Third leg of the trek in the land of the lost son (Lk 15:20-24)
The Father’s Love & Joy
As we make our way across the land of the lost son we need to be reminded of the audience; we got tax collectors, sinners, Pharisees, and scribes giving ear to the words of Jesus concerning this parable. There are two opposing themes in the parable of the lost son: the joy of the father over a repenting sinner and the Pharisee’s anger over sinners, repenting or not.
When Jesus spoke the Sermon on the Mount, the beatitudes were being perceived by many as contrary to their traditions or way of life. Insomuch that they thought that Jesus was attempting to dissolve the entire Old Testament: the Law of Moses and the Prophets (Mt 5:17, do not think).
When Jesus spoke the Sermon on the Mount, the beatitudes were being perceived by many as contrary to their traditions or way of life. Insomuch that they thought that Jesus was attempting to dissolve the entire Old Testament: the Law of Moses and the Prophets (Mt 5:17, do not think).
In reality Jesus was not opposing the Law and the Prophets but their traditions that were contrary to the Law of God. The Pharisees had in effect annulled the commandments of God by their traditions according to Jesus (Mt 15:6, 9; Mk 7:13).
It turns out that the Pharisees were the real destroyers of the Law, not Jesus, robbing the people of the Word of God by their dead ritualism: emphasizing keeping over seeking, outer over inner, and style over substance. Jesus, on the other hand, was the One and only true Fulfiller of the Law, revealing to the people with authority the Word of God in a new and living way.
It turns out that the Pharisees were the real destroyers of the Law, not Jesus, robbing the people of the Word of God by their dead ritualism: emphasizing keeping over seeking, outer over inner, and style over substance. Jesus, on the other hand, was the One and only true Fulfiller of the Law, revealing to the people with authority the Word of God in a new and living way.
The rejection of Christ by the Pharisees proved they were, as the old saying goes, "blinder than a bat" to the inner truth of the Law; they truly were the blind leading the blind because the spirit of the Law had never penetrated their hearts and minds. Jesus came to fill full the Law and the Prophets, not to invalidate the commandments of God.
Jesus not only posed a threat to the social standing of the Pharisees, who were the self-proclaimed standard of righteous, keepers, interpreters, and enforcers of their traditions, but also proved to be disruptive of their traditional way of life. No one ever rocked their world like Jesus. They couldn't deny the miracles that had taken place. So in order to discredit Jesus, they had decided to interpret His miracles as work. Therefore, any miracles performed on the Sabbath would be considered a violation of Sabbath law according to them (cf. Mt 12:10);
Jesus performed miracles on the Sabbath with a purpose of more than healing. The Pharisees were so blinded by their self-righteousness that they could not see that the very miracles Jesus was performing supported His claim to be the Messiah (cf. Lk 7:20-22). It didn't matter that people were being healed from their infirmities, "You broke the Law!" Accused the Pharisees. In their blindness they were telling the Author and Finisher of our faith who gave the Law to Moses what was acceptable on the Sabbath day! Sadly, even today there are people who believe that man was made for the Sabbath and not the Sabbath for man. Any violators of the Sabbath cannot be of God according to them, like the Pharisees of old.
Jesus performed miracles on the Sabbath with a purpose of more than healing. The Pharisees were so blinded by their self-righteousness that they could not see that the very miracles Jesus was performing supported His claim to be the Messiah (cf. Lk 7:20-22). It didn't matter that people were being healed from their infirmities, "You broke the Law!" Accused the Pharisees. In their blindness they were telling the Author and Finisher of our faith who gave the Law to Moses what was acceptable on the Sabbath day! Sadly, even today there are people who believe that man was made for the Sabbath and not the Sabbath for man. Any violators of the Sabbath cannot be of God according to them, like the Pharisees of old.
In this study we begin to see some prodigal and pharisaical tendencies of our own. The irony is that if we do not guard our hearts with all diligence, we wind up being the very thing we oppose – a Pharisee or even a prodigal rather than a person of Christ-like behavior.
Let’s read JB Phillips translation of this passage.
So he got up and went to his father because he needed to return and ask forgiveness. But while he was still some distance off, his father saw him and his heart went out to him, and he ran and fell on his neck and kissed him. But his son said, 'Father, I have done wrong in the sight of Heaven and in your eyes. I don't deserve to be called your son any more ....'
