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The Parable of the Father’s Love Part Two: The Prodigal Father (Luke 15: 11-32)

The Parable of the Father’s Love Part Two: The Prodigal Father (Luke 15: 11-32). “Return of the Prodigal” by Rembrandt van Rijn, 1668; St. Petersburg, Russia. “So He told them this parable …” (Luke 15). Context (15:1-2) I. Lost Sheep (15:3-7) II. Lost Coin (15:8-10)

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The Parable of the Father’s Love Part Two: The Prodigal Father (Luke 15: 11-32)

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  1. The Parable of the Father’s Love Part Two: The Prodigal Father (Luke 15: 11-32) “Return of the Prodigal” by Rembrandt van Rijn, 1668; St. Petersburg, Russia

  2. “So He told them this parable …” (Luke 15) Context (15:1-2) I. Lost Sheep (15:3-7) II. Lost Coin (15:8-10) III. Lost Son (15:11-32)

  3. Prodigal Children Jesus is here teaching primarily about the Pharisees who judged Him for His attitude toward sinners – especially those that are repentant. He is not teaching about prodigal children, but He did place His teaching into the context of a prodigal child – a context many of us know all too well.

  4. Prodigal Children Profession of Faith Fruitless 1. Saved; then lost. (no eternal security) 2. Saved; then still saved (most Baptists; eternal security; “atheistic children of God”) 3. Not ever truly saved. 4. Saved, if still faith.

  5. Prodigal Children Profession of Faith Fruitless A few principles to help us: 1. Not all professions of faith are real (Matt. 7:21-23) 2. You can tell a tree by its fruit (Matt. 7:16-20; 12:33-35). Two difficulties here: kind & quantity. 3. Continuance in faith (by God’s grace and power) is inevitable for the true child of God (Col. 1:21-23; 1 John 1:19; 1 Peter 1:3-5).

  6. 1 Peter 1:5 I am “kept” (protected; notice the passive voice):  by the power of God  through faith (not “if faith”)  for final salvation

  7. Conclusion If I am truly regenerate, I can commit horrible transgressions (e.g., King David – adultery and murder), but I cannot become an unbeliever. My fruit may be negligible, but it will be observable. My faith may be small, but it will remain by God’s power.

  8. “So He told them this parable …” (Luke 15) Context (15:1-2) I. Lost Sheep (15:3-7) II. Lost Coin (15:8-10) III. Lost Son (15:11-32)

  9. The Prodigal Father prod·i·gal  [prod-i-guhl] 1. recklessly extravagant 2. giving or yielding profusely; lavish This is the story of a prodigal Father – one who is recklessly extravagant in grace. It is a story of how extravagant grace elevated a repentant son and alienated a legalistic son.

  10. Context “Now the tax collectors and sinners were all drawing near to hear him. 2And the Pharisees and the scribesgrumbled, saying,"This man receives sinners and eats with them.” “The point of Luke’s introduction [15:1-2] is that the parable [is] an apologetic for Jesus’ unusual relationship.” Darrell Bock

  11. The Parable of the Father’s Love(Luke 15) I. The Carnal Son (vv. 11-20a) Sick of home / Sick / Homesick / Home II. The Compassionate Father (vv. 20b-24) III. The Callous Brother (vv. 25-32)

  12. II. The Compassionate Father (vv. 20b-24) A. The Passion of Grace (v. 20b) B. The Elevation of Grace (v. 22)  Best robe – dignity of the family  Ring – sign of family authority  Shoes – sign of a freeman The beautiful truth is that extravagant , lavish forgiveness is the only kind God knows.

  13. II. The Compassionate Father (vv. 20b-24) A. The Passionate of Grace (v. 20b) B. The Elevation of Grace (v. 22) C. The Celebration of Grace (vv. 23-24)

  14. III. The Callous Brother (vv. 25-32) “The parable of the two sons takes an extended look at the soul of the elder brother, and climaxes with a powerful plea for him to change his heart. The targets of this story are not ‘wayward sinners,’ but religious people who do everything the Bible requires yet lack a heart for God. “Jesus is pleading not so much with immoral outsiders as with moral insiders. He wants to show them their blindness, narrowness, and self-righteousness, and how these things are destroying both their own souls and the lives of the people around them.” (Tim Keller)

  15. III. The Callous Brother (vv. 25-32) A. The Report (vv. 25-27) B. The Refusal (v. 28) C. His Relationship (vv. 29-30)  service and obedience dominated  ignorant of his failure (self-righteousness usually is)  resentful of his father’s grace (ditto)  worthy vs. unworthy / pride vs. humility  thriving on quid pro quo

  16. The elder brother found distance from his father without leaving the farm. Augustine said, “For it is not by our feet, nor by change of place, that we either turn from Thee or to Thee … in darkened affections, lies [the] distance from Thy face.” (Confessions, I.28)

  17. III. The Callous Brother (vv. 25-32) A. The Report (vv. 25-27) B. The Refusal (v. 28) C. His Relationship (vv. 29-30) D. The Father’s Heart (vv. 31-32)  “Son”  “always with me”  “all that is mine is yours”  “It was fitting to celebrate”

  18. "There are two basic narrative identities at work among professing Christians. The first is what I will call the moral-performance narrative identity. These are people who in their heart of hearts say, I obey; therefore I am accepted by God. The second is what I will call the grace narrative identity. This basic operating principle is, I am accepted by God through Christ; therefore I obey.” Tim Keller , TPG

  19. Sinners and Grace’s Magnetism “The point? When the message of the gospel is clear, moral people tend to dislike it, while irreligious people are intrigued and attracted. The way to know that you are communicating and living the same gospel message as Jesus is that ‘younger brothers’ are more attracted to you than elder brothers. This is a very searching test, because almost always, our churches are not like that. The kinds of people that were attracted to Jesus are not attracted to us.” (Tim Keller, TPG)

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