John Calvin Commentary Luke 15

There will be joy in the presence of the angels. If angels mutually rejoice with each other in heaven when they see that what had wandered is restored to the fold, we too, who have the same cause in common with them, ought to be partakers of the same joy. But how does he say that the repentance of one ungodly man yields greater joy than the perseverance of many righteous men to angels, whose highest delight is in a continued and uninterrupted course of righteousness? I reply, though it would be more agreeable to the wishes of angels (as it is also more desirable) that men should always remain in perfect integrity, yet because in the deliverance of a sinner, who had already been devoted to destruction and had been cut off as a rotten member from the body, the mercy of God shines more brightly, he attributes to angels, in a human way, a greater joy arising from an unexpected good.

Over one repenting sinner. The word repentance is specifically limited to the conversion of those who, having completely turned away from God, rise as it were from death to life. For otherwise, the practice of repentance ought to be continuous throughout our entire lives,⁵¹¹ and no one is exempt from this necessity, since everyone is reminded by their imperfections that they ought to aim for daily progress.

But it is one thing when a man, who has already entered upon the right course, though he stumble, or fall, or even go astray, endeavors to reach the goal; and another thing when a man leaves a road that was entirely wrong, or is just beginning on the right course.⁵¹² Those who have already begun to regulate their lives by the standard of the divine law do not need that kind of repentance which consists in beginning to lead a holy and pious life, though they must groan⁵¹³ under the infirmities of the flesh and labor to correct them.

This parable is nothing other than a confirmation of the preceding doctrine.⁵²⁰

In the first part is shown how readily God is disposed to pardon our sins, and in the second part (which we will address later in its proper place) is shown the great wickedness and stubbornness of those who complain about His compassion.

Through the figure of a young prodigal, who, after being reduced to the deepest poverty by luxury and extravagance, returns pleading to his father,⁵²¹ to whom he had been disobedient and rebellious, Christ describes all sinners who, tired of their foolishness, turn to the grace of God.

Conversely, Christ compares God to the kind father,⁵²² who not only pardons his son’s offenses but also willingly goes to meet him as he returns. God, in this comparison, is not satisfied with merely pardoning those who pray to Him, but even goes forward to meet them with a father's compassion.⁵²³

Let us now examine the parable in detail.

And the younger of them said to his father. The parable opens by describing a mark of wicked arrogance in the youth, which appears in his desire to leave his father, and in thinking that he cannot be content without being permitted to indulge in debauchery, free from his father’s control. There is also ingratitude in leaving the old man,⁵²⁴ and not only withholding the performance of the duties which he owed to him, but crippling and diminishing the wealth of his house.⁵²⁵ This is eventually followed by wasteful luxury and wicked extravagance, by which he squanders all that he had.⁵²⁶ After so many offenses, he deserved to find his father implacable.⁵²⁷

Under this image, our Lord unquestionably depicts to us the boundless goodness and inestimable forbearance of God, so that no crimes, however aggravated, may deter us from the hope of obtaining pardon.

There would be some foundation for the analogy if we were to say that this foolish and insolent youth resembles those persons who, enjoying from the hand of God a great abundance of good things, are moved by a blind and mad ambition to be separated from Him, so that they may enjoy perfect freedom; as if it were not more desirable than all the kingdoms of the world to live under the fatherly care and government of God.

But as I am afraid that this allusion may be thought overstrained, I will satisfy myself with the literal meaning.

This is not because I disapprove of the opinion that this figure reproves the madness of those who imagine that it will be advantageous for them to have something of their own and to be rich apart from the heavenly Father, but rather because I now confine myself within the limits of a Commentator.⁵²⁸

Christ here describes what usually happens with young men when they are carried away by their natural disposition. Destitute of sound judgment and maddened by passion, they are ill-fitted for governing themselves and are not restrained by fear or shame. Therefore, it is inevitable that they will abandon themselves to everything to which their sinful inclination prompts them and rush on in a disgraceful course until they are involved in shameful poverty.