'Hurry!' called out his father to the servants, 'fetch the best clothes and put them on him! Put a ring on his finger and shoes on his feet, and get that calf we've fattened and kill it, and we will have a feast and a celebration! For this is my son - I thought he was dead, and he's alive again. I thought I had lost him, and he's found!' And they began to get the festivities going (JB Phillips Translation of the New Testament, Lk 15:20-24).
'Hurry!' called out his father to the servants, 'fetch the best clothes and put them on him! Put a ring on his finger and shoes on his feet, and get that calf we've fattened and kill it, and we will have a feast and a celebration! For this is my son - I thought he was dead, and he's alive again. I thought I had lost him, and he's found!' And they began to get the festivities going (JB Phillips Translation of the New Testament, Lk 15:20-24).
Last week we not only saw the isolation of the prodigal (no one gave to him, v16) but his outlook on the future (I perish with hunger, v17). He was in the process of perishing, and it was just a matter of time before he died from malnutrition. God used economical, sociological, psychological and biological (and any other -cal you can think of) leverages to lead him to the point of realizing that the only person on earth who could save him was his father.
You are going to see a lot of parallel images of spiritual realities cropping up in your mind as we trek through this passage. Just enjoy the scenery but knowing it may or may not be applicable here. We can ill afford to make this parable stand on all fours as we discussed in our flight over the land of the lost son in part I. Whatever the prodigal’s plot, suicide was not an option.
You are going to see a lot of parallel images of spiritual realities cropping up in your mind as we trek through this passage. Just enjoy the scenery but knowing it may or may not be applicable here. We can ill afford to make this parable stand on all fours as we discussed in our flight over the land of the lost son in part I. Whatever the prodigal’s plot, suicide was not an option.
Last week, we left the prodigal son rehearsing his repentance speech. It is not difficult to see how empty pockets and an empty belly could drive one to desperation and repentance. Let’s review what had formulated in his mind as he planned to return to his family in Israel. Go to Luke chapter 15, verses 18 through 19.
(18) I will arise and go to my father, and will say to him, "Father, I have sinned against heaven and before you, (19) and I am no longer worthy to be called your son. Make me like one of your hired servants."
- He realized he had sinned against heaven. Heaven was a euphemism for God. All sin is against God.
- He had sinned against his father – before you.
- He felt no longer worthy to be called a son. His father didn’t deserve a son like him.
- His only desire was to be considered as one of his father’s hired servants. This is quite a contrast from give me (v12) to make me (v19).
Lk 15:20 And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him.
Now we come to v20 where the prodigal is putting feet to repentance, and proving that his repentance was the genuine article. He was not only willing to repent; he was willing to pay the cost of repentance by returning (Lk 15:20). There is a positive and negative side to repentance as we will see in this session and to the end of our trek. But of a surety, the positives far outweigh the negatives in eternity!
And he arose and came to his father. We have to keep in mind that this young man is in a far country. The Biblical record does not state whether or not he hitched a ride with a caravan heading for Israel or even close to his home. It doesn’t sound like he was in any shape to be traveling when reading his own assessment; I perish with hunger (v17). If he felt he was dying from hunger, he might have already sold his camel for food, but this is speculation at best. Once he had nothing more to sell, no one gave him anything (v16). I am persuaded that the severe famine in that land (v14) contributed to people’s unwillingness to give food away freely, particularly to foreigners.
Somehow he managed to make it back to his father by riding his own camel, by way of caravan, or the least likely, given his condition, by walking. God always makes a way for the humble and repentant heart, who not only are willing to turn from their wicked ways, but take that first step in the right direction to recovery – he came to his father (v20). Let’s look into the window of the heart of a sinner who truly repents before talking about this reunion.
Somehow he managed to make it back to his father by riding his own camel, by way of caravan, or the least likely, given his condition, by walking. God always makes a way for the humble and repentant heart, who not only are willing to turn from their wicked ways, but take that first step in the right direction to recovery – he came to his father (v20). Let’s look into the window of the heart of a sinner who truly repents before talking about this reunion.
He acknowledged that he was a sinner who had sinned against God, sinned against his father and his family, and even sinned against himself. Squandering his share of the inheritance and winding up in squalor didn’t make him a sinner; he was a sinner before he left who acted out his sinful impulses. You have heard this statement often. We are not sinners because we sin, but sin because we are sinners (Rom 3:10, 23; 5:12).
