνης  
Sense: a renter or farmer of taxes.
ἁμαρτωλοὶ  sinners 
Parse: Adjective, Nominative Masculine Plural
Root: ἁμαρτωλός  
Sense: devoted to sin, a sinner.
ἀκούειν  to  hear 
Parse: Verb, Present Infinitive Active
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.