A.T. Robertson Commentary 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; Matthew 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 (Luke 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 (Luke 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 (Luke 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 (Matthew 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; Acts 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).