Then he turned his back on the futility of the far country and its sinful ways and practiced his confession that he was going to make to his father. He must have rehearsed this a thousand times along the way back in his mind or out loud with his very future or existence hanging in the balance of uncertainty. It is interesting to note that there are four aspects to his confession (Lk 15:18-19) and he will only get through the first three (Lk 15:21) before his father interrupts him:
Then he turned his back on the futility of the far country and its sinful ways and practiced his confession that he was going to make to his father. He must have rehearsed this a thousand times along the way back in his mind or out loud with his very future or existence hanging in the balance of uncertainty. It is interesting to note that there are four aspects to his confession (Lk 15:18-19) and he will only get through the first three (Lk 15:21) before his father interrupts him:
1. I have sinned against God.
2. I have sinned against you.
3. I am unworthy to be your son.
4. Give me employment as a day laborer.
Paul stated in Romans 10:10,
For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.
The verb confess is the Greek word, homologeo (G3670). It means to say the same thing as another, to agree with (Thayer’s Greek Definitions). He was in a heartfelt agreement in that what he had done was wrong, admitted it to his father, and was willing to receive the consequences of his actions – I am no longer worthy to be called your son. He literally was throwing himself at the mercy of his father. Mercy removes deserved and replaces with undeserved. It’s a strange, mysterious, and beautiful word. Anyone who has experienced the mercy of the LORD simply revels in it without trying to understand it.
The son soon discovers a very basic truth in his encounter with his father. Obedience brings blessing; disobedience brings burden. If all sons and daughters could grab hold of that truth early on would probably save a lot of heartache. He took it for granted and learned the hard way. But he learned a very important lesson that day about the power of forgiveness. It will remain with him the rest of his life. Repenting from sin generates positive energy; running to sin produces negative energy. We know what’s coming; the robe, the ring, and the sandals, all symbols of restoration.
This segment of our trek is about the father’s love and joy over a sinner who has repented. We’ve gotten through the vexatious valley of the far country and reached the lofty views of the mountaintop. The dismal scenes of the sin-ridden, famine beaten far country are behind us. Now we are really going to enjoy this part of the hike for all of its scenic grandeur and fresh air. Starting next week in v25, we make our way back down the backside of the mountain to the valley of No Joy – only the hamlets of complaint, bitterness, anger, resentment, and retaliation are there. We will be there for the last two weeks of our journey putting foot prints everywhere.
With our journey in the land of the lost son we are exposed to the elements of the depravity of the human heart, of the great joy and celebration over the recovery of the lost, and the conspicuous absence of joy over the homecoming of a sinner. Our trip does not end on a high note, however. So let’s enjoy our elevated experience of the father’s love and joy over the return of his son by picking the story back up in Luke 15:20.
Lk 15:20 And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him.
But when he was still a great way off, his father saw him. How much time elapsed when the rebellious son left for a far country and the repentant son returned being a great way off is unknown.
The reaction of his son’s return suggests that the father was looking for him. He hadn’t written him off but was still grieving over him and looking for him to appear with some regularity. We will take a twofold approach to the father’s reaction to his son coming home. First, we will take a look at the meaning of the father’s actions, and second, we will speculate on how the Pharisees and scribes listening to this parable would react to the father’s response.
Unlike today's cultures, shame and honor meant something. Today, every behavior is shamelessly coming out of the woodwork to proclaim its liberality. Every sin is worn and paraded as a badge of honor. In our context it is difficult to understand the cultural impact of the parable of the lost son with today's common and vulgar headlines where there is no shame but pride. Tears are shed over the courage to go public with secrets. Sin is embraced with compassion and admiration.
We might tell the Pharisees or whoever sticks their nose in the affairs of others to "get out of my face; get over it; get a life; it's none of your business anyway!" So try and keep this in perspective in a culture that possessed greater demarcations between shame and honor. Even though the Pharisees muddy the meaning of the two themselves with their legalities, there was a higher degree of sensitivity to shame and honor in those days generally speaking.
Unlike today's cultures, shame and honor meant something. Today, every behavior is shamelessly coming out of the woodwork to proclaim its liberality. Every sin is worn and paraded as a badge of honor. In our context it is difficult to understand the cultural impact of the parable of the lost son with today's common and vulgar headlines where there is no shame but pride. Tears are shed over the courage to go public with secrets. Sin is embraced with compassion and admiration.
