In the first three gospels, Jesus is seen focusing much of His ministry in the giving forth of parables; those being spoken generally to a mixed audience: the scribes, lawyers, Pharisees; the publicans and sinners. By means of parables He was able to reprimand the religious crowd, exposing the wickedness of their hearts and their despise of the publicans and sinners; who, on the other hand received His words of Mercy, of Grace, of Love and Compassion. The gospel of John we find to major on “similitudes.” To demonstrate rather than define: In John chapter one, Jesus is seen as the Word, as Creator, as Life, and as Light. Chapter two, the True Vine. Chapter three, the Light. Chapter four, Living Water. Chapter six, the Bread from heaven, the Bread of Life. Chapters eight and nine, the Light of the world. Chapter ten, the Door of the sheep, the Good Shepherd. Chapter eleven, the Resurrection and the Life. Chapter twelve, Light with you. Chapter fourteen, the Way, the Truth, and the Life. Chapter fifteen, the True Vine.

In the first three gospels we are given an earthly picture of the time of tribulation and the signs of the second coming of Christ; while in the book of John we are shown a heavenly scene: “I will come again and receive you unto myself;”

In a previous article, “The Ninety and Nine”, we compared two parables, the Lost Son and the Lost Sheep. Both had gone astray; both were in need; both identified as sinners; both found a compassionate father/shepherd; both returned home; with both there is joyous celebration for the son/sheep was found that was lost. We saw a contrast between the two. In the Son we saw the responsibility of man, the exercise of his will: he must choose to return. In the Sheep we beheld the depravity of man: he cannot find his way; he cannot save himself: the Shepherd must seek him and bring him home. We discovered the truth about the Elder Son and the Ninety and nine: “Neither transgressed I at any time thy commandment.” “Ninety and nine just persons which need no repentance.” This well describes the foolish self deception of the religious Pharisees.

But what might we find if we were to compare, say, a parable in Luke chapter fifteen with a similitude in John chapter fifteen? Is there a relationship to be found between the illustration of the Prodigal and the teaching of the Vine and the branches? Of what benefit might the wayward son have received if he could have read and had adhered to John chapter fifteen? Are these scriptures not given for our benefit, for our profit?

“And he said, a certain man had two sons: And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living” Luke 15:11, 12.

The possession of land, which Israel received by lot from God, was to remain the unalienable property of the several families. According to an old standing custom, the father’s property went to his sons, the firstborn receiving a double portion, the other sons, single and equal portions. If the testators were possessed of what we call personal property, etc., flocks and herds, stores of change of raiment, precious metals, or jewels. . .The strict law of entail with regard to land did not at all fetter the testator in the disposition of his personal property. It was to this latter that the request of the younger son referred. He asked that the third part of the movable property, which would naturally come to him at his father’s death should he granted him now. (Luke 15:12)

M.F. Unger

“Father, give me the portion [one third to him, two thirds to the elder brother] of goods [personal, movable property] that falleth to me.”

        The “portion that falleth”

“And not many days after the younger son gathered altogether, and took his journey into a far country, and there wasted his substance with riotous living.” He gathered, he took, he wasted ALL.

Let us proceed to the end of the story where we find the father responding to an angry elder son: “Son, thou art ever with me, and ALL that I have is thine” Luke 15:31.

The younger son was an heir to the father and joint heirs with the elder son. Had he remained, had he abode with the father he would have continued to be heir of ALL that the father possessed. Father, give me my portion. And he did. And the son left the presence of the father, took his substance. The father had entrusted his living into the hands of the son. The son should honor the father by being a good steward of his inheritance; he should see that it prospers, that it increases, that it bringeth forth fruit. But he wasted it, he spent it ALL, he lost it ALL.

“Abide in me, and I in you, As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me” John 15:4.

The word given for abide meno, is to be found ten times in similitude of the Vine and the branches. Although the terms fruit, more fruit, and much fruit are to be found in the text, yet are they only the results of abiding. In fact, they are non existent apart from the abiding: “for without Me, ye can do nothing” John 15:4.

        Had the younger son been aware of this teaching, he would have known of his forthcoming failure.

        “If a man abide not in me, he is cast forth as a branch and withered” John 15:6. The Prodigal is in the far country: no longer to abide in the father’s house, his portion exhausted, he finds himself in want. He is in the midst of a “mighty famine,” he is cast forth from all his “fair-weather” friends: he is withered.”

        “And men gather them and cast them into the fire and they are burned” John 15:6. having been an heir to all that the father possessed, he now is reduced to a servant; no, less than a servant. Having been unwilling to receive instruction, to serve his father as a son, he now would yield to the demands of a stranger.

“And no man gave unto him.”

Is he hungry? Then let him eat of the husks that the hogs ate.

“If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you” John 15:7. But the Prodigal cannot ask of the father, for he no longer abides in his presence. Shall we journey into a far country, begin to be in want, and then presume upon the Father to answer our requests? “If ye abide” then “ask.”

