|New International Version (©2011)|
The younger one said to his father, 'Father, give me my share of the estate.' So he divided his property between them.
New Living Translation (©2007)
The younger son told his father, 'I want my share of your estate now before you die.' So his father agreed to divide his wealth between his sons.
English Standard Version (©2001)
And the younger of them said to his father, ‘Father, give me the share of property that is coming to me.’ And he divided his property between them.
New American Standard Bible (©1995)
"The younger of them said to his father, 'Father, give me the share of the estate that falls to me.' So he divided his wealth between them.
King James Bible (Cambridge Ed.)
And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
Holman Christian Standard Bible (©2009)
The younger of them said to his father, Father, give me the share of the estate I have coming to me.' So he distributed the assets to them.
International Standard Version (©2012)
The younger one told his father, 'Father, give me my share of the estate.' So the father divided his property between them.
NET Bible (©2006)
The younger of them said to his father, 'Father, give me the share of the estate that will belong to me.' So he divided his assets between them.
Aramaic Bible in Plain English (©2010)
“And his younger son said to him, 'My father, give me the portion that befalls me from your estate.' Then he divided to them his wealth.”
GOD'S WORD® Translation (©1995)
The younger son said to his father, 'Father, give me my share of the property.' So the father divided his property between his two sons.
King James 2000 Bible (©2003)
And the younger of them said to his father, Father, give me the portion of goods that falls to me. And he divided unto them his living.
American King James Version
And the younger of them said to his father, Father, give me the portion of goods that falls to me. And he divided to them his living.
American Standard Version
and the younger of them said to his father, Father, give me the portion of thy'substance that falleth to me. And he divided unto them his living.
And the younger of them said to his father: Father, give me the portion of substance that falleth to me. And he divided unto them his substance.
Darby Bible Translation
and the younger of them said to his father, Father, give to me the share of the property that falls to me. And he divided to them what he was possessed of.
English Revised Version
and the younger of them said to his father, Father, give me the portion of thy substance that falleth to me. And he divided unto them his living.
Webster's Bible Translation
And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided to them his living.
Weymouth New Testament
The younger of them said to his father, "'Father, give me the share of the property that comes to me.' "So he divided his wealth between them.
World English Bible
The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them.
Young's Literal Translation
and the younger of them said to the father, Father, give me the portion of the substance falling to me, and he divided to them the living.
|Matthew Henry's Concise Commentary|
15:11-16 The parable of the prodigal son shows the nature of repentance, and the Lord's readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God's gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners' persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: wilful sinners misemploy their thoughts and the powers of their souls, mispend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding swine. A sinful state is a state constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal's wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!
Verses 12, 13. - And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together. The subject of the story this time is not derived from humble life. The family pictured is evidently one belonging to the wealthy class. There was money to be distributed; there were estates to be cultivated; means existed to defray the cost of feasting on a large scale; mention, too, is made incidentally of costly clothing and even of gems. Like other of the Lord's parable-teachings, the framework of the story was most likely founded upon fact. The family of the father and the two sons no doubt had been personally known to the Galilaean Teacher. This imperious demand of the younger seems strange to us. Such a division, however, in the lifetime of the father was not uncommon in the East. So Abraham in his lifetime bestowed the main body of his possessions on Isaac, having previously allotted portions to his other sons. There was, however, no Jewish law which required any such bestowal of property in the parent's lifetime. It was a free gift on the part of the father. But to the young son it was a hapless boon.
"God answers sharp and sudden on some prayers;
And flings the thing we have asked in our face,
A gauntlet - with a gift in it."
(E. B. Browning.) And took his journey into a far country. The youth, who probably in the Master's experience had suggested this part of the story, after receiving his share of money, started with unformed purposes of pleasure, perhaps of trade. The man, who was a Jew, left his home for one of the great world's marts, such as Carthage or Alexandria, Antioch or Rome. And there wasted his substance with riotous living. This is an extreme case. Few probably of the publicans and sinners whose hearts the Lord touched so deeply, and who are examples of the great class in every age to whom his gospel appeals so lovingly, had sinned so deeply as the young man of the story. Indecent haste to be free from the orderly quiet home-life, ingratitude, utter forgetfulness of all duty, the wildest profligacy, - these were the sins of the prodigal. It has been well remarked that the line runs out widely to embrace such a profligate, that every sinner may be encouraged to return to God and live. There is a grave reticence in sparing all details of the wicked life - a veil which the elder son with pitiless hand would snatch away (ver. 30).
Gill's Exposition of the Entire Bible
And the younger of them said to his father,.... God's chosen ones among the publicans and sinners, are fitly signified by the younger son, since man, as a sinner, is younger than man as righteous; and since there are instances of God's choice of the younger, before the elder, as Jacob before Esau, &c. and the characters and conduct of young men agree with God's elect, in a state of nature; who are imprudent and ignorant, without any knowledge of divine and spiritual things, and of themselves, their state and condition, and of Christ, and salvation by him; and yet are conceited of themselves, and fancy themselves very wise and knowing, and capable of acting for themselves, independent, and without any assistance or advice; do not care to be under restraints, withdraw from all yokes, and break all bands asunder; and so become children of disobedience, prone to every vice, and servants and slaves to every lust; by which they are deceived, and in which they take a great deal of imaginary pleasure; and are often envious and spiteful, and live in malice, hateful, and hating one another: the request made by this younger son, is "to his Father"; to God, who was his Father by creation, by providential care, and by national adoption, and by special grace; though as yet he knew it not, nor could he call him so in faith: many call God Father, who should not, and many that should, do not: the request follows;
father, give me the portion of goods that falleth to me: this portion may be considered, as internal or external; as internal, and such who think the Gentiles are meant by the younger son understand it of the light of nature, and of natural gifts and talents. The ancients generally interpret it, of man's free will: it may intend natural knowledge in general, to which there is in man a natural desire, and in which he is self-sufficient: or rather as external, such as the outward blessings of food, raiment, health, &c. the honours, pleasures, and riches of the world: the good things of this world belonged to men by right of creation, and according the laws and dues of it, but have been all forfeited by the sin of man; and yet this is a portion, which in the apprehension of men, of right belongs to them; and which suits their nature, which is carnal and worldly:
and he divided unto them his living; natural gifts, external privileges, and worldly good things; which of all men in the earth, the Jewish nation shared; see Psalm 115:16.
Jamieson-Fausset-Brown Bible Commentary
12. 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 elsewhere, allows him to make the trial; and he shall discover, if need be by saddest proof, that to depart from Him is not to throw off the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords" [Trench].
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