We might tell the Pharisees or whoever sticks their nose in the affairs of others to "get out of my face; get over it; get a life; it's none of your business anyway!" So try and keep this in perspective in a culture that possessed greater demarcations between shame and honor. Even though the Pharisees muddy the meaning of the two themselves with their legalities, there was a higher degree of sensitivity to shame and honor in those days generally speaking.
And had compassion.
A. The father’s action. He didn’t bring out the “shotgun” or post a “keep out” sign. Compassion (splagchnizomai, G4697) means “to feel deeply or viscerally [gut feeling, added], to yearn, have compassion, pity” (Zodhiates). From (splagchnon, G4698) bowels (Acts 1:8) inward affections, “to be moved as to one’s bowels, hence to be moved with compassion, have compassion (for the bowels were thought to be the seat of love and pity)” Thayer. It was “an emotion so deep and so forceful that it made his stomach churn” (JM, LifeWork, Winter 2010-2911, LifeWay, p. 135). He was moved with deep compassion.
B. The Pharisee’s reaction. Compassion was not the word the Pharisees were expecting. Punishment was more to their liking; stone, treat like an outcast, or send him away. Condemnation, not compassion is in order.
And ran
A. The father’s action. And ran (trecho, G5143) speaks of sprinting (cf. 1 Cor 9:24 as in an athletic competition), expressing strenuous effort. JM is convinced that the reason the father ran to his son was to position himself between his son and anyone else to shield him from all the possible “scorn, taunting, and abuse people in that culture would naturally have heaped on the boy’s head.” (JM, Ibid., p. 135). Not only did the son’s appreciation of his father take a quantum leap that day; but now the depth of the father’s love for him could be understood with greater clarity.
Outwardly speaking, the father probably possessed a “you have to go through me to get to my son” attitude. But inwardly speaking, he also wanted to defend his love to and for his son – “Regardless of what you have done, I love you as a son, and my love for you will never change; I just wanted you to know this!” So I am inclined to believe that both reasons were in operation. As soon as he spotted his son, he couldn’t get there fast enough to protect him from the villagers and love him as a father. The forgiveness and reconciliation defend both purposes for sprinting to him.
B. The Pharisee’s reaction. JM indicates there was a certain gait that was dignified and sprinting to his son was shameful, scandalous, and undignified, “a shameful breach of decorum” (JM, Ibid., p. 134).
“Running was for little boys and servants. Grown men walked magisterially, with a slow gait and deliberate steps” (JM, Ibid., p. 134).
Fell on his neck and kissed him.
A. The father’s action. Saw speaks of hope; compassion speaks of a deep love (that which made him different than his first born); ran speaks of eagerness; fell and kissed speak together of forgiveness and reconciliation. He literally fell on his neck and gave him a great big bear hug, showing his loving acceptance of him. Kissed (kataphileo, G2705) means to kiss earnestly, again and again. It is emphatic here; the father kissed repeatedly. Oh, how he missed his younger son. Remember the son was probably dirty, smelled, and his clothes were ragged, but he was beautiful in the sight of his father. Compassion breaks through the dirt.
B. The Pharisee’s reaction. This is nothing but a scandalous and shameful affair on the father’s part. His outburst of emotions brings no honor to God and to the people of his village. His son’s actions were despicable and disgraceful. The father only dishonored himself by embracing this disgrace. This is most disturbing. The foolish boy brings shame on his family and to the village. This mockery of our traditions serves only to encourage other young sons to do the same if there are no deterrents in place, like chastening, treated as an outcast, or worst case scenario, death by stoning (cf. Deut 21:18-21). There was no evidence of chastening and a little too late for that. Such egregious behavior demands that his son be nothing short of an outcast.
Luk 15:21 And the son said to him, 'Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son.’
A. The father’s action. As we pointed out earlier the son never got to finish his confessional statement. His father was already barking out orders before he got to say, make me like one of your hired servants (v19). Make me is an imperative without force. He was not in a position to tell his father to do anything. It reveals the urgency of his situation. This part of the confession would have really been unnecessary if he had spoken it. For in the mind of the father his son's return and physical condition told the story of the contrition of his son’s heart.
