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Luke 15:11

Luke 15:11

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 21:28-32 ) . 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.

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