This parable is nothing else than a confirmation of the preceding doctrine. [1] In the first part is shown how readily God is disposed to pardon our sins, and in the second part (which we shall afterwards treat in the proper place) is shown the great malignity and obstinacy of those who murmur at his compassion. In the person of a young prodigal who, after having been reduced to the deepest poverty by luxury and extravagance, returns as a suppliant to his father, [2] to whom he had been disobedient and rebellious, Christ describes all sinners who, wearied of their folly, apply to the grace of God. To the kind father, [3] on the other hand, who not only pardons the crimes of his son, but of his own accord meets him when returning, he compares God, who is not satisfied with pardoning those who pray to him, but even advances to meet them with the compassion of a father. [4] Let us now examine the parable in detail. Luke 15:12. And the younger of them said to his father. The parable opens by describing a mark of wicked arrogance in the youth, which appears in his being desirous to leave his father, and in thinking that he cannot be right without being permitted to indulge in debauchery, free from his father's control. There is also ingratitude in leaving the old man, [5] and not only withholding the performance of the duties which be owed to him, but crippling and diminishing the wealth of his house. [6] This is at length followed by wasteful luxury and wicked extravagance, by which he squanders all that he had. [7] After so many offenses he deserved to find his father implacable. [8] Under this image our Lord unquestionably depicts to us the boundless goodness and inestimable forbearance of God, that no crimes, however aggravated, may deter us from the hope of obtaining pardon, There would be some foundation for the analogy, if we were to say that this foolish and insolent youth resembles those persons who, enjoying at the hand of God a great abundance of good things, are moved by a blind and mad ambition to be separated from Him, that they may enjoy perfect freedom; as if it were not more desirable than all the kingdoms of the world to live under the fatherly care and government of God. But as I am afraid that this allusion may be thought overstrained, I shall satisfy myself with the literal meaning; not that I disapprove of the opinion, that under this figure is reproved the madness of those who imagine that it will be advantageous for them to have something of their own, and to be rich apart from the heavenly Father; but that I now confine myself within the limits of a Commentator. [9] Christ here describes what usually happens with young men, when they are carried away by their natural disposition. Destitute of sound judgment, and maddened by passion, they are ill fitted for governing themselves, and are not restrained by fear or shame. It is therefore impossible but that they shall abandon themselves to every thing to which their sinful inclination prompts them, and rush on in a disgraceful course, till they are involved in shameful poverty. He afterwards describes the punishment which, in the righteous judgment of God, generally overtakes spendthrifts and prodigals. After having wickedly squandered their means, they are left to pine in hunger, and not having known how to use in moderation an abundant supply of the best bread, they are reduced to eat acorns and husks. In short, they become the companions of swine, and are made to feel that they are unworthy to partake of human food; for it is swinish gluttony [10] to squander wickedly what was given for the support of life. [11] As to the ingenious exposition which some have brought forward, that it is the just punishment of wicked scorn, when those who have rejected delicious bread in the house of our heavenly Father are driven by hunger to eat husks, it is a true and useful doctrine; but in the meantime, we must bear in mind the difference that exists between allegories and the natural meaning. [12] And was desirous to fill his belly. This means that, in consequence of hunger, he no longer thought of his former luxuries, but greedily devoured husks; for of that kind of food he could not be in want, when he was giving it to the swine There is a well-known saying of Cyrus who, having for a long time suffered hunger during a flight, and having been slightly refreshed by eating coarse black bread, declared that he had never tasted savory bread till now; so the young man who is here mentioned was compelled by necessity to betake himself with appetite to husks The reason is added, because no man gave to him; for the copulative conjunction and (kai) must, in my opinion, signify because, [13] and what is here said does not refer to husks, which he had at hand, but I understand the meaning to be, that no man pitied his poverty; for prodigals who throw away the whole of their property are persons whom no man thinks himself bound to relieve, -- nay more, as they have been accustomed to squander every thing, men think that nothing ought to be given to them. [14]

Footnotes

1 - "De la doctrine que nous venons de voir;" -- "of the doctrine which we have just now seen."

2 - "Retourne pour demander pardon a son pere;" -- "returns to ask pardon from his father."

3 - "Aussi en la personne de ce bon pere il nous propose l'affection de Dieu;" -- "also in the person of this good father he holds out to us the affection of God."

4 - "Mais les previent par sa bonte et misericorde paternelle;" -- "but anticipates them by his fatherly goodness and compassion."

5 - "Delaissant le bon vieil hemme de pere;" -- "leaving the good old man his father."

6 - "Mais aussi diminue le bien de la maison, et en emporte une bonne partie;" -- "but also diminishes the wealth of the house, and carries off a good part of it."

7 - "Tout ce qu'il avoit eu du pere;" -- "all that he had got from his father."

8 - "Il avoit bien merite de trouver puis apres un pere rigoreux, et qui teint son coeur contre luy iusqu'au bout;" -- "he had well deserved to find afterwards a father who was severe, and who kept his heart shut against him to the end."

