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Scripture Reading: Luke 15:1-32
In 9:51—19:27 we have a record of the Man-Savior going from Galilee to Jerusalem. The Lord was going to Jerusalem in order to die so that through His death and resurrection He might bring in the jubilee. On the way to Jerusalem He encountered frustration from the religious people, especially from the Pharisees and lawyers. Many of the cases that took place on the way from Galilee to Jerusalem are related to the frustration caused by the religious ones. The cases in chapter fourteen, for example, concern the Pharisees. In chapter fifteen the situation remains the same, even though the Lord has dealt with the darkened thoughts and nonsensical reasonings of the Pharisees.
Luke 15:1-2 say, “Now all the tax collectors and the sinners were drawing near to Him to hear Him. And both the Pharisees and the scribes were grumbling, saying, This man welcomes sinners and eats with them.” The tax collectors and sinners were grateful to the Man-Savior and drew near to Him. But the religious people were bothered by this and grumbled that the Lord welcomed sinners and ate with them. It was due to this grumbling that the Lord told the three parables in chapter fifteen (v. 3).
In answering the self-righteous Pharisees and scribes who condemned the Savior for eating with the sinners, He spoke three parables unveiling and depicting how the Divine Trinity works to bring sinners back through the Son by the Spirit to the Father. The Son came in His humanity as the Shepherd to find the sinner as a lost sheep and bring it back home (vv. 4-7). The Spirit seeks the sinner as a woman seeks carefully one lost coin until she finds it (vv. 8-10). And the Father receives the repenting and returned sinner as a certain man receives his prodigal son (vv. 11-32). The entire Divine Trinity treasures the sinner and participates in bringing him back to God. All three parables emphasize the love of the Divine Trinity more than the fallen condition and repentance of the penitent sinner. The divine love is fully expressed in the Son’s tender care as the good Shepherd, in the Spirit’s fine seeking as the treasure lover, and in the Father’s warm receiving as a loving father.
When I was young I heard much concerning how the loving father received the prodigal son. I also heard about the good shepherd. But it was not pointed out to me that in these three parables we can see the Trinity, with each parable referring to one of the Trinity. Clearly, the shepherd refers to the Son, the woman refers to the Spirit, and the father refers to the heavenly Father. Therefore, in these parables the Three of the Trinity are clearly depicted.
The sequence of the Trinity in Luke 15 is different from that in Matt. 28:19. In Matt. 28:19 the sequence is the Father, the Son, and the Holy Spirit. But in Luke we first have the Son as the shepherd, then the Spirit as the woman, and finally the Father as the father receiving his returned son. Therefore, in Luke 15 the sequence begins with the Son, goes to the Spirit, and leads to the Father. This sequence is exactly the same as that in Ephesians 2:18: “For through Him we both have access in one Spirit unto the Father.” According to this verse, our access first is in the Son and then through the Spirit. Through the Son and in the Spirit we have access unto the Father. This is our access into the Triune God, access through the Son, in the Spirit, and unto the Father.
It is important for us to understand why the Son is mentioned first in Luke 15. The reason the Son is first is that in God’s salvation the One who comes, practically speaking, is the Son. The Son comes to accomplish redemption, which is the first need, because redemption is the foundation of our salvation. The redemption accomplished by Christ’s death on the cross is the base of God’s salvation. Once this foundation has been laid, we can build upon it. In order to accomplish redemption, the Son, portrayed in Luke 15 as the good shepherd, comes first.
Now that the Son has accomplished redemption, the Spirit comes to find us. The book of Acts indicates this. In the Gospels the Son came to accomplish redemption. After the accomplishment of redemption by the Son, we see from the book of Acts that the Spirit comes to seek us and find us. Because of the Spirit’s finding of us, we repent and come back to God the Father. Then, according to the third parable in Luke 15, the Father is waiting for us to come back.
What a wonderful sequence we have in Luke 15! The sequence here is not according to Persons of the Trinity; the sequence is according to the steps of God’s salvation, the salvation based on Christ’s redemption. God’s salvation is by the Son, through the Spirit, and unto the Father.
