SEV Biblia, Chapter 15:23
Y traed el becerro grueso, y matadlo, y comamos, y hagamos banquete;
Clarke's Bible Commentary - Luke 15:23
Verse 23. The fatted calf, and kill it] qusate, Sacrifice it. In ancient times the animals provided for public feasts were first sacrificed to God. The blood of the beast being poured out before God, by way of atonement for sin, the flesh was considered as consecrated, and the guests were considered as feeding on Divine food. This custom is observed among the Asiatics to this day.
John Gill's Bible Commentary
Ver. 23. And bring hither the fatted calf, and kill it, etc.] By which Christ is designed, in allusion to the calves offered in sacrifice, which were offered for sin offerings, and for peace offerings, and for burnt offerings; and were one of the sacrifices on the day of atonement: so Christ has offered up himself in soul and body, freely and voluntarily, in the room and stead of his people, an offering and sacrifice to God, of a sweet smelling savour; which is well pleasing to him, and effectual to the purposes for which it was offered, and therefore will never be repeated; and has hereby satisfied law and justice, procured peace and reconciliation, and made full atonement and expiation for all their sins and transgressions: or else in allusion to the feasts and liberal entertainments of friends, when the fatted calf made a considerable part, ( Genesis 18:7,8 1 Samuel 28:24,25 Amos 6:4 Malachi 4:2) Christ is the best provision that can be set before a believer, or he can feed upon; yea, the best that God can give, or saints desire: he is true and real food, spiritual, savoury, satisfying, and durable; what both gives and preserves life; nourishes, strengthens, refreshes, delights, and fattens. Now by bringing it hither, is meant preaching Christ; opening the Scriptures concerning him; setting him before believers, as their only proper food, both in the ministry of the word, and in the Lord's supper: and killing him does not design either the slaying of him in purpose, promise, and type, from the foundation of the world; nor the actual crucifixion of him by the Jews; but the setting him forth in the Gospel in a ministerial way, as crucified and slain, for saints by faith to feed and live upon: and let us eat and be merry : for as the Jews say, there is no mirth without eating and drinking: this is a mutual invitation or encouragement to eat of the fatted calf: the parties called upon to eat of it are the Father, the servants, and the returned son. The Father, to whom the salvation of his people, by the death of Christ, is as a feast; his heart was set upon this from everlasting; and he was infinitely well pleased with Christ, as the surety of his people from all eternity; his eye was upon him as such throughout the several dispensations before his coming; he sent him forth with great pleasure in the fulness of time; and not only did not spare him, but it even pleased him to bruise him; and he accepted of his sacrifice with delight; and takes pleasure in seeing his people feed upon their crucified Saviour; and this is expressive of that communion which God admits his people to with himself, and which, as it is signified by walking and talking, and sitting and dwelling, so by eating together; and is in consequence of union to him; and is only enjoyed by true believers; and is the greatest blessing on earth, and what is next to heaven. The servants, the ministers of the Gospel, they are among the us, who are to eat; and it is but reasonable they should, and it is even necessary that they do eat, and live upon a crucified Christ themselves, whose business it is to set him forth as such to others: and especially the returned son makes a principal guest at this entertainment; for whom it is made, and for whose sake chiefly the invitation to eat is given: by which is meant not corporeal eating, but eating by faith; which supposes food to eat, of which there is plenty in the Gospel provision; a principle of life infused, for a dead man cannot eat; and spiritual hunger and thirst, otherwise there will be no appetite; and the grace of faith; which is the hand that takes, and the mouth that receives, and eats spiritual food: and believers have full and free liberty to eat of it; nor should they object their own unworthiness, but consider the suitableness of the food unto them; that it is on purpose prepared for them; that they are in their Father's house, and at his table; and the invitation to eat is hearty and cordial; and both the Father and Christ give this food, and bid welcome to it; and there is a necessity of eating it, for without this there can be no living in a spiritual sense: it is hereby that life is supported and maintained; without this the saints must be starving; it is this which preserves from hunger, and satisfies it, and nourishes up unto eternal life.
The manner of eating, or the circumstance attending it, is mirth, both in Father, son, and servants; and as corporeal, so spiritual eating should be with joy, and with a merry heart, ( Ecclesiastes 9:7) and indeed is the most proper means of stirring and increasing spiritual joy and pleasure; see the note on the latter part of the following verse, (see Gill on Luke 15:24).
Matthew Henry Commentary
Verses 17-24 - Having viewed the prodigal in his abject state of misery, we are nex to consider his recovery from it. This begins by his coming to himself That is a turning point in the sinner's conversion. The Lord opens his eyes, and convinces him of sin; then he views himself and every object in a different light from what he did before. Thus the convinced sinne perceives that the meanest servant of God is happier than he is. To look unto God as a Father, and our Father, will be of great use in ou repentance and return to him. The prodigal arose, nor stopped till he reached his home. Thus the repenting sinner resolutely quits the bondage of Satan and his lusts, and returns to God by prayer notwithstanding fears and discouragements. The Lord meets him with unexpected tokens of his forgiving love. Again; the reception of the humbled sinner is like that of the prodigal. He is clothed in the rob of the Redeemer's righteousness, made partaker of the Spirit of adoption, prepared by peace of conscience and gospel grace to walk in the ways of holiness, and feasted with Divine consolations. Principle of grace and holiness are wrought in him, to do, as well as to will.
Greek Textus Receptus
και 2532 CONJ ενεγκαντες 5342 5660 V-AAP-NPM τον 3588 T-ASM μοσχον 3448 A-ASM τον 3588 T-ASM σιτευτον 4618 A-ASM θυσατε 2380 5657 V-AAM-2P και 2532 CONJ φαγοντες 5315 5631 V-2AAP-NPM ευφρανθωμεν 2165 5686 V-APS-1P
Vincent's NT Word Studies
23. The fatted calf. The article denoting one set apart for a festive occasion. Tynd., "that fatted calf."
Robertson's NT Word Studies
15:23 {The fatted calf} (ton moscon ton siteuton). The calf the fatted one. siteuton is the verbal adjective of sileuw, to feed with wheat (sitos). The calf was kept fat for festive occasions, possibly in the hope of the son's return. {Kill} (qusate). Not as a sacrifice, but for the feast. {Make merry} (eufranqwmen). First aorist passive subjunctive (volitive). From eufrainw, an old verb from eu (well) and fren (mind).
