The

Prodigal
Son

Arthur W. Pink
1886-1952

And not many days after the younger son

gathered all together, and took his journey
into a far country, and there wasted his
substance with riotous living…And when
he came to himself, he said…I will arise
and go to my father, and will say unto him,
Father, I have sinned against heaven, and
before thee…And he arose, and came to his
father. But when he was yet a great way off,
his father saw him, and had compassion, and
ran, and fell on his neck, and kissed him.
– Luke 15:13, 17, 18, 20
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 The Prodigal Son
By Arthur W. Pink

Luke 15:11-32
11 And he said, A certain man had two sons:
12 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.
13 And not many days after the younger son gathered all
together, and took his journey into a far country, and
there wasted his substance with riotous living.
14 And when he had spent all, there arose a mighty fam-
ine in that land; and he began to be in want.
15 And he went and joined himself to a citizen of that
country; and he sent him into his fields to feed swine.
16 And he would fain have filled his belly with the
husks that the swine did eat: and no man gave unto him.
17 And when he came to himself, he said, How many
hired servants of my father’s have bread enough and to
spare, and I perish with hunger!
18 I will arise and go to my father, and will say unto
him, Father, I have sinned against heaven, and before
thee,
19 And am no more worthy to be called thy son: make
me as one of thy hired servants.
20 And he arose, and came to his father. But when he
was yet a great way off, his father saw him, and had
compassion, and ran, and fell on his neck, and kissed
him.
21 And the son said unto him, Father, I have sinned
against heaven, and in thy sight, and am no more worthy
to be called thy son.
22 But the father said to his servants, Bring forth the
best robe, and put it on him; and put a ring on his hand,
and shoes on his feet:
23 And bring hither the fatted calf, and kill it; and let us
eat, and be merry:
24 For this my son was dead, and is alive again; he was
lost, and is found. And they began to be merry.
25 Now his elder son was in the field: and as he came
and drew nigh to the house, he heard musick and danc-
ing.
26 And he called one of the servants, and asked what
these things meant.
27 And he said unto him, Thy brother is come; and thy
father hath killed the fatted calf, because he hath re-
ceived him safe and sound.
28 And he was angry, and would not go in: therefore
came his father out, and intreated him.
29 And he answering said to his father, Lo, these many
years do I serve thee, neither transgressed I at any time
thy commandment: and yet thou never gavest me a kid,
that I might make merry with my friends:
30 But as soon as this thy son was come, which hath
devoured thy living with harlots, thou hast killed for
him the fatted calf.
31 And he said unto him, Son, thou art ever with me,
and all that I have is thine.
32 It was meet that we should make merry, and be glad:
for this thy brother was dead, and is alive again; and
was lost, and is found.

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 The Prodigal Son
By Arthur W. Pink

I. Introduction
Before we attempt to expound this portion of
Scripture in detail, let us first make a few general
observations. Who does the “prodigal son” repre-
sent? Is it an unregenerate sinner, or a backslidden
believer that is in view? There is a division of sen-
timent upon this point. Personally, we have no
doubt whatever that in this part of the parable of
the Salvation of the Lost, the Lord Jesus pictures
an unregenerate sinner. Our interpretation will pro-
ceed along this line, but before we give it, let us
first present some proofs that it is not a backslid-
den believer that is before us.
First, the whole context shows plainly the class
that is portrayed throughout the entire chapter. In
the first two verses of Luke 15 we are told, “Then
drew near unto Him all the publicans and sinners
for to hear Him. And the Pharisees and scribes
murmured, saying, This man receiveth sinners, and
eateth with them.” Here, then, Christ is seen in
connection with the lost. It was in answer to this
criticism of the Pharisees and scribes that our Sav-
ior proceeded to utter the parable which has
brought life and peace to countless souls since
then. And in this parable the Lord is not warning
His disciples against the danger of backsliding, but
is vindicating Himself for “receiving sinners.”

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 That part of the parable which treats of what
has been termed “the prodigal son” begins at the
eleventh verse, but what we have here and in the
verses that follow is only a continuation of what
the Lord said as recorded in the previous verses. In
these previous verses He depicts a man going after
a lost sheep until he finds it; and also a woman
who loses one piece of silver, and who sweeps the
house and seeks diligently until she finds it. Surely
there can be no doubt whatever as to who is fig-
ured by the “lost sheep,” and the “lost piece of
silver.” Surely it is obvious that these picture an
unregenerate soul and not a backslidden believer.
In the third place, the words which the “father”
spoke when the wandering son returned furnish
another proof that it is a sinner and not an erring
saint who is before us. Said he, “Bring forth the
best robe, and put it on him” (:22). The “best robe”
here speaks of the Robe of Righteousness which
each sinner receives when he first comes to Christ.
Had it been a backslidden believer, his need would
be to have his feet “washed” (John 13).
Finally, the “father’s” statement concerning his
son is proof positive that it is no erring Christian
that is here in view. The father said, “For this my
son was dead, and is alive again; he was lost, and
is found” (:24). This is conclusive to all who be-
lieve that “the gifts and calling of God are without
repentance” (Rom 11:29). Every believer is in pre-
sent possession of eternal life, which he has re-
ceived from God as his “gift” (Rom 6:23); and this
“gift” is never recalled. If then the believer is in
present possession of eternal life he can never die.
(See John 8:51). That the father spoke of the re-

