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| Return of the Prodigal, Kunsthistorisches Museum (Photo credit: Wikipedia) |
Key Truth: Luke
wrote Luke 15:11-32 to teach the Lord’s love for sinners, His great
effort to find them, and His joy when the lost are redeemed.
Key Application: Today I
want to show you what God’s Word says about His love for the lost.
Key verse: Luke 15:20 God is waiting eagerly.
Pray and Read:
Luke 15:11-32
Contextual Notes:
There
are 14 parables found only in the Gospel of Luke. The first seven are parables
of divine mercy. In chapter 15, Jesus tells the last three parables of that set
in response to the criticisms of the Pharisees for Jesus’ association with “tax
collectors and sinners” (Luke 18:1-2). The
Parables of the Lost Sheep and Lost Coin teach heaven’s joy over the repentance
of a single sinner (Luke 18:3-10). In both there is rejoicing on earth and in
heaven. The Parable of the Prodigal Son teaches the Father’s joy and mercy for
one who repents (Luke 15:11-35). In a picture of the Trinity, we see the God
the Son, the Great Shepherd, God the Holy Spirit, the diligently seeking the
lost, and God the Father anxiously yearning for the return of the Prodigal.[1]
Let’s
pay attention to these three parables, because they depict the central theme of
Luke’s Gospel, God’s love for the lost and the joy He has when they walk in
faith and return. The Lord’s great love for sinners (Luke 15:1-2) in the Son’s
great joy for redemption (Luke 15:3-7), the Spirit’s great search for the lost
(Luke 15:8-10), and the Father’s great love for the rebellious (Luke 15:11-32).
Sermon Points:
1. The Father’s great love for the rebellious
(Luke 15:11-24)
2. The older brother’s great resentment for
lavish grace (Luke 15:25-32)
Exposition: Note
well,
1.
THE FATHER’S GREAT LOVE FOR THE
REBELLIOUS (Luke 15:11-32)
a.
The
parable of the Prodigal, or Lost Son brings the three stories to a climax. In
this most famous of Jesus’ parables, the story focuses on three persons. The
younger son, representing sinners, who repents after wild living leads to
despair and disaster. The father, who represents God, whose unchanged love and
compassion forces him to welcome his sinning son home with eagerness. In fact,
the focus is so clearly on the father (mentioned 12 times), that it should be
entitled the Parable of the Searching Father. Third is the elder brother, who
represents the critical Pharisees, who have no love for their fellowman and
thus are unable to celebrate repentance in others.
b.
Luke 15:11-24 – The father had two
sons. Throughout
their lives his home and provision had been available to them. The younger son
no longer desired to be under his father’s authority and demanded the
inheritance that would come to him eventually. His demand was insulting, as if
to say, “I wish you were dead.” Still, the father divided his property between
the two sons, despite the great disrespect and shock that a father would allow
himself to be treated in such a way. With his inheritance (he apparently sold
it off – synago, turned it into cash,
liquidated it), the younger son went to a distant place, separating himself
from his relationship with his father and from a son’s obligation to submit to
his father’s authority. Without his father’s restraining influence, he
squandered what evidently was great wealth in wild living. Then a famine came
to the land, and the man with so much was reduced to abject poverty. He took a
job feeding pigs, an unclean animal (Lev 11:7; Deut 14:8), signifying he was in
a place where he did not want to be with God’s people. (The Jewish Talmud says,
“Cursed is the man who raises swine and cursed is the man who teaches his son
Greek philosophy.”[2])
The pigs had a greater provision than the servants who fed them. The son
hungered for the feed with which he slopped the hogs, but he was not allowed to
eat from their troughs.[3]
c.
Jesus’
story graphically pictured Israel’s history. The nation had a sweet and
comfortable place under the authority of their Father, but they refused to
submit to the oversight of His Law. Oh, they wanted the material blessings
(Deut 28:1-14), but they forsook the law that brought the blessings to them.
Consequently they were expelled from their land and served Gentiles in foreign
countries.
d.
The question arises: What is God’s attitude toward those
who have departed from Him? The answer comes in the end of the parable. Remembering
his privileges as a son, the young man determines to return to his father. He
resolves to confess and repent (Luke 15:18), then offer to his father to let
him be his servant (Luke 15:19). But his father was looking for him, waiting
for his return, and with compassion he ran to him and kissed him (Luke 15:20),
even though a father in robes would be humiliated and degraded to run for any
reason. No hatred, no rebuke, no reproach. Only compassion. The son was loved
even when separated from the father. In the middle of his confession (Luke
15:21), the father cut him off (Isaiah 65:24). The son’s relationship with his
father, not his worthiness or actions, secured his position as a son. He could
not work himself back into his father’s good graces because he had never fallen
out of his grace. He had separated from his father’s fellowship, but he
couldn’t separate from his love. Then came a robe, the father’s own, a sign of
birthright inheritance and honor (Esther 6:6-11; Rev 6:11; 7:9, 13). Then a
ring, a sign of authority (Gen 41:42; Est 3:10; 8:2; Haggai 2:23). Then
sandals, a sign of sonship since servants did not wear them. Then a
pre-fattened calf, waiting for his return, a sign of the father’s joy because
“this son of mine was dead and is alive again; he was lost and is found (Luke
15:24).
e.
