By A.W. Pink
11 "And he said, A certain man had two sons: 12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23 And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. 26 And he called one of the servants, and asked what these things meant. 27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 And he was angry, and would not go in: therefore came his father out, and intreated him. 29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: 30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. 31 And he said unto him, Son, thou art ever with me, and all that I have is thine. 32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found."
Luke 15:11-32
Before we attempt to expound this portion of Scripture in detail let us first make a few general observations. Who does the "prodigal son" represent? Is it an unregenerate sinner, or a backslidden believer that is in view? There is a division of sentiment upon this point. Personally, we have no doubt whatever that in this part of the parable of the Salvation of the Lost, the Lord Jesus pictures an unregenerate sinner. Our interpretation will proceed along this line, but before we give it, let us first present some proofs that it is not a backslidden believer that is before us.
First, the whole context shows plainly the class that is portrayed throughout the entire chapter. In the first two verses of Luke 15 we are told, "Then drew near unto Him all the publicans and sinners for to hear Him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them." Here, then, Christ is seen in connection with the lost. It was in answer to this criticism of the Pharisees and scribes that our Savior proceeded to utter the parable which has brought life and peace to countless souls since then. And in this parable the Lord is not warning His disciples against the danger of backsliding, but is vindicating Himself for "receiving sinners."
That part of the parable which treats of what has been termed "the prodigal son" begins at the eleventh verse, but what we have here and in the verses that follow is only a continuation of what the Lord said as recorded in the previous verses. In these previous verses He depicts a man going after a lost sheep until he finds it; and also a woman who loses one piece of silver, and who sweeps the house and seeks diligently until she finds it. Surely there can be no doubt whatever as to who is figured by the "lost sheep," and the "lost piece of silver." Surely it is obvious that these picture an unregenerate soul and not a backsliden believer.
In the third place, the words which the "father" spoke when the wandering son returned, furnish another proof that it is a sinner and not an erring son, who is before us. Said he, "Bring forth the best robe, and put it on him." (v. 22) The "best robe" here speaks of the Robe of Righteousness which each sinner receives when he first comes to Christ. Had it been a backslidden believer, his need would be to have his feet "washed." (John 13)
Finally, the "father's" statement concerning his son is proof positive that it is no erring Christian that is here in view. The father said, "For this my son was dead, and is alive again; he was lost, and is found." (v. 24) This is conclusive to all who believe that "the gifts and calling of God are without repentance." (Rom. 11:29) Every believer is in present possession of eternal life, which he has received from God as his "gift" (Rom. 6:23); and this "gift" is never recalled. If then the believer is in present possession of eternal life he can never die. (See John 8:51.) That the father spoke of the returning prodigal as one who "was dead," and who "was lost" is proof positive that an unregenerate sinner is here in view.
There is only one argument that is of any force against what we have said above, and that we will briefly consider. We are asked to explain how Christ could speak of this wanderer as a "son" if he represented an unregenerate sinner. Insuperable as the difficulty appears at first sight it is, nevertheless, capable of simple solution. We answer in a word that this wanderer who came to the "father" was a son by election. He was a son in the purpose of God. If we should be asked to point to a scripture which justifies such an assertion, where those of God's elect are termed "sons" before they are actually regenerated, we would at once refer to John 11:51, 52: "He prophesied that Jesus should die for that nation; and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad." Here we are told that the ones who were to definitely benefit from the death of Christ, and who should be "gathered together in one" (that is, into one family), were, at that time "scattered abroad," nevertheless, they were denominated "the children of God"! Another scripture which enunciates the same principle is John 10:16 where we find the Savior declaring "And other sheep I have which are not of this fold: them also I must bring": even before they were brought to Himself the Good Shepherd terms them His sheep.
Before giving a detailed exposition of the closing verses of Luke 15, we would point out that this chapter does not contain three parables, as is commonly supposed, but instead, one parable, in three Parts. In verse 3 we are told, "He spake this parable unto them, saying, What man of you having an hundred sheep," etc. Again in verse 8 we read how that the Savior continued to say, without any break, "Either what woman having ten pieces of silver, if she lost one piece," etc. Then in verse 11 it is recorded, "And He said, A certain man had two sons," etc. This parable as a whole has to do with the Salvation of a lost sinner, and much of its beauty is missed by failing to discern its unbroken unity. It gives a beautiful and marvelous picture of the concern of each of the three Persons of the Holy Trinity in the salvation of the lost. In the third part of this parable we are shown a sinner coming into the presence of the Father. But in order to appreciate the preciousness of this we must pay careful attention to what precedes.
In the second part of this one parable, we have brought before us, in figurative form, the work of the Holy Spirit, and this, we know, is what precedes the coming of any sinner into the presence of the Father. And on what is the work of the Holy Spirit based? The answer is, upon the work of Christ; and this is what we have portrayed in the first part of the parable, where the Shepherd is in view. We pause to notice very briefly a few details in connection with these two things.