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turning prodigal as one who “was dead,” and who
“was lost” is proof positive that an unregenerate
sinner is here in view.
There is only one argument that is of any force
against what we have said above, and that we will
briefly consider. We are asked to explain how
Christ could speak of this wanderer as a son if he
represented an unregenerate sinner. Insuperable as
the difficulty appears at first sight it is, neverthe-
less, capable of simple solution. We answer in a
word that this wanderer who came to the “father”
was a son by election. He was a son in the purpose
of God. If we should be asked to point to a Scrip-
ture which justifies such an assertion, where those
of God’s elect are termed “sons” before they are
actually regenerated, we would at once refer to
John 11:51,52: “He prophesied that Jesus should
die for that nation; and not for that nation only, but
that also He should gather together in one the chil-
dren of God that were scattered abroad.” Here we
are told that the ones who were to definitely bene-
fit from the death of Christ, and who should “be
gathered together in one” (that is, into one family),
were, at that time “scattered abroad,” nevertheless,
they were denominated “the children of God!” An-
other Scripture which enunciates the same princi-
ple is John 10:16 where we find the Savior
declaring “And other sheep I have which are not of
this fold: them also I must bring:” even before they
were brought to Himself the Good Shepherd terms
them His sheep.
Before giving a detailed exposition of the clos-
ing verses of Luke 15, we would point out that this
chapter does not contain three parables, as is com-

5
monly supposed, but instead, one parable, in three
parts. In verse 3 we are told, “He spake this parable
unto them, saying, What man of you having an
hundred sheep,” etc. Again, in verse 8 we read how
that the Savior continued to say, without any break,
“Either what woman having ten pieces of silver, if
she lost one piece,” etc. Then in verse 11 it is re-
corded, “And He said, A certain man had two
sons,” etc. This parable as a whole has to do with
the salvation of a lost sinner, and much of its
beauty is missed by failing to discern its unbroken
unity. It gives a beautiful and marvelous picture of
the concern of each of the three Persons of the
Holy Trinity in the salvation of the lost. In the third
part of this parable we are shown a sinner coming
into the presence of the father. But in order to ap-
preciate the preciousness of this we must pay care-
ful attention to what precedes.
In the second part of this one parable, we have
brought before us, in figurative form, the work of
the Holy Spirit, and this, we know, is what pre-
cedes the coming of any sinner into the presence of
the father. And on what is the work of the Holy
Spirit based? The answer is, upon the work of
Christ; and that is what we have portrayed in the
first part of the parable, where the Shepherd is in
view. We pause to notice very briefly a few details
in connection with these two things.
In verses 4 to 7 we see the work of Christ as
the Good Shepherd. First, He is the One “having
an hundred sheep;” He is the One to whom the
“sheep” belong—they belong to Him because they
were given to Him by the Father. Second, He is the
One that is said to “go after that which is lost:” this

6
pictures Christ leaving His home on high and com-
ing down to this earth where His lost sheep were.
Third, next we are told that He goes after the lost
“until He find it:” this brings us to the Cross—the
place of death, for it was there the “sheep” were,
and only there could they be found.
Fourth, “And when He hath found it, He
layeth it on His shoulders:” this tells of the tender
care of the Savior for His own, and also assures us
of the safe place which we now have in Him. It is
blessed to note that in Isaiah 9:6 where Christ’s
future kingship is in view, we are told “The gov-
ernment shall be upon His shoulder,” the singular
number being used; whereas it is the plural number
when the place which the sheep has is men-
tioned—shoulder upholds the government of the
world, shoulders give double guarantee to our
preservation.
Fifth, “He layeth it on His shoulders, rejoic-
ing.” How wondrous is this! We can understand
that the sheep should find abundant cause to re-
joice over the Shepherd, but that the Savior (the
Self-Sufficient One) should have occasion to re-
joice in the salvation of poor hell-deserving sinners
“passeth knowledge.” Sixth, “And when He
cometh home:” this tells of the blessed issue of the
Savior’s work and the happy success of the Shep-
herd’s quest. Notice that Heaven is here termed
“home”—a figure that will well repay prolonged
meditation. Seventh, “And when He cometh home,
He calleth together His friends and neighbors, say-
ing unto them, Rejoice with Me; for I have found
My sheep which was lost;” how this reveals to us
the heart of Christ! Not only does He rejoice over

7
the salvation of the lost, but He will call upon the
angels to share His joy.
In verses 8 to 10 we see the work of the Holy
Spirit. Notice three things. First, that the “woman”
who here prefigures Him, lights a candle, ere she
sweeps the house and seeks diligently for that
which was lost. How accurate the figure! This is
precisely what the Spirit of God does in His opera-
tions. He uses a light, and that light is the Lamp of
Life, the Word of God—the entrances of the very
words of which “giveth light.” In the second place,
unlike the work of the Shepherd, which was on the
outside, the sphere of the woman’s operation was
on the inside: “the house.” So, the external Work
of Christ was done for us, but the Work of the
Spirit is done in us. In the third place, the gracious
patience and blessed perseverance of the Holy
Spirit in His divine work within those who by na-
ture are rebels, is here portrayed in the fact that we
are told the woman will “seek diligently till she
find.” The result of the first part of this parable
which portrays the Work of Christ, and of the sec-
ond part of the parable which depicts the Work of
the Holy Spirit, is brought before us in the third
part of the parable which shows us the poor sinner
actually coming into the presence of the Father.
This parable then tells us three things about the
Godhead: the Shepherd’s toil, the Spirit’s search,
and the hearty welcome which the Father gives to
the sinner that comes back to Himself. But this is
not all: the striking thing is that we have here a
marvelous representation of the mystery of the
Holy Trinity. As already pointed out, Luke 15 does
not give us three parables, but instead one parable

