Parable of the Lost Son.

  22 But the father said to his servants [interrupting the son in his confession], Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet [none but servants went barefooted]:

  23 and bring the fatted calf [which, according to Eastern custom, was held in readiness for some great occasion ( Genesis 18:7 ; 1 Samuel 28:24 ; 2 Samuel 6:13 ), and which some custom still exists], and kill it, and let us eat, and make merry [the robe, ring, etc., are merely part of the parabolic drapery, and are so many sweet assurances of full restoration and forgiveness, and are not to be pressed beyond this]:

  24 for this my son was dead, and is alive again; he was lost, and is found. [The condition of the impenitent sinner is frequently expressed in the Bible under the metaphor of death-- Romans 6:13 ; Ephesians 2:1 ; 5:14 ; Revelation 3:1 .] And they began to be merry. [Having thus finished his account of the openly irreligious, Jesus now turns to portray that of the professedly religious; i. e., he turns from the publican to the Pharisee. He paints both parties as alike children of God, as both faulty and sinful in his sight, and each as being loved despite his faultiness. But while the story of the elder son had a present and local application to the Pharisees, it is to be taken comprehensively as describing all the self-righteous who murmur at and refuse to take part in the conversion of sinners.]

  25 Now his elder son was in the field [at work]: and as he came and drew nigh to the house, he heard music and dancing. [He heard evidences of joy, a joy answering to that mentioned at verses 7 and 10; the joy of angels in seeing the publicans and sinners repenting and being received by Jesus--the joy at which the Pharisees had murmured.]

  26 And he called to him one of the servants, and inquired what these things might be.

  27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.

  28 But he was angry, and would not go in

[he refused to be a party to such a proceeding]: and his father came out, and entreated him. [In the entreating father Jesus pictures the desire and effort of God then and long afterwards put forth to win the proud, exclusive, self-righteous spirits which filled the Pharisees and other Jews-- Luke 13:34 ; Acts 13:44-46 ; 28:22-28 .]

  27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.

  28 But he was angry, and would not go in

  29 But he answered and said to his father, Lo, these many years do I serve thee [literally, I am thy slave], and I never transgressed a commandment of thine [He speaks with the true Pharisaic spirit ( Luke 18:11 Luke 18:12 ; Romans 3:9 ). His justification was as proud as the prodigal's confession was humble]; and yet thou never gavest me a kid [much less a calf], that I might make merry with my friends [he reckons as a slave, so much pay for so much work, and his complaint suggests that he might have been as self-indulgent as his brother had he not been restrained by prudence]:

  30 but when this thy son [he thus openly disclaims him as a brother] came, who hath devoured thy living with harlots [and not decent friends such as mine], thou hast killed for him the fatted calf.

  31 And he said unto him, Son, thou art ever with me

[a privilege which the elder brother had counted as naught, or rather as slavery], and all that is mine is thine. [See Romans 9:4 Romans 9:5 . The younger brother had the shoes, etc., but the elder still had the inheritance.]

  31 And he said unto him, Son, thou art ever with me

  32 But it was meet to make merry and be glad [ Acts 11:18 ]: for this thy brother was dead, and is alive again; and was lost and is found. [Here the story ends. We are not told how the elder brother acted, but we may read his history in that of the Jews who refused to rejoice with Jesus in the salvation of sinners. At the next Passover they carried their resentment against him to the point of murder, and some forty years later the inheritance was taken from them. Thus we see that the elder brother was not pacified by the father. He continued to rebel against the father's will till he himself became the lost son. A comparison of the three preceding parables brings out many suggestive points, thus: The first parable illustrates Christ's compassion. A sentient, suffering creature is lost, and it was bad for it that it should be so. Hence it must be sought, though its value is only one out of a hundred. Man's lost condition makes him wretched. The second parable shows us how God values a soul. A lifeless piece of metal is lost, and while it could not be pitied, it could be valued, and since its value was one out ten, it was bad for the owner that it should be lost. God looks upon man's loss as his impoverishment. The first two parables side of conversion more apparent, so to speak, to God; while the third sets forth the responsive efforts put forth by man to avail himself of God's salvation--the side of conversion more apparent to us. Moreover, as the parabolic figures become more nearly literal, as we pass from sheep and coin to son, the values also rise, and instead of one from a hundred, or one from ten, we have one out of two!]