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"You Brood of Vipers!" With this thunderous proclamation, John the Baptist clearly classified the pious Pharisees without any fear. John the Baptist distinctly contrasted the hardened religious elite from the repentant throngs streaming into the wilderness. Baptizing with waters of repentance, John single-handedly cut to the throat of the Pharisees’ hypocrisy. In the same way, Jesus Christ defied the binding Pharisaic traditions and pointed to true fellowship, faith, and obedience in the Father’s will. As illustrated in the parable of the lost sons (Luke 15:12-32), through repentance and faith in Christ, God rejoices over the lost sinner but rejects those who need no Savior. In Luke 15, from the spiritual hunger in their hearts, the heathen of the land surround Christ in order to intently listen to the message He preaches. However, the self-righteous Pharisees come along and gripe because Jesus receives and eats with such abominable people. Jesus then instructs the Pharisees on God’s perspective on "lost and found" sinners by way of three realistic illustrations. The first parable portrays a devoted shepherd who searches for one lost sheep out of his flock of a hundred, and upon finding it rejoices with his friends. In the spiritual realm, Christ correlates this principle to the rejoicing in heaven "over one sinner who repents, than over ninety-nine righteous persons who need no repentance" (Luke 15:8b). The second example depicts a diligent stewardess who thoroughly pursues a lost coin and rejoices upon finding it. Through this parable, Jesus again relates the same idea of rejoicing in heaven over one sinner who repents. Thus, with the common idea of rejoicing over that which was lost and found, Christ continues his instruction by giving another illustration commonly known as the parable of the prodigal son. This example sheds unique light on the love of God by putting the listener into the sandals of a father who has two lost sons. Distinctly, the agape love of the father in the parable can equate to God’s genuine concern for sinners and God’s delight in their repentance. In addition, the history the younger rebellious son is like every man who chooses to reject God, but then is drawn to Christ. Finally, the self-righteousness of the older brother illustrates the hypocritical spirit of those who think they please God by their own works. In harmony with God’s loving concern, several findings in the parable should be highlighted from a micro observation level. First of all, research on Jewish inheritance sheds unique light on the parable. In the Old Testament, God clearly defines His law regarding the inheritance of His people (Numbers 27:1-11). In simplified form, the oldest son was to receive a double portion of the inheritance (Deuteronomy 21:17). Accompanying the double bonus was the responsibility of looking after the welfare of his mother and sisters (Unger 525). In addition, the land bequeathed to the deceased’s sons was to stay in the family forever, or sold until the reversion of the Year of Jubilee (Gower 24). Correlating the aforementioned research of Jewish inheritance to the parable of the prodigal son, several observations emerge. From common deduction, the percentage received by the wayward son was one third of his father’s assets (Blaiklock 3:277). However, by asking his father for his inheritance before he died, this request could be compared to wishing his father’s death (MacArthur1545). Going along with this, it appears that the prodigal son sold all his liquid and real estate assets when he left home as seen from his humble attitude in desperately returning to his father as a slave. Through submission to slavery, the son forfeited to his father until the Year of Jubilee any right he had to the land or even himself (Leviticus 25). Thus, a massive heart change ensued from independence to obedience. In addition, many observations rise regarding the principle of Jewish inheritance from the older brother’s perspective. As a background, an inheritance was to be given as a continual stewardship from generation to generation (I Kings 21). Through waste or neglect, a Jew’s familial heritage might suffer harm. Since an inheritance could be forfeited by choice or through sin, as with Esau and Reuben, the older brother claimed to dutifully serve his father in all respects. Therefore, his anger might have stemmed from jealousy or worry over whether the inheritance would be split again. Returning to observation, the younger son quickly leaves his father’s house with a hoard of money. He doesn’t stick around to help out in stewardship, but he jumps-ship maverick style. Scripture also says that the younger son wasted his possessions with carefree living. This wastefulness can be correlated to the impatience of Esau and hypocrisy of Judas. Ecclesiastes 11:9 speaks directly about such living, "Yet know that God will bring you to judgment for all these things." Like the majority of modern lottery jackpot winners, the younger son’s pocketbook quickly became exhausted. As a result, he committed himself to working for a farmer with a herd of swine. Particularly, this would be considered the most abhorred occupation for any Jew. Much less, the son could not even glean anything for digestible consumption among the slops of the pigs. In this hopeless state of being, God began to change his heart and life. The Bible says that he "came to his senses," meaning that he came back to reality in seeing his past actions and present condition in a clearer perspective. Instead of life in the fast lane, the prodigal son had much time to think and ponder upon his life story. With starvation biting in his stomach, he considered