8
in three parts, and each one of these three parts
brings before us separately, each of the three Per-
sons in the Godhead: so that we have here one in
three, and three in one.
We are also taught three outstanding things in
connection with the sinner. In the first part of the
parable he is seen under the figure of a sheep that
is lost; this intimates the stupidity of the sinner
who, like a lost sheep, is unable to find his way
home, and who if he is to be restored must be
sought. In the second part of the parable he is seen
under the figure of a coin and is lost: here we have
an inanimate object, in other words, that which
accurately portrays the solemn fact that the sinner
is spiritually dead. In the third part of the parable
he is seen under the figure of a dissolute son, away
in the far country: this gives us a representation of
the natural man’s moral condition: alienated from
God and wayward at heart.
It is the third part of this parable which is now
to engage our attention, that part of the parable
which views the sinner coming into the presence of
God. It is the human side that is now made promi-
nent. Here we are shown the sinner’s conscious-
ness of his need: he “began to be in want.” Here
we are shown the sinner exercising his will: “I will
arise.” Here we are shown the sinner repenting: “I
... will say unto him, Father, I have sinned against
heaven, and before thee, and am no more worthy to
be called thy son.” But let it be borne in mind that
before the sinner does any of these three things
God has previously been at work upon him. Let us
not forget that in this wonderful and blessed par-
able the Lord Jesus gives us the divine side first,

9
before He makes mention of the human side.
Therefore, let those who desire to “follow His
steps” give careful heed to this principle. We shall
now consider…

II. The Prodigal Himself

1. He had a “substance” or “portion.”
“A certain man had two sons: and the younger
of them said to his father, Father, give me the por-
tion of goods that falleth to me. And he divided
unto them his living” (:11, 12). In addition to our
natural endowments or talents, and our time and
strength, God has given to every one of His crea-
tures a soul. This soul may be regarded as capital
in hand with which to do our trading both for time
and eternity. It is a most valuable portion, for it is
worth more than “the whole world;” it is worth
more than the whole world because it will endure
after the world and all its works have been burnt
up.
This parable begins by bringing into view the
sinner before he goes out into the “far country,” or
to use the language of the parable, before he “took
his journey into a far country.” It was while in his
father’s house that he received his “portion of
goods,” and that “he (the father) divided unto them
(his) living,” so that the portion received was a
living portion. This can only refer to the creature,
prior to his birth into this world, receiving from
“the Father of spirits” (Heb 12:9) a “living soul.”
2. He “took his journey into a far country” (:13).
The “far country” is the world which is away
from God, so far away that “the whole world lieth

10
in the wicked one” (1 John 5:19). As the result of
Adam’s sin man was separated from God, and all
of Adam’s descendants enter this world “alienated
from the life of God” (Eph 4:18). There is a great
gulf between the thrice holy God and the sinful
creature which none but Christ can bridge. The
sinner is away from God in his heart, in his
thoughts, in his ways. How much this explains!
It explains Atheism. Atheism is simply man’s
attempt to hide from the discomfiture of God’s
acknowledged presence. Men will give you many
reasons as to why they are infidels, agnostics, and
atheists, but these reasons are, in reality, only so
many “excuses” (Luk 14:18): the real reason is that
men are determined to get away from the avowed
acknowledgment of God.
This explains the general neglect among men
of the Bible. They will give you many reasons as
to why they do not read it—they cannot find the
time, there is much in it they cannot understand,
and there are so many conflicting interpretations of
its contents, and so they leave it alone. Men esteem
the holy Word of God less highly than they do the
writings of their fellow sinners. And yet the Scrip-
tures treat of many subjects of profound impor-
tance and vital moment: they furnish the only
reliable information concerning the origin of man,
the nature of man, the purpose of man’s existence,
and the life beyond the grave, etc. Impelled by an
uneasy conscience many will read a chapter in the
Bible now and again, but that is all, and the real
reason for this is because the Bible brings man into
the presence of God, and that is the very last thing
the natural man desires. What a proof is this, then,

11
that he is in “the far country;” that at heart he is
away from the Father!
This explains why it is that sinners, as such,
have no delight in prayer. Real prayer is a direct
speaking to God through the mediation of Christ. It
is that which brings us into contact and commun-
ion with the Great Invisible. But the sinner has no
heart for this. He finds no enjoyment in pouring
out his soul to God. If he prays at all, prayer is an
irksome task and a mere repetition of words. He
had rather do almost anything than pray, and the
reason for this is because he wants to keep away
from God.
This explains why it is that the sinner has no
real delight in the public worship of God. It is true
that he may go to church: a vague sense of duty
may take him there, or it may be from force of
habit acquired through a Christian upbringing, or it
may be an uneasy conscience which renders him a
punctual attendant. Nor is he always an uninter-
ested hearer. When the preacher delivers his mes-
sage with oratorical fire and with rhetorical
embellishments that are pleasing to the ear, he is
not only interested but gratified. But let the
preacher forget his rhetoric, let him leave his gen-
eralizations—let him address himself directly to
the sinner’s conscience, and say, “Thou art the
man;” let him be brought into the presence of God
and the poor unsaved listener will at once be ren-
dered uneasy, and it is more than doubtful whether
he will return any more to hear that preacher.

