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Index
Introduction to the Second Edition . . . . . . . . . . .
Preface . . . . . . . . . . . . . . . . . .
PART ONE: COMMENTARY ON LUKE 15 . . . . . . . . . .
1 Rejoice with Me: Luke 15:1-10 . . . . . . . . . .
2 The Death Wish: Luke 15.•11-12 . . . . . . . . . . . . . . . . . . . . 37
3 The Face-Saving Plan: Luke 1.5:13-19 . . . . . . . . .
4 The Shattering Confrontation: Luke 15:20-24 . . . . . .
5 The Missing Climax: Luke 15.25-32 . . . . . . . . .
PART Two: "Two SONS HAVE I NOT" . . . . . . . . . . .
Introduction . . . . . . . . . . . . . . . .
Scene 1 The Breakfast Table . . . . . . . . . . . . . . . . . . . . . . . 95
Scene 2 The Herd of Swine . . . . . . . . . . . . . . . . . . . . . . . . 105
Scene 3 The Robe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119
Scene 4 The Banquet . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
Production Notes . . . . . . . . . . . . . . .
Music for Shaluk's Song . . . . . . . . . . . . .
Bibliography . . . . . . . . . . . . . . . .
If theology is expressed in concepts and structured by philosophy and logic, the primary tools requi
to interpret the parables of Jesus, the interpreter (consciously or unconsciously) will inevitably m
4. Psalm 23. As my journey through the mind of Jesus the rabbi continued, I gradually came to see th
S. Jacob. At times one stumbles onto a new discovery when not looking for it. Such was the case when
I have written the scripts for two professionally produced feature-length films; one of which is bas
Evangelio (the gospel in the Gospel). Trench affirms that this title is abundantly justified.'
The fellaheen have changed their masters, their religion, their language, and their crops, but not t
Violent storms arise quickly on the Sea of Galilee. Even seasoned sailors such as Peter and John wer
The three deceptively simple stories in Luke 15 build toward a tense climax in the confrontation bet
During the time of Jesus, tax collectors were naturally seen as "sinners." When any ethnic community
In the Gospels the title of tax collector is usually linked with sinners or with adulterers and quit
living in some secular profession. One could not accept money for teaching the law. Thus Paul was a
Then also the story Jesus tells is best understood as a reshaping of Psalm 23, with himself at its c
The ninety-nine sheep were left in the wilderness, perhaps with an undershepherd and quite likely in
We do not know how long he searched. But any Lebanese or Palestinian peasant can tell you that it ma
The shepherd returns to the village and rejoices with the community. This is understandable in light
munity sustain the loss and then rejoice together when the lost is found. Even so, the lost person i
But there is a more probable alternative. Peasant women carry any cash held for daily expenses in a
urally come only at the very end of the father's life as happened in the story of Abraham (Genesis 2
As Joachim Jeremias has pointed out, there were legal procedures available if the father chose to di
The universality of this ingrained concept strongly suggests that the attitude is of great antiquity
heritance." In Semitic languages this is said in two words. Rather he says, "Give me the share of pr
is a day older than you is a year wiser." The second person in authority over you after your father
The prodigal must "get out of town" in a hurry. The reason is clear. He moves around the village try
the wayward person.'"
In the far country he "squandered his property." The word "squandered" (dieskorpisen) means "scatter
There is no record of how he "scattered" his money. The long interpretive tradition that assumed t
From the everyday use of this word in the early centuries, we have a record of a public notice in wh
In another case a wife lays a complaint against her husband for misuse of her property.6
ture of this life, cf. v. 30. It is simply depicted as carefree and spendthrift in contrast to the a
The parable says "a great famine arose in that country." Our twenty-first century world knows famine
The verb translated "joined" is used in the New Testament in this simple sense of one man joining an
The verse does not say that the son ate the pods but merely indicates that he earnestly desired to d
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