Luke 16:19-31

From: Father Give Me: Meditations on Luke By: Thomas Leslie Mather

Luke 16:19‑31 • 59 min. read • grade level: 8

THE RICH MAN IN HADES —

THE REVELATION OF ETERNAL PUNISHMENT

PART 1

The Apostle Paul tells us that "by one man sin entered into the world, and by sin death, and thus death passed upon all men, for all have sinned" Rom. 5:12¹²Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (Romans 5:12). God pronounced a judgment on man's body when sin entered the world— "dust thou art and unto dust shalt thou return" Gen. 3:19¹⁹In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3:19). However, God said nothing about man's soul, because He promised One who should redeem it— the woman's seed— that is, Christ.

In the great time interval between man's sin in the garden and Christ's appearance on earth, the Gentiles turned to speculation on what followed the grave. Their funeral customs suggest dread of an after-life. The practice of cremating the body may have grown out of a despairing hope to avoid a future judgment. Vain thought, if such were the case. Man is animated dust. And God commanded the complete return of the body to the dust out of which He formed it— not merely to corruption in the grave or destruction in the belly of a wild animal or sea fish— but a return to dust— the unformed state— however this might occur. Cremation speeds up the process, but the end result is the same. Men generally do not succumb to the idea of annihilation. They know they differ from the beast which perishes. No beast can plan a city, design an airplane, build a bridge. And so we find the early and partial acceptance of two other principles: the unending existence of man, and his accountability to a higher power. The Egyptians built soul boats for their Pharaohs and great pyramids. On the walls of their tombs can be seen a god weighing the heart of the deceased to see whether good or evil prevailed in his life. This is the legal principle man loves, and betrays ignorance of God.

As for the Jews, who boasted in their knowledge of God, we do not find darkness like the Gentiles, but rather obscurity. Jacob, for example, speaks of his gray hairs going down with sorrow to Sheol, which simply means the grave, or the pit. It is the Hades of the New Testament— the state or place of the departed. The Hebrews also spoke of "Tophet" 2 Kings 23:10,¹⁰And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. (2 Kings 23:10) Isa. 30:33,³³For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it. (Isaiah 30:33) and Jer. 19:13¹³And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods. (Jeremiah 19:13). This seems to be the same as "Gehenna"— hell— the place of eternal punishment, which the Apostle John calls "the lake of fire" Rev. 20:11-15¹¹And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. ¹²And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. ¹³And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. ¹⁴And death and hell were cast into the lake of fire. This is the second death. ¹⁵And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:11‑15). Gehenna, which means "valley of Hinnon," was the place where the Jews passed their children through the fire to heathen gods. A continual fire made it a suited figure of the eternal punishment of the wicked. The Old Testament saints looked for redemption by the coming Messiah from the judgment which would fall on all men apart from that. So they had a hope which the Gentiles lacked, but little real light on the state of the soul after death.

It was not until Christ, the Redeemer God had promised man in the Garden of Eden, had appeared and been rejected, that God revealed to man his eternal destiny— for glory or despair.

The Setting of the Divine Revelation of the State of the Soul After Death

When the Pharisees murmured because the Lord ate with sinners, He revealed to them in the story of the prodigal son why He did so— that is, that God was now dealing with man in grace, not law. When they ignored this revelation and murmured again at the Lord's words— the stage was set for a further and final revelation— that if man refuses God's dealings with him in grace, he must face a future and eternal judgment on his soul.

The time was now ripe for this fresh revelation. The Pharisees had overheard the words of the Lord to His disciples. They were wise in the ways of this world and we may be sure that they silently approved the actions of the fraudulent trustee of whom the Lord spoke. The world values a man for his money— God for his soul. The Pharisees derided the Lord for teaching that we should invest earthly riches so as to promote God's work in this world, awaiting our dividends, so to speak, in heaven. If we fail to do so, how can heaven entrust us with the true riches? While this teaching was a blow to the Pharisees, who were covetous, it was as nothing compared to the final warning they so richly merited and now received. This was the unveiling of another world— of the punishment awaiting those who reject God's salvation in life when they die. Up to this point in the history of the human race, God had little to say about the fate of the soul after death. But now it is appropriate to pull back the curtain and reveal an unseen world. They have derided the only Savior God has for man. For this reason, wrath from heaven is revealed.

Where Are the Dead?

The Certain Answer of Divine Revelation

In the story of Lazarus and the rich man, the Lord establishes the principle of a separation between those whom God has justified and those who die in their sins— "between us and you a great chasm is fixed, so that those who desire to pass hence to you cannot, nor do they who [desire to cross] from there pass over unto us" 16:26. The condition of those on either side of the great fixed chasm is completely opposite. The rich man is "in hades," where he lifts up his eyes, being in torments. Lazarus, on the other hand, is carried by the angels into Abraham's bosom. This was the strongest figure, to a Jew, of acceptance and delight. Then, on the cross, the Lord turned to the dying thief and used an even stronger expression— "today shalt thou be with Me in paradise." Paradise was man's home in the beginning. He lost it through sin, but it was in that earthly paradise that God gave the promise of the coming Redeemer. Now redeemed man is to enter a heavenly paradise when he dies. But what would paradise be without Christ, our Redeemer? He tells us through His Apostle Paul of our crowning joy— that Christ is there. Paul wanted "to depart and be with Christ, which is far better" Phil. 1:23²³For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: (Philippians 1:23). Thus, the Lord, in ever-widening circles, unfolds the blessedness which awaits those who fall asleep in Jesus before the resurrection morn— "blessed are the dead who die in the Lord" Rev. 14:13¹³And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them. (Revelation 14:13). Little is told us about the state of the lost after death, except for the story of Lazarus and the rich man, until we come to the end of the Bible. In the twentieth chapter of Revelation we are given a brief glance at the awful and eternal doom of the lost.

After This Life— Either Dwelling in the House of the Lord.

Forever—Or Eternal Separation From God

God's righteousness, as made known in the law, consisted of two great principles— giving God what was His due, and the creature what was the creature's due-see Matt. 22:35-40³⁵Then one of them, which was a lawyer, asked him a question, tempting him, and saying, ³⁶Master, which is the great commandment in the law? ³⁷Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. ³⁸This is the first and great commandment. ³⁹And the second is like unto it, Thou shalt love thy neighbor as thyself. ⁴⁰On these two commandments hang all the law and the prophets. (Matthew 22:35‑40). The rich man committed the lesser sin— sinning against the creature, that is, Lazarus— yet ended up in Hades; the prodigal committed the greater sin— sinning against God— yet ended up in the Father's House. So a new principle is established: righteousness not based on law— for man could not keep the law— but on grace. The whole Trinity is actively engaged in man's salvation, based on this new principle. The lost sheep found by the Good Shepherd speaks of Christ's work on the cross, for without that He could never seek a lost sheep. Next, the woman with the broom and light is the Holy Spirit in energy seeking the lost and bringing the light of the gospel into man's darkened soul. This makes the prodigal realize his true condition. He exclaims, "Father I have sinned." So he returns and God the Father gives him His kisses at the beginning, His House at the end. The rich man is the lost sheep who was never found. Luke takes up the prodigal's case before the rich man's, because the prodigal sinned against God. His sins, therefore, were greater than the rich man's. When it is proved that God can forgive the prodigal's sins, the rich man has no excuse.