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3. He “wasted his substance with riotous living”
(:13).
As pointed out above, “the substance” is the
living soul which every man receives from his
Creator, and which is to be regarded as capital in
hand with which to do his trading both for time and
eternity. And here is how the sinner, every sinner,
uses the “portion” that he has received from the
Father of spirits. He squanders it.
Let it be said emphatically that this “prodigal
son” is not merely a representation of some par-
ticular class of sinners who are more wicked than
their fellows, whose offences against God are more
flagrant than the general run of sinners; but in-
stead, the “prodigal son” pictures the course that is
followed by every descendant of Adam.
“And there wasted his substance with riotous
living.” From the hour of his birth the natural man
has never cherished a single feeling, exercised a
single thought, or performed a single deed that is
acceptable to God. So far as eternity is concerned
he is spiritually barren: his life is fruitless. But not
only has he ignored the claims of God, not only
has he neglected the things of God, not only has he
failed to love the Lord his God with all his heart,
but he has squandered his time, misused his talents,
and lived entirely for himself.
4. He encountered “a mighty famine” (:14).
“And when he had spent all, there arose a
mighty famine in that land” (verse 14). “That land”
is the “far country.” It is the world, that world
which is away from God, and which, in conse-
quence, “lieth in the wicked one.” And in that land

13
there is “a mighty famine” all the while. It is to be
noted, however, that we are told, “there arose a
mighty famine in that land.” It was not so there,
always. The famine “arose” when man became
separated from God, i.e. at the Fall. The “famine”
has reference to the fact that there is nothing what-
ever in this world that can minister to man’s soul.
5. He “began to be in want” (:14).
Here, in the history of a sinner who is saved
eventually, is where hope begins. There are many
living in this “far country” today where there is “a
mighty famine” but, the tragic thing is, that they
are unconscious of it. They are satisfied with what
they find here. They are sensible of no need which
this world fails to meet. It is only after God begins
His work upon the soul that the sinner discovers
that everything here is only “vanity and vexation of
spirit.” Happy the one who has reached this point.
Happy the one who has begun “to be in want.”
Happy the one who is conscious of an aching void
in his heart, of a yearning in his soul, of a need in
his spirit, which the things of this world and the
pleasures of sin have failed to satisfy. Such an one
is “not far from the kingdom.” Nevertheless, the
beginning to be “in want” is but the initial experi-
ence. There are other experiences, painful ones, to
be passed through before the sinner actually comes
to God. Let us follow further the history of “the
prodigal son” which so accurately traces the course
pursued by each of us.

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6. He “went and joined himself to a citizen of that
country” (:15).
How true to life! Notice he did not decide at
once to return to his father—that did not come un-
til later. Instead of returning to the father, he turned
to man for relief, and went to work, for as we
read, “he (the citizen of that country) sent ... him
into his field to feed swine.” Does the Christian
reader need an interpreter here? Does not his own
past experience supply the key to the meaning of
verse 15? The beginning to be “in want” finds its
counterpart in the first awakening of the soul, or to
use other terms, it corresponds to conviction of sin.
And when a soul has been awakened, when it has
been convicted of sin, when it has been made con-
scious of a “want” not yet supplied, what does such
an one, invariably, do?
Did you, dear reader, turn at once to the Sav-
ior? Not if your experience was anything like that
of the writer and the vast majority of other Chris-
tians he has talked with. If your experience corre-
sponds in anywise with his and theirs, after you
were first awakened you began to attempt to work
out a righteousness of your own. You betook your-
self to the work of reformation, and to aid you in
this you turned to man for counsel and help.
And unless the sovereign grace of God over-
ruled it, instead of seeking help from a real Chris-
tian who (if he had intelligence in the things of
God) would at once have urged you to “search the
Scripture” to discover God’s remedy, you turned to
some professing Christian, who in reality was only
a “citizen of that country”—the world. And if you
turned to such an one, he did for you precisely

15
what we read here in the parable—he sent you “to
feed swine.” Allowing Scripture to interpret Scrip-
ture, the “swine” here represents professing Chris-
tians, who ultimately apostatize. (See 2 Peter 2:20-
22). The one for whom you went for advice told
you that what you needed to do was to “engage in
Christian service;” “work for the Lord;” “get busy
in helping others”—and this while you were still
dead in trespasses and sins! Perhaps you were
asked to teach a class of unsaved children in the
Sunday School, or to be an officer of a young peo-
ple’s society (the majority of whom were, proba-
bly, like yourself—unsaved), and thus “feed the
swine.”
7. He “came to himself” (:17).
“And he would fain have filled his belly with
the husks that the swine did eat: and no man gave
unto him. And when he came to himself, he said,”
etc. (verses 16,17). And again we say, How true to
life! What did this joining of himself to a citizen of
that country, and this working in the field amount
to? What relief did it bring to his hungry soul? Just
nothing. All there was for him there were “the
husks that the swine did eat.” And what did all
your labors as an awakened but unregenerate sin-
ner amount to? What relief did they afford your
poor heart? None whatever. All your zeal and sac-
rifices in your so-called “Christian service” pro-
vided you with nothing but “husks,” the same
husks that the swine “did eat.” And how pathetic
are the words that follow next—“And no man gave
unto him!” Ah! the need of the awakened sinner
lies deeper than any “man” can reach unto. It is