In verses 4 to 7 we see the work of Christ as the Good Shepherd. First, He is the One "having an hundred sheep"; He is the One to whom the "sheep" belong-they belong to Him because they're given to Him by the Father. Second, He is the One that is said to "go after that which is lost": this pictures Christ leaving His home on high and coming down to this earth where His lost sheep were. Third, next we are told that He goes after the lost "until He find it": this brings us to the Cross-the place of death, for it was there the "sheep" were, and only there could they be found. Fourth, "And when He hath found it, He layeth it on His shoulders": this tells of the tender care of the Savior for His own, and also assures us of the safe place which we now have in Him-it is blessed to note that in Isa. 9:6 where Christ's future kingship is in view, we are told "The government shall be upon His shoulder," the singular number being used; whereas it is the plural number when the place which the sheep has is mentioned-shoulder upholds the government of the world, shoulders give double guarantee to our preservation. Fifth, "He layeth it on His shoulders, rejoicing." How wondrous is this! We can understand that the sheep should find abundant cause to rejoice over the Shepherd, but that the Savior (the Self-Sufficient One) should have occasion to rejoice in the salvation of poor hell-deserving sinners "passeth knowledge." Sixth, "And when He cometh home": this tells of the blessed issue of the Savior's work and the happy success of the Shepherd's quest. Notice that Heaven is here termed "Home"-a figure that will well repay prolonged meditation. Seventh, "And when He cometh home, He calleth together His friends and neighbors, saying unto them, Rejoice with Me; for I have found My sheep which was lost": how this reveals to us the heart of Christ! Not only does He rejoice over the salvation of the lost, but He will call upon the angels to share His joy.
In verses 8 to 10 we see the work of the Holy Spirit. Notice three things. First, that the "woman" who here prefigures Him, lights a candle, ere she was lost. How accurate the figure! This is precisely what the Spirit of God does in His operations. He uses a light, and that light is the Lamp of Life the Word of God-the entrances of the very words of which "giveth light." In the second place, unlike the work of the Shepherd, which was on the outside, the sphere of the woman's operations was on the inside "the house." So, the external Work of Christ was done for us, but the Work of the Spirit is done in us. In the third place, the gracious patience and blessed perseverance of the Holy Spirit in His divine work within those who by nature are rebels, is here portrayed in the fact that we are told the woman will "seek diligently till she find." The result of the first part of this parable which portrays the Work of Christ, and of the second part of the parable which depicts the Work of the Holy Spirit, is brought before us in the third part of the parable which shows us the poor sinner actually coming into the presence of the Father.
This parable then tells us three things about the Godhead: the Shepherd's toil, the Spirit's search, and the hearty welcome which the Father gives to the sinner that comes back to Himself. But this is not all: the striking thing is that we have here a marvelous representation of the mystery of the Holy Trinity. As already pointed out, Luke 15 does not give us three parables, but instead one parable in three parts, and each one of these three parts brings before us separately, each of the three Persons in the Godhead: so that we have here one in three, and three in one.
We are also taught three outstanding things in connection with the sinner. In the first part of the parable he is seen under the figure of a sheep that is lost; this intimates the stupidity of the sinner who, like a lost sheep, is unable to find his way home, and who if he is to be restored must be sought. In the second part of the parable he is seen under the figure of a coin and is lost: here we have an inanimate object, in other words, that which accurately portrays the solemn fact that the sinner is spiritually dead. In the third part of the parable he is seen under the figure of a dissolute son, away in the far-country: this gives us a representation of the natural man's moral condition: alienated from God and wayward at heart.
It is the third part of this parable which is now to engage our attention, that part of the parable which views the sinner coming into the presence of God. It is the human side that is now made prominent. Here we are shown the sinner's consciousness of his need: he "began to be in want." Here we are shown the sinner exercising his will: "I will arise." Here we are shown the sinner repenting: "I ... will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son." But let it be borne in mind that before the sinner does any of these three things God has previously been at work upon him. Let us not forget that in this wonderful and blessed parable the Lord Jesus gives us the divine side first, before He makes mention of the human side. Therefore, let those who desire to "follow His steps" give careful heed to this principle." We shall now consider-
1. He had a "substance" or "portion."
"A certain man had two sons: and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living." (vv. 11, 12) In addition to our natural endowments or talents, and our time and strength, God has given to every one of His creatures a soul. This soul may be regarded as capital in hand with which to do our trading both for time and eternity. It is a most valuable portion, for it is worth more than "the whole world"; it is worth more than the whole world because it will endure after the world and all its works have been burnt up.
This parable begins by bringing into view the sinner before he goes out into the "far country," or to use the language of the parable, before he "took his journey into a far country." It was while in the father's house that he received his "portion of goods," and that "he (the father) divided unto them (his) living," so that the portion received was a living portion. This can only refer to the creature, prior to his birth into this world, receiving from "the Father of spirits" (Heb. 12:9) a "living soul."