The rich man in our story is the opposite of the prodigal. He is a picture of the man who is a success in "the far country," as the prodigal is a picture of a failure. The prodigal lost everything in life; the rich man everything in death. The prodigal squandered his father's substance on harlots; the rich man on himself. The prodigal asked his father for "the share of property"; the rich man took it. And so Abraham— who speaks of the justifying principle— see Rom. 4— tells the rich man he had received in his life all he was going to get.

The rich man was not received into the houses of others, be, cause, unlike the unjust trustee, he made no provision for the future. He provided only for the present, like the prodigal at first. But the prodigal returned to his father, who saw him a great way off. The rich man never returned. After death, he saw Lazarus in Abraham's bosom a great way off. After death, the mask the sinner wore in life comes off. There is reality then— a realization that "I am in hell"— a seeking, too late— the God who in life had been seeking them, hoping they would return. Now it is too late. The great gulf that existed between God and them in life has jelled in death. They are not only lost now, but forsaken. The rich man took three downward steps— first, "the rich man also died"— second, "and was buried"— third, "and in hades lifted up his eyes." Thus, the man who exalted himself was abased. The prodigal, on the other hand, humbled himself. First, he said, "I will arise"; second, "and go unto my father"; third, "and say unto him father I have sinned." This was the man whom the father exalted, restoring him to his place as a son in his father's house.

Why the Rich Man Lost His Soul

Possibly, the rich man was known to the Pharisees whom the Lord addressed, and Lazarus, too... "there was also a certain beggar." The rich man may even have been a Pharisee, for they were covetous. In any case, he died. So, too, did the beggar. Now the curtain is pulled back and the fate of both of them after death is revealed. Since riches were a sign of God's blessing to the Jew, it must have been a distinct shock to the Lord's audience to hear of a rich man being eternally lost and a beggar in Abraham's bosom. What was the crime of the rich man? What had he done to incur divine wrath more than other men? We have already given the reader some hints, but there were three things in particular. First, his sins, second, his rejection of grace to meet his sins, and third, his rejection of the warnings of divine judgment against sinners found in the Holy Scriptures.

... The Sins of the Rich Man— First of all, the rich man disobeyed the injunction that Jews, as God's people, were not to wear a garment of "divers sorts," that is, of different materials. The Scripture said, "thou shalt not wear a garment of divers sorts as of woolen and linen together" Deut. 22:11¹¹Thou shalt not wear a garment of divers sorts, as of woollen and linen together. (Deuteronomy 22:11). This prohibition did not merely have externals in mind— that is, a man's actual garments— but something more fundamental— governing one's life by a mixture of divine and worldly principles. When this happens, worldly principles prevail and divine things are exploited for self-aggrandizement. It was so with the covetous Pharisees. Garments are often used in Scripture as a figure of our circumstances in life. This is easily understood, for even today the surgeon has a gown, the soldier a uniform, the beggar, rags, etc. The purple cloth by itself did not offend God— it was suitable clothing for a rich man in those days. But the purple and fine linen did— it was a garment of divers sorts. Fine linen was the garment of a priest. God judged King Saul for usurping priestly service contrary to the law. And how many men since have made themselves rich and famous, using Church connections and influence to rise to prominence in the world? God will one day publicly judge this intermingling of the Church and the world— this interplay of the purple and fine linen, as we see in Rev. 17. Here, His judgment falls on just one individual guilty of it.

The point is that when a man so corrupts himself, his conscience becomes dulled. It is a small step then to ignoring the sufferings of his fellow man, for self has become the center of his life. While the rich man dined in luxury every day, poor Lazarus groped in vain for a few crumbs falling from his table. He did not dress his sores or show any compassion to him. All he thought about was himself.

... The Rich Man Rejected the Grace of God During His Lifetime— Luke's "method"— the way he groups his stories together morally— shows up strikingly here. It helps us understand why the rich man lost his soul. If we consider the story of the rich man not as an isolated story, but as part of a broad teaching beginning at the Good Samaritan, the reason the rich man lost his soul becomes instantly apparent. It was because he spurned the invitation to the Great Supper In the Father's House, and chose to spread a lavish supper for himself in this life instead.

Being a Jew, he must have received an invitation to the Great Supper 14:17. The Great Supper is prepared in the evening, after the day's work is done. The fatted calf has been killed. Like the elder son, he does not go into the house. However, he does not make religious claims like the elder son. He has bought land, five yoke of oxen, and married a wife 14:15-20. His thoughts do not rise any further than this life, and enjoying worldly prosperity in it. He is indifferent to grace. Therefore, he cannot come. The prodigal came first and received a portion from his father in his father's house that is, he got heaven. The elder son will come later and will get a portion on earth. The rich man never came he gets his portion in hell.

... The Rich Man Ignored God's Warnings of Judgment on Unrepentant Sinners contained in the Holy Scriptures The Scriptures not only point out the way of salvation, but the eternal consequences of ignoring it. "Behold now is the accepted time. Behold now is the day of salvation" 2 Cor. 6:2²(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation.) (2 Corinthians 6:2). That is a warning for time. There are also warnings for eternity— "it is appointed unto men once to die but after this the judgment" Heb. 9:27²⁷And as it is appointed unto men once to die, but after this the judgment: (Hebrews 9:27). "The wicked shall be turned into hell and all the nations that forget God" Psa. 9:17¹⁷The wicked shall be turned into hell, and all the nations that forget God. (Psalm 9:17).

The rich man had forgotten God in life. He is dead now, but more alive than when "he moved among his fellow men, with health and happy fortune crowned." He cries for God's mercy. It is too late for that. Prayers for or to the dead are worthless except to those who profit financially from them. His pleas for personal relief are heard, but not granted. Then the man who thought nothing of his fellows in life remembers his five brothers now that he has left life behind. He has learned his lesson too late. The man who refused the invitation to God the Father's House, pleads that Lazarus may be sent to his father's house to testify to his five brothers. He is told that they will receive the same warning he ignored— the testimony of the Scriptures, nothing more. He persists. "If one went unto them from the dead they will repent." The rejoinder was— "if they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”

God answered the rich man's closing plea. Christ rose from among the dead. But, as predicted, they did not repent, they were not persuaded. Such are those whose moral state corresponds to the Lord's closing words— "the dead"— for the rich man is a pattern man. How many have followed in his steps? His ending is the universal fate of all who reject the gospel and the warnings of coming judgment contained in the Scriptures. The writer has encountered sad examples of such people during his lifetime. Once, while touring a cemetery, an employee of the burial grounds told me of a woman with a fatal disease who chose her burial plot before death. She bought one overlooking a street light so she wouldn't be lonely in her grave at night, he said. Just as this woman by her actions showed that her thoughts ended with her present body, so others accept a future judgment and are bold about it.

