Sunday, April 24, Golden Text: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry (Luke 15:24).

Transcription

1 Sunday, April 24, 2016 Lesson: Luke 15:11-24; Time of Action: 30 A.D.; Place of Action: Probably Perea, a region east of the Jordan Golden Text: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry (Luke 15:24). I. INTRODUCTION. Most of us probably have a lost-andfound story. No matter what it was that was lost, whether a prized possession, a well-loved pet, or even a roaming child, there is great joy when what was lost is found. This week s lesson is a parable about a magnificent lost-and-found story. The central feature of a parable is the use of one idea to illustrate another. Simply put, it is an earthly story with a heavenly or spiritual meaning. Jesus used parables to accomplish two things: to provide spiritual truth to the responsive disciples, and to hide truth from unresponsive unbelievers. Those who were truly interested would follow through and learn the parable s meaning, but those who didn t care about the meaning would hear the parable only as a story (see Matthew 13:10-17). The father in the parable is the real focal point in this lesson as he exercises faith to reconcile with his wayward son. Faith in Christ will lead us to reconcile with others, even our family members.

2 II. BACKGROUND FOR THE LESSON. On this particular day, Jesus was speaking to a mixed group of people who were there to hear Him teach. Two different groups are mentioned: tax collectors and others who the religious leaders considered to be sinners, as well as Pharisees and scribes (see Luke 15:1-2). Since tax collectors worked for the Roman government, they were seen as outcasts and traitors. At this particular moment, Luke tells us that the Pharisees and scribes had a problem with Jesus receiving and eating with these sinful people (see Luke 15:2). As far as they were concerned, Jesus was guilty of sin because He associated with the tax collectors and other sinners, things that the Pharisees and scribes would never do. Because they looked down on anyone who was not like them, Jesus decided to instruct these religious leaders with His special style of teaching using parables. He used three parables, the lost sheep (see Luke 15:3-7), the lost coin (see Luke 15:8-10) and the lost son which is this week s lesson. In each parable there was a lost object that was eventually found. What Jesus listeners were to learn from these parables was that finding the lost objects was symbolic of the reconciliation, or peace making that causes joy in heaven. This is where our lesson begins. III. A BROKEN RELATIONSHIP (Luke 15:11-16)

3 A. The youngest son s request (Luke 15:11-12). 1. (vs. 11). Our first verse says And he said, A certain man had two sons. Jesus begins this parable saying A certain man had two sons. This parable is often called the prodigal son, but the word prodigal does not appear anywhere in our lesson text. The term prodigal is taken from the Greek word translated riotous (see Luke 15:13) which comes from a word meaning prodigal or wasteful. Although the prodigal or wasteful son is often seen as the main character, as we shall see, the forgiving father is the one who provides the key spiritual lesson of the parable emphasizing God s grace toward repentant sinners. Jesus told this parable sometime during His later ministry probably in Perea, in the final months before His crucifixion. Note: To help us understand this parable, we need to see that the father represents God, the older brother represents the religious leaders (scribes and Pharisees), and the younger brother represents sinners. 2. (vs. 12). This verse goes on to say 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. In the parable, Jesus said that the youngest of the two sons said to his father Father, give me the portion of goods that falleth to me. In other words, he wanted his inheritance or his share of the family estate without having to wait any longer for it. According to the Law, the youngest son s share of the property would have been one-third and the oldest son would receive two-thirds (see Deuteronomy 21:17). Note: In Jesus day, it was

4 customary for children to receive their share of the estate after their father s death. The father was free to dispose of his property before his death, but he didn t have to. The fact that the younger son demanded his share of the estate indicates that he was selfish and impatient. In reality, by asking he was stating that he wished his father was dead. His attitude was evidence that he had a callous disregard for his father as a person, seeing him only as a source of money to fulfill his own desires. Even though the father was not obligated to do as his younger son demanded, he complied with his son s demand and he divided unto them his living. He divided his wealth or his estate between his two sons. He probably did this with a heavy heart, grieved by the folly of his son and wounded deeply by his insulting attitude. Note: Undoubtedly, the father realized that he had already lost the heart of his younger son and that it would be useless to force him to stay home. In the same way, sinful man is ungrateful for the heavenly Father s blessings and does not want to be under His jurisdiction. The sinner longs to live independently of God s standards. The Lord does not force His will on us, but He graciously allows man to use the free will God has given him, even if man rejects God s sovereignty. The Lord will not force us to accept Him! B. The youngest son s wastefulness (see Luke 15:13-14).