Luke 15:4 says, “What man of you, having a hundred sheep and having lost one of them, does not leave the ninety-nine in the wilderness and go after the one which is lost until he finds it?” Here the “wilderness” signifies the world. The shepherd going into the wilderness to seek the lost sheep indicates that the Son has come to the world to be with men (John 1:14).
Luke 15:5 continues, “And having found it, he lays it on his shoulders, rejoicing. And coming into his house, he calls together his friends and his neighbors, saying to them, Rejoice with me, for I have found my sheep, the one that was lost!” Here we see the Savior’s saving strength and His saving love.
In 15:8 the Lord goes on to say, “Or what woman having ten silver coins, if she loses one coin, does not light a lamp, and sweep the house, and seek carefully until she finds it?” Literally the Greek word rendered “silver coins” means drachmas (so also v. 9), worth about the same as the Roman denarius. One drachma was equivalent to a day’s wages.
The lamp signifies the word of God (Psa. 119:105, 130) used by the Spirit to enlighten and expose the sinner’s position and condition so that he may repent.
According to verse 8, the woman sweeps the house and seeks carefully until she finds the lost coin. The word “sweep” indicates the searching and cleansing of the inside of a sinner. The Son’s finding in verse 4 is outside the sinner, completed at the cross through His redemptive death. The Spirit’s seeking here is inside, carried out by His working within the repenting sinner.
Verses 9 and 10 say, “And having found it, she calls together her friends and neighbors, saying, Rejoice with me for I have found the coin which I lost! In the same way, I tell you, there is joy in the presence of the angels of God over one sinner repenting.” In verse 9 the Greek words “friends” and “neighbors” are feminine, differing from friends and neighbors in verse 6, which are masculine.
In 15:11-32 we have the parable of a loving father. Verses 11 and 12 say, “A certain man had two sons: and the younger of them said to the father, Father, give me the share of the estate that falls to me. And he distributed to them his living.” The word “share” refers to the Son’s inheritance by birth. The Greek word “living” is bios (life). This word denotes the present state of existence, as in 8:14; by implication, the means of livelihood, as here and in Mark 12:44. “His living” refers to what the father had to live on, the father’s livelihood, his substance (v. 30).
Verse 13 continues, “And not many days after, the younger son, having gathered everything together, traveled into a distant country; and there he squandered his estate, living dissolutely.” The “distant country” signifies the satanic world. Literally, the Greek word rendered “dissolutely” means unsavingly. The word in Greek is used to indicate debauched, profligate living.
Verses 14 and 15 say, “And when he had spent all, a severe famine occurred throughout that country, and he began to be in want. And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed hogs.” Hogs are unclean (Lev. 11:7). Feeding hogs is a dirty job and signifies the unclean business in the satanic world.
Verse 16 says, “And he was longing to be satisfied with the carob pods which the hogs were eating, and no one gave him anything.” Instead of “to be satisfied,” some manuscripts read “to fill his stomach.” The younger son was longing to be satisfied with carob pods. Carob is an evergreen tree. Its pod, also called carob bean, was used as fodder to feed animals and destitute persons. An interesting rabbinical statement says, “When the Israelites are reduced to carob pods, then they repent.” A tradition says that John the Baptist fed upon carob pods in the wilderness; hence it is called St. John’s bread.
Verse 17 tells us that “when he came to himself, he said, How many of my father’s hired servants have an abundance of bread, but I am perishing here with famine!” This is due to the enlightening and searching of the Spirit (v. 8) within him.
According to verse 18, the prodigal went on to say, “I will rise up and go to my father, and I will say to him, Father, I have sinned against heaven and before you.” The decision to rise up and go to his father was the result of the Spirit’s seeking in verse 8. “Against heaven” equals “before you” (God the Father). This means that sinning against heaven is sinning before God, because God the Father is in heaven (11:2).
In verse 19 we see that the prodigal intended to say to his father, “I am no longer worthy to be called your son. Make me as one of your hired servants.” This indicates that the prodigal son did not know the Father’s love. A fallen sinner having once repented always thinks of working for God or serving God to obtain His favor, not knowing that this thought is against God’s love and grace and is an insult to His heart and intent.