In the Second World War, the heavy bombers at our base were marshaled early in the morning for a strike at a target in Germany. 419 Squadron was the first to take off. In the distance we saw the ground crew's green Verey lights flashing beside the control tower as each bomber received permission to take off. They thundered down the runway, took off, and climbed to altitude. As this was going on, our squadron waited its turn to taxi to the control tower. To relieve the suspense, the air crews and ground crews chatted together on their dispersal areas. Suddenly it was time for partings. The air crews began to enter their bombers, and one by one the engines on both wings were started up. Out of the darkness, the gunner from another bomber ran up breathlessly to our tail gunner and delivered a last message— "So long, so-and-so," he cried, "if anything happens tonight, I'll meet you in hell." Then he ran back to his aircraft and disappeared in the darkness. Here, at least, was a man who knew where he was going when he died, and was honest about it. Few display such candor, especially in the society of the modern West. Men today will deny the existence of hell if the subject is, discussed. Yet, with the same lips, they use the word "hell" in blasphemy. If they believe there is no hell, why do they shriek the word from the housetops— on the printed page, on radio, and television? Surely it is the conscience crying out, as the gunner's did, less clearly because under less danger, more muted because of the conventions of civilian life— but always there, like a flickering flame bursting into fire at unexpected moments.

The Two Resurrections

In the Garden of Eden, God pronounced the judgment of death on man because he sinned. This judgment was on man's body; nothing was said about the soul which was separated from the body on death. The word we translate, "resurrection," is literally "standing up" and means the raising to life of the dead body. There is no such thing as a spiritual resurrection. The New Testament teaches two resurrections of the body. Still, the hope of resurrection is found as early as the Book of Job— generally considered the most ancient book in the Old Testament. Job exclaims, "for I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God. Whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me" Job 19:25-27²⁵For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: ²⁶And though after my skin worms destroy this body, yet in my flesh shall I see God: ²⁷Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. (Job 19:25‑27). Among the Jews, some held the doctrine like the Pharisees; others rejected it like the Sadducees Acts 23:8⁸For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both. (Acts 23:8). With those Jews who held the doctrine, only a general resurrection was assumed, as we see from Martha's conversation with the Lord John 11:24²⁴Martha saith unto him, I know that he shall rise again in the resurrection at the last day. (John 11:24). The doctrine that God will raise the body in one of two distinct and separate resurrections— one for blessing, the other for judgment— is a New Testament truth. The Lord left us with the rich man in Hades after death— Lazarus in Abraham's bosom. The state of their souls was fixed after death, and so, too, the respective resurrection which will claim their bodies at a later date.

The Lord's people are raised from their graves for blessing in the first resurrection, which the Lord also calls "the resurrection of the just" 14:14 and "the resurrection of life" John 5:29²⁹And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5:29). These three terms all refer to the same resurrection, but we shall use only one of them here— "the first resurrection"— since the other two terms are self-explanatory. In Acts 4:2,²Being grieved that they taught the people, and preached through Jesus the resurrection from the dead. (Acts 4:2) we are told that this resurrection precedes the resurrection of the lost, for this passage speaks of "the resurrection from among the dead." In other words, this is a selective resurrection— "from among the dead" literally— that is, leaving the unjust dead in their graves to await a later resurrection. "Blessed and holy is he who has part in the first resurrection— over these the second death has no power" Rev. 20:6⁶Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. (Revelation 20:6). Since the relevant prophetic considerations are beyond the scope of this book, we might simplify things by saying that the first resurrection precedes the establishment of Christ's earthly kingdom, whereas the resurrection of judgment is at the end of that kingdom.

John tells us a great deal about "the resurrection of judgment"— also known as "the resurrection of the unjust" Acts 24:15¹⁵And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. (Acts 24:15). He lay in Jesus' bosom and thus was closer to His thoughts than others. For it is Christ who revealed the eternal punishment of the lost— those who reject Him as their Savior. He writes about a great white throne in space at the close of the Bible. Christ alone can sit on it— read John 5. Heaven and earth flee from His face, for time is about to cease and eternity begin. Those who died without Christ, stand before the throne and the books are opened. The rich man's secrets, an open book to Christ when He was on earth, will be an open book there, too. Death and Hades are cast into the lake of fire, which is the second death. As already quoted Rev. 20:6⁶Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. (Revelation 20:6) the second death had no power over those who were raised previously in the first resurrection. But it has here. The first death separated them from creation— the world in which they lived— the second death, more hideous than the first, separates them from God Himself. The rich man the Lord spoke about will have a body once more so he can bow the knee at the Name of Jesus— a tongue, too, to confess Him as Lord before time ends and eternity begins Phil. 2:10-11¹⁰That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; ¹¹And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:10‑11). After the judgment, the lost are cast into the lake of fire for their eternal punishment.

Eternity is the projection of time. When a man dies, he loses control of his purposes, be they good or bad, but what he was in life, continues in eternity— saved or lost. Believers generally have little in this world— much in the next. Unbelievers have much here, on the whole— nothing hereafter. The prodigal had nothing to lose in this world but his sins— Lazarus, his sufferings. When the rich man died, he lost everything— his riches and his soul.

Part 2

The Son of the Father's Love—

The Bright Contrast to the Other Son of the Father

How disappointing the story of the family of man— the son who ran away from his father's house and sinned in the far country— the son who stayed at home with his father, but embezzled his estate— the rich man who was told to remember how he had wasted a life that was gone. But God the Father had another Son, whose life we shall shortly reflect upon. He is God's beloved Son. He is the One who told us the stories of the sons who didn't love their fathers without vaunting Himself as the Son who did. His life was the witness to His obedience to His Father's Will.

His people know Him as the Second Man— in contrast to the first man, Adam, who begat sons of disobedience— also as the last Adam, for there shall never be another Head of a race of men— the Man of Glory, in contrast to Adam, the man of dust— the Lord from heaven— in contrast to the first man Adam, who was of the earth earthy.

"Fairer than all the earth-born race,

Perfect in comeliness Thou art,

Replenished are Thy lips with grace

And full of love Thy tender heart.