9 - "Pource que ie me tien maintenant dans mes limites, et ne veux point passer l'office d'expositeur;" -- "because I now keep myself within my limits, and do not wish to go beyond the duty of an expositor."

10 - "C'est une gourmandise plustost convenable a des porceaux qu'a des hommes;" -- "it is a gluttony more suitable to swine than to men."

11 - "Pour subvenir aux necessitez de ceste vie;" -- "to supply the necessities of this life."

12 - "Mais cependant il faut tousiours aviser quelle difference il y a entre les allegories et le vray sens naturel d'un passage;" -- "but yet we must always consider what difference there is between allegories and the true natural meaning of a passage."

13 - "Car selon mon avis ce mot et se doit resoudre en Car, ou Pource que;" -- "for in my opinion this word and must mean For, or Because."

14 - "Il semble que ce qu'on leur donne soit autant de perdu;" -- "what is given to them appears to be as good as thrown away."

And he said - Jesus, to illustrate still farther the sentiment which he had uttered, and to show that it was proper to rejoice over repenting sinners, proceeds to show it by a most beautiful and instructive parable. We shall see its beauty and propriety by remembering that the "design" of it was simply to "justify his conduct in receiving sinners," and to show that to rejoice over their return was proper. This he shows by the feelings of a "father" rejoicing over the "return" of an ungrateful and dissipated son.

(2) And he said, A certain man had two sons:
(2) Men by their voluntary falling from God, having robbed themselves of the benefits which they received from him, cast themselves headlong into infinite calamities: but God of his singular goodness, offering himself freely to those whom he called to repentance, through the greatness of their misery with which they were humbled, not only gently receives them, but also enriches them with far greater gifts and blesses them with the greatest bliss.

And he said,.... The Syriac and Persic versions read "and Jesus said again"; he added another parable to the two former, at the same time, of the same import, with the same view, and on the same occasion; setting forth the different characters of the Scribes and Pharisees, and of the publicans and sinners; and what little reason the one had to murmur, at his conversation with the other:
a certain man had two sons; by "the certain man" is meant, God the Father: God indeed is not a man, nor is he to be represented by any human image; but inasmuch as man is the image of God, God is sometimes compared to man, and is called a man of war, an husbandman, &c. which no ways contradict his being a spirit; and true it is, that the second person only assumed human nature; and therefore, whenever a divine person is spoken of as man, Christ is commonly intended: but though the Father never appeared in an human form, yet he seems here to be designed; because the character of a Father, and having sons, more properly belong to him; and the reception of sinners, and the forgiveness of them for Christ's sake, agree with him: and besides, Christ is distinguished from the Father in this parable; and he and his blessings of grace, are signified by other things: by the "two sons" are meant, not angels and men, as that angels are the elder, and men the younger son; for though angels are called the sons of God, and may be said to be elder than men, with respect to creation; and good angels may be said to have been ever with God, and always serving him, and never sinned against him; yet they are never called the brethren of men, nor men their brethren; and besides, are never angry at the return and reception of repenting sinners; for this would be to represent them just the reverse of what they are said to be, in the preceding verse: nor are the Jews and Gentiles here intended, which is the more received and general sense of the parable: those who go this way, suppose the Jews to be the elder brother; and indeed they were so, with respect to external privileges; and were with God, being his household and family; all he had were theirs, that was external; and the character of the elder brother throughout the parable, agrees with the far greater part of that nation; and it is certain, that they did resent the calling of the Gentiles: and these suppose the Gentiles to be the younger brother, who indeed were brought into a church state, later than the Jews; and might be said to be afar off in a far country, and to have spent their substance in idolatry and wickedness; to have been in the utmost distress, and in the most deplorable condition: but to this sense it may be objected, that the Gospel was not as yet preached to the Gentiles; nor were they brought to repentance; nor were they openly received into the divine favour; nor as yet had the Jews murmured at, and resented the kindness of God to them: rather standing and fallen professors may be designed: since the former are very apt to carry it toward the latter, in like manner as the elder brother is represented in this parable, as carrying himself towards the younger: but the true sense, and which the context and occasion of the parable at once determine, is, that by the elder son are meant, the Scribes and Pharisees, and self-righteous persons, among the Jews; and by the younger, the publicans and sinners among the same people; as it is easy to observe, the same are meant by the two sons in the parable in Matthew 21:28. Now these are called the sons of God because the Jews in general were so by national adoption; and the self-righteous Pharisees looked upon themselves as the children of God, and favourites of heaven, in a special sense; and God's elect among them, even those that lay among publicans and sinners, were truly so; and that before conversion; for they were not only predestinated to the adoption of children, but were really taken into the relation of children, in the covenant of grace; and as such were given to Christ, and considered by him, when he assumed their nature, and died for them; and are so antecedent to the spirit of adoption, who is sent to witness their sonship to them; and which is consistent with their being children of wrath, as the descendants of Adam, and their being the children of God openly and manifestatively, by faith in Christ Jesus.

