<p>15:24 <i>For this my son who was dead, is alive again He was lost and is found And they began to be merry</i>- The prodigal son was a favourite of Paul's. At least four times (Lk. 15:24 = Eph. 2:1,5; 5:14; Col. 2:13) he makes the point that he saw the repentant son as a type of every one of us: not just those who publicly disgrace themselves and go out of church life for a time.&nbsp;</p><p>As God took His repentant wife back to her former status, speaking of her once again as a virgin, so the Father emphasizes: &quot;This <i>my son</i> was dead...&quot;. The prodigal was dead, but then became alive (:32), in the same way as baptism marks both a one-off coming alive with Christ, and also the start of a newness of life in which we are constantly dying to sin and coming alive to God's righteousness (Rom. 6:13). Our repentance and subsequent acceptability with God at our baptisms should therefore be on a similar level to our confessions of sinfulness to God after specific sins in our daily lives, and also related to our doing this at the day of judgment.</p><p>Yet in the daily round of sin and failure, it is sometimes difficult to sense the degree to which God is actively seeking our return, and willing to slay the fatted calf. The earlier parables of the lost sheep and coin show God actively working to find us; whilst that of the prodigal implies that He is not doing anything physical. Yet the clear connections with the preceding parables show that the woman zealously turning the house upside down must therefore be a figure of the mental energy expended by the Almighty in seeking out our repentance. In our semi-aware spiritual days and hours, before we 'come to ourselves', the Father's active mind is urgently seeking us. Surely this should motivate us in our stronger moments to be aware of the need <i>not</i> to sleep into the sleepy madness of spiritual indifference and sin. This indifference is effectively spending our substance with whores and riotous living. Prov. 29:3 is one of the root passages for the prodigal parable: &quot;Whoever loves <i>wisdom</i> rejoices his father: but he that keeps company with harlots spends his <i>substance</i>&quot;. There is a parallel here between wisdom and the Father's substance; continuing a popular Biblical theme that God's spiritual riches are to be found in His words of wisdom. An indifference to the spiritual riches which we have been given in the word of Christ is therefore being likened to the prodigal squandering the Father's substance with whores.</p><p>It is hard to appreciate that this parable really is intended to be read as having some reference to our daily turning back from our sins- such is the emotional intensity of the story. Yet such is the seriousness of sin that we must see in it an ideal standard to aim for in this regard. The parable alludes to a passage in Job which helps us better appreciate this. The prodigal's confession &quot;I have sinned... in your sight&quot;, and his returning from spiritual death to life (Lk. 15:21,32) connect well with Job 33:24-30: &quot;His flesh (of the forgiven sinner) shall be fresher than a child's: he shall return to the days of his youth (cp. the prodigal): he shall pray unto God, and He will be favourable unto him: and he shall see his face with joy... if any say (like the prodigal), I have sinned... and it profited me not; He will deliver his soul from the pit, and his life shall see the light. Lo, all these things worketh God <i>oftentimes</i> with man&quot;. The prodigal's experience will often be worked out in our lives, the fatted calf slain time and again, and as such we will come to know and appreciate the Father's love even more.</p><p>The joyous feast around the fatted calf can therefore speak of the full fellowship with God which we enjoy each time we come to repentance. The return of Israel in Hos. 2 was one of the source passages for the parable. The feast at their return is there described as a betrothal feast. This is obviously a one-off act. Yet such is the constant newness of life which we can experience through continued repentance, that the feasts of joy which we experience can all have the intensity of a betrothal feast. In like manner our relation with Christ in the Kingdom is likened to a consummation which lasts eternally.</p>