5 1. (vs. 13). This verse says 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. Not long after demanding that his father give him his portion of the estate, the younger son gathered all together. The phrase gathered all together implies that the son took the property his father had worked a lifetime to accumulate and converted it to cash which he could spend easily and freely. The son then left home and took his journey into a far country meaning he departed for a distant country far away from the fellowship of his family and the advice of his father. In that distant place, far from the restraints of his family and community, he lived like a Gentile among Gentiles as we shall see in verse 15. While in this far away country, the wayward son wasted his substance with riotous living. The words riotous living refer to a wasteful, loose, life-style. This would explain why he has been called the prodigal son. Note: This young man s greedy desires prompted him to leave his father. In a far away country he couldn t benefit from the help or affection of his father. This is the state of all lost sinners. Because of sin, the lost are alienated from the life of God (see Ephesians 4:18). Later in the text, his older brother accused him of squandering all he had on prostitutes (see Luke 15:30) and he was probably correct. The younger son could now do the things he had always wanted to do. He had plenty of money and his father was not around to reprimand him. He was probably a party animal becoming popular with everybody he was willing to spend money on. Likewise, before we trusted in Christ,

6 our lives resembled that of the prodigal son in many ways. We gave in to sinful living and selfish behavior. We were concerned only with gratifying our sinful desires (see I Peter 4:3). It s only by the grace of God that we have been redeemed from such sinful life-styles so that we can serve Him in holiness and truth (see Romans 5:8-11). 2. (vs. 14). This verse goes on to say And when he had spent all, there arose a mighty famine in that land; and he began to be in want. After he had spent all, there arose a mighty famine in that land. The younger son chose to waste his money without thinking of what his future needs might be. Apparently he assumed that there would always be money to do all he wanted. When the young man had spent all of his money, an unexpected disaster struck. To add to the younger son s problems there arose a mighty famine in that land. The word mighty indicates that this famine was more severe than most others. Since he had saved no money, he began to be in want. In other words, he soon found out what it was like to be poor. Note: Sometimes God has to use drastic means to get a person s attention. Here, God used a very severe famine which led to the young man being left in desperate need. When we devote our lives to pleasing ourselves, we will never be satisfied (see James 4:1-2). The younger son found himself in a state of intense hunger, longing to be satisfied, but his longing was not met with satisfaction. This will also be the eternal state of every unrepentant sinner.

7 C. The youngest son s desperation and humiliation (see Luke 15:15-16). 1. (vs. 15). This verse says And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. At this point one would think that the younger son s logical response to his situation would be to return home and appeal to the mercy of his father. However, his sense of shame combined with his pride told him that he could still make it on his own. That should sound familiar to all of us! Instead of returning home he went and joined himself to a citizen of that country. The word translated joined literally means glued. The young man apparently clung to a citizen of that country in desperation, begging for a job. But the only job available was a swineherd, which was a person who tends to swine or pigs. In his desperate state, the young man accepted the job and the man sent him into his fields to feed swine. This lets us know that the young son was in Gentile territory and was now working for a Gentile pig farmer. To a Jew, there was no more lowly occupation than caring for pigs. Jesus listeners couldn t miss the point that the prodigal son had sunk to the lowest social depths possible. Note: According to the Mosaic Law, swine were unclean animals (see Leviticus 11:2-8; Deuteronomy 14:8). They couldn t be eaten or offered in the temple sacrifices. Many Jews wouldn t even touch a pig for fear of becoming ceremoniously defiled. To those listening to Jesus parable, the idea of feeding pigs

8 would have been humiliating and despicable. How far this young man had fallen! Instead of being the son of a prosperous landowner or the possessor of a generous inheritance, he now was an impoverished swineherd far from home and with little reason for hope or joy. For sure, a life of sin is hard and leads to disaster (see Proverbs 13:15). Only the power of almighty God can set us free from sin (see John 8:34-36; Romans 6:6-7, 22). 2. (vs. 16). This verse continues to say And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. If it wasn t bad enough that the young man fed the pigs, he received so little pay for his work that he was about to starve. He was so hungry that he would fain have filled his belly with the husks that the swine did eat. In other words, being so close to starvation, the young man would fain or wanted to fill his stomach with the pigs food. Instead of living high on the hog, the prodigal son ended up wanting to eat with the hogs. What a sad situation! We can t be sure if he ate the pigs food or not, but we do know that he was so hungry that he wanted to. Husks were edible pods from the carob tree. In addition to being fed to animals, husks also served as food for the very poor. When a person resorted to eating these pods they were admitting to being poor. How destitute the prodigal son had become! As we noted earlier, he received very little for feeding the pigs and he didn t have the authority to eat the pigs food. In addition, no man gave unto him meaning no one gave him money or anything to eat. No doubt, when the young man had money

