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Exegetical Paper: Luke 15:11-32 (ESV)
Joshua McGee
NBST 610: Hermeneutics
February 5th, 2023
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Outline
Literary and Historical Context – Book of Luke
Immediate Context
Parables in Luke 15
The Parable of Two Sons
The Father
What does the Text Mean for Us?
Identifying Biblical Principles
Modern Day Application
We are all lost
Lost in Rebellion
Lost in the Rules
The Father’s Response
There is a Celebration
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Introduction
The parable of the Prodigal Son has been appreciated as poetry, an inspirational story,
and an example of unconditional love displayed between a father and his wayward children.
While all of these classifications are not false, the reader must first understand the original intent
of the parable to make the proper application. First, the general context will be examined. An
overview of the Gospel of Luke, his writing style, themes, and the audience will be presented.
Next, the immediate context of Luke 15 will be studied. Application principles will be identified
before finally making modern-day applications. The goal of this assignment is to conduct an
exegetical analysis of Luke 15:11-32. The following problems will be addressed: are there
underlying themes with the parables in this chapter? Is the Prodigal Son story a stand-alone
parable or does it tie into a larger context? Who was Jesus’ audience? While many different
characters and themes can be studied, the reader will be able to walk away with a deeper
understanding of the life-changing truths shared by Jesus that still carry relevance today.
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Literary and Historical Context – Book of Luke
The parable of the Prodigal Son is a story from Luke 15. This passage belongs to what
has been recognized as the Gospel of Luke. Traditionally it has been accepted in church history
that the writer of this Gospel bears his name – Luke. He is mentioned three times by the Apostle
Paul in Philemon 24, Colossians 4:14, and 2 Timothy 4:9-11.1 The reader can gather that Luke
and Paul were close travel companions and that he even possibly served as Paul’s biographer.2
Paul mentions that Luke’s trade is that of a physician in his letter to the Colossians. Although
Luke’s name is not explicitly mentioned in this Gospel, scholars accept that he is the author due
to the medical language that is used.3 Furthermore, with the similarities that both Luke and Acts
possess, it is believed that Luke authored both books.4 By the author’s admission in 1:2, he
compiled his writings from the eyewitness accounts of others.5 Luke is believed to have been a
Gentile disciple of the apostles and follower of Paul. Although he was not an eyewitness, he is
extremely detailed and methodical in his accounts. He documents these historical events in a way
that captures his reliance on their memories.6 Blomberg and Markley note, “Luke is an artistic
writer, knowing how to craft a plot that builds suspense, has peaks and valleys, reaches a climax,
and ends with a denouement.”7 His account from eyewitnesses provides “the most complete
1 Mikeal Parsons, "Who Wrote the Gospel of Luke?" Br, 04, 2001. 12,
https://go.openathens.net/redirector/liberty.edu?url=https://www.proquest.com/magazines/who-wrote-gospel-luke/
docview/214706458/se-2.
2 Marius Nel 2010. “Luke the Priest: The Authority of the Author of the Third Gospel.” Neotestamentica 44
(1): 196–99. https://search.ebscohost.com/login.aspx?direct=true&db=a6h&AN=ATLA0001799956&site=ehost-
live&scope=site.
3 Parsons, “Who Wrote the Gospel of Luke?”
4 Nel, “Luke the Priest: The Authority of the Author of the Third Gospel.”
5 Parsons, "Who Wrote the Gospel of Luke?"
6 Craig L. Blomberg and Jennifer Foutz Markley, A Handbook of New Testament Exegesis (Grand Rapids,
MI: Baker Academic, 2010), 104.
7 Ibid, 104
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narrative of the life of Jesus.”8 Both of these books are written for and addressed to a
“Theophilus.” Translated from Greek, Theophilus simply means “beloved of God.”9 There have
been speculations as to whether or not Theophilus was an individual or if this name referred to a
group of people loved by God. It is widely accepted that Theophilus is one person who is also a
Gentile.10 Regardless of whom Luke-Acts was written to, the purpose for this documentation is
explicitly stated in 1:3-4, “…to write an orderly account for you, most excellent Theophilus, that
you may have certainty concerning the things you have been taught,” (ESV).