There would be no need to try and earn forgiveness; there was absolutely no way he could pay his father back (cf. Eph 2:8-9; Titus 3:3-7). He was planning on reinstating him as a son. There was a change of attitude in the son. When he considered himself a worthy son, he demanded – give me (speaks of rebellion); when he no longer considered himself worthy, he was going to ask – make me (speaks of submission). In his rebellion he only experienced misery, but in submission he found mercy. Some never learn this basic spiritual truth.
There would be no need to try and earn forgiveness; there was absolutely no way he could pay his father back (cf. Eph 2:8-9; Titus 3:3-7). He was planning on reinstating him as a son. There was a change of attitude in the son. When he considered himself a worthy son, he demanded – give me (speaks of rebellion); when he no longer considered himself worthy, he was going to ask – make me (speaks of submission). In his rebellion he only experienced misery, but in submission he found mercy. Some never learn this basic spiritual truth.
B. The Pharisee’s reaction. The Pharisees were worried how the story was going. The Father’s actions were somewhat to be desired. But the son was right on – he was a sinner and no longer worthy to be a son to anyone. They are heading for the big gulp, not to mention the son as well.
Lk 15:22 "But the father said to his servants, 'Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet.
But the father said to his servants.
A. The father’s action. Did you notice that there was not a single word of rebuke in the speech by the father? Servant here is the Greek word doulos (G1401) which literally means slave. These were not the hired servants or day laborers (misthios, G3407) his repentant son was going to ask to be treated like. These servants belonged to his father. It is interesting that the son was so embarrassed and humbled by his foolish actions that he wasn't going to ask to be treated like a slave (doulos) but as a day laborer (misthios), the lowest in the economic strata of society.
B. The Pharisee's Reaction. As they were waiting for the clause make me like one of your hired servants, the father interjects a word that is going to turn them on their heads, but. It is not only adversative to their way of thinking but also serves to introduce an unexpected turn of affairs. The gulp is going to chase the robe, ring, sandals, and the culinary topping – a fatted calf.
In their eyes he is rewarding negative behavior. Because they never understood the need for repentance for themselves, they failed to see the value of repentance in others. The Pharisees were beside themselves by the absence of rebuke on the part of the father. There was plenty to rebuke the son for; the father, however, found none, for he had repented. The Pharisees didn’t see it that way.
In their eyes he is rewarding negative behavior. Because they never understood the need for repentance for themselves, they failed to see the value of repentance in others. The Pharisees were beside themselves by the absence of rebuke on the part of the father. There was plenty to rebuke the son for; the father, however, found none, for he had repented. The Pharisees didn’t see it that way.
Each one of the gifts presented has its own symbolic import concerning the acceptance of the son: honor (robe), authority (ring), and restoration (sandals).
Bring out the best robe and put it on him.
A. The father’s action. Robe is from the Greek word stole (G4749), meaning a stole or long fitting outer garment that extends to the feet worn by kings, priests, and persons of rank (Thayer). “Literally, ‘a robe the first.’But not the first that you find, but the first in rank and value, the finest in the house. This in contrast with his shabby clothes” (Robertson). The robe was reserved for the guest of honor (JM, The MacArthur Bible Commentary, Nelson Reference and Electronic, 2005, p. 1310).
“Every nobleman had a choice robe – an expensive, ornate, embroidered, one-of-a-kind, floor-length outer garment of the highest quality fabric and craftsmanship… It would be reserved … for his own children’s weddings or equivalent occasions…
Giving him the robe signified a greater honor than one would normally even think to confer on a son. This was the kind of courtesy normally reserved for an extremely prestigious visiting dignitary. The father was publically honoring his returning son not only as guest of honor at the banquet, but also as a person of the utmost distinction" (JM, op. cit., p. 138-139).
Giving him the robe signified a greater honor than one would normally even think to confer on a son. This was the kind of courtesy normally reserved for an extremely prestigious visiting dignitary. The father was publically honoring his returning son not only as guest of honor at the banquet, but also as a person of the utmost distinction" (JM, op. cit., p. 138-139).
B. The Pharisee’s reaction. No sinner is worthy of honor. The father has no shame or honor. His personal grief has driven him mad, and challenges the traditional values with his irrational behavior.
And put a ring on his hand.
A. The father’s action. Ring comes from Greek daktulios (G1146), meaning finger ring, found only here. By this act the father is bestowing his authority upon his son.