God ever blest, we bow the knee

And own all fullness rests in Thee.”

The Father Loves His Beloved Son, but

Man Hates Him and Puts Him to Death

The Father loved His two sons— the Jew and the Gentile. Did He not shower His erring son with seven marvelous gifts when he returned? Did He not offer the fatted calf to His other son, too, and even when His love was spurned, say, "all that I have is thine"? If He loves such sons, can we imagine how great His love must be to His beloved Son? What depths there are in the following sublime utterance: "the Father loveth the Son and hath given all things into His hand" John 3:35³⁵The Father loveth the Son, and hath given all things into his hand. (John 3:35). These things He used for good, blessing His enemies as He taught us to do.

“Many good works have I showed you from My Father," Jesus once said, "for which of those works do ye stone Me?" John 10:32³²Jesus answered them, Many good works have I showed you from my Father; for which of those works do ye stone me? (John 10:32). It was to this blessed Man, so dear to our hearts, so much, dearer to the Father's heart, that the children of the first man, Adam, offered every indignity, especially at the Cross, which fully exposed, for the first time, the hearts of God and man. The fragrance of Christ's life spread out in all directions in that dark valley of death, dispelling all the evil of the heart of man which sought to end it on a cross of shame, but could not. He gave His life up voluntarily in love to others, but no man took it from Him. He had power to lay it down and power to take it again. This was a commandment He had received from His Father.

When the prodigal returned to his father, he covered him with kisses; when the True Son was about to return to His Father, Judas Iscariot covered Him with kisses, too the kisses which betrayed Him to those who would crucify Him. The father gave the prodigal the best robe when he returned; man, too, gave the True Son the best robe— a gorgeous robe, in mockery— 23:11 just before He returned to His Father. The father gave the prodigal a ring for his hand and shoes for his feet; as the True Son was about to return to His Father, man nailed His hands and His feet to the Cross, hoping to end His blessed work and walk forever.

While we have compared the True Son with the prodigal, actually both sons were represented at the Cross. We find the younger son, the Gentile prodigal, in the Romans, under whose power the Lord suffered. We find the elder son, the Jewish Trustee, who betrayed Christ to the Romans. "Am I a Jew?" Pilate cried, "Thine own nation and the chief priests have delivered Thee unto me. What hast Thou done?" John 18:35³⁵Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? (John 18:35). It was this saying which Mary Bowly put in verse:

"O blessed Lord, what hast Thou done?

How vast a ransom given

Thyself of God the eternal Son

The Lord of earth and heaven.

Thy Father in His gracious love

Didst spare Thee from His side

And Thou didst stoop to bear above

At such a cost Thy bride.”

Pilate examined Christ and exclaimed, "I find no fault in Him" John 19:6⁶When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. (John 19:6). But man cried out, "away with This Man." So God must proclaim His glory to His rebellious creature. He was nature's God and the sun must be darkened in the heavens. As for the earth— the rocks, its most stable features— were fractured see Matt. 27:51⁵¹And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; (Matthew 27:51) for Jesus had said that if men did not praise Him, the stones would immediately cry out. And since He holds the keys of death and Hades Rev. 1:18¹⁸I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:18) the graves were opened, "and many bodies of the saints fallen asleep arose and going out of the tombs after His arising entered into the holy city and appeared unto many" Matt. 27:52-3. But again man rejected the divine testimony, for Isa. 53:9,⁹And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (Isaiah 53:9) correctly translated, shows the thoughts and intents of their hearts— "men appointed His grave with the wicked but He was with the rich in His death." Thus God divinely foretold their purpose. After Christ was dead, they planned to bury Him with the wicked— the two thieves. Instead, He was with the rich in His death, for Joseph of Arimathea claimed His body and buried Him in his own tomb. This act was a final witness to divine favor, for riches in Jewish eyes spoke of the blessing of the Lord.

Such was the way the True Son returned to His Father. He is the One who narrated the stories which give us the real history of man ranging from the lost sheep to the lost rich man. It is now appropriate to compare the True Son with each of the other characters whose lives the True Son has described in His stories. We will begin at the rich man. His life makes the first and most logical comparison. For who was ever as rich as Christ who created the world and everything in it, which therefore belongs to Him? The purpose of our comparisons is to enlarge our thoughts as to Christ's greatness. We will see Him as the Father ever saw Him— the Son of His love.

The True Son Contrasted With the Rich Man

In the fourteenth chapter, the Lord had laid down a sweeping principle— "whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted" 14:11. Now the Lord knew that men use riches to exalt themselves, and so He told us how the prodigal squandered them, the dishonest trustee embezzled them, the rich man spent them for his own enjoyment. The Lord Jesus was richer than all of them, yet humbled Himself by becoming a Man— "ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich" 2 Cor. 8:9⁹For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8:9).

Inside and outside his person, the rich man in life stood only for self-gratification. Outside, his body was clothed with splendid garments— inside, his belly was filled with the finest food and drink money could buy. By way of contrast, the Lord wore a robe without seam, and said, "My meat is to do the will of Him that sent Me and to finish His work" John 4:34³⁴Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 4:34). The rich man showed no compassion to poor Lazarus. Outwardly his body was exposed— full of sores; inwardly his belly was empty. It was in the rich man's power to feed him, but he did not even receive the crumbs from his table. The Lord Jesus fed men's bodies and their souls, be they Jew or Gentile. "Truth, Lord, yet the dogs eat of the crumbs which fall from their masters' table"— a Gentile woman said to the Lord Matt. 15:27²⁷And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. (Matthew 15:27). Nobody ever begged anything from the Lord and went empty away.

When the rich man died, we see the fallacy of a life of self-gratification. In life he had been a success in the far country, just as the prodigal had been a failure. He understood the principles of this world —"while he lived he blessed his soul, and men will praise thee, when thou doest well to thyself" Psa. 49:18¹⁸Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself. (Psalm 49:18). But now the rich man died and was buried and in Hades lifted up his eyes.

“When he dieth he shall carry nothing away— his glory shall not descend after him" Psa. 49:17¹⁷For when he dieth he shall carry nothing away: his glory shall not descend after him. (Psalm 49:17). The body clothed with splendid clothes, the belly always filled with food and drink only enjoyed by the rich, now lies in corruption in the grave. "Man that is in honor and understandeth not, is like the beasts that perish" Ps. 49:20. Jesus, too, died and was buried. But His precious body saw no corruption and He Himself committed His spirit to His Father, who on the third day raised Him from among the dead by His glory. Thus we see that Christ, the Rich Man who humbleth Himself to become poor, was exalted by God the Father.