An underlying theme highlighted by Luke is the humanity and compassion of Jesus.11
There is no doubt that the readers of this Gospel can see how Jesus tenderly loves and accepts
those who come to Him for physical healing and spiritual encounters. The parable of the prodigal
falls into chapter 15 of 24 – just over halfway through the book. What we know about the story
Jesus shares is that it is called a parable, literally translated as “an earthly story with a heavenly
meaning.”12 Jesus taught in stories and used three parables with common underlying themes:
something (or someone) is lost, a pursuit follows, it is found, and there is rejoicing.13 These
parables tie in with the overall theme of Luke that the author seeks to communicate to
Theophilus, which is God’s mission is saving in nature.14 Jesus introduces us to His mission
8 Skip Heitzeg, “The Bible from 30,000 Feet: Soaring Through the Scriptures from Genesis to Revelation.”
(Harvest House Publishers, 2017), p. 402
9 John J. Kilgallen, “Luke Wrote to Rome -- a Suggestion.” Biblica 88, no. 2 (2007): 251–55.
https://search.ebscohost.com/login.aspx?direct=true&db=a6h&AN=ATLA0001654583&site=ehost-
live&scope=site.
10 Robert H. Stein, The New American Commentary: An Exegetical and Theological Exposition of Holy
Scripture NIV Text. (Nashville, TN: Broadman Press, 1992), 409
11 Heitzeg, “The Bible from 30,000 Feet,” 404
12 "G3850 - parabolē - Strong's Greek Lexicon (kjv)." Blue Letter Bible. Accessed 4 Feb 2023.
https://www.blueletterbible.org/lexicon/g3850/kjv/tr/0-1/
13 Michael Card, Luke: The Gospel of Amazement. (Westmont, IL: InterVarsity Press, 2011), 182
14 Kilgallen, “Luke Wrote to Rome: a Suggestion,” 251-255
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statement in Luke 4:18, “The Spirit of the Lord is upon me, because he has anointed me to
proclaim good news to the poor. He has sent me to proclaim liberty to the captives and
recovering of sight to the blind, to set at liberty those who are oppressed…” which Christ quotes
from the prophet Isaiah in 61:1. The intentional highlight of Christ’s saving nature, radical love,
and kind acceptance would have given immense comfort to both Luke and Theophilus. There is
no doubt that they as Gentiles would be amazed and humbled at the fact that they too can be
participants of God’s saving grace through Christ.15
Immediate Context
The author explicitly reveals to the readers who Jesus’ immediate audience was when He
shared this parable. In 15:1 the text says, “Now the tax collectors and sinners were all drawing
near to hear him. And the Pharisees and the scribes grumbled…” (ESV). There are two groups of
people presented: the religious outcasts and the religious elite (the Gentiles and Jewish leaders).
With the language that Luke is using, he is communicating that this was an ongoing occurrence.
This was used in the imperfect tense in Greek, implying past action that was in progress.16
Frequently there were gatherings like this, and the scribes and Pharisees were habitually
complaining.
Parables of Luke 15. This sets the context for the three parables that Jesus is about to share.
Jesus is fellowshipping and accepting those in society who are far off from the religious system.
Most likely these sinners are the financially destitute and physically decrepit mentioned in Luke
14:21.17 Clearly by the response of the scribes and Pharisees they were not being discipled,
15 Stein, The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture NIV
Text, 409.
16 Archibald Thomas Robertson, Word Pictures in the New Testament: Volume II, Luke, (Grand Rapids,
MI: Baker Book House, 1930), 204
17 Stein, The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture NIV
Text, 402.