Verse 20 says, “And he rose up and came to his own father. But while he was still a long way off, his father saw him and was moved with compassion; and he ran and fell on his neck and kissed him affectionately.” The father’s seeing the son did not happen by chance. Rather, the father went out of the home to look for his prodigal’s return.
When the father saw his son, he ran to him and fell on his neck and kissed him affectionately. This indicates that God the Father runs to receive a returning sinner. What eagerness this shows! The father’s falling on his son’s neck and kissing him affectionately shows a warm and loving reception. The prodigal son’s return to the Father is due to the Spirit’s seeking (v. 8); the Father’s receiving of the returned son is based upon the Son’s finding in His redemption.
Verses 21 and 22 continue, “And the son said to him, Father, I have sinned against heaven and before you; I am no longer worthy to be called your son. But the father said to his slaves, Quickly bring out the best robe and put it on him, and put a ring on his hand, and sandals on his feet.” Verse 22 begins with “but.” What a word of love and grace! It counters the prodigal’s own thinking and stops his nonsensical talk.
The father told his slaves to quickly bring out the best robe and put it on his son. The word “quickly” matches the father’s running (v. 20). The definite article “the” used with “best robe” indicates that a particular robe had been prepared for this particular purpose at this particular time. Literally, the Greek word translated “best” means first. The best robe here signifies Christ the Son as the God-satisfying righteousness to cover the penitent sinner (Jer. 23:6; 1 Cor. 1:30; Phil. 3:9 see Isa. 61:10; Zech. 3:4). This best robe, which is the first robe, replaced the rags (Isa. 64:6) of the returned prodigal.
According to verse 22, the father also told the slaves to put a ring on his son’s hand and sandals on his feet. This ring signifies the sealing Spirit as the God-given seal upon the accepted believer (Eph. 1:13 see Gen. 24:47; 41:42). The sandals signify the power of God’s salvation to separate the believers from the dirty earth. Both ring and sandals were signs of a free man. The adornment of the robe on the body, of the ring on the hand, and of the sandals on the feet makes the poor prodigal match his rich father and qualifies him to enter the father’s house and feast with the father.
In verse 23 the father goes on to say to the slaves, “And bring the fattened calf; slaughter it, and let us eat and be merry.” The fattened calf signifies the rich Christ (Eph. 3:8) killed on the cross for the believers’ enjoyment.
God’s salvation is of two aspects: the outward objective aspect signified by the best robe, and the inward subjective aspect signified by the fattened calf. Christ as our righteousness is our outward salvation; Christ as our life for our enjoyment is our inward salvation. The best robe qualifies the prodigal son to match his father’s requirements and satisfy his father; the fattened calf satisfies his hunger. Hence, both the father and the son can be merry together.
In verse 24 the father explains, “Because this son of mine was dead and lives again, was lost and was found! And they began to be merry.” The word “dead” here is significant. All lost sinners are dead in the sight of God (Eph. 2:1, 5). When they get saved, they are made alive (John 5:24; Col. 2:13).
Luke 15:25-32 describes the conversation in this parable between the father and the older son. Verse 25 tells us that “his older son was in the field.” The older son signifies the Pharisees and scribes (v. 2), representing the unbelieving Jews who pursue the law of righteousness (Rom. 9:31-32) by their work, signified by “in the field.”
In verses 29 and 30 the older son said to the father, “Look, so many years I am slaving for you, and I have never neglected a command of yours; and you never gave me a goat that I might be merry with my friends; but when this son of yours came, who devoured your living with prostitutes, you slaughtered for him the fattened calf.” The Greek word translated “neglected” in verse 29 may also be rendered “transgressed.” The word “slaving” in this verse signifies slavery under the law (Gal. 5:1).
In verses 31 and 32 we have the father’s response to the older son: “Child, you are always with me, and all that is mine is yours. But we had to be merry and rejoice, because this brother of yours was dead and is alive, and was lost and was found.” In verse 32 the father again says that the prodigal was dead and is now alive, emphasizing the fact that when lost sinners are saved they are made alive.
