brakelite said:
ATP, whose coin was it that was lost? Whose sheep? Whose son?
The lost sheep parable is about bringing sinners, nonbelievers to salvation. Parables tell stories that always reveal lessons and deeper meanings, and if you notice the lesson is always at the end..(Luke 15:7 NIV
I tell you that in the same way there will be more rejoicing in heaven over one
sinner who repents than over ninety-nine righteous persons who do not need to repent.)
The lost coin parable is also about bringing sinners, nonbelievers to salvation. Parables tell stories that always reveal lessons and deeper meanings, and if you notice the lesson is always at the end..(Luke 15:10 NIV
In the same way, I tell you, there is rejoicing in the presence of the angels of God over one
sinner who repents.”)
Since we can confirm the first two parables in this chapter refer to an unregenerate sinner, we can also confirm the lost son is also. If we go to Luke 15:1-2 NIV the crowd Jesus was speaking too here throughout this chapter was tax collectors, sinners and Pharisees. In the parable of the lost son, the Lord is not warning His disciples against the danger of backsliding—but is vindicating Himself for "receiving sinners." Also, the words which the "father" spoke when the wandering son returned, furnish another proof that it is a sinner and not an erring son, who is before us. Said he, "Bring forth the best robe, and put it on him." (v. 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." (v. 24) This is conclusive to all who believe that "the gifts and calling of God are irrevocable." (Romans 11:29) Every believer is in present possession of eternal life, which he has received from God as his "gift" (Romans 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 returning 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, nevertheless, 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 Scripture 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 children of God that were scattered abroad."
Here we are told that the ones who were to definitely benefit 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"! Another Scripture which enunciates the same principle 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 closing verses of Luke 15, we would point out that this chapter does not contain three parables, as is commonly supposed—but instead, one parable in three parts. In verse 3 we are told, "He spoke this parable unto them, saying, What man of you having a hundred sheep," etc. Again in verse 8 we read how that the Savior continued to say, without any break, "Or suppose a woman has ten silver coins and loses one," etc. Then in verse 11 it is recorded, "Jesus continued: "There was a man who 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 appreciate the preciousness of this we must pay careful 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 precedes 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 this is what we have portrayed in the first part of the parable, where the Shepherd is in view.
So again, parables tell stories that always reveal lessons and deeper meanings, and if you notice the lesson is always at the end..when this passage says, "dead and is alive again" it's referring to being alive in their sin and dead to God Rom 6:11 NIV..(Luke 15:31-32 NIV “ ‘My son,’ the father said, ‘you are always with me, and everything I have is yours. 32But we had to celebrate and be glad,
because this brother of yours was dead and is alive again; he was lost and is found.’ ”)..........
We also see here there is rejoicing and celebrating when one sinner repents and comes to faith...
Luke 15:7 NIV I tell you that in the same way there will be more
rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.
Luke 15:10 NIV In the same way, I tell you, there is
rejoicing in the presence of the angels of God over one sinner who repents.”
Luke 15:32 NIV But we had to
celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’ ”
- ATP