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taught, or practicing Judaism. He swiftly answers the scribes and Pharisees' grumblings with
separate stories that share the same common themes. Each of these parables are unique yet
unified. A shepherd, a woman searching for a coin, and a father welcoming his wayward son all
have something in common. Jesus as the Good Shepherd carries His sheep, the Holy Spirit
searches, and the Father lovingly accepts.18 Jesus begins by sharing a story of a shepherd that
pursues his lost sheep. He leaves the ninety-nine other sheep of his fold and pursues one that has
wandered. When this sheep is found, he tenderly places it on his shoulders and carries it back to
safety. The shepherd then gathers his friends and rejoices at the safe return of the one sheep that
is found. Here Jesus connects the heavenly meaning to this earthly story, “…there will be more
joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no
repentance,” (ESV). Jesus is comparing the repentant sinners that have been drawing near to Him
to lost sheep that have tenderly been brought to safety by Him, the Good Shepherd (Jn 10).
Another parable is shared, only this time a woman is searching her house for one silver coin that
was lost. Most likely the house was windowless,19 so she lights a lamp as she diligently sweeps
and searches. When the coin is found, she gathers her community together for a celebration.
Again, Jesus is connecting the Heavenly meaning: the Holy spirit diligently searches for lost
souls in dark places. Just as coins bear an image and have a price, so also do human beings.20
Jesus is reminding the sinners drawing near to Him and to the Pharisees that all humans have
value and bear the image of God (Gen 1:26).
The parable of the lost sons. The two earlier parables have now led to this one. Jesus begins
this discourse with 100 sheep, then moves to 10 coins, and now to 2 sons. Those listening to a
18 Thomas C. Oden and Arthur Just Jr., Ancient Christian Commentary On Scripture: New Testament III,
Luke (InterVarsity Press, IL, 2003), 244.
19 Robertson, Word Pictures in the New Testament: Volume II, Luke, 207.
20 Oden and Just Jr., Ancient Christian Commentary On Scripture: New Testament III, Luke, 245.
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story will most likely identify with people in the story who resembles them. The sinners would
see themselves in the wayward younger son while the scribes and Pharisees would see
themselves in the rule-following older son.21 The younger son wandered off geographically, but
he was lost in a deeper sense in his relationship with the father. This was a heart issue that
manifested itself in rebellion. The most basic form of community in the family unit was broken
down. The younger son asked for his inheritance, which was a distribution that would have been
done upon the father’s death.22 In essence, the son was wishing his father dead by making this
request while he was still alive.23 This was a slap in the face and immensely disrespectful,
showing he wanted the gifts instead of the giver. This disrespect did not happen in a bubble; the
father’s household, village, and religious community would have found out and taken note,
tarnishing the family name and father’s legacy. Carmichael notes, “In biblical sources, the way
in which a man lives on after death is through his name, a term commonly synonymous with
reputation and status.”24 The younger son risked his and the family’s reputation at the expense of
his greed and lust for pleasure. After the son receives his inheritance, he travels away and
squanders his wealth. He experiences immense brokenness after going financially and
emotionally bankrupt and rehearses a confession for his father. He is no longer worthy to be
associated as a son and will work for him as a slave. There is a contrast between these sons. The
older son compares himself to a slave in 15:29 when he reminds his father of how faithful he has
been his entire life. One son is willing to become a slave while the other son compares himself to
21 Ibid, 247
22 Stein, The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture NIV
Text, 405
23 Tim Keller, The Prodigal God: Recovering the Heart of the Christian Faith, (Penguin Group Inc, 2008),
18
24 Calum Carmichael, Inheritance in Biblical Sources, Law & Literature, (2008). 20:2, 229-242. 238
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a slave. What is revealed is that both sons in different ways were distant in their relationship with
their father.
