In Luke 15, Jesus tells a famous parable. Said parable tends to be best known by the name “The Prodigal Son.” I have never been fond of this title, as the more I delve into the text, the more it is evident that the central character of the story is not the returning son but rather the father, who lovingly demonstrates unmerited favor to both of his sons. Accordingly, in this episode, I will extract theological lessons and practical applications from the parable of the “Loving Father.” We will clearly see that the story highlights the themes of divine love, forgiveness, and joy. I must also mention that in the story, the father represents God, so in what follows, I will refer to the two interchangeably. Thus, when you hear about the father in the story, you can also think about God, our heavenly Father.
Before I read the parable, we have to be mindful of the context, which explains why Jesus is telling the story in the first place. In fact, Jesus tells us three parables in Luke 15, and the principle that connects them all is rejoicing when something lost is found. It is also important to note that all three parables have a crucial turning point: said turning comes from supernatural light, for the good news can only be viewed as such when one knows the bad news. Of course, divine light is crucial for turning points, as there is a significant difference between a natural awareness and a supernatural conviction. To set the context of the parables, let’s refer to Luke 15:1-3:
Now all the tax collectors and sinners were coming near Jesus to listen to Him. And both the Pharisees and the scribes began to complain, saying, “This man receives sinners and eats with them.”
And so He told them this parable, saying …
Jesus extends salvation to all who recognize and admit their sinful nature. Crucially, Jesus does not save those unaware of their need for salvation. Furthermore, those who are of Christ’s flock draw near to their Shepherd. This is why the text says that tax collectors and sinners were coming near to Jesus. However, what was the reaction of the religious hypocrites? They voiced their disdain, criticizing God’s choice to associate with “those people.” The narrative then mentions, “And so Jesus told this parable.” This implies that in response to their spiritual snobbery, Jesus began enlightening everyone about God’s boundless love, a stark contrast to the exclusiveness of the Pharisees. Thus, He shares the parables of Luke 15 in the midst of a group that favored spiritual apartheid, envisioning salvation as a segregated privilege. Consequently, the Lord conveys three distinct parables: one centered on a lost sheep, another on a lost coin, and the final one on a lost son.
Let’s delve deeper into the third parable of the “Loving Father,” as depicted in Luke 15:11-32:
And [Jesus] said, “A man had two sons. The younger of them said to his father, ‘Father, give me the share of the estate that is coming to me.’ And so he divided his wealth between them. And not many days later, the younger son gathered everything together and went on a journey to a distant country, and there he squandered his estate in wild living. Now when he had spent everything, a severe famine occurred in that country, and he began doing without. So he went and hired himself out to one of the citizens of that country, and he sent him into his fields to feed pigs. And he longed to have his fill of the carob pods that the pigs were eating, and no one was giving him anything.
But when he came to his senses, he said, ‘How many of my father’s hired laborers have more than enough bread, but I am dying here from hunger! I will set out and go to my father, and will say to him, “Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; treat me as one of your hired laborers.”’ So he set out and came to his father. But when he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and in your sight; 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 finger and sandals on his feet; and bring the fattened calf, slaughter it, and let’s eat and celebrate; for this son of mine was dead and has come to life again; he was lost and has been found.’ And they began to celebrate.
“Now his older son was in the field, and when he came and approached the house, he heard music and dancing. And he summoned one of the servants and began inquiring what these things could be. And he said to him, ‘Your brother has come, and your father has slaughtered the fattened calf because he has received him back safe and sound.’ But he became angry and was not willing to go in; and his father came out and began pleading with him. But he answered and said to his father, ‘Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you never gave me a young goat, so that I might celebrate with my friends; but when this son of yours came, who has devoured your wealth with prostitutes, you slaughtered the fattened calf for him.’ And he said to him, ‘Son, you have always been with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has begun to live, and was lost and has been found.’”
The first observation I wish to highlight in this parable concerns the probable intent of the younger son, who soon becomes lost. In verse 12, the son asks his father for his entire share of the estate and soon after journeys to “a distant country.” In other words, he goes into darkness and anonymity. Of course, we cannot infer motivation from the text, but what is evident is that the son sought to distance himself as far from his father as possible. Why? Perhaps due to discontentment or the belief that a greater distance from his father would yield a better life. This misconception is a typical trap of sin. Something seems to be advantageous, leading us to think that we might fare better elsewhere. To reach this perceived “better place,” we have to separate from God. Such separation is not necessarily physical; one does not have to travel to a remote land to feel distant from God. In fact, one can sense this distance in spirit despite being near many means of grace.