The death and resurrection of Christ and the Holy Scriptures are God's witness to man. In life the rich man ignored the Scriptures, unlike Christ, who lived by every Word that came out of the mouth of God. In death the rich man pleads for his five brothers still alive. Couldn't Lazarus be resurrected and sent back to warn them of the terrible fate of the lost? No, he is told, the Scriptures are all the warning needed. If they ignore the Scriptures, they will not be persuaded "though one rose from the dead." Still, the rich man's plea is heard. One has risen from the dead— Jesus. But the living mockingly reply, "almost thou persuadest me to become a Christian" Acts 26:28²⁸Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. (Acts 26:28). If we are not persuaded in life by the death and resurrection of Christ and the witness of the Holy Scriptures, then it is too late when death comes, for after this, the judgment. On the other hand, "if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him" 1 Thess. 4:14¹⁴For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. (1 Thessalonians 4:14).

The True Son Contrasted With the Elder Son

The elder son said, "lo, these many years do I serve thee, neither transgressed I at any time thy commandment." If this were true, why was it necessary for the True Son to drive the moneychangers out of the Temple, crying, "make not My Father's House an house of merchandise" John 2:16¹⁶And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. (John 2:16). They had "made the commandment of God of none effect by their tradition" Matt. 15:6,⁶And honor not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. (Matthew 15:6) so it was useless to claim that they had never transgressed God's commandment. As God's Trustee, Israel had written off half the oil and most of the wheat under their charge. These are figures, respectively, of the light from God and the food for men's souls, contained in the Holy Scriptures of which they were the custodians Rom. 3:2²Much every way: chiefly, because that unto them were committed the oracles of God. (Romans 3:2). As God's lighthouse and granary in the world, Israel was responsible for seeing that the Gentile nations attributed what they administered to God only. He was the rich creditor. Instead, by their traditions which choked the Word, they attributed everything to themselves and stumbled the Gentiles. They opposed Paul preaching the gospel in their synagogues in far off Gentile lands, and seized him when he returned to the Temple. What a contrast to the Lord Jesus, the True Son, who administered His Father's things perfectly. We see today with the oil He has given us in the Scriptures and fatten our souls with wheat from them, too.

To protect himself from ruin due to failure in his trusteeship, the dishonest trustee provided homes for himself. Again this is a picture of the elder son, the Jew. Driven from his land and Temple because of his fraudulent trusteeship of divine things, he settled down in homes in far-off Gentile lands, providing for his own needs with natural wisdom. Jacob prophesied that this would be so on his deathbed when he told his sons of what should befall them "in the last days" Gen. 49. The Lord Jesus as the True Son was the opposite of the fraudulent trustee. At the end of His perfect administration, He provided homes for others— an earthly home for a woman— a heavenly home for a man. This was on the Cross when He entrusted the care of His earthly mother to the Apostle John and promised paradise shortly to the dying thief. Note the order— God first provides an earthly home for us— then one in heaven. As the Good Samaritan, the True Son provided an earthly home for man in the inn— as the Good Shepherd, He carried the prodigal sheep to the Great Supper in the Father's House above. Only when His work was finished did the True Son enter into the rest of His Father's House in heaven.

The True Son Contrasted With the Prodigal Son

The prodigal's evil career began by saying "father give me." But the True Son gave Himself, sparing nothing, so that the Apostle exclaims, "the Son of God, who loved me, and gave Himself for me" Gal. 2:20²⁰I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20). Then the prodigal wandered off to the far country like a lost sheep, without consulting his father. Well, the Lord Jesus also went to the far country— that is, He came into this world, not because it attracted Him, but because His Father sent Him, "I proceeded forth and came from God neither came I of Myself, but He sent Me" John 8:42⁴²Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. (John 8:42).

When the prodigal reached the far country, he wasted his father's substance with riotous living. The True Son was so careful of His Father's things, that He said, "gather up the fragments that remain that nothing be lost" John 6:12¹²When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. (John 6:12). With the prodigal, nothing remained, and everything was lost. There was, consequently, a great famine in that land and he began to be in want. There was no famine in the far country when Christ was there. Unlike the prodigal who fed the swine, the True Son fed His Father's sheep. He fed men's bodies with loaves and fishes; their souls with such words of life that men exclaimed, "never man spake like This Man" John 7:46⁴⁶The officers answered, Never man spake like this man. (John 7:46).

Then came a time when the prodigal compared the famine conditions in the far country with the bread in his father's house. He will return to his father and the house of bread, for he is in need. The Lord Jesus left His Father and came to Bethlehem, which means "house of bread." He said of Himself, "I am the living bread which came down from heaven. If any man eat of this bread he shall live forever" John 6:51⁵¹I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. (John 6:51). "I perish with hunger," the prodigal exclaims, and then rehearses his apology to his father— "father I have sinned." The True Son said, "which of you convinceth Me of sin?" John 8:46⁴⁶Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? (John 8:46). Only the True Son could say, "I have glorified Thee on the earth"— as for the prodigal, he disgraced his father. The prodigal's thought was that his father should make him like a hired servant. The Lord Jesus, the True Son, took upon Him the form of a servant— Phil. 2:7⁷But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: (Philippians 2:7) because His Father told Him to do so.

The opening cry of the prodigal was "father give me," for at that time he did not know his father's heart. This could only be made known in all its richness at the Cross. There, the opening cry of the True Son was "Father forgive them." "Them" means both sons— the prodigal and the elder. Forgive them for what? Oh, for crucifying Christ, you reply, and we will all agree. But forgiveness was also needed for saying, "Father give me." If man hadn't said, "Father give me" in the garden of Eden, the Lord wouldn't have had to say "Father forgive them" at the Cross. The opening prayer of the True Son then, "Father forgive them" was the answer to the opening demand of the prodigal, "father give me." Then, at the end of his course, the prodigal exclaimed, "father I have sinned." Well, "the wages of sin is death" Rom. 6:23²³For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:23) but, thank God, the True Son accepted those wages for the prodigal. The Scripture teaches that "the body without the spirit is dead" James 2:26²⁶For as the body without the spirit is dead, so faith without works is dead also. (James 2:26). So the True Son's last cry, "Father into Thy hands I commit My spirit" was the answer to the prodigal's last cry, "father I have sinned." In this way the unbounded love of the Father and the Son to man was made known. On the Cross, the Lord prayed for the forgiveness of His enemies and only then commenced the work of dying for their sins, which made it possible for God to answer that prayer and forgive them. The father anticipated that blessed work when he kissed the returning prodigal even before the fatted calf was killed.