16
this lesson that the sinner must next be taught. He
must learn to turn away from man and look unto
Christ Himself. It is not until he does this that there
will be any relief.
“And when he came to himself.” This means
that he had recovered his sanity, for previously he
was “beside himself”—out of his mind. The Scrip-
tures represent the sinner as suffering from spiri-
tual insanity, and regeneration as the bestowment
of a right mind. In Ephesians 4:17-18, the saints of
God are exhorted to “walk not as other Gentiles
walk in the vanity of their mind, having the under-
standing darkened, being alienated from the life of
God through the ignorance that is in them, because
of the blindness of their heart.” Again, in Mark 5
we have in the demoniac a type of the sinner in
bondage to Satan, who, when delivered by our
Lord, is seen “sitting, and clothed, and in his right
mind.” Finally, in 2 Timothy 1:7 the change which
the new birth produces is described in the follow-
ing terms: “For God has not given us the spirit of
fear; but of power, and of love, and of a sound
mind.”
Insanity is the lack of capacity to think cor-
rectly, and to form proper estimates of ourselves
and others. It is a suffering from various forms of
hallucination. An unmistakable evidence of insan-
ity is, that the one whose mind is deranged is quite
ignorant of the fact, and supposes himself to be all
right. What is true in the natural realm has its
counterpart in the spiritual. The sinner’s under-
standing is darkened; his mind is full of strange
delusions; he is unable to arrive at correct conclu-
sions; and what is the saddest part of it all is, that

17
he is totally unconscious of his spiritual disease.
But when the Holy Spirit of God has worked upon
a man, these hallucinations are removed, the dark-
ness is taken away from his understanding and,
like the “prodigal,” he “comes to himself.”
8. He said, “I will arise and go to my father” (:18).
It is not until after the sinner has been made to
feel “the mighty famine” that exists in the far
country, it is not until he has discovered that “no
man” can give unto him, and it is not until he has
“come to himself,” that he begins to reason aright
and remind himself that in his father’s house there
is “bread enough and to spare.” And it is only then
that he declares “I will arise and go to my father,”
which means, it is only then that the will begins to
move Godwards. And what is the next thing that
we read? Why, that the prodigal not only deter-
mines to arise and go to his father, but he an-
nounces that he will “say unto him, Father I have
sinned against heaven and before thee.” In other
words, he is now willing to take the place of a lost
sinner before God. That is what repentance is.
9. He is still legalistic.
I will say, “I have sinned against heaven, and
before thee, and am no more worthy to be called
thy son: make me as one of thy hired servants”
(verses 18,19). Applying the language of this to the
history of the sinner coming to God, we here reach
the point where, though the Holy Spirit has done
much for the awakened one—discovering his need,
and enlightening his mind, directing his will, and
producing conviction—the work of grace is not yet
complete. The sinner is now deeply conscious of

18
his own utter unworthiness, but not yet has he
learned of the marvelous grace of God which more
than meets his deep need. This comes out in the
fact that the highest conception that the mind of the
returning “prodigal” rose to was that of being made
one of the “hired servants.” How legalistic the
mind of man is! How tenaciously he clings to his
own performances! How strenuously he will con-
tend for the need of bringing in his own works! A
“hired servant” is one who has to work for all he
gets.
10. He “arose and came to his father” (:20).
Blessed be His name, God does not cease His
patient work within us until this point has been
reached. Dull of comprehension though we are, our
minds at enmity against Him, our wills essentially
opposed to Him, He graciously perseveres with us
until our understandings have been enlightened,
our enmity has been removed, our wills so subdued
that we arise and come to Him.
And what was the reception the prodigal met
with? Do you know what portion was meted out to
a “prodigal son” under the Law? Read with me the
following passage: “If a man have a stubborn and
rebellious son, which will not obey the voice of his
father, or the voice of his mother, and that, when
they have chastened him, will not hearken unto
them: then shall his father and his mother lay hold
on him, and bring him out unto the elders of his
city, and unto the gate of his place; And they shall
say unto the elders of his city, This our son is stub-
born and rebellious, he will not obey our voice; he
is a glutton, and a drunkard. And all the men of his

19
city shall stone him with stones, that he die” (Deut
21:18-21). How then did the father receive this
“prodigal”? And this brings us to consider:

III. The Prodigal’s Reception

How many an exercised heart has wondered
what sort of a reception he would meet with if he
came to God. Blessed it is to ponder the closing
portion of the third part of this matchless parable.
In expounding the significance of what is recorded
of this “prodigal son” as he departed from the “fa-
ther,” we have seen portrayed the representative
experiences of the sinner. As we turn now to the
happy sequel, we shall see that what happened to
him as he returned to the “father” also pictures the
representative experiences of the believer.
1. The Hearty Welcome He Received
“And he arose, and came to his father, But
when he was yet a great way off, his father saw
him, and had compassion, and ran, and fell on his
neck, and kissed him” (verse 20). How inexpressi-
bly blessed this is! Five things (the number of
grace) are here predicated of “his father.” First,
when he was yet a great way off his father “saw
him.” And what does this tell us? Why, that the
father was looking out for him! The father was ea-
gerly waiting for him. And how keen are love’s
eyes! Even while he was yet a “great way off” his
father saw him. But how solemnly this brings out
the distance in which by nature we were from God!
Even after the sinner has “come to himself,” and
turned his back upon the “far country,” and has set
his face homewards, he is “yet a great way off!”