APPLICATION: Jesus shows us that joy results
when something (or someone) lost is returned. Jesus teaches us that God loves
sinners and searches for them. All heaven rejoices with God at the return of
the lost. Human beings are not passive in salvation. The
first two parables focus on God’s active search for the lost, but the story of
the prodigal reminds us that sinners must make a choice to turn to God from
their empty lives. One of the most appealing vignettes of Scripture is of the
eager father, eyes stayed on the road, looking for the return of His wayward
son. There is no need to hesitate about repenting. We need never fear that we
will be rejected by our God of “Father-love.” The first two parables emphasize
the searching of God for the lost. The last parable emphasizes the Father’s
compassion. The sheep was valuable to his owner. The coin was
2.
THE OLDER BROTHER’S GREAT RESENTMENT
FOR LAVISH GRACE (LUKE 15:25-32)
a.
The
story now turns against the Pharisees, who like the older brother, have no
grasp of grace. Instead of rejoicing at the restoration of a brother, they are
filled with resentment (Luke 15:2). They do not appreciate what they have, and
they do not want anyone else to share it either.
b.
In
Middle Eastern society, the oldest son should have been the key reconciler
between father and son. The elder brother was exemplary in his moral life,
correct in conduct, respectable in society, industrious, clean cut, but he had
the spirit of a hireling. But he operated on a “You owe me” basis.
c.
APPLICATION:
What do you think God owes you?
d.
Born
into privilege and fellowship, he was more like a servant than a son (Luke
15:29). The elder son was mercenary, jealous, resentful, haughty,
self-complacent, complaining about the speck in another’s eye while ignoring
the plank in his own (Luke 18:11-12). He publicly insults his father at his
refusal to participate, making it worse by arguing in front of the guests, and
even abused him by his failure to use an honoring title like “my father,” or
“sir.”
e.
The
father was exuberant and joyful at the younger brother’s repentance. The older
brother could only hold his brother’s past against him, “This son of yours,”
connecting him to the rebellious son of Deut. 21:18-21 who by law should be
stoned. Jesus loved sinners deeply, while the Pharisees were filled with the
cold pride of virtue. The father dealt gently and patiently even with the older
brother, and he explains for us the reason for Christ’s coming into the world
to save the lost.
f.
Note
the bracketing at the end of verses 24 and 32, “he was lost and is found, so
they celebrated.” That is the point of these three parables. It also highlights
that Jesus’ point is his religious accusers. Note that the final response of
the older brother is not stated, leaving the Pharisees the opportunity to
repent if they are willing.
g.
APPLICATION: How we need to guard against a
resentful attitude in our own relationship with God and others. Grace must make
us gracious. The younger brother revealed his rebelliousness through wild
living. The older brother acted out his rebellious nature quietly, through
pride and intolerance. Society would call the younger one a wild child. It
would call the older one responsible and respectable. Still, to God they are both
sinners, rebels, lost. The younger brother was found. We don’t know what
happened to the older one.
Invitation:
For every rebel Jesus has a lesson.
First, wild child rebels must face the painful reality of their “insanity”
before they can repent. They have to come to their senses (Luke 15:17). It
takes great patience to wait for a prodigal to sink to that point. And it takes
God’s grace to receive them back with open arms.
Second, those respectable,
responsible rebels must face the awful ugliness of their pride before they can
repent. That is why it is so hard for the Pharisees to repent. Their arrogance
prevents their admitting their egotism! It takes courage to confront an older
brother, and it takes a lot of tender love to forgive them when they finally
shed their pride and join the celebration.
Which one are you?
Sources:
F.F.
Bruce, gen. ed. The International Bible
Commentary (Grand Rapids: Zondervan, 1986), 1213.
Craig
Keener, The IVP Bible Background
Commentary: New Testament (Downers Grove: Intervarsity, 1993), 232-234.
David
W. Pao and Eckhard J. Schnabel, “Luke,” G.K. Beale and D.A. Carson, gen. eds., Commentary on the New Testament Use of the
Old Testament (Grand Rapids: Baker, 2007), 342-343.
Dwight
J. Pentecost, The Words and Works of
Jesus Christ (Grand Rapids: Zondervan, 1981), 335-338.
Lawrence
O. Richards, The Victor Bible Background
Commentary: New Testament (Wheaton: Victor, 1994), 191-192.
Lawrence
O. Richards, The Bible Reader’s Companion
(Wheaton: Victor, 1991), 666.
David
H. Stern, Jewish New Testament Commentary
(Clarksville, MD: Jewish New Testament Publications, 1996), 132-133.
Mark
Strauss. “Luke.” Clinton E. Arnold, gen. ed. Zondervan Illustrated Bible Backgrounds Commentary (Grand Rapids:
Zondervan, 2002), 1:446-448.
Charles
R. Swindoll and Bryce Klabunde, The Declaration
of Something Mysterious: A Study of Luke 10:38-16:18 (Anaheim, CA: Insight
for Living, 1995), 129-134.
Harold
L. Wilmington, The Outline Bible
(Nashville: Tyndale House, 1999), 543.
Preached:
6pm
Sunday, November 4, 2012, at Union Missionary Baptist Church, Rocky Mount, NC
[1] Some have seen these three parables
as Luke’s allusion to Jer 31:10-20 in a shepherd gathering his flock (Jer
31:10-14), Rachel weeping for her children (Jer 31:15-17), and Ephraim the son
of Joseph who repents and receives God’s mercy (Jer 31:18-20).
[2][2][2] b. B. Qam. 82b. Str-B 1:492-493,
found in ZIBBC, 4:447.
[3] Probably carob pods (ceratonia siliqua), eaten only by the
poorest of the poor. A rabbinic saying reads, “When the Israelites are reduced
to carob pods, then they repent.” Rabbi Acha (c. A.D. 320) in Lev. Rab. 35.6 on
26.3, found in ZIBBC, 4:447.
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