Thus, the son moves away from a loving father and toward those who are indifferent to his long-term well-being. Yet, the younger son soon faces reality: verses 14-16 reveal that he squandered all he had and became so impoverished that he would have gladly settled for pig’s feed. Ironically, though he believed he was ascending, he found himself figuratively—and perhaps literally—plunged into the dirt. Such is the nature of sin: it consistently drags you down further than you could have ever thought because it is far more destructive than it seems. Sin is a merciless and cruel master, and the servants of it find this out sooner or later. While those who are regenerated will turn back at some point, the unconverted never truly find contentment in the dirt, as under the facade of cheerfulness, they are heartsick, dissatisfied, and weary of their ways. They endure an unending inner famine, as Proverbs 10:3 suggests:
The Lord will not allow the righteous to hunger, but He will reject the craving of the wicked. (Proverbs 10:3)
Consequently, verse 17 marks the turning point of the parable. The text says:
But when [the son] came to his senses he said, ‘How many of my father’s hired laborers have more than enough bread, but I am dying here from hunger! I will set out and go to my father, and will say to him, “Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; treat me as one of your hired laborers.”’ So he set out and came to his father.
The NASB translates that the son “came to his senses.” The Greek text could also be translated as saying that the son “came to himself” or that he “began to think rationally.” To come to one’s senses implies a prior departure from clear, rational thought. Thus, we can deduce that the son’s physical departure from his father was preceded by a departure from reason in thought. Consequently, after illumination with supernatural light, the son experienced a change of mind. With the said change, the son recognized that he was in error and had sinned both against God and his father.
Accordingly, the essence of repentance involves first a changing of the mind, where one turns their mental attention away from themselves and toward God. After all, an act is sinful because it is ultimately treason against the King. Furthermore, true repentance does not solely focus inward, for no sinner can properly deal with their own sin. Repentance is neither merely aimed at alleviating guilty feelings nor minimizing consequences. However, self-examination is fruitful as the sinner experiences the devastating consequences of their own sin; pain has the uncanny ability to impress sanctifying lessons upon the soul. Biblical self-examination thus leads to the end of the self, causing a person to earnestly say, “What am I doing? I must go back.” As repentance turns the mind away from sin, faith turns toward the Lord, the only One who can properly deal with sin through forgiveness. In the parable, the son essentially let go of his pride and said, “I will throw myself back on the mercy of my father.” Because his son will always be his son, the father will always love him, even when he is covered in filth. The Christian’s profound hope lies in the unwavering love of our Father, even when we are unlovable.
What is important not to miss in the parable is that the father’s love for his younger son did not just manifest when the son returned. Instead, even as the son wallowed in the depths of his debauchery, it was then that the father’s love began to resonate within his heart, leading him to ultimately conclude, “I must go back.” You see, if the younger son truly felt that his father would disown him, he would never have gone back. Had he anticipated his father would react like his older brother or the religious hypocrites, he would have been devoid of hope. However, as a son, he had an innate sense of his father’s compassion and mercy. This understanding, rooted deep within him, is what nudged him to return, even if he thought he would lose his birthright and work as a servant.
Hence, for all God’s children who go astray, He is not waiting to unleash secret wrath on those who repent and return. His intent is not to crush those who are bruised and broken. Instead, the Lord’s heart yearns for His children to return; consequently, a loving father’s natural response is jubilation that his child has found their way back to where they truly belong. This principle is perfectly highlighted in Jeremiah 31:16-22. Through this passage, the Lord speaks through the prophet in order to communicate words of hope to His exiled people. The central gist of the text is that although the people of Jacob may be dispersed, the Lord has plans to regather them, rejuvenate them, and transform their sorrow into joy. The referenced passage, Jeremiah 31:16-22, reads as follows:
This is what the Lord says:
“Restrain your voice from weeping and your eyes from tears;
for your work will be rewarded,” declares the Lord, “And they will return from the land of the enemy. There is hope for your future,” declares the Lord,
“And your children will return to their own territory. I have certainly heard Ephraim grieving,
‘You have disciplined me, and I was corrected, like an untrained calf;
bring me back that I may be restored, for You are the Lord my God. For after I turned back, I repented; and after I was instructed, I slapped my thigh; I was ashamed and also humiliated because I bore the shame of my youth.’
Is Ephraim My dear son? Is he a delightful child? Indeed, as often as I have spoken against him, I certainly still remember him; therefore My heart yearns for him; I will certainly have mercy on him,” declares the Lord.