2. He "took his journey into a far country" (v. 13).
The "far country" is the world which is away from God, so far away that "the whole world lieth in the wicked one." (Jas. 5:19) As the result of Adam's sin, man was separated from God, and all of Adam's descendants enter this world "alienated from the life of God." (Eph. 4:18) There is a great gulf between the thrice holy God and the sinful creature which none but Christ can bridge. The sinner is away from God in his heart, in his thoughts, in his ways. How much this explains!
It explains Atheism. Atheism, is simply man's attempt to hide from the discomfiture of God's acknowledged presence. Men will give you many reasons as to why they are infidels, agnostics, and atheists, but these reasons are, in reality, only so many "excuses" (Luke 14:18): the real reason is that men are determined to get away from the avowed acknowledgement of God.
This explains the general neglect among men of the Bible. They will give you many reasons as to why they do not read it-they cannot find the time, there is much in it they cannot understand, and there are so many conflicting interpretations of its contents, and so they leave it alone. Men esteem the holy Word of God less highly than they do the writings of their fellow sinners. And yet the Scriptures treat of many subjects of profound importance and vital moment: they furnish the only reliable information concerning the origin of man, the nature of man, the purpose of man's existence, and the life beyond the grave, etc. Impelled by an uneasy conscience many will read a chapter in the Bible now and again, but that is all, and the real reason for this is because the Bible brings man into the presence of God, and that is the very last thing the natural man desires. What a proof is this, then, that he is in "the far country"; that at heart he is away from the Father!
This explains why it is that sinners, as such, have no delight in prayer. Real prayer is a direct speaking to God through the mediation of Christ. It is that which brings us into contact and communion with the Great Invisible. But the sinner has no heart for this. He finds no enjoyment in pouring out his soul to God. If he prays at all, prayer is an irksome task and a mere repetition of words. He had rather do almost anything than pray, and the reason for this is because he wants to keep away from God.
This explains why it is that the sinner has no real delight in the public worship of God. It is true that he may go to church: a vague sense of duty may take him there, or it may be from force of habit acquired through a Christian upbringing, or it may be an uneasy conscience which renders him a punctual attendant. Nor is he always an uninterested hearer. When the preacher delivers his message with oratorical fire and with rhetorical embellishments that are pleasing to the ear, he is not only interested but gratified. But let the preacher forget his rhetoric, let him leave his generalizations-let him address himself directly to the sinner's conscience, and say "Thou art the man"; let him be brought into the presence of God and the poor unsaved listener will at once he rendered uneasy, and it is more than doubtful whether he will return any more to hear that preacher.
3. He "wasted his substance with riotous living." (v. 13)
As pointed out above, "the substance" is the living soul which every man receives from his Creator, and which is to be regarded as capital in hand with which to do his trading both for time and eternity. And here is how the sinner, every sinner, uses the "portion" that he has received from the Father of spirits. He squanders it. Let it be said emphatically that this 'prodigal son' is not merely a representation of some particular class of sinners who are more wicked than their fellows, whose offences against God are more flagrant than the general run of sinners; but instead, the 'prodigal son' pictures the course that is followed by every descendant of Adam.
"And there wasted his substance with riotous living." From the hour of his birth the natural man has never cherished a single feeling, exercised a single thought, or performed a single deed that is acceptable to God. So far as eternity is concerned he is spiritually barren: his life is fruitless. But not only has he ignored the claims of God, not only has he neglected the things of God, not only has he failed to love the Lord his God with all his heart, but he has squandered his time, misused his talents, and lived entirely for himself.
4. He encountered "a mighty famine." (v. 14)
"And when he had spent all, there arose a mighty famine in that land." (v. 14) "That land" is the "far country." It is the world, that world which is away from God, and which, in consequence, "lieth in the wicked one." And in that land there is "a mighty famine" all the while. It is to be noted, however, that we are told "there arose a mighty famine in that land." It was not so there, always. The famine "arose" when man became separated from God, i.e. at the Fall. The "famine" has reference to the fact that there is nothing whatever in this world that can minister to man's soul.
5. He "began to be in want." (v. 14)
Here, in the history of a sinner who is saved eventually, is where hope begins. There are many living in this "far country" today where there is "a mighty famine" but, the tragic thing is, that they are unconscious of it. They are satisfied with what they find here. They are sensible of no need which this world fails to meet. It is only after God begins His work upon the soul that the sinner discovers that everything here is only "vanity and vexation of spirit." Happy the one who has reached this point. Happy the one who has begun "to be in want." Happy the one who is conscious of an aching void in his heart, of a yearning in his soul, of a need in his spirit, which the things of this world and the pleasures of sin have failed to satisfy. Such an one is "not far from the kingdom." Nevertheless, the beginning to be "in want" is but the initial experience. There are other experiences, painful ones, to be passed through before the sinner actually comes to God. Let us follow further the history of "the prodigal son" which so accurately traces the course pursued by each of us.