The parable of the prodigal son shows the nature of repentance, and the Lord's readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God's gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners' persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: wilful sinners misemploy their thoughts and the powers of their souls, misspend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding swine. A sinful state is a state constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal's wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

The Parable of the Lost Son. The two preceding parables represent Christ seeking for the lost; this, the sinner seeking for the Father's house; all three, the rejoicing over repentance.
A certain man had two sons. There is something in this inimitable parable which goes straight to every human heart. It is almost impossible to refuse an entrance to it. It storms the strongest fortress of the soul, by its appeal to the latent sensibility to impression, that dormant or sepulchered humanness which underlies in every man his surface of passion or pride; it makes its way to the sympathy of the rudest, and surprises the most callous into the emotion which finds its best relief in tears. The child loves to hear its simple and affecting story, and many a criminal whom crime has done its worst to harden has been subdued by some stray hearing of its experience, it seemed so like his own.--Punshon. In this parable the father is the Heavenly Father; the elder son, the self-righteous, in this case the Pharisees and scribes; the younger son, the sinful, in this case the publicans and sinners.
Give me the portion of thy substance. A selfish and unfilial demand, suitable to the sinner who demands of God to give, but returns no gratitude.
He divided unto them his living. The elder would receive two shares and the younger one (Deuteronomy 21:17).
Into a far country. Wandered far away from the Father's house, from God.
Wasted his substance. All do in that far country. The worldly life is a wasted life. It is more baneful to waste our spiritual opportunities and resources than to waste earthly goods.
There arose a mighty famine. There is always one afar from God. The world cannot satisfy the soul.
He began to be in want. Many a lost one who has wasted all feels the want so deeply as to destroy his life. Byron is said to "have died of wretchedness."
To feed swine. The lowest possible occupation for a Jew.
With the husks. The pods of the carob tree. The husks of animal pleasures cannot satisfy the soul.
When he came to himself. Sin is an infatuation, a craze. When the blinded eyes of the soul are opened no man is content to abide in sin; that is, in destruction.
How many hired servants. The son was now himself a hired servant; so are all sinners, and the service is a hard one.
I will arise and go. This resolve is repentance, the change of purpose and heart. He is led to it by his sense of need, the burden of sin.
Father, I have sinned. His change of heart, or repentance, must be followed by confession.
Am no more worthy. His own claims of worth are gone. He has proved worthless. He is willing to take the humblest place in his father's house. Humility and consecration follow genuine repentance.
He arose and came to his father. The sinner comes by faith, repentance, and obedience to Christ. The spirit must come. To come he must turn, leave the far country, sinful associations, and enter into spiritual union with Christ by baptism (Galatians 3:27; Romans 6:3-4).
His father . . . was moved with compassion. No sternness, no need of prayers; the father no sooner saw the wanderer coming than he rushed to meet him. How often is it written of Christ, He had compassion. So, too, of the Father for the penitent sinner; the father does not even wait for the confession the son had resolved to make. Love cannot wait when it recognizes the purpose.
The father said. He interrupted the confession of the prodigal.
Bring forth the best robe. He had returned in rags. The best robe is the white robe of the righteousness of Christ.
A ring on his hand. A ring with a seal was a symbol of authority, of sonship.
Shoes on his feet. Servants went barefoot, but the shoes were a symbol of freedom.
Bring the fatted calf. For a feast of welcome. To make such preparations was common in the simple life of the East. See Genesis 18:6-8.
For my son was dead, and is alive. See Ephesians 2:1-6. It was a spiritual resurrection.
They began to be merry. Gladness should be manifested by all saints at the repentance of sinners.
Now his elder son. The Pharisees had complained of Jesus that "he receiveth sinners" (Luke 15:2). So the elder son complains that the father had welcomed the prodigal.
Music and dancing. In the dance of Judea the sexes did not intermingle. It was usually performed by hired professional dancers.
He was angry. So the Pharisees were with Christ for receiving sinners. So, too, the eminently respectable self-righteous in the church often are still when the publicans and sinners, the despised and outcast, are converted.
His father . . . entreated him. So God in Christ still entreats all such to join in the welcome of the impenitent. It shows his long suffering.
Neither transgressed I. Here is the very spirit of Pharisaism, a self-righteous spirit. His charges show while nominally with the father, he was far away from him in spirit.
Son. The father pleads with the envious brother and tries to bring him to a better frame of mind, as Christ pleads with Israel.
All that I have is thine. "If a son, then an heir, and a joint heir with Christ."
This thy brother. If a son, then the returned sinner is his brother. Unless he, too, can welcome him, then he is the lost son. "Those who object to all use of fiction must explain, as best they may, this story, for such it is. There is not even an application attached to it; the reader is left to make that for himself. As a representation of redeeming love it has been well called the Gospel in the Gospel. In comparison with others, it is the Crown and Pearl of all parables."--Stier.