No famine at the Father’s House!

“How many hired servants of my father’s have bread enough and to spare, and I perish with hunger! Notice, it is not a question, it is an exclamation.

“And he came to himself.”

He is a witness against himself: “I have sinned against heaven, and before thee, And am no more worthy to be called thy son.”

Joy in the camp.

“And bring hither the fatted calf, and kill it; let us eat and be merry: For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry” Luke 15:23,24.

“These things have I spoken unto you, that my joy might remain in you, and that your joy might be full” John 15:11.

What then is the conclusion, now that the Prodigal is abiding once again at the father’s house?

“For ye have not received the spirit of bondage again to fear. . .The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ;” Rom. 8:1 5a, 16, 1 7a.

“Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. . .That the trial of your faith, being much more precious than gold that perisheth: forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers:” 1 Peter 1:3,4, 7a, 18.

He was a “lost son, now “found.” He was a “dead” son, now “alive.”

If we recall, the Voice of God came walking in the Garden in the cool of the day. Where was Adam? He was a “lost” son; a son now “dead” in trespasses and sins. But God has an “Elder Son;” not the angry Pharisee seen in the parable. The Father would smite and bruise his Elder Son, that the Prodigal might be afforded Mercy: that he not receive the judgment he rightly deserved. Rather that he might receive Grace: that he be given that which he did not deserve. What was not true of the elder son in the parable is wholly true of the unseen “Elder Son.” Our Lord is using satire to expose the Pharisee, who declared himself to be justified; that he successfully kept the law. Likewise Jesus makes known the hatred of the elder son [Pharisee] for his Prodigal brother [publicans, sinners.] He had served the Father for many years; He “neither transgressed at any time Thy Commandment.” The declaration of the Father, “Son, Thou art ever with Me, and all that I have is thine.” No, the Pharisee did not, could not keep the law; neither was he in anywise heir of the Father! But the Lord Jesus “neither at any time transgressed the commandment of His Father. And we can be assured that Christ is heir of all the Father possesses! [A careful study of the parables will reveal our Lord’s use of satire on a regular basis to expose the self-righteous Pharisees.]

The Prodigal, returning home in repentance and faith was received by the father who “had compassion, fell on his neck, kissed him.” As such is the sinner to be found. But there is an unseen Elder Brother: as Jesus did not reveal himself as Him, so we rely upon the Holy Spirit who will “take of mine, and shall shew it unto you;” that is, reveal the Lord Jesus in the scriptures.

How might a Righteous Father receive a wayward Prodigal and remain holy? We answer, it is by falling upon the Elder Son and meting out upon Him, the wrath and judgment upon Sin; that He might be “made Sin for us.”

When the Prodigal was returned home, in the presence of the father, he was greatly honored: a great supper was prepared, the best robe put upon him, a ring. . .he was restored: but with an honor and dignity not found previously, he did not receive “the spirit of bondage again to fear;” but received “the Spirit of adoption” Rom. 8:15.

The Prodigal was “dead.” “Because the creature itself also shall he delivered from the bondage of corruption into the glorious liberty of the children of God” Rom. 8:21.

We are born into the family of God. We are forgiven, we are justified. The Prodigal was forgiven; but how empty forgiveness would he apart from being restored: and that to full sonship with the Father. Of the final outcome of adoption we read, “even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” Rom. 8:23.

When our bodies are changed or resurrected, we shall receive the inheritance that is yet “reserved in heaven for you.”

A fuller explanation is given us in Galatians chapter four. “Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father.”

Even in our laws, a child may not have legal authority over his inheritance until he reaches a certain age, but has another, some executor of the estate appointed in his behalf.

“Adoption is a word of position rather than relationship. The believer’s relation to God as a child results from the new birth (John 1:12,13), whereas adoption is the divine act whereby one already a child is, through redemption from the law, placed in the position of an adult son.”

M. F. Unger 

So we see the son received the portion that falleth, things that were movable, things as silver and gold, things that were perishable, corruptible. But upon his return, his abiding with the father, he was forgiven, he was restored to full sonship. Now is he an heir of the father and joint heirs with the Elder Brother. His inheritance consists of those things immovable, things incorruptible, things that shall never fade away.

A further note. The Prodigal had lost that portion of goods that falleth to him: the gold and silver, exquisite changes of garment, etc. The Father called for the “best robe” to be put upon him, a “ring” upon his hand, “shoes” upon his feet. As he had forfeited those things that were his inheritance, we must conclude the “robe” being that which belonged to his “Elder Brother.” Likewise the “ring” and “shoes.”

Oh Prodigals that we were! We are clothed with our Elder Brother’s robe of Righteousness, with His ring of everlasting honor, with His shoes whereby we may walk before the Lord God in His perfections! In Adam had we lost our “portion” of the Inheritance, but blessed be His name, by Grace we have been made partaker’s of His portion; we are heirs of God, joint heirs with Christ of that which we neither lawfully nor morally deserve!

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