Using the Prodigal Son to Illustrate Humility and Dependence
The parable of the Prodigal Son (Luke 15:11-32) serves as a profound illustration of humility and dependence, particularly in its depiction of the younger son's journey from self-sufficiency to repentance. The parable's primary scope is to demonstrate God's pleasure in the conversion of sinners and His readiness to receive them upon their repentance [9].
The younger son's initial request for his inheritance reveals a desire for independence and a weariness of his father's restraint [10]. This act symbolizes humanity's impatience with divine control, seeking to be independent of God and to be one's own master. This "sin of sins" is seen as the germ from which all subsequent sins unfold [10]. The father's division of his property signifies God allowing humanity to pursue its own desires when His service no longer appears to offer perfect freedom [10].
After receiving his share, the younger son travels to a distant country and squanders his inheritance on "riotous living" [9]. This period of indulgence leads to destitution, forcing him to take a job feeding pigs, a task considered unclean for a Jew. The son's desperate state, where he longed to eat the pods given to the pigs, highlights the depths of his fall [9]. This experience of hitting rock bottom is crucial for his transformation.
The turning point comes when the son "came to himself" (Luke 15:17). This moment marks the beginning of his humility and dependence. He recognizes his sin against heaven and his father, acknowledging that he is no longer worthy to be called his father's son (Luke 15:18-19). This self-awareness and admission of unworthiness are central to humility. Humility, in a biblical sense, is often contrasted with pride and self-reliance, which are seen as forms of rebellion against God [6]. The concept of sin itself is described as a love of self, dishonor to God, and ingratitude [5]. All human beings are born sinners, and while the wicked indulge their sinful nature, the godly fight against it [4]. Paul emphasizes universal sinfulness, stating that both Gentiles and Jews are under sin's power and cannot find favor with God through their own actions [7]. To deny one's sin is to make God a liar [8].
The son's decision to return to his father, not as a son but as a hired servant, demonstrates his dependence. He no longer trusts in his own ability to provide for himself but places his hope in his father's mercy, even if it means a lower status. This act of returning signifies repentance, which is a turning away from sin and towards God. The father's immediate and joyful reception of his son, running to meet him, embracing him, and restoring him to a place of honor, illustrates God's eagerness to forgive and restore repentant sinners [9].
The parable also implicitly contrasts the son's journey with the concept of spiritual pride. The elder brother, who remained with his father, exhibits a lack of humility and an unwillingness to celebrate his brother's return. He resents his father's generosity, highlighting how even those who outwardly conform to expectations can lack true humility and dependence on grace.
The theme of dependence is further illuminated by other biblical texts. Christ himself exemplified humility, declaring, "I am meek and lowly in heart" (Matthew 11:29). His humility was evident in taking on human nature, his birth, his subjection to his parents, his poverty, and his willingness to become a servant [1]. Even as the Son, he learned obedience through suffering [2]. This divine example underscores that dependence on God, rather than self-reliance, is a core aspect of godly character. The idea of a child "left to himself" bringing shame [3] or a servant delicately brought up becoming proud and haughty [11] further emphasizes the dangers of unchecked self-will and the importance of proper guidance and dependence.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Humility of Christ, The — Declared by himself -- Mt 11:29. Exhibited in his Taking our nature. -- Php 2:7; Heb 2:16. Birth. -- Lu 2:4-7. Subjection to his parents. -- Lu 2:51. Station in life. -- Mt 13:55; Joh 9:29. Poverty. -- Lu 9:58; 2Co 8:9. Partaking of our infirmities. -- Heb 4:15; 5:7. Submitting to ordinances. -- Mt 3:13-15. Becoming a servant. -- Mt 20:28; Lu 22:27; Php 2:7. Associating with the despised. -- Mt 9:10,11; Lu 15:1,2. Refusing honours. -- Joh 5:41; 6:15. Entry into Jerusalem. -- Zec 9:9; Mt 21:5,7. Washing his disciples' feet. -- Joh 13:5. Obedi”
- Hebrews “Hebrews 5:8 (YLT) — through being a Son, did learn by the things which he suffered--the obedience,”
- Proverbs “Proverbs 29:15 (Darby) — The rod and reproof give wisdom; but a child left [to himself] bringeth his mother to shame.”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 15:11: We have here the parable of the prodigal son, the scope of which is the same with those before, to show how pleasing to God the conversion of sinners is, of great sinners, and how ready he is to receive and entertain such, upon their repentance; but the circumstances of the parable do much more largely and fully set forth the riches of gospel grace than those did, and it has been, and will be while the world stands, of unspeakable use to poor sinners, both to direct and to encourage them in repenting and returning to God. Now, I. The parable represents God as a com”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 15:12: III. THE PRODIGAL SON. (Luke 15:11-32) the younger--as the more thoughtless. said, &c.--weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man impatient of divine control, desiring to be independent of God, seeking to be his own master; that "sin of sins, in which all subsequent sins are included as in their germ, for they are but the unfolding of this one" [TRENCH]. he divided, &c.--Thus "God, when His service no longer appears a perfect freedom, and man promises himself something far better e”
- Proverbs (Baptist/Reformed) “John Gill on Proverbs 29:21: He that delicately bringeth up his servant from a child,.... In a very tender and affluent way uses him with great familiarity; makes him sit at table, with him, feeds him with dainties, and clothes him in the most handsome manner, as if he was one of his own children: shall have him become his son at the length: he will expect to be used as a son; he will not care to do any servile work, or anything, especially that is hard and laborious; he will be for supplanting the son and heir, and think to inherit all himself; or, however, become proud, haughty, and saucy.”