SEV Biblia, Chapter 15:2
Y murmuraban los fariseos y los escribas, diciendo: Este a los pecadores recibe, y con ellos come.
Clarke's Bible Commentary - Luke 15:2
Verse 2. Receiveth sinners] prosdecetai. He receives them cordially, affectionately-takes them to his bosom; for so the word implies. What mercy! Jesus receives sinners in the most loving, affectionate manner, and saves them unto eternal life! Reader, give glory to God for ever!
John Gill's Bible Commentary
Ver. 2. And the Pharisees and Scribes murmured , etc.] When they saw the easy access these wicked men had to Christ; and that he stopped and stayed with them, and very freely imparted instructions to them: saying, this man receiveth sinners . The Persic version reads, publicans and sinners, as in the preceding verse: the word man is not in the original text, it is only this; which is to be understood not by way of eminence, as this great person, this prophet, this master in Israel; but by way of diminution and reproach, this fellow; as it is sometimes supplied: the word man be very rightly inserted, for they took him to be a mere man; though it is certain he was more than a man, even the true and mighty God; and therefore was able to save those sinners that came to him: and great condescension and grace did he show in receiving them who were sinners, not only by nature, but by practice; and not merely guilty of common infirmities, but were notorious sinners, covetous, extortioners, oppressors of the poor, and very debauched persons; and such as these Christ receives: hence no man should be discouraged from coming to Christ, on account of sin; all that do come to him, should come as sinners, for he receives them as such; nor does he receive any for any worthiness there is in them: these persons he received first at his Father's hand, as he did all the elect, as his portion, and to be preserved and saved by him; with all gifts, grace, blessings, and promises for them; and in consequence of this, he receives them upon their coming to him as sinners, into his open love and affection, into his arms; which denotes communion and protection; into his house and family, and not only to hear him preach, or preached, but to converse and eat with him at his table, and even to live by faith upon him; and when he has freed them from all their sins, he will receive them to himself in glory. And there is the greatest reason imaginable to believe, that Christ still does, and will receive sinners; since he came to save the chief of sinners; and has bore their sins, and died for them; and now makes intercession for transgressors; and by the ministers of the word calls sinners to repentance. And eateth with them ; as he did in the houses of Matthew the publican, and of Zaccheus; (see Matthew 9:10 Luke 14:7) each of which occasioned great murmurings among the Pharisees; and who therefore traduced him as a friend of publicans and sinners; and he is indeed so in the best sense: and not only did he eat with them corporeally, but in a spiritual sense, as he still does; admitting them into his house to eat of the provisions of it, to live on him the bread of life, to sup with him, and he with them; and feeding and delighting himself in the exercise of those graces, which he himself is the donor and author of, in them.
Matthew Henry Commentary
Verses 1-10 - The parable of the lost sheep is very applicable to the great work of man's redemption. The lost sheep represents the sinner as departed from God, and exposed to certain ruin if not brought back to him, yet no desirous to return. Christ is earnest in bringing sinners home. In the parable of the lost piece of silver, that which is lost, is one piece of small value compared with the rest. Yet the woman seeks diligentl till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself, and the Saviour's jo on their return to him. How careful then should we be that ou repentance is unto salvation!
Greek Textus Receptus
και 2532 CONJ διεγογγυζον 1234 5707 V-IAI-3P οι 3588 T-NPM φαρισαιοι 5330 N-NPM και 2532 CONJ οι 3588 T-NPM γραμματεις 1122 N-NPM λεγοντες 3004 5723 V-PAP-NPM οτι 3754 CONJ ουτος 3778 D-NSM αμαρτωλους 268 A-APM προσδεχεται 4327 5736 V-PNI-3S και 2532 CONJ συνεσθιει 4906 5719 V-PAI-3S αυτοις 846 P-DPM
Robertson's NT Word Studies
15:2 {Both ... and} (te ... kai). United in the complaint. {Murmured} (diegogguzon). Imperfect active of diagogguzw, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and #Lu 19:7. The force of dia 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} (houtos). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus. {Receiveth} (prosdecetai). Present middle indicative of the common verb prosdecomai. In #12:36 we had it for expecting, here it is to give access to oneself, to welcome like hupedexato 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} (kai sunesqiei autois). Associative instrumental case (autois) after sun- 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" (filos) of publicans and sinners (#Lu 7:34).