20
Nevertheless, all praise to His sovereign grace,
“But now, in Christ Jesus, ye who sometimes were
far off are made nigh by the blood of Christ” (Eph
2:13).
Second, his father “had compassion.” The
“prodigal” must have presented a miserable ap-
pearance: he had devoured his living with harlots
(:30)—the illicit love for the things of the world,
instead of loving God with “all our hearts”—he
had suffered the effects of the “mighty famine”
(:14), and he had gone out into the fields to “feed
swine” (:15). What a pitiable object he must have
been! Yet did his father have “compassion” on
him! And O dear Christian reader, how did you
and I look just before the Father received us? Un-
derstandings darkened, hearts desperately wicked,
wills rebellious, minds at enmity against Him, with
“no good thing” in us! Nevertheless, “God, who is
rich in mercy, for His great love wherewith He
loved us, even when we were dead in sins, hath
quickened us together with Christ” (Eph 2:4, 5).
Third, his father “ran” to meet him. We do not
read of the “prodigal” running as he set out to re-
turn to his “father.” All that is said of him is that
“he arose, and came to his father.” But of the “fa-
ther” it is said that he “ran!” Do you know dear
reader, that this is the only verse in all the Bible
which represents God as being in a hurry! In the
restoration of the ruined earth He acted orderly, we
might say leisurely. In everything else but this,
God is viewed as acting with calmness and delib-
eration, as befits One who has all eternity at His
disposal. But here is what we term the impatience
of divine Love.

21
 Fourth, his father “fell on his neck.” He not
only “saw him” while a great way off, he not only
had “compassion” on this woe-begone prodigal, he
not only “ran” to meet him, but he “fell on his
neck.” He embraced him; he flung around him the
welcoming arms of love.
Fifth, his father “kissed him.” Once more we
would point out that nothing is said here of the son
kissing the father. It is the “father” that takes the
lead at every stage! He “kissed” him, not rebuffed
him. He “kissed” him, not bade him depart. He
“kissed” him, not chided him for his wanderings.
What marvelous grace! How all this reveals the
Father’s heart! The “kiss” speaks of love, of recon-
ciliation, of intimate relationship.
2. The Prodigal’s Response
Notice now the “prodigal’s” response. “And
the son said unto him, Father, I have sinned against
heaven, and in thy sight, and am no more worthy to
be called thy son” (:21). Notice three things. First,
he is deeply conscious of his sinful condition, and
he hesitates not to confess it. And the nearer we
approach the thrice holy God the clearer shall we
perceive our vileness. Second, he was profoundly
convinced of his unworthiness, and delayed not to
own it. It is a discovery of the marvelous grace of
God which brings us to a deeper realization of how
thoroughly undeserving we are, for grace and merit
are as much opposed to each other as light and
darkness. Third, observe that he says nothing now
about being made a “hired servant!” No; the won-
drous grace of the “father” had taught him better.

22
3. The Robe Which Was Put upon Him
“But the father said to his servants, Bring forth
the best robe, and put it on him” (:22). There are
four things to be noted here. First, the position the
“son” yet occupied. We cannot but admire the
marvelous accuracy and beauty of every line in this
divinely drawn picture. The previous verses have
shown us the happy meeting between the father
and the son, the father’s hearty welcome, the son’s
broken-hearted confession. And this, be it remem-
bered, is viewed as occurring some distance away
from the father’s house, for he “ran” out to meet
him. Now, as the father and son draw near to the
house, the father calls to his servants, and says,
“Bring forth the best robe.” Ah! the “father” could
not have the prodigal at his table in his filthy rags.
No; that would be setting aside the righteous re-
quirements of His House: “Grace reigns through
righteousness” (Rom 5:21), and never at the ex-
pense of it. Beautiful it is, then, to behold grace
which ran out to meet the “prodigal,” and now the
righteousness which makes provision for the cov-
ering of his filthy rags!
Second, we behold with thankful hearts the
provision that is made for the poor wanderer. Note
it carefully that the prodigal did not bring his
“robe” with him out of the far country, nor did he
procure it on his homeward journey. No indeed; it
was provided for him, was furnished by the father.
It was there ready for him, waiting for him!
Third, admire the quality of the clothing pro-
vided for him. Said the father, “Bring forth the best
robe.” What marvelous grace was this! The “best
robe” in the father’s house was reserved for the

23
prodigal! And what can this signify, but that the
sinner saved by grace shall be robed in a garment
more glorious than that worn by the unfallen an-
gels! But, we exclaim, Can such a thing be? Is that
possible? Ah! dear readers, what is this “best
robe”? Why it is the imputed righteousness of
Christ Himself which shall cover the filthy rags of
our righteousness—that “imputed righteousness”
which was wrought out for us in the perfect obedi-
ence and vicarious death of our Savior. Read with
me Isaiah 61:10: “I will greatly rejoice in the Lord,
my soul shall be joyful in my God; for He hath
clothed me with the garments of salvation, He hath
covered me with the robe of righteousness.” How
remarkable it is to notice that this “best robe” was
the first thing which the “prodigal” received at the
hands of his father! Right here is the answer to the
objection made by those who reject the evangelical
interpretation of this parable, for in the “best robe”
we have that which speaks of the life and death of
Christ.
Fourth, notice that the “best robe” was placed
upon him: “Bring forth the best robe, and put it on
Him” (:22). Everything was done for him. Not only
was the “best robe” provided for him, it was also
placed upon him. How this reminds us of what we
read in Genesis 3:21: “Unto Adam also and to his
wife did the Lord God make coats of skins, and
clothed them.” The Lord God not only Himself
supplied the “coats of skins,” but He “clothed” our
first parents! We find the same thing again in
Zechariah 3:4: “Take away the filthy garments
from him. And unto him he said, Behold, I have
caused thine iniquity to pass from thee, and I will

