It was meet that we should make merry and be glad Both reason and natural affection justify me in calling the whole family to rejoice on the present occasion. For this thy brother was dead, &c. As thy brother is returned to us sensible of his folly, and determined to lead a new life in future, his arrival is like his reviving after death, at least, it is his being found after he was really lost. For which reason our joy ought to bear a proportion to the greatness of this occasion. There is a beautiful opposition between the father's words here, and those of the elder son, Luke 15:30. The latter had there indecently said to his father, This thy son. The father, in his reply, mildly reproves him, and tenderly says, This thy brother As if he had said, “Though he hath devoured my living with harlots, he is thy brother, as well as my son: wherefore thou shouldest not be angry because he hath repented and is returned, after we thought him irrecoverably lost. Thus the goodness with which the father bore the surly peevishness of his elder son was little inferior to the mercy shown in the pardon that he granted to the younger: and we have herein a moving intimation that the best of men ought to look on the most abandoned sinners as, in some respect, their brethren still, and should especially remember the relation, when there appears any inclination in such sinners to return.” Jesus having thus set before them the affectionate behaviour of an earthly parent toward his undutiful children, left every one to judge whether such weak and wicked creatures can love their offspring with more true tenderness than the great Father Almighty loves his, or can show them more indulgence for their benefit. Indeed, “in this inimitable composition, the amazing mercy of God is painted with captivating beauty; and in all the three parables, the joys occasioned among heavenly beings by the conversion of a single sinner are represented; joys even to God himself, than which a nobler and sweeter thought never entered into the mind of rational creatures. Thus high do men stand in the estimation of God; for which cause they should not cast themselves away in that trifling manner wherein multitudes destroy themselves; neither should any think the salvation of others a small matter, as some who are intrusted with their recovery seem to do. Had the Pharisees understood the parable, how criminal must they have appeared in their own eyes, when they saw themselves truly described in the character of the eldest son, who was angry that his brother had repented! Withal, how bitter must their remorse have been, when they found themselves, not only repining at that which gave joy to God, the conversion of sinners, but excessively displeased with the methods of his procedure in this matter, and maliciously opposing them! If these parables had been omitted by Luke, as they have been by the other three historians, the world would certainly have sustained an unspeakable loss.” Macknight.
Many have considered this parable in a view of peculiar application to the Jews and Gentiles; and have observed, that the murmurs of the Jews against the apostles for preaching the gospel to the Gentiles, are represented by the conduct of the elder brother. This was certainly a case comprehended in our Lord's design, but he undoubtedly had something more in his intention: he meant to show, that had the Pharisees been as eminently good as they themselves pretended to be, yet it would have been very unworthy their character to take offence at the kind treatment which any sincere penitent might receive. Thus does he here, and in many parallel texts, condemn their conduct on their own principles, though elsewhere, on proper occasions, he shows the falsehood of those principles, and plainly exposes their hypocrisy and guilt. But our Lord had still a further design in delivering this parable; he intended to give us, as he has done, a lively emblem of the character and condition of sinners in their fallen state. Like this prodigal, they are impatient of the most necessary restraints, fondly conceited of their own wisdom; and when enriched by the bounties of the great common Father, they ungratefully run from him, saying to him, in effect, Depart from us, we desire not the knowledge of thy ways. Sensual pleasures are eagerly sought; and perhaps all their earthly possessions and hopes are quickly paid as the price of them: while the means of obtaining these pleasures continue, not a serious thought of God can find place in their minds. And even when afflictions come upon them, still they make hard shifts, before they will let the grace of God, concurring with his providence, persuade them to think of a return. When they see themselves naked and indigent, enslaved and undone, then they come to themselves, and recover the exercise of their reason. Then they remember the blessings they have thrown away, and attend to the misery they have incurred. And hereupon they resolve to return to their heavenly Father, and put the resolution immediately in practice: they arise and go unto him. Behold with wonder and pleasure the gracious reception they find from divine injured goodness! When such a prodigal comes to his Father, the Father sees him afar off: he pities, meets, embraces him, and interrupts his acknowledgments with the tokens of his returning favour. He arrays him with the robe of the Redeemer's righteousness, imputed and implanted, with pardon and holiness, adorns him with all his sanctifying graces, and honours him with the tokens of adopting love, and all the glorious privileges and immunities of his children. And all this he does with unutterable delight, in that he who was lost is now found. Let no elder brother murmur at this indulgence, but rather welcome the prodigal back into the family. And let those who have been thus received wander no more, but emulate the strictest piety of those who for many years have served their heavenly Father, and made it their daily care, not to transgress his commandments, but to walk before him in all well-pleasing.