9 he had plenty of friends, but when the money ran out, so did they. IV. A RESTORED RELATIONSHIP (Luke 15:17-24) A. The youngest son realizes his predicament (Luke 15:17). This verse says 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! Eventually the prodigal son came to his senses and realized the terrible situation he was in. The phrase And when he came to himself implies that his rebellion was like a madness that wouldn t let him think properly. Only extreme hardship could bring him to this point. He said to himself, How many hired servants of my father s have bread enough and to spare, and I perish with hunger! Suddenly, there in the field with the pigs, he began to think about what his headstrong way of life had brought him; and he compared it to the life he had left. He realized that his father s hired servants had it a whole lot better than he did right then. He compared his present situation as a hired servant under an uncaring employer to that of his father s servants. He said that they had bread enough and to spare, and I perish with hunger! In other words, his father s servants had more than they could eat, while he was starving. He had no money, he had lost his dignity, he had no friends and he had no family relationships

10 he could enjoy. Note: A person will never come to God until he or she faces the reality of their sin. God often uses various circumstances including pain and suffering to bring people who have sinned to their senses. That s what happened to this young man. His hunger forced him to look at himself honestly. He realized that his folly had placed him in this predicament. This was the son s first step toward genuine repentance. Up to this point, he had deceived himself and denied his problem. Now he acknowledged that he had a need and began to look toward home, where his need could be met. Although this young man was far from home, the lessons he learned at home were not far from him. This should remind parents that children may stray from what we teach them, but they will never be able to forget what we taught them (see Deuteronomy 6:1-7; Proverbs 22:6). B. The youngest son s humbling decision to return to his father (Luke 15:18-19). 1. (vs. 18). This verse goes on to say I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee. The son had truly reached rock bottom. In this utterly humiliating state, he decided to humbly go to his father and admit his wrong. He said I will arise and go to my father. The word arise suggests more than getting up from where he sat in the field. By deciding to return, he was beginning to

11 move upward from the depths of shame into which he had fallen. It s important to note that the son was not grieved by the mere loss of his wealth. His grief was over the fact as he said I have sinned against heaven, and before thee. This is a statement of his repentance, because he would go to his father with nothing but an expression of his need. His sorrow was godly in nature and led to his repentance (see II Corinthians 7:10). The son realized first that he had sinned against heaven. Some commentators think the phrase against heaven refers to the sins of the son as being so severe that they reached to the height of heaven. This idea is unlikely because God does not count our sins (see Luke 7:47) and there are no sins worse than others; sin is sin (see Romans 7:13). However, this phrase against heaven was more likely used in place of the name of God. The Bible teaches that when we sin, no matter how badly sin may hurt people, it is first and foremost against God since we are violating what He has clearly stated in His Word (see Psalms 51:4). We not only need to be reconciled to the people we have hurt (see Matthew 5:23-24); we also need to be reconciled to God (see Romans 5:10; II Corinthians 5:18, 20). Note: The son knew that his father was gracious and understanding; therefore he could go to him and ask for forgiveness. The same is true of our heavenly Father. While it s true that He is holy and just, He is also merciful and gracious. Repentance involves a change of mind which results in a change of will. Anyone who repents of his sin and turns to God in faith will be freely forgiven and welcomed by Him (see Matthew 9:13; Mark 1:4; 2:17; Acts 2:38; I John 1:9).

12 2. (vs. 19). This verse continued to say And am no more worthy to be called thy son: make me as one of thy hired servants. The son had violated the commandment to honor his father and mother (see Exodus 20:12). This explains why he planned to say (I) am no more worthy to be called thy son. The young man had acted in such a despicable way that he realized that he didn t deserve to be identified as his father s son. Since the son felt that he didn t deserve to be called his father s son, he said that he would say to his father make me as one of thy hired servants. In other words, he would only ask that his father give him the status of one of his hired servants. Undoubtedly, the son believed that working for a daily wage on his father s land for the rest of his life was far better than his present circumstances. Note: The wayward son s repentance is a picture of what every sinner must do to come within the favor of God. He must see himself as both helpless to save himself and unworthy of God s acceptance. In short, every sinner must recognize himself as a sinner in spiritual poverty. He must also believe that the heavenly Father will receive him in mercy and love, and then willingly commit himself to the Lord. However, unlike the prodigal son, the sinner who repents doesn t have to doubt his or her status in God s family. The Lord has promised son-ship to every sinner who comes to Him (see John 1:12-13; Romans 8:14-17; Galatians 4:7). C. The youngest son s return home (Luke