the plentiful caloric consumption of each of his father’s servants. Through realizing his utter helpless condition, the son decided to become a humble day laborer on his father’s estate. Rehearsing the confession to make to his father, he put feet to his plan and returned to his previous home. While the son was approaching, the father saw him and had deep compassion on him. This compassion could be compared to the concern which Pharaoh’s daughter had for Moses (Ex. 2:6), or the Good Samaritan had for the destitute traveler (Luke 10:33), or as Christ had on the straying multitudes (Mark 6:34). Most importantly, the deep compassion of the prodigal’s father was characterized in the same way as for a most valued and prized possession that was hopelessly lost and then miraculously found. This concern wasn’t instantly revitalized upon seeing his son again, but was continual in duration since his son’s departure. This can be seen in the later response of the servant to his older brother, "[your father] has received him back safe and sound" (Luke 15:27). A note of expectancy and hope is illustrated in the father’s watching for and running to meet his returning son. After the father came and embraced and kissed the wayward son, the son recited his rehearsed confession. One point to note, however, is that the father interrupted him from finishing, seeing his repentance as a genuine recognition of his unworthiness. Before the son was going to ask to be called a slave, the father breaks in and summons his slaves to fetch a robe, sandals, and a ring. The robe and sandals were clothes that only the rich and kingly wore, while the ring conferred authority to seal important documents. In the same way, instead of subjecting us to futility, God honored and uplifted the saints through the work of Jesus Christ. In addition to such honor, the parabolic father ordered the killing and serving of the family calf that had been fattened for a feast. Being mentioned three times in the parable (verses 23, 27, and 30), the "fattened calf" term begs for recognition through repetition. Contrasted with the indigestible swine husks and hunger pains previously experienced, the freshly roasted meat must have been extremely aromatic and physically nourishing. In much the same way, God nourishes and feeds spiritual peace, joy, and strength to those who repent and trust in Christ for salvation. Moving back to observation, the main emphasis of the father’s rejoicing for his wayward son was because he was dead and is now alive, and was lost and is now found. These terms relate to the spiritual state of his son. Those who are dead and lost in their sin have no hope in Christ. However, through repentance and submission through obedience, God makes one alive to the things of Christ and finds fulfillment through God’s will. Thus, there was truly a cause for exuberant celebration in the father’s house. However, it wasn’t long until the older brother caught wind of the big fiesta. Calling a servant aside, he was informed regarding the return of his younger brother, the special dinner menu, and his brother’s favorable condition in the sight of their father. As the pinnacle of the parable, the older brother’s response paints an indicting junction upon the self-righteousness of the Jewish elite. In accord with the older brother’s self-righteousness was the grumbling of the Pharisees regarding Jesus’ fellowship with obvious sinners earlier in the chapter (Luke 15:1-2). Upon hearing the response of the servant, the older brother became angry and would not join in the festivities or even go in his father’s house. This provocation was accompanied by rejection of his younger brother’s new state in life. Instead of sharing in his father’s joy, the older brother brooded in envy and became self-focused in his outlook. His reaction was a distinct contrast to his father’s forgiveness and rejoicing. In harmony with his love for his sons, the father comes out and discusses the situation with his older son. Immediately, the older son judiciously verbalizes his own extensive history of unfeigned obedience, and then grumbles about the apparent lack of reward. Not only does he prop himself up, but he also rebukes his father for rewarding his wayward son. Thus, the older son’s true motives of his heart were clearly revealed. Finally, the father reaffirms his love for his older son while reinforcing the cause of rejoicing for his younger son. In essence, the father took the bite out of older his son’s critique by acknowledging his loyalty and by sharing all that he had with him. Yet, the father again emphasizes the overwhelming basis of rejoicing with his younger brother, who was "dead and has begun to live, and was lost and has been found" (Luke 15:32b). Therefore, through repentance and faith in Christ, God rejoices over the lost sinner but rejects those who need no Savior. In application, the younger son found true freedom and joy through submission to his father. His genuine submission expected nothing in return and was faithfully committed to service. On the spiritual level, this can be correlated to seeking the glory of God through a life of service to Him. However, servitude cannot earn salvation or tabulate rewards on earth. Hypocrisy of any sort broods only contempt and condemnation, as seen in the older brother’s attitude and life. Instead, glorifying God is an issue of the motives of the heart. Because of Who God is and what He has done through the cross, selfless commitment to honoring Him should be the focus of life. Through this submission to His will, true rejoicing and peaceful contentment can be found. George MacDonald aptly summarizes this principle:
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