The father. The father could have responded in many justifiable extreme ways to his younger
son’s request for his inheritance. This was not just his son merely asking for money so he could
have a fun week in Miami or Vegas. What he requested was disrespectful, rebellious, and
insulting, A detailed account is given in Deuteronomy 21:18-21 for what parents should do if
their children are disrespectful and rebellious. According to Old Testament law, these children
could be put to death by stoning. The father in Jesus’ parable was within his right to appeal to the
elders for his son’s act of rebellion, disrespect, and disobedience.25 Yet, the father does not act
according to his rights. Instead of turning him over to the elders, he gives him his inheritance. In
the English translation, readers see the father dividing property between the sons. The original
language from Luke gives a far more drastic picture. Two words are written, διαιρέω (to tear
apart; divide)26 and βίος (life; livelihood).27 In essence Jesus is saying that the father had to tear
apart his livelihood at the request of his son. Imagine the shame and dishonor that would have
spread through the community as friends, family members, and neighbors would have learned of
the father drastically tearing apart his life for an ungrateful and disrespectful son! Yet the father’s
love is unconditional. He had been waiting for his son’s return scanning the horizon for any
glimpse of his figure. With the language that Luke is using he is implying that the father was
looking at the very moment his young son came into view.28 What happens next would have
25 Samuel Boyd, Deuteronomy’s Prodigal Son: Deut. 21:18-21 and the Agenda of the D Source, Biblical
Interpretation 28, 1 (2020): 15-33
26 "G1244 - diaireō - Strong's Greek Lexicon (esv)." Blue Letter Bible. Accessed 4 Mar, 2023.
https://www.blueletterbible.org/lexicon/g1244/esv/mgnt/0-1/
27 "G979 - bios - Strong's Greek Lexicon (esv)." Blue Letter Bible. Accessed 4 Mar, 2023.
https://www.blueletterbible.org/lexicon/g979/esv/mgnt/0-1/
28 Robertson, Word Pictures in the New Testament: Volume II, Luke, 210.
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shocked Jesus' audience. The father ran to meet his son which was against customary
expectations during that period.29 Patriarchs did not usually run, especially to meet a disgraced
family member. This would have been viewed as ungentlemanly and unbecoming.30 He embraces
his son and continually kisses his neck.31 He gives him a robe to replace his rags and orders
sandals to be placed upon his feet, which was a luxury that servants did not get.32 He also gives
him a ring, which is most likely a signet ring33 granting him the ability to approve family
contracts again. Essentially the father is restoring the son’s honor.34 Just as he was shamed in his
community he was restored in his community by his father. The older son sees this and is
infuriated. He “slaved” for years for his father and never received a celebration or luxurious
gifts. The older son pridefully refuses to join the celebration, and yet the father lovingly pursues
him as well. Just as he stepped forward to receive his younger son, he steps forward in receiving
his older son. Both sons are loved and pursued and comforted by the father; neither one is too far
from his affection.35 This is the climax Jesus seeks to bring his audience as He nears the end of
the story.36
What does the text mean for today’s audience?
Overview of principles. Three principles can be gathered from the parables found in Luke 15.
29 Stein, The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture NIV
Text, 406.
30 Craig L Blomberg, Jesus and the Gospels: an Introduction and Survey, (Broadman and Holman
Publishers, Nashville, TN, 1997), 292.
31 Robertson, Word Pictures in the New Testament: Volume II, Luke, 210.
32 Stein, The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture NIV
Text, 407.
33 Oden and Just Jr., Ancient Christian Commentary On Scripture: New Testament III, Luke, 251.
34 Oden and Just Jr., Ancient Christian Commentary On Scripture: New Testament III, Luke, 251.
35 Luke Timothy Johnson. Sacra Pagina: The Gospel of Luke (Michael Glazier Books, 2006), 242
36 Blomberg, Jesus and the Gospels: an Introduction and Survey, 102.
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1) All have wandered from God and are lost in either rebellion or rules. 2) God pursues us with
His Spirit because of His Son and is waiting for us as a loving Heavenly Father. 3) When the lost
are found, there is celebrating in Heaven and there should be celebrating on earth as well.