“Set up roadmarks for yourself, place guideposts for yourself; direct your mind to the highway, the way by which you went. Return, O virgin of Israel, return to these your cities. How long will you waver, you rebellious daughter? For the Lord has created a new thing on the earth: A woman will shelter a man.” (italics mine)
What is intriguing about this text is that in verse 18, the Ephraimite prays and says, “Bring me back that I may be restored,” yet God’s command in verse 21 is, “Return.” Why does God respond to a request for help with an imperative to do something? Certainly, the Lord is not showing indifference. Rather, God’s response is evidence that He was already at work in the heart of His child. God gives a command because He has already paved the path back home. After all, the only reason a wayward child would even consider returning is due to God’s initial intervention, prompting a change of heart. Without divine assistance, we would all be rebellious children, undirected and lost. God is the One who first makes the return possible, and then He tells His child, “[s]et up roadmarks … Direct your mind … Return.”
To bring this back to Luke 15, it becomes evident that even though the son was far away from his father in a distant country, the father’s love remained close to his child. It was this love that drew his child in the first place, and the same love was amplified when the child was most wayward. Thus, a profound realization for believers is that God’s goodness does not stem from rewarding the “respectable” or those who meet specific requirements. God is good because He instructs sinners in the way (Psalm 25:8); hence, His grace tastes the sweetest when experienced by those who know they deserve it the least. This is an important insight into the divine heart, as in order to truly see God, we cannot rely on our own thoughts, feelings, or perceptions. Instead, we have to rely on what God has revealed about Himself, and He is the One who delights in mercy.
Who is a God like you, pardoning iniquity and passing over transgression
for the remnant of his inheritance? He does not retain his anger forever,
because he delights in steadfast love. He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our sins into the depths of the sea. (Micah 7:18-19, ESV. Italics mine)
How one perceives God dictates one’s response to Him. Another way to express this is that one becomes what one worships:
Those who make [idols] will become like them, everyone who trusts in them. (Psalm 115:8)
Thankfully, God delights in mercy, and those who believe in the Lord’s steadfast love will return to Him because they have no reason to fear. Conversely, if someone believes that God harbors unsatisfied wrath or that He might disown them, they would be reluctant to return. They might even believe they need to “get themselves together” before returning home, assuming God only welcomes those already rehabilitated. In fact, whatever you are doing in your life right now is a commentary on your theology. Do you think that Jesus is of first importance? Then, you yearn for intimacy with Him. Do you think that God speaks the truth? Then, by the power of the Spirit, you strive for holiness. Do you doubt His wisdom? Then, you live in unrepentant sin. In the end, God is sovereign over all of reality, so even if someone feels their actions are detached from the Lord, He is always reading their commentary.
If one were to focus on the father’s justice at the expense of his mercy—as the older son did—then they truly will reap what they sow and get what they deserve. Consequently, those who have turned away might feel bereft of hope and see no opportunity for reconciliation. After all, how many guilty people would willingly walk into the court of a harsh and merciless judge? There is no room for mercy because if you mess up, there are no second chances. This unbiblical perception of God has caused needless despair in many, as they have developed an impression of the Lord that does not represent the God of the Bible. Satan has crippled many genuine Christians this way by clouding their minds with deceptive theology. Yet, by heeding what God has revealed about Himself, we understand that He does not merely bestow grace upon the humble; He is the God of countless chances. Accordingly, in Luke 15, the father did not merely wait until the son came close. Instead, he ran out to meet his child because that is what loving parents do when a lost child has returned home.
But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. (Luke 15:20)
A common human inclination is to reflect more on oneself than on God. This innate propensity is one of the obstacles that nudges us to underestimate the steadfast love of God while ruminating over our past transgressions. I say this to draw your attention to the fact that before he arrived home, the prodigal son reasoned to himself and said:
I will set out and go to my father, and will say to him, “Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; treat me as one of your hired laborers.” (Luke 15:18-19, italics mine)
And, upon encountering his father, he declared:
Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son. (Luke 15:21, italics mine)
In other words, the son believed that his sin would revoke his sonship. He erroneously assumed that his wickedness and immorality would sever and permanently alter the relationship he had with his father. Based on his internal reflections, the son concluded, “I may return home, but when I do, my status will be revoked. Although I may be a son by birth, I will not be one in status. Since I committed these heinous sins, I have forfeited all my rights and privileges.” Such thinking represents a significant obstacle to returning for many children of God, for while they think they may be allowed back into their Father’s house, they will not enter back into the Father’s heart. They imagine carrying a burden with them, as they regard themselves as second-class Christians who ride in the back of the church bus.
