The Prodigal Son.

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, "Now the tax collectors and 'sinners' were all gathering around to hear him. But the Pharisees and the teachers of the law muttered, 'This man welcomes sinners and eats 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 backslidden 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 irrevocable." (Romans 11:29) Every believer is in present possession of eternal life, which he has received from God as his "gift" (Romans 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." Evenbefore 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 spoke this parable unto them, saying, What man of you having a hundred sheep," etc. Again in verse 8 we read how that the Savior continued to say, without any break, "Or suppose a woman has ten silver coins and loses one," etc. Then in verse 11 it is recorded, "Jesus continued: "There was a man who 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 a 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 finds 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 has found it, He lays 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 Isaiah 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—and shoulders give double guarantee to our preservation.

Fifth, "He lays 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 "passes knowledge."

Sixth, "And when He comes home." This tells of the blessed outcome of the Savior's work and the happy success of the Shepherd's quest. Notice thatHeaven is here termed "Home"—a figure that will well repay prolonged meditation.

Seventh, "And when He comes home, He calls 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, before 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 "gives 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 until she finds." 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.

Next Part The Prodigal Son. 2

Back to Arthur Pink