Modern Day Application
Given the above information, the reader may be left wondering who or what the parable
is about. Ultimately, these parables peel back a layer and reveal the heart of God in his radical
acceptance of His children.
We are all lost. The parable of the lost son begins with the son leaving his father’s house for a
faraway country. This continues the theme of something (or someone rather) being lost in Luke
15.37 Like the lost son, every human heart has wandered from the Heavenly Father. Isaiah 53:6
reminds us that, “all we like sheep have gone astray…” (ESV). Paul continues this idea of
lostness and rebellion in Romans 3:23 noting that “all have sinned.” The Greek word that is
being used for sin describes an archer missing the bullseye of their target. The son used this same
word describing that he had “fallen short,” (v. 18). We all are sinners and have fallen short of
God’s law, His standards, and His glory (Rom 6:23). We all have a sin issue and have wandered
from perfect fellowship with our Father.
Lost in rebellion. The younger son was lost in his rebellion by openly disrespecting his father
and wasting his money on fleeting pleasures. He was out to take what belonged to him regardless
of how his demand would affect others.38 The son was not content in resting in his relationship
with his father. Like Adam and Eve, the younger son bought into the lie that something good was
being withheld from him. It took only a matter of days for him to abandon his family unit and
37 Ibid, 292.
38 Johnson, Sacra Pagina: The Gospel of Luke, 241
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make a journey to a completely foreign place.39 He had wasted all of his material wealth on
foolish and extravagant living to the extent of “the limit of sinful excess.”40 The sinners listening
to Jesus’ story and those held captive in sin today can relate to this lifestyle. Sin is indeed
pleasurable for a season (Heb 11:25). This lust for pleasure can be so blinding that anyone can
pursue a rebellious lifestyle that brings hurt and shame to those closest to them.
Lost in the rules. The second son often gets overlooked, but the reader must not forget that
Jesus mentioned that a man had two sons.41 It is clear that the first son was lost in his rebellion
since much of this part of the story focuses on him squandering his inheritance on materialistic
things. The second son is also lost and has possibly been lost longer than his younger brother.42
Unlike his brother, he is lost in the rules. The parable could have ended with the celebration for
the return of the younger brother, but it doesn’t. This story continues by noting the bitterness and
resentment the older brother has towards the father. He feels entitled to his inheritance and
reminds his father that he has been faithful and loyal his entire life yet never received a
celebration. What is revealed by Jesus to His audience (The Pharisees and sinners) is that it is
possible to be lost in both rules and rebellion. Sin is a heart issue and God looks at the heart.
Both sons were lost in different ways yet shared lostness of the heart. The meaning remains the
same in our culture today. There are many Christians in church on Sunday that have followed all
the rules yet remain distant from God. Our good works are as filthy rags in God’s eyes (Is 64:6)
and therefore cannot earn our salvation (Eph 2:8-9; Tit 3:5). If someone cannot truly appreciate
39 Stein, The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture NIV
Text, 405.
40 Robertson, Word Pictures in the New Testament: Volume II, Luke, 208.
41 Ibid, 404.
42 Johnson, Sacra Pagina: The Gospel of Luke, 241
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the gift of the grace of God, they have not truly understood their sin.43 The older brother did not
rest in his relationship with his father, rather he rested in his performance and good works.
Despite this, the father still invites him to join the celebration! The father has a love for both sons
and invites both of them to join him in the celebration. Neither son is too far gone from the
father’s love.