We all have seen those movies where a nobleman poured melted wax on an official document and pressed his signet ring into it to mark it as officially sealed. It now had the seal or crest embedded in the wax, making it legal. The ring endowed the son with legal authority known as usufruct (pronounced phonetically, you-zu-fruckt).
The English word usufruct is derived from a Latin expression usus et fructus, usus (use) + fructus (enjoyment, lit., fruit) meaning “use and enjoyment.” It is akin to English “use and fruits” (Ibid., npg). A delatinized form is usufruit (Dictionary.com). It has a literal meaning of “use of the fruits” (JM, LifeWork, Winter 2010-2011, LifeWay, p. 139). Usufruct is “a legal right to use and derive profit from property belonging to someone else provided that the property itself is not injured in any way” (World English Dictionary).
"In other words, usufruct confers all the rights of ownership without actually transferring the title of ownership per se. The usufructuary (the non owner receiving this right) is not authorized to sell, damage, or diminish the value of the property in question. But beyond that, he is free to use it any way he likes.
If it’s a field, he can cultivate it and reap the profits of the venture without any obligation to pay rent. If it’s real estate, he can use the property as if it was his own, or even lease it out to someone else and collect the proceeds for himself. This was a high and powerful privilege, similar to the power of attorney, but specifically with respect to the use of property.
If it’s a field, he can cultivate it and reap the profits of the venture without any obligation to pay rent. If it’s real estate, he can use the property as if it was his own, or even lease it out to someone else and collect the proceeds for himself. This was a high and powerful privilege, similar to the power of attorney, but specifically with respect to the use of property.
The message was clear: the father was granting the boy not only full forgiveness and full reconciliation, but also the full privileges of a nobleman’s son who has come of age and proved himself trustworthy” (JM, LifeWork, Winter 2010-2911, LifeWay, p. 139).
Usufruct is a recognized legal right in most legal systems of civil law today. It may be debated concerning its genesis. JM indicated that it goes back to at least early Roman law (LifeWork, Winter 2010-2911, LifeWay, p. 139). Earlier examples of usufruct are claimed to be found within two legal references according to Wikipedia Encyclopedia: the Hammurabi Code of ancient Babylonia, circa 2100 BC, (no specific example cited) and the Law of Moses, circa middle 15th century BC, citing Leviticus 23:22 where property owners were required to reserve the edges of their fields for gleaning by the poor during harvest (word search on usufruct, retrieved 2.12.11). Whether this is a legitimate example of usufruct in the Levitical law I will leave this to the legal and biblical experts to wrangle over; it’s beyond the scope of this lesson anyway.
B. The Pharisee’s reaction. Giving full authority of property to this known sinner is insanity. The father’s actions are nothing short of shameful and irresponsible.
And sandals on his feet.
A. The father’s action. Since it was customary for slaves and hired servants to go barefooted, only masters and their sons wore footwear. This act signified that he was reinstating the prodigal as a son (JM, Ibid., p. 138). We must be careful not to allegorize every detail in this parable or any parable and force them to correspond to some spiritual reality. The robe, ring, and sandals are meant to indicate the father’s unconditional acceptance of his son. In review of the gifts,
· The robe spoke of honor.
· The ring spoke of authority
· The sandals spoke of restoration.
B. The Pharisee’s reaction. Their happy place was in condemnation, not restoration. In their thinking the younger son should have been rocked, not restored.
Lk 15:23 And bring the fatted calf here and kill it, and let us eat and be merry;
A. The father’s action. The fatted calf was reserved for very special occasions to be used as a sacrifice or feast.
B. The Pharisee’s reaction. Their thinking was if the prodigal son had been dealt with according to the Law (Deut 21:18-21), they wouldn’t be any feast, only a funeral.
Lk 15:24 for this my son was dead and is alive again; he was lost and is found.' And they began to be merry.
A. The father’s action. The son was presumed to be physically dead, and spiritually speaking, he was spiritually dead in trespasses and sins. Lost, found, and merry tie this parable with the lost sheep (Lk 15:6) and the lost coin (Lk 15:9).
B. The Pharisee’s reaction. Again the Pharisees had called “No Joy” over a repentant sinner. Those who have need of salvation cannot rejoice over those who are saved. The Pharisees would never admit to being saved for it was inconceivable to them that they were ever lost (I think I got that idea from Harry Ironside). The only two Pharisees we know of who repented from their sin are Nicodemus (suggestive) and Saul of Tarsus (definitive). The rest went south….