But what was the father’s reaction to his son’s return? After greeting and embracing him, the father declared:
‘Quickly bring out the best robe and put it on [my son], and put a ring on his finger and sandals on his feet; and bring the fattened calf, slaughter it, and let’s eat and celebrate; for this son of mine was dead and has come to life again; he was lost and has been found.’ And they began to celebrate. (Luke 15:22-24)
The son believes he is no longer worthy of being called a son, yet the father proclaims, “This son of mine.” Notice the pronouns used: not just a son, but a son of mine. The father’s love would never let him disown his son, and so he proclaimed to all, “This one belongs to me.” Hence, what this parable tells us is that no matter what happens, the prodigal son will always be the child of the father. The glorious hope this communicates to all Christians is that once you are a child of God, you remain a child of God, and nothing can separate us from our Father’s love (Romans 8:36-39). God’s love for His children is not dependent on you; it is dependent on God through Christ and is, therefore, unwavering and unconditional. In the Christian’s union with Jesus, the Father beholds all His children and says, “This is my beloved Son, in whom I am well pleased” (Matthew 3:17; Mark 1:11; Luke 3:22). Indeed, sin merits chastisement, but the Lord corrects those He cherishes. Remember, divine discipline is not about punitive measures; it is designed to help those who stray to “come to their senses” and find their way back home so their father can embrace them with open arms.
In the story of the prodigal son, many focus exclusively on the younger son, who departs and later returns. However, the father’s love is also evident in his interactions with the older son, who never leaves home. The narrative tells us that after the younger son returns home, the father arranges a grand celebration. As the older son approaches the house, the sound of music and dancing reaches his ears. Upon inquiring about the festivities, a servant informs him of his brother’s return and his father’s warm welcome. Then verses 28-32 state:
But he became angry and was not willing to go in; and his father came out and began pleading with him. But he answered and said to his father, ‘Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you never gave me a young goat, so that I might celebrate with my friends; but when this son of yours came, who has devoured your wealth with prostitutes, you slaughtered the fattened calf for him.’ And he said to him, ‘Son, you have always been with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has begun to live, and was lost and has been found.’
Ironically, although the older son never left home physically, he was, in his heart, the one who was now distant from his father. He yearned to witness his father’s justice, not his mercy, and the unfulfillment of this desire ignited his anger. Disgruntled and feeling overlooked, he laments, “What about me?” His father, in his wisdom, reminds him that he “[has] always been with [him],” underscoring his unwavering presence. However, religious pride, an unexpected and often detrimental outcome of strict obedience, is evident in those like the older son, making them anticipate rewards for their righteousness. Yet, facing his older son’s resentment, the father reaches out with compassion. The father could have chastised his older son for his apparent selfishness, yet he chose to reveal his heart. I use the word “selfishness” as the older son failed to consider whether he was deserving of the justice that he desired to be inflicted on his younger brother.
Indeed, what does it truly mean when we regard ourselves as “better” than someone else? It means that, in the sight of a holy God, we remain vile. If the older son received the same judgment he desired for his brother, he would be crushed. Still, it is crucial to note that in both instances, the father goes out to meet his sons, but the one who sinned profoundly now exhibits greater humility. Namely, the younger son, having deeply felt the sting of sin and recognizing what he rightfully deserves, delights all the more in the father’s mercy. Reflecting on where the younger son once was, it becomes so clear that God genuinely weaves all events for the good of those who love Him.
At the beginning of Luke 15, the Pharisees and scribes referred to Jesus as one who “receives sinners.” This was intended as a gesture of condescension but, in fact, describes the mighty stoop of the heart from a holy and undefiled God. The thought that God would welcome even the gravest of sinners is both marvelous and heartwarming; let us, therefore, always remember that God proved His love for us in that:
[W]hile we were still sinners, Christ died for us. (Romans 5:8)
In the opening of Luke 15, the religious hypocrites accused Jesus of receiving sinners and eating with them. Yet, Christ does not merely invite us to a dinner table or to an open square; He welcomes us into His heart, where we may abide forever. Christ fellowships with those deemed unsavory because, in His own words, the Son came to “seek and to save that which was lost” (Luke 19:10). Beloved, do not venture to a distant country. Remember the Lord’s invitation: “Return,” for there is no more wrath left for those with a broken and contrite heart. Truly, the Son has already been delivered over for your wrongdoings (Romans 4:25), and thus, no further wrath remains. Do not search in vain, but realize that what you are searching for is already yours at your father’s house. Why leave your father’s house when that is exactly where you belong? Your heart will remain restless until it rests in the love of the Father.
Dr. C. H. E. Sadaphal