The Father’s response. All three of these parables share the same message but focus on
different aspects of the Trinity.44 In the first parable, an emphasis is placed on the Son as the
Good Shepherd, while the second focuses on the work of the Holy Spirit searching the world in
dark, depressing places. This third parable notes the intimate relationship between father and
sons.45 Ultimately this story is not about the younger rebellious son or the older self-righteous
son, this is a story about the father. It points to one thing: the grace and kindness of our heavenly
Father. Just as the father in the story did not act within his rights and treat his son how he
deserved, God the Father also does not give us what we deserve. We read of this in Psalm
103:10, “He does not deal with us according to our sins, nor repay us according to our
iniquities.” In Hebrew, this is defined as the “chesed” of God. English translations define this as
loving-kindness, but this word hardly gives the reader a just definition! Chesed has been defined
by some theologians as “a kindly-loyal-merciful-faithful-(the-sort-that-shows-up-in-actions) kind
of love,”46 and by others as “when the one from whom I have a right to expect nothing gives me
43 Ezra Horbury, “Performing repentance: (in)sincerity in prodigal son drama and the Henry IVs.” Ren.
Stud. (2018), 32: 583-601.
44 Blomberg, Jesus and the Gospels: an Introduction and Survey, (Broadman and Holman Publishers,
Nashville, TN, 1997), 292.
45 Ronald Charles "Traveling Sons", Novum Testamentum 60, 3 (2018).
46 E. Randolph Richards and Brandon J. O’Brien, Misreading Scripture with Western Eyes: Removing
Cultural Blinders to Better Understand the Bible (Downers Grove, Ill.: IVP Books, 2012). 74
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everything.”47 The younger son was entitled to nothing yet was greeted with a robe and a ring.
Though we as humans have turned our back on God with rebellion or self-righteousness, He still
reminds us of our need for Him and chases after us daily. We do not deserve this love, yet that is
what makes grace so amazing. We get to experience the unmerited love and favor of God
through the sacrifice of Jesus.
There is a celebration. The main point of these parables can be summed up in one word:
celebration. Along with driving home the point of celebration, Christ gives these parables to
encourage those who are lost in reminding them that they are never too far from the Kingdom.
The theme of the celebrations is simple: “joy demands fellowship.”48 All three parables note that
the celebration was shared with a community to celebrate something (or someone) being found.
This celebration is mentioned by Jesus to contrast the complaining given by the scribes and
Pharisees.49 Instead of complaining at the fact that sinners were being drawn to Jesus, they should
have been rejoicing over the fact that sinners had an audience with Jesus and that they were
coming into the fold. The father in the last parable uses language implying that there had to be a
celebration out of necessity.50 This is exactly the joy that we see in the Godhead when lost souls
are activated by the grace of God and return to their Maker. There is love, grace, forgiveness,
and acceptance for all who receive the gift of salvation and come to the father through Christ.
That indeed warrants a party. This should hit close to home for modern-day Christians as they
ask, “Do I rejoice when misfits and outcasts of society accept Christ and repent?”
47 Card, Luke: The Gospel of Amazement, 186
48 Robertson, Word Pictures in the New Testament: Volume II, the Gospel According to Luke, 206
49 Ibid, 205.
50 Robert H. Stein, The New American Commentary: An Exegetical and Theological Exposition of Holy
Scripture NIV Text. (Nashville, TN: Broadman Press, 1992), 408
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Conclusion
Specific problems were presented at the beginning of this assignment that have
successfully been addressed. The reader can identify that Jesus’ audience was religious outcasts
and religious elites. The parable of the prodigal son does not stand alone but is used as a
climactic story after two other parables with the same themes: something (or someone) is lost, a
pursuit follows, it is found, and there is rejoicing.51 By employing basic hermeneutical
techniques, the reader can see what the original context of the passage is and how the timeless
themes still apply in this day and age. Ultimately, the Gospel is not about us. The real hero in the
story is always God. These parables are not about the sheep, the lost coin, the rebellious son, or
the rule-following son. The parable Jesus shared is about the loving Father and His celebration of
returning souls. The father was in his right to have his wayward son stoned for disrespect. He
was within his right to deny him a homecoming. Yet, he graciously ran to meet him and rejoiced
that “…my son was dead, and is alive again; he was lost, and is found…” (Lk 15:32). We should
be reminded immediately of Paul’s words in Romans 2:4 which state that God’s kindness is
meant to lead us to repentance. His grace, kindness, love, and mercy are poured out upon us
because the justice of God was satisfied for us on the cross by Jesus.