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Now we will bring our comparisons into focus. The rich man is a picture of the self-sufficient, self-centered man of the world who rejects the Person and work of the True Son. His life really said to God, "depart from me." When his life is over, he is buried and so banished from the world in which his thoughts were centered. A great gulf separates him from heaven and he finds himself in hell. The elder son— the fraudulent trustee— is a picture of the Jew. Like the rich man, he, too, rejects the True Son, for he will not come into the Father's House and eat the fatted calf. However, there is this difference— he is not cut off like the rich man— his blessing is only deferred. In a future day he will offer as a sin offering the kid of the goats with which he originally hoped to make merry. The Jew will do this in the millennium, on the Day of Atonement. Only then will God restore the Jew as His Trustee, in charge of His goods on this earth. But to get the blessing he really has to take the same ground as his younger brother. When he offers up a kid of the goats on the Day of Atonement, he will be admitting, like the prodigal, "father I have sinned." The prodigal never covered up his sins and so prospered. He receives the richest portion of all the Father's House, the fatted calf, and the knowledge of His Father's heart.

"High in the Father's house above,

Our mansion is prepared;

There is the home, the rest we love,

And there our bright reward.

With Him we love, in spotless white,

In glory we shall shine;

His blissful presence our delight

In love and joy divine.

All taint of sin shall be removed,

All evil done away;

And we shall dwell with God's beloved

Through God's eternal day.”

Part 3

The Revealed Father's Heart

That God is rich and man is poor is a truism to believers only. The man of the world thinks that the property he owns and the money he hoards belongs to him alone. His intelligence tells him that he must leave everything behind when he dies, yet he acts as though he were indestructible. God is in complete contrast to this behavior. He is not only immensely rich, but being the living God, He holds onto those riches forever. He made those mineral deposits and other treasures buried in the earth to possess which, only for a time, men devote their lives. "The cattle on the thousand hills are His-"Psa. 50:10,¹⁰For every beast of the forest is mine, and the cattle upon a thousand hills. (Psalm 50:10) for He is Lord of life on the earth, as well as what is under it. Man may buy and sell the beast; still they belong to Him, for He created them. "The Lord needs him" 19:31 was the only word spoken to get the colt. Possessing such power, we find Him a lonely stranger at Sychar's well, whose conduct was inexplicable, even to His disciples. Why did He not eat, they want to know? John 4:31-34,³¹In the mean while his disciples prayed him, saying, Master, eat. ³²But he said unto them, I have meat to eat that ye know not of. ³³Therefore said the disciples one to another, Hath any man brought him ought to eat? ³⁴Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. (John 4:31‑34) not recalling the Scripture—"If I were hungry I would not tell you for the world is Mine and the fullness thereof" Psa. 50:12¹²If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. (Psalm 50:12). Not only the world, but the whole range of the universe is His, for He created it.

However, knowing that a man is rich will not help a poor man unless he knows that the rich man is benevolent. So it is with God. Knowing that He is rich does not help needy man if he does not know that God longs to endow him with eternal riches— "the unsearchable riches of Christ." Both the prodigal and elder sons knew that their father was rich, but they did not know their father's heart. One son said, "father give me" and the other son said "you never gave me." One son suggested that his father was keeping something back from him; the other reproached him for having done so. It did not occur to either son that their father coveted something he didn't have. How could this be, seeing he was so rich? Well, riches can't buy our affections. This was what the father craved— the love of his two sons. He got it from one of them —the prodigal— an unexpected source. The prodigal was ready to give his heart to his father once he learned what was in his father's heart and his own. "My son, give Me thine heart" Prov. 23:26²⁶My son, give me thine heart, and let thine eyes observe my ways. (Proverbs 23:26). If we do, we will experience God as a giver in a way we never could when He gave us merely "the share of the property" that is, material things. God's richest gift is Himself. "Fear not, Abraham" He said to His ancient servant, "I am thy shield and thy exceeding great reward" Gen. 15:1¹After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. (Genesis 15:1).

The Seven Gifts of the Father to the Prodigal

The first gift of the father was what flowed out of his heart his unrestrained love. He fell on his son's neck and covered him with kisses. It is the same expression in the original which is used for Judas Iscariot when he kissed the Lord to betray Him. Judas was probably man at his worst. The Bible paints a picture of man as he really is in the opening of Isaiah— "from the sole of the foot even unto the head there is no soundness in it; but wounds and bruises and putrefying sores; they have not been closed, neither bound up, neither mollified with ointment" Isa. 1:6⁶From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. (Isaiah 1:6). Well, the Lord Jesus, as the Good Samaritan, took care of the wounds and bruises, and God the Father of our lack of soundness. Our Father knew we were unsound from the sole of the foot even to the head, but He reversed all this, starting at our head and working down to our feet in unbounded blessing. He began with His kisses on the prodigal's neck and then worked downward on his body with gift after gift until He reached his feet, on which His servants put shoes. Everything started from the top— where the Father is. "Every good gift and every perfect gift is from above and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning" James 1:17¹⁷Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. (James 1:17).

The second gift is the best robe. This is a figure of Christ. You cannot have a better covering than Christ— He is the best robe God the Father can provide. The best robe comes out of the Father's House, as Christ did, when the need arises. The Father would call many sons to glory and clothe them with Christ. We receive the best robe in the field before we enter the Father's House. "The field" is a general term for the world here, just as "the far country" in this chapter is a term for a world far away from God. So, when the Father looks at us now, He doesn't see us, but Christ, for we are clothed with the best robe. The best robe was for the elder son, too, if he wanted it, but he didn't. Nor did he care for the father's kisses.

The first two gifts, though separate and distinct, are one in a certain sense— that is, in their meaning— for they bring together what the Father and the Son should mean to the believer. Every returning son receives two gifts first— the gift of the Father's love His kisses and the divine covering— the best robe— the Lord Jesus Christ Himself. The Father and the Son— this is true Christianity— "if that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son and in the Father" 1 John 2:24²⁴Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. (1 John 2:24). Once we understand this truth, our work and walk must be consistent with the gifts of the Father's love and the Son's covering. The hand speaks of work; the feet, of walk. A ring, then, is put on the younger son's hand. A ring has no beginning or end. It is a token of eternal acceptance. Shoes are next put on his feet. The same feet which once walked away from his father now stand upon redemption ground. They are to walk toward the Father's House. The thought of entering his father's house now comes before his soul. But the father has a thought, too, and that is to bestow three more gifts on his son once he is inside the house. But before this can happen, another must die for the prodigal's sins. And so the command goes out— "bring hither the fatted calf and kill it.”

A sinner could never enter the Father's House except by the death of another. The prodigal did not enter the Father's House until the fatted calf was killed. And it is not until the prodigal is given shoes to walk toward the Father's House that the Father issues the command to kill the fatted calf. The fatted calf was slain in "the field"— the world— Christ bought "the field" for the treasure in it— see Matt. 13:44⁴⁴Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. (Matthew 13:44). Only after the fatted calf has been killed can the Father eat and rejoice with the recipients of His grace. The Father's House is the dwelling place of God our Father and His Son Jesus Christ. But it is just that— the divine Presence dwelling there— which excludes man from that house without a sacrifice to make him fit to enter it.