13 15:20-21). 1. (vs. 20). This verse says 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. The words, he arose, and came to his father remind us that the repentant son had to follow through on his decision to return home. If he hadn t taken the first step toward reconciliation or making peace, his father couldn t have done anything to make him repent. In the same way, God fervently desires to save every sinner (see I Timothy 2:3-4; II Peter 3:9), but the sinner must respond to God s gracious invitation to come (see Matthew 11:28). We are told that when he was yet a great way off, his father saw him. The son was still a long way off, yet his father spotted him. Jesus wording here gives the impression that the father was expectantly and patiently waiting for his son s eventual return. Now, seeing his son a great distance away, the father had compassion, and ran, and fell on his neck, and kissed him. Seeing his son, the father ran to meet him and welcomed him. Likewise, every repentant sinner finds God waiting and eager to receive him (see James 4:8-10). When the father saw his ragged, filthy, starving son, he was not filled with anger or resentment, but he was filled with compassion which means to love deeply or to have mercy. Truly, compassion should be our response to the suffering of others that motivates us to go out of our way to help them with their physical, spiritual, or emotional hurts or pains. The father s heart went out to his son in genuine forgiving love. The father demonstrated compassion when he fell on his neck, and kissed

14 him. He hugged and kissed his son even before the son had time to say a word. The father didn t ask for any explanations or repayment of debts. Nor did he put his son on probation. This was not just a shallow greeting or polite handshake. Instead, it was a sign of the father s genuine and unconditional love and an expression of his desire to immediately restore the relationship. After all, he was receiving a son, not a servant. Note: This is how our heavenly Father has dealt with us in His grace. Because Jesus has borne the full punishment for our sins, He is free to receive us unconditionally when we come to Him in faith (see Romans 3:24-26; 5:1; 8:1-2; 10:13). God does not ask us to reform first or place us on probation to see whether we will be worthy children. Instead, He takes us as we are and by grace transforms us into the image of His son (see Romans 8:29; II Corinthians 5:17). We don t have to remain in the pig-pen. We don t have to continue to live as sinners. We can quit our riotous living and come home (see Romans 6:14-18; 12:1-2). 2. (vs. 21). This verse says 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. As the son was being hugged by his father, he began to say the words of confession that he had planned to make (see verses 18-19). The son admitted to his father that I have sinned against heaven, and in thy sight. This was his confession that he had sinned against God and his father. The phrase and am no more worthy to be called thy son indicates that he also realized that he was no longer fit to be

15 considered part of the family. Note: The fact that the son confessed after his father embraced him proves that his repentance was genuine. This was no mere speech designed to soften his father s heart. It was a genuine revelation of the son s transformation. He confessed because he wanted to, not because he felt he had to. Likewise, every sinner who comes to experience God s undeserved favor will gladly acknowledge his own worthiness (see Ephesians 3:7-8). However, notice that the prodigal son didn t include in his confession his plan to ask his father to make him as one of (the) hired servants (see verse 19). Some scholars suggest that his father cut short his confession and didn t give his son an opportunity to express it fully. Others suggest there was no point in voicing this idea of becoming a servant since his father had already received him as a son. To ask to be a hired hand after his father had forgiven him would ve been an insult to his father s grace. D. The youngest son fully restored by his father (Luke 15:22-24). 1. (vs. 22). This verse says 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. The son intended to ask his father for work as a hired laborer (see verse 19), but before he could make his request, his father interrupted him. The son s confession had been