24
clothe thee with change of raiment.” Oh to grace
how great a debtor!
4. The Ring Placed upon His Hand
“And put a ring on his hand” (:22). Again we
notice that the ring was not supplied by him, but
provided for him. And, too, it was not handed to
him, but put on him—not a thing did he do for
himself! And of what does the “ring,” put “on his
hand,” speak? The “ring” is the seal of love, of
plighted troth. Later it becomes the symbol of
wedded union. And, is it not true that the returning
sinner receives not only the “best robe” of Christ’s
imputed righteousness, but also God’s seal, which
“seal” is the Holy Spirit Himself: “Who hath also
sealed us, and given the earnest of the Spirit in our
hearts” (2Co 1:22)? Yes, the Holy Spirit is the Seal
of God’s love, the evidence of a plighted troth, for,
“grieve not the Holy Spirit of God, whereby ye are
sealed unto the day of redemption” (Eph 4:30).
And, again, it is the Holy Spirit who unites us to
Christ: “But he that is joined unto the Lord is one
spirit” (1Co 6:17). The “ring” also speaks of own-
ership: the woman who wears my ring does so as a
sign that she is mine—my wife. So, too, the Holy
Spirit in us tells us that we belong to Christ: “If
any man have not the Spirit of Christ, he is none of
His” (Rom 8:9). And once more, in Scripture the
“ring” is given as a mark of high honor and es-
teem: “And Pharaoh took off his ring from his
hand, and put it upon Joseph’s hand, and arrayed
him in vestures of fine linen, and put a gold chain
around his neck...and they cried before him, Bow
the knee” (Gen 41:42, 43). This “ring” which the

25
“father” gave to the “prodigal” was put on his
hand. Now the hand speaks of labor. As then the
“ring” is here the emblem of the Holy Spirit, does
not this signify that henceforth, all our works
should be performed in the power of that same
Spirit?
5. The Shoes Provided for His Feet
“And shoes on his feet” (:22). Once more we
are constrained to say how marvelously complete
is this lovely parabolic picture. Here we see every
need of the believer met. The “kiss” of reconcilia-
tion to assure him of a hearty welcome; the “best
robe” to cover his filthy rags; the “ring” put on his
hand, to show that he belongs to God, and to de-
note that his labors henceforth must be in the
power of the Spirit. And now the “shoes” for his
“feet” speak of God’s provision for the daily walk.
In giving instructions to Moses concerning the
observance of the Passover, the Lord said, “And
thus shall ye eat it: with your loins girded, your
shoes on your feet, and your staff in your hand”
(Exo 12:11). They were not prepared to go forth on
their pilgrimage until “shoes” were on their feet.
And how blessed is the sequel: forty years later
Moses reminded them, that though the Lord had
led them for forty years in the wilderness, “Your
clothes are not waxen old upon you, and thy shoe
is not waxen old upon thy foot!” So, again, when
the Lord sent forth the twelve, he said to them, “be
shod with sandals” (Mar 6:9). And in Ephesians 6
where believers are exhorted to “put on the whole
armor of God,” one of the specifications is, “And
your feet shod with the preparation of the Gospel

26
of peace.” Not until our feet are thus shod are we
prepared to go forth with the Gospel of God’s
grace to a perishing world. It is exceedingly
blessed to contrast these two passages: “Their feet
(the wicked) run to evil, and they make haste to
shed innocent blood” (Isa 59:7); “How beautiful
upon the mountains are the feet of him that
bringeth good tidings, that publisheth peace; that
bringeth good tidings of good, that publisheth sal-
vation!” (Isa 52:7).
6. The Fatted Calf Killed and Eaten
“And bring hither the fatted calf, and kill it:
and let us eat, and be merry” (:23). First, note the
contrast between the words of the father in connec-
tion with the “best robe,” and here with the fatted
calf. In the former it was “bring forth,” which indi-
cated that the “prodigal” was on the outside. But
now that he has been clothed, now that he has had
put on him the “best robe,” now that he has been
suitably adorned for the “father’s” presence—
“Made us meet to be partakers of the inheritance of
the saints in light” (Col 1:12)—he is now inside
the “father’s” house, hence the “bring hither.” How
marvelously and minutely accurate!
The “fatted calf” speaks of Christ Himself in
all His excellency, provided, too, by the Father.
The killing of the “calf” tells of the Savior’s death
for us, thus making it possible for sinners to be
reconciled to a holy God. But the “fatted calf” was
not only killed, it was, like the Passover “lamb,” to
be eaten, and eating here speaks of communion.
And observe the word of the “father” here: it was
not, “and let him eat,” but “let us eat.” It is the fa-

27
ther with the now reconciled sinner, coming to-
gether, and they communing together over that
which speaks of Christ. It is the sacrifice of Christ
which is the ground of our fellowship with the Fa-
ther.
7. The Resultant Joy
“And 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” (:23, 24). How
inexpressibly blessed is this! What a glorious cli-
max! Here is the “prodigal,” now a son at the Fa-
ther’s table, a place—not among the “hired
servants,” but—in the Father’s family is now His.
Together they commune over that which tells of
Christ, the perfect One, slain for us. And what is
the fruit of “communion”? Is it not joy, such mer-
riment of heart of which this poor world knows
nothing? And note again the plural number: it is
not only that “he,” the son, was “merry,” but “they
began to be merry.” The Father finds His delight,
together with His children, feeding upon Christ the
Son.
It is indeed striking to contrast what is before
us here in Luke 15 with another scene presented in
the Old Testament Scriptures. In 1 Samuel 28 we
have brought before us the apostate Saul and the
witch of Endor—a greater contrast could not be
imagined! And here, too, we read of a fatted calf
being killed, but how great the difference! “And
the woman had a fat calf in the house; and she
hasted, and killed it, and took flour, and kneaded it,
and did bake unleavened bread thereof: And she
brought it before Saul, and before his servants; and