The elder son rejected the fatted calf. Consequently, he neither entered the house, nor did he address his father as his father— "you never gave me a kid" is all he has to say. But the Father does provide a kid for the elder son after all. The story is given to us in Lev. 16, which describes the Jewish feast known as the Day of Atonement. The application of this is future. In that day a kid of the goats will be sacrificed for a sin offering. There can be no making merry with the question of sin unanswered and not met with a sacrifice. The elder son never said, like the prodigal, "father I have sinned," So he will have to admit it by afflicting his soul in the coming day. The sins of the elder son will be forgiven, but the Jew will have lost the portion of the Father's House we will enjoy. The death of the fatted calf divided the Father's gifts into two groups. The first four gifts are received in this world where Christ— God's fatted calf— was slain. We will receive three more gifts when we get to heaven— of which the Father's House here is a picture. The first of the last three gifts is eating the fatted calf. Certainly we cannot do this in the field. It is the fare of the banqueting house and must be enjoyed there. The last gifts— music and dancing— tell us of the merry-making inappropriate in the field where the fatted calf was killed, but suitable in our Father's House. The Father rejected the thought of making merry with a kid in the place where the fatted calf was killed. His house alone was the place to make merry. Hadn't the elder son heard of the sins of his fathers who made merry in the wrong place and at the wrong time? Israel made merry when they worshipped the golden calf. There was music and dancing then, but it ended in death. In the Father's House, they began to be merry and of this there was no end. Rejoicing in the flesh and rejoicing in the Lord are two different things. Why does the prodigal enjoy the music and dancing of the Father's House? Because he has Christ on the outside— the best robe— and is filled with Christ inside— the fatted calf. Music and dancing are the outer expression of inner joy. While we are in this world, we anticipate these joys in the soul— perhaps we smell the aroma of the fatted calf as we near our Father's House. But it is in the Father's House itself that we will ungird ourselves, our labors over, and enter into our eternal portion of enjoying Christ and the Father. We will begin to be merry. Of the music and dancing, there shall be no end. Now let us review and consolidate what we have learned of the Father's seven gifts in their varied aspects.

The Seven Gifts Viewed As a Reversal of Our Natural State

This view of the seven gifts is the most fundamental. The prodigal is a picture of man in his depravity, but turning to God. Which was the greater sin— devouring the father's living with harlots, or what he did before that: demanding property that didn't belong to him before his father died and then taking that money and virtually deserting his father? The father traced all the prodigal's sins to walking away from him, so he awarded the shoes last of all the gifts in the field. He reserved them until the other gifts showed that he was acting like a father to the wayward son. So his first gift was to cover the prodigal with kisses. This revealed the father's heart and won the prodigal's heart. In the gospel, God starts with Himself— it was God who so loved the world— that is, the father's kisses. Then the measure of that love is giving His only begotten Son. That brings before us the best robe. But the prodigal doesn't put the best robe on— neither does the Father. It is the servants— those who preach the gospel— who do that. It is a figure, of course, but an apt one. When the Lord raised Lazarus from the dead, He also commanded others to take off his grave-clothes John 11:44⁴⁴And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. (John 11:44) here the servants put on the best robe. Man is powerless to take off the grave-clothes he inherited from the fall or to put on the best robe.

The gift the prodigal received from his father by asking for it covered him with shame. All was devoured by harlots. But the gifts the prodigal received from his father without asking for them flowed freely from his father's heart. The hand that had fed swine now displays the ring of acceptance. The body that was covered with shame now is covered with the best robe. The feet that had walked away from his father's house to the pigpen now have shoes on them to walk heavenward— to the Father's House. The spirit of glory and of God rests upon him.

The Seven Gifts Viewed in the Light of Our Fellowship With the Father and the Son

We have considered the seven gifts in the light of God's salvation freely bestowed on the returning sinner. But after God saves us, He wants us to have fellowship with Him. "And truly our fellowship is with the Father, and with His Son Jesus Christ" 1 John 1:3³That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. (1 John 1:3). This thought is found in the first four gifts which the prodigal received in the field. That is because this fellowship is now— we do not have to wait until we enter the Father's House to enjoy it.

The first two gifts speak of God the Father and Jesus Christ, His Son. The father's kisses speak to us of the revelation of the Father's heart of love; the best robe of Christ, the Son of the Father's love. The next two gifts the ring on my hand and the shoes on my feet— speak of my responsibility as a Christian. The hand is the work— the feet, the walk. My work and my walk must be consistent with what I know of God my Father and Jesus Christ, His Son. I must show in this world that my work and my walk agree with the father's kisses and the best robe which covers me. Then men will know in a practical way what John teaches us as a fact "and truly our fellowship is with the Father and with His Son Jesus Christ.”

The Seven Gifts Viewed As an Expression of Sonship and a Son's Place on Earth and in Heaven

I am no longer looked at as a sinner now that I have confessed my sins to my Father. I have been restored to full communion with my Father. Even so, there is one more insight into the seven gifts— the enjoyment of sonship in whatever place we may be— on earth or in heaven. "Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, `Abba Father'" Gal. 4:6⁶And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6). "Abba" is a word meaning "Father" to both Hebrew and Greek. "Father, Father" then is the universal cry of Jew and Gentile— that is, of all who are redeemed of the human race.

I am to sense— to understand— my new position fully. Also, I am to sense this on earth as well as when I am in heaven. So the seven gifts are broken down into four we receive on earth right now— the field— and three we receive later in heaven— the Father's House. That great Bible teacher of another century, J. B. Stoney, once said (7) "Everything connected with the avenues to the soul of man is under the grace of God." This comment is aptly illustrated here. The father's kisses are felt by the prodigal. The father has come out of his house and kissed him. This is the evidence of restored relationship. He is his father— the prodigal, his son. Then there is what the prodigal can see— the best robe, the ring, the shoes— the visual demonstration of divine grace. There are three more avenues to his soul— smell, taste, and hearing. As the prodigal approaches the house, he smells the aroma of the fatted calf filling it. Later, he tastes the fatted calf. And he hears the music which fills the place. The fatted calf is Christ, on whom we shall feed forever. The music? Well, "they sung a new song saying— Thou art worthy to take the book and to open the seals thereof, for Thou wast slain and hast redeemed us to God by Thy blood out of every kindred and tongue, and people and nation" Rev. 5:9⁹And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; (Revelation 5:9).