16 enough for the father s compassionate heart. With a flurry of commands, the father first said to his servants Bring forth the best robe, and put it on him. In place of the filthy rags the son most likely was wearing, his father gave him the best robe. Then he told his servants to put a ring on his hand, and shoes on his feet. The ring signified authority. Unlike slaves who went barefoot, the son was to have sandals put on his feet. Providing his son with all these was clear proof that the father was receiving him back as his son and not as a hired servant. These items, the robe, the ring and the sandals signified that he was restored as a family member (see Genesis 41:42-43; Esther 8:2). The son had been completely forgiven and reconciled to his father. The father s love was so great and unconditional that he held no grudges or resentment. Note: The grace that the father showed was remarkable. Even though the son deserved nothing from his father after the disgraceful way he had acted, the father s grace provided complete and immediate restoration. He accepted his son back as soon as he heard his confession. God s love for us is illustrated by the father of the wasteful son. For sure, we aren t fit to be called God s sons. We deserve only judgment; yet Even when we were dead in sins, (God) hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus (see Ephesians 2:5-6). When we were in our sins we were worthy of damnation, but God graciously delivered us from our sins. The restoration of the prodigal son is also a beautiful picture of God s gracious gifts to us in Christ Jesus. He not only brings us into His family, but also blesses us with all spiritual blessings in heavenly

17 places in Christ (see Ephesians 1:3). We enjoy some blessings now, but we will enjoy many, many more in eternity (see Ephesians 2:7). We must never take them for granted or assume that we deserve them. They are riches of God s unmerited love, not earned wages for any good we may have done. 2. (vs. 23). In this verse the father continued to say to his servants And bring hither the fatted calf, and kill it; and let us eat, and be merry. In addition to fitting his son with the best robe, a ring and sandals, the servants were commanded to bring hither the fatted calf, and kill it; and let us eat, and be merry. The fatted calf, was reserved only for the most festive occasion. Veal was considered a delicacy in Israel and was probably served only by the wealthy (see Genesis 18:7; Amos 6:1-4). This fatted calf was to be slain so that everyone could eat and be merry. It was the main dish for a joyful feast in the son s honor. How different this would be from the husks in that field of pigs! 3. (vs. 24). Our final verse says For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. The father stated the reason for the celebration: For this my son was dead, and is alive again; he was lost, and is found. The idea here seems to be that the father had grieved for his son all the days he was gone as if he was dead or irrecoverably lost. To the father, his son s return amounted to him being alive again. Note: There are those who think that this parable as well as the other two parables Jesus gives in

18 Luke 15, teach the restoration of a sinning believer back to fellowship with God. Others believe these three parables teach the salvation of one who has never been saved and is lost. It is true that God rejoices over every wandering child of His who returns to Him as much as He does over those who get saved from their sinful conditions. However, the words dead and alive, are only used in Scripture to refer to those who are lost and have never been saved. Therefore, ultimately, in these three parables, Jesus is speaking about the unregenerate or lost show repent of their sins and come to the Father in faith. We must remember that Jesus parables were given to illustrate, not define points of doctrine. Asking questions such as does the younger son represent a backsliding sinner or someone who was already saved and strayed away misses the point. This parable is simply an illustration of God s love toward all sinners, who are in need of His mercy. In spite of the son s disgraceful actions, he was still one of his father s prized possessions. Therefore, they began to be merry because the sinner had repented and returned. Likewise, the conversion of one sinner brings joy in heaven (see Luke15:7, 10). Sadly, not everyone rejoiced with the father. In verses which are not part of our printed text, the older son resented the honor bestowed on what he considered a worthless brother (see Luke 15:25-30). Note: The older brother was like the Pharisees who complained about Jesus socializing with sinners (see Luke 15:2). They didn t understand that Jesus came to seek and to save those who are lost (see Luke 19:10). Both the older brother and the Pharisees were selfrighteous (see Romans 9:30-33) and wanted

19 recognition for their good deeds. But how little did they understand God s grace! They were just as lost as the prodigal son even though they had never left home. The parable of the wasteful son teaches us that no one can come to the Father on the basis of his or her good works. We must admit our sin, turn away from it and receive by faith God s mercy, love and forgiveness. In the salvation of any sinner from death to deliverance, from guilt to grace, from misery to mercy, from rags to riches God s indescribable love is demonstrated and there is great rejoicing in heaven. V. Conclusion. In our fallen world, we often live with broken relationships. We face choices just like the father in this parable and the older brother. We can choose to continue a broken relationship or seek reconciliation. Our faith in Jesus Christ should lead us to take the lead in seeking reconciliation, even if the problem is not ours. Jesus selfrighteous critics couldn t understand His association with sinners. Jesus parable of the prodigal son illustrates a great spiritual truth. As far as God is concerned, it does not matter where one has been or what one has done. God stands by to receive joyfully anyone who will repent and turn to Him. God s forgiveness extends to both the unsaved and those who have wandered away from fellowship and the heavenly Father. Forgiveness and restoration await them all at the Father s house.

20 ***The Bible Expositor and Illuminator, Union Gospel Press***