Post Script
Psa 103:10 He has not dealt with us according to our sins, nor punished us according to our iniquities.
Psa 103:11 For as the heavens are high above the earth, so great is His mercy toward those who fear Him;
Psa 103:12 As far as the east is from the west, so far has He removed our transgressions from us.
Psa 103:13 As a father pities his children, the LORD pities those who fear Him.
Psa 103:14 For He knows our frame; He remembers that we are dust.
The Pharisees, who were the self-proclaimed standard of righteousness, the keepers of the Law, the interpreters of the Law, the enforcers of the Law, messed up so many people spiritually; it’s sickening. They were nothing more than white washed sepulchers full of dead men’s bones that emphasized keeping over seeking, outer over inner, and style over substance. How can we not get confused and deceived if we cannot tell the difference between the commandments of men and the commandments of God? We become willing victims of Phariseeism or go prodigal for lack of a moral compass.
How in the world can we become a person of Christ-likeness and lavishly indulge in ignorance? Phariseeism and prodigalism continue to grow like weeds in the field of a rebellious heart because there is no hunger and thirsting after righteousness. We are getting fat off of indulging in the external (temporal things) rather than shedding the weight of the world by a true inner righteousness based on Christ-likeness (the eternal things) .
Eph 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
Eph 2:4 But God, who is rich in mercy, because of His great love with which He loved us,
Eph 2:5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved),
Eph 2:6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus,
Eph 2:7 that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.
What about the love of the Father? He demonstrated it. And what of our love? Jesus said that if we keep on loving Him, we will obey His commandments (Jn 14:15). JB Phillips translates this verse, “If you really love me, you will keep my commandments I have given you.” Continued love prevents disobedience, but a disconnected or half-hearted love promotes disobeying Him.
No person on earth can rob us of the Word of God but us. This is another example of being like a Pharisee or a prodigal. We have in our possession the entire written revelation of God for man, Genesis to Malachi and Matthew to Revelation, exclusively. If there had been any book that should have been included in the Scriptures, its inclusion would be historical and a present day reality based on God’s ability to preserve His Word throughout the ages.
Whenever we are not engaged with the Word, sin will keep us from the Bible, or the Bible will keep us from sin. We must love the Word, learn the Word, and live the Word in spirit and in truth. This is how we show our love and gratitude for all that the Father has so graciously and mercifully lavished upon us.
Whenever we are not engaged with the Word, sin will keep us from the Bible, or the Bible will keep us from sin. We must love the Word, learn the Word, and live the Word in spirit and in truth. This is how we show our love and gratitude for all that the Father has so graciously and mercifully lavished upon us.
Let’s see once again where we had traveled and where we are going.
The Land of the Lost Son, Luke 15:11-32 | |||
1.23.11 | An Aerial View | Lk 15:1-3 | |
1.30.11 | 1st Leg | The Prodigal’s Blindness | Lk 15:11-14 |
2.6.11 | 2nd Leg | The Prodigal’s Awakening | Lk 15:15-19 |
2.13.11 | 3rd Leg | The Father’s Love | Lk 15:20-24 |
2.20.11 | 4th Leg | The Brother’s Anger | Lk 15:25-28 |
2.27.11 | 5th Leg | The Other Prodigal | Lk 15: 29-32 |
Next Sunday, God willing, we will hike on down to the valley of “No Joy” and pay a visit to the angry brother. Ah, but I must warn you. It is here on the fourth leg of our journey that our hypocrisy may be revealed. We may discover we are more like the older brother than we’d like to admit.
He was livid about the feast because his younger brother was treated as if he had done something heroic, but in reality was horrific. How do you feel about all the gifts and celebration bestowed on the younger son? Be honest with yourself because we will arrive there on 2.20.11 and have to deal with it. Allow me to let you in on a little secret; in my flesh I don’t like it either…. <><
He was livid about the feast because his younger brother was treated as if he had done something heroic, but in reality was horrific. How do you feel about all the gifts and celebration bestowed on the younger son? Be honest with yourself because we will arrive there on 2.20.11 and have to deal with it. Allow me to let you in on a little secret; in my flesh I don’t like it either…. <><