28
they did eat. Then they rose up, and went away that
night” (1Sa 28:24, 25). Yes, they did “eat,” but
notice that nothing was said of them being
“merry.” No indeed. They represented that large
company found among the professed people of
God who take the name of Christ on their lips, and
even go through the form of communing with Him
as they come to His “table.” But after all, it is only
a pretense, a mechanical performance. Their hearts
are not in it. Their souls do not feed upon Christ.
And note, too, another striking contrast. Of
Saul and his servants it is said, “They did eat. Then
they rose up, and went away that night” (1Sa
28:25). Ah! solemn thought, unspeakably solemn.
The formal professor rises from the “table,” and
goes away—leaves that which speaks of Christ;
goes away as joyless and empty as he came; goes
away into that dark “night” which shall never end.
But how entirely different is what we read of
concerning the reconciled “prodigal!” He, together
with his father, sits down to eat of the fatted calf
and “they began to be merry.” And there the pic-
ture leaves them! Nothing is said about going
“away,” still less is there any reference to the
“night.” And “they began to be merry,” and that
merriment is only just begun. Blessed be God, it
shall know no ending. Together with the Father,
finding our joy in Christ, we shall be “merry” for-
ever and ever.
And now perhaps a closing word should be
said upon the “elder son.” It seems strange to us
that so many have experienced difficulty here.
Who is represented by the “elder son”? Almost
endless are the answers given. Personally, we are

29
satisfied that the elder son represents the same
class as do the “ninety and nine sheep,” and the
nine pieces of silver. These picture the “Pharisees
and scribes” who murmured against the Savior be-
cause He received and ate with sinners (verse 2).
The one parable in three parts was designed by
Christ to show how that God did go after that
which was lost, and what was the blessed portion
which they received from Him. Then He contrasts
the lot of those who, because they deem them-
selves righteous, refuse to take the place of sinners
before Him. He meets them on the ground of their
own profession, and therefore does He speak of
them as “sheep” and the “elder son.” But oh, what
a portion is theirs!
In the first part of the parable the self-righteous
formalists who despise the grace of God are repre-
sented as being left in the wilderness (see verse 4),
while in the last part of the parable he is seen out-
side the father’s house. How accurate and yet how
tragic is the picture Christ here draws of the Phari-
see. “Now his elder son was in the field: and as he
came and drew nigh to the house, he heard music
and dancing. And he called one of the servants,
and asked what these things meant” (:25, 26). Ah!
he is a stranger to the merriment of those in fellow-
ship with God. He knows not why they should be
so supremely happy, and therefore does he have to
ask “what these things meant.” And when explana-
tion is made to him we are told, “he was angry, and
would not go in” (:28). But more, “therefore came
his father out, and intreated him. And he answering
said to his father, Lo, these many years do I serve
thee, neither transgressed I at any time thy com-

30
mandment; and yet thou never gavest me a kid,
that I make merry with my friends” (:28, 29). He
speaks of “serving” his father for this is all he
knows. He boasts of his obedience, and then he
confesses his lack of that which speaks of com-
munion. And how he betrayed himself when he
said, “Yet thou never gavest me a kid, that I might
make merry with my friends,” not “with thee!” The
closing verses of the chapter must be interpreted in
the light of the whole context: “Thou art ever with
me.” Here Christ puts into the mouth of this elder
son that which was the boast of the proud Pharisee,
but it should be carefully noted that throughout he
is carefully pictured as being on the outside, see
especially verse 28.
But let our final word be upon the “prodigal.”
By comparing carefully six clauses it will be found
they are arranged in couplets, and each couplet
points a striking contrast. First, we read “There
arose a mighty famine in the land” (:14): now con-
trast what we read in verse 20, “And he arose, and
came to his father.” Second, “He came to himself”
(:17): now contrast what is said in verse 20, he
“Came to his father.” Third, “He began to be in
want” (:14): now contrast what we have in verse
24, “And they began to be merry.” And how strik-
ing is the order of these.
Now dear reader, is this intelligible to you, or
have I been speaking in an unknown tongue? Have
you felt the “famine” of this world? Have you been
“in want”—your soul crying out for a satisfying
portion? Have you “come to yourself,” come to
your senses, and discovered the “exceeding sinful-
ness of sin”? If so, have you come to God and

31
taken the place of a lost sinner before Him? Have
you cast yourself upon His sovereign grace and
received as your own this wondrous Provision He
has made for hell-deserving sinners? If you have,
then you know the blessedness of belonging to
God’s family. If you have not, and will come to
God now, just as you are, confessing your utter
sinfulness and unworthiness, and casting yourself
on His free grace, you too shall receive a hearty
welcome, the kiss of reconciliation, the robe of
righteousness, and a place in communion with God
Himself. “Come, for all things are now ready.”



32
Arthur W. Pink (1886-1952) was born in
Nottingham England, and born again of the
Spirit of God at the age of 22. He briefly stud-
ied at Moody Bible Institute in Chicago, USA,
before his pastoral work among independent
churches in Colorado, California, Kentucky,
and South Carolina. He taught in Sydney, Aus-
tralia, before returning to his native England in
1934. He took permanent residence in Lewis,
Scotland, in 1940, remaining there 12 years
until his death. Most of his works first ap-
peared as articles in the Studies in the Scrip-
tures, published every month without
interruption from 1922 to 1953 (and currently
republished serially by Chapel Library). Fa-
miliar with the whole range of revelation, Mr.
Pink was rarely sidetracked from the great
themes of Scripture: grace, justification, and
sanctification.