He afterwards describes the punishment which, in the righteous judgment of God, generally overtakes spendthrifts and prodigals. After having wickedly squandered their means, they are left to pine in hunger; not knowing how to use in moderation an abundant supply of the best bread, they are reduced to eat acorns and husks. In short, they become the companions of swine and are made to feel that they are unworthy to partake of human food, for it is swinish gluttony⁵²⁹ to squander wickedly what was given for the support of life.⁵³⁰

Regarding the ingenious exposition which some have brought forward, that it is the just punishment of wicked scorn when those who have rejected delicious bread in the house of our heavenly Father are driven by hunger to eat husks, it is a true and useful doctrine. Meanwhile, however, we must bear in mind the difference that exists between allegories and the natural meaning.⁵³¹

And was desirous to fill his belly. This means that, as a result of hunger, he no longer thought of his former luxuries but greedily devoured husks; for of that kind of food he would not be short, when he was giving it to the swine.

There is a well-known saying of Cyrus who, having for a long time suffered hunger during a flight and having been slightly refreshed by eating coarse black bread, declared that he had never tasted savory bread until now. In the same way, the young man who is mentioned here was compelled by necessity to resort with appetite to husks.

The reason is added, because no man gave to him; for the copulative conjunction and (καὶ) must, in my opinion, signify because,⁵³² and what is said here does not refer to husks, which he had at hand.

Instead, I understand the meaning to be that no man pitied his poverty. For prodigals who throw away all their property are persons whom no one thinks himself bound to relieve—indeed, as they have been accustomed to squander everything, people think that nothing ought to be given to them.⁵³³

And when he came to himself. Here is described for us the way in which God invites people to repentance. If they were wise of their own accord and became submissive, He would draw them more gently; but since they never stoop to obedience until they have been subdued by the rod, He chastises them severely.

Accordingly, to this young man, whom abundance ⁵³⁴ rendered fierce and rebellious, hunger proved to be the best teacher. Instructed by this example, let us not imagine that God deals cruelly with us if at any time He brings heavy afflictions upon us; for in this way, those who were obstinate and intoxicated with pleasure are taught by Him to be obedient.

In short, all the miseries we endure are a beneficial invitation to repentance. ⁵³⁵ But since we are slow, we hardly ever regain a sound mind unless we are forced by extreme distress. For until we are pressed by difficulties on every side and driven to despair, the flesh always indulges in frivolity, or at least recoils.

Therefore, we infer that there is no reason to wonder if the Lord often uses violent and even repeated strokes to subdue our obstinacy and, as the proverb says, applies hard wedges to hard knots.

It must also be observed that the hope of improving his condition, if he returned to his father, gave this young man courage to repent. For no severity of punishment will soften our depravity or make us displeased with our sins until we perceive some advantage. Therefore, just as this young man is led by confidence in his father’s kindness to seek reconciliation, so the beginning of our repentance must be an acknowledgment of God's mercy to inspire in us favorable hopes.

And while he was still far away. This is the main point of the parable.

If men, who are by nature inclined to revenge and too protective of their own rights, are moved by fatherly love to kindly forgive their children and to freely bring them back when they are overwhelmed by misery, God, whose limitless goodness surpasses all the affection of parents,⁵³⁶ will not treat us more severely.⁵³⁷

And certainly, nothing is ascribed here to an earthly father that God does not promise concerning Himself. Before they call, He says, I will answer (Isaiah 65:24). That passage from David is also well known:

I said, I will acknowledge against me my unrighteousness to the Lord
and You forgave the iniquity of my sin (Psalms 32:5).

Therefore, just as this father is not merely appeased by the pleas of his son, but meets him as he is approaching, and before he has heard a word, embraces him, dirty and unsightly as he is, so God does not wait for a lengthy prayer, but of His own free will meets the sinner as soon as he intends to confess his fault.

It is poor reasoning to infer from this that the grace of God is not shown to sinners until they precede it with their repentance. “Here,” they say, “a father is presented to us ready to forgive, but it is after his son has begun to return to him; and therefore God does not look upon, nor bestow His grace on, anyone except those who begin to seek Him.”

It is undoubtedly true that, in order to obtain pardon, the sinner is required to have a troubled conscience and to be displeased with himself; but it is wrong to infer from this that repentance, which is the gift of God, is produced by humans from their own heart's initiative.

And in this regard, it would be improper to compare a mortal man to God, for it is not within the power of an earthly father to renew the stubborn heart of his son, as God changes hearts of stone into hearts of flesh.

In short, the question here is not whether a man is converted by his own effort and returns to Him; but only under the image of a man is commended the fatherly gentleness of God and His readiness to grant forgiveness.