But what about the dancing? David once danced before the Lord with all his might. It was the outer expression of his inner joy. But the Root and Offspring of David will be in the glory. He is the Lord. No longer will we gird ourselves for His battles, as we did on earth. We ungird ourselves and dance in fullness of joy. Why are we so happy? We are happy because of two of the gifts which have a special meaning. The father only says, "bring" of two of his gifts— the best robe and the fatted calf. To "bring" implies the conveying of something from a distant person or place to a nearer. Where was the best robe kept? Why, in the Father's House. The Father had it brought down to this world so we might be clothed with Christ. But we take it with us to the Father's House. The fatted calf was killed in the field, but eaten in the house. So when we are in our Father's House, we have Christ inside— for we feast on the fatted calf— and Christ outside— the best robe. No wonder there is music and dancing! They began to be merry. Of this joy there will be no end. Hallelujah!

What Was Lost and Found, Stolen and Given

Our review of God's ways has ranged from the lost sheep to the lost rich man. It is appropriate at this juncture to review what was lost and found, stolen and given, for these things provide the measure of God's dealings with man.

Now the lost sheep and the lost piece of silver are unique in that everything that was lost was found. That is because these two illustrations give us the work of God for man, based upon the cross. That work is perfect. The cross has met the question of sin, God has been glorified completely, and everything that was lost was found. The stories of the sons, however, give us man's side of things— not God's— and not all that is lost is found. For example, the prodigal son lost half the property which he squandered in the far country— which amounted to a total loss of his share. His brother kept his half, but embezzled away half the oil and most of the wheat in his unfaithful trusteeship. Half the oil is the New Testament, which he lost by refusing the fatted calf. However, he kept the Old Testament. The prodigal found a place in his father's house; the unfaithful trustee, in the houses of those whom he helped swindle his father. The rich man lost everything, for he ended up in Hades.

As to his state, man is a lost sheep— as to his actions, he is primarily a thief. Man began his thievery in the garden in Eden, stealing the fruit of a tree. And so Christ bore our sins in His own body on the tree, surrounded by two thieves. Man steals because he does not believe that God is a giver, and will withhold nothing good from him. It took the cross to reveal the Father's heart to the dying thief. He heard the cry, "Father forgive them" and received Christ's personal assurance of being with Him in a paradise which can never be lost. For Christ is there, the Man who never took away God's glory as man did by his thievery, but instead restored what was stolen see Psa. 69:4⁴They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. (Psalm 69:4). With His glory restored by His beloved Son, God the Father can freely give to His erring sons— the Jew and the Gentile— more than they could possibly steal from Him. The younger son was given the Father's House— the elder son, "all that I have." They were never able to steal that much.

God Has the Last Word With Man

Our stories began with man judging God's heart— for the prodigal said "Father give me" and the elder son "thou never gavest me"— and end with God judging man's heart— the rich man in Hades. "Let God be true, but every man a liar; as it is written that Thou mightest be justified in Thy sayings, and mightest overcome when Thou art judged" Rom. 3:4⁴God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. (Romans 3:4). Man is often conscious of his own inadequacy, but fails to come to terms with the God of all grace. Years ago, I attended the retirement of the Internal Auditor of a large corporation. Many important officials rose to their feet and praised this man for his past services to the firm. When it was all over, the old Internal Auditor made a speech in reply. The part of the speech I remember was this— "I have to thank you gentlemen for the many kind remarks you have made— all on the credit side of the ledger." Then he said quietly, "But nobody has said anything about the other side of the ledger.”

Thank God He has taken care of "the other side of the ledger" for us, not only paying our debts, but filling our hearts with the knowledge of Himself— always the source of rejoicing for the Christian.

"What love to Thee we owe

Our God for all Thy grace

Our hearts may well o'erflow

In everlasting praise!

Make us, O Lord, to praise Thee thus

For all Thy boundless love to us.”

The basis of our praise is our Father's ways with us. God had two great works— creation and redemption. Do we praise God because He is the Creator? Partly— see Rev. 4:11¹¹Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created. (Revelation 4:11) but not entirely. All we wanted from God was to rob Him of the treasures He planted in this earth. "Father give me" was our cry, or "Thou never gavest me." We didn't care about our Father at all— all we wanted was to steal His bankbook. So God began another work— redemption— because His first work— creation— only aroused our greed and envy. He killed the fatted calf in the field— that is, gave Christ up in death to bring us back to Him. This work rejoiced the Father's heart. The work of seeking the lost sheep and lost silver rejoiced the angels, but the killing of the fatted calf and the feast spread at the banqueting table for the returning prodigal— this rejoiced the Father's heart. When the prodigal said, "father give me," the father did. As a Father, God has not denied man anything in this world. But it brought no joy to the Father's heart and only misery to the prodigal's. As soon as the prodigal's heart turned to the Father, He began giving without being asked to do so. Because God is a Father, He wants children on whom He can shower His affections. This is where we come in— we are adopted children, the objects of His love.

When we understand God's ways, we stop talking. The prodigal started talking at the beginning, for his father's words carried no weight with him. Do unconverted men read the Bible? Certainly, for its cultural value, etc., but not to hear the Father's words. They sit in judgment over the Word of God which, at the end of time, will sit in judgment over them. The first words of the prodigal— "father give me"— led him nowhere; his last words— words which judged his first words— were "Thy son." That expression showed that he finally understood his true relationship to his father. Because the Father wanted to teach him that lesson, He never allowed him to say, "make me as one of Thy hired servants." A son in the house can never drop to a servant's level. As soon as he said "Thy son," the father kissed him. When the son stops talking, he fades out of sight, as it were. Only then does the Father start talking. "But the Father said to His servants" begins the chain of blessing.

When the elder son begins to talk, he asks one of the servants a question rather than his father. He was so angry with his father for blessing his brother that his father had to go out of the house to plead with him. When he begins to talk to his father, he compares himself to his brother and accuses his father of unrighteousness. The father's reply begins where the prodigal's words trail off— only instead of calling the elder son "son," he calls him "child." God always has the last word with man. He reminds the elder son that he is his child, that nothing has been denied him, that his actions toward him were just. The story of the Trustee makes it clear that the elder son was not so different from his brother— his sins only took a different form. The father remained what he always was— a father. There is grace in his heart for both sons, but he calls one "son"— the other "child." One knew his father— the other did not.

The rich man never talks to God in life he— is far removed from Him. In death he starts talking, and his first word is "father”— a recognition of the relationship he has violated. The reply of Abraham— a figure of God the Father here— begins with "child”— his response to the rich man's plea of "father." The rich man began talking to God too late. "Moses and the prophets"— the holy Scriptures— and the resurrection of Christ v. 31 are the twofold witness to the living against joining the rich man in the place of torment. God has the last word with the rich man. He remains in eternal contrast to the prodigal— "this thy brother was dead, and is alive again, and was lost and is found.”

“And the Veil Was Rent”