51 Card, Luke: The Gospel of Amazement, 182.
16
Bibliography
Blomberg, Craig L., Jesus and the Gospels: an Introduction and Survey, (Broadman and Holman
Publishers, Nashville, TN, 1997), 292
Blomberg, Craig L. and Markley, Jennifer Foutz. A Handbook of New Testament Exegesis
(Grand Rapids, MI: Baker Academic, 2010), 104.
Boyd, Samuel L. “Deuteronomy’s Prodigal Son: Deut. 21:18-21 and the Agenda of the D
Source,” Biblical Interpretation 28, 1 (2020): 15-33, doi:
https://doi.org/10.1163/15685152-00281P02
Card, Michael. Luke: The Gospel of Amazement. (Westmont, IL: InterVarsity Press, 2011), 182-
187.
Carmichael, Calum. “Inheritance in Biblical Sources,” Law & Literature, (2008). 20:2, 229-242,
DOI: 10.1525/lal.2008.20.2.229
Charles, Ronald. “Traveling Sons,” Novum Testamentum 60, 3 (2018): 247-267, doi:
https://doi.org/10.1163/15685365-12341608
"G1244 - diaireō - Strong's Greek Lexicon (esv)." Blue Letter Bible. Accessed 4 Mar, 2023.
https://www.blueletterbible.org/lexicon/g1244/esv/mgnt/0-1/
G3850 - parabolē - Strong's Greek Lexicon (kjv)." Blue Letter Bible. Accessed 4 Feb 2023.
https://www.blueletterbible.org/lexicon/g3850/kjv/tr/0-1/
"G979 - bios - Strong's Greek Lexicon (esv)." Blue Letter Bible. Accessed 4 Mar, 2023.
https://www.blueletterbible.org/lexicon/g979/esv/mgnt/0-1/
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Revelation. (Harvest House Publishers, 2017), 402, 404
Horbury, Ezra, “Performing repentance: (in)sincerity in prodigal son drama and the Henry IVs.”
Ren. Stud. (2018), 32: 583-601. https://doi.org/10.1111/rest.12350
Johnson, Luke Timothy. Sacra Pagina: The Gospel of Luke (Michael Glazier Books, 2006),
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Inc, 2008).
17
Kilgallen, John J. “Luke Wrote to Rome -- a Suggestion.” Biblica 88, no. 2 (2007): 251–55.
https://search.ebscohost.com/login.aspx?
direct=true&db=a6h&AN=ATLA0001654583&site=ehost-live&scope=site.
Nel, Marius. 2010. “Luke the Priest: The Authority of the Author of the Third Gospel.”
Neotestamentica 44 (1): 196–99. https://search.ebscohost.com/login.aspx?
direct=true&db=a6h&AN=ATLA0001799956&site=ehost-live&scope=site.
Oden, Thomas C. and Just Jr., Arthur. Ancient Christian Commentary On Scripture: New
Testament III, Luke (InterVarsity Press, IL, 2003), 244
Parsons, Mikeal. "Who Wrote the Gospel of Luke?" Br, 04, 2001. 12,
https://go.openathens.net/redirector/liberty.edu?url=https://www.proquest.com/
magazines/who-wrote-gospel-luke/docview/214706458/se-2.
Richards, E. Randolph and O’Brien, Brandon J. Misreading Scripture with Western Eyes:
Removing Cultural Blinders to Better Understand the Bible (Downers Grove, Ill.: IVP
Books, 2012)
Robertson, Archibald Thomas. Word Pictures in the New Testament: Volume II, Luke, (Grand
Rapids, MI: Baker Book House, 1930), 204
Stein, Robert H. The New American Commentary: An Exegetical and Theological Exposition of
Holy Scripture NIV Text. (Nashville, TN: Broadman Press, 1992), 409
