While most Christians are taught to universalize all of the parables of Jesus, each parable has a deeper meaning that only those with spiritual discernment will understand.
Especially with the parable of the Prodigal Son in Luke 15, Christians will understand only the banal, superficial meaning — that even the worst sinners must be welcomed back into their congregations if they show repentance — and “good” Christians shouldn’t be angered over the gifts of grace bestowed on those who have not led a godly life as they have.
But beneath the surface of this parable, its true meaning and importance points to a fulfillment of Christ’s explicitly stated purpose, which we cannot emphasize enough:
“I was sent only to the lost sheep of the house of Israel.”
–Matthew 15:24
Among His disciples — especially those Israelites in Judea who had kept the faith and never strayed — the idea that their promised Messiah would show more concern to those Israelites who had abandoned that faith — became divorced from God — and lived for the last 600 years as pagans — certainly rankled many who followed Him faithfully.
At the beginning of Luke 15, we are given the context of a number of parables which Jesus offers in response to the grumblings of the Pharisees who disapprove of how Jesus interacts with those who reject the faith of Israel:
“Now all the tax collectors and sinners were gathering around to listen to Jesus. So the Pharisees and scribes began to grumble: ‘This man welcomes sinners and eats with them.'”
–Luke 15:1-2
But it wasn’t just the Pharisees who felt this way — the disciple Peter, at least initially, recoiled at the idea of welcoming sinners outside the faith, as he explained to the Roman centurion, Cornelius in Acts 10:
“You know how unlawful it is for a Jew [Israelite Judean] to associate with a foreigner or visit him…”
–Acts 10:28
In response to these murmurings, Jesus first tells the Parable of the Lost Sheep — it is these lost sheep who are the unclean sinners who must return to His fold, as He explains:
“What man among you, if he has a hundred sheep and loses one of them, does not leave the ninety-nine in the pasture and go after the one that is lost, until he finds it? And when he finds it, he joyfully puts it on his shoulders, comes home, and calls together his friends and neighbors to tell them, ‘Rejoice with me, for I have found my lost sheep!’ In the same way, I tell you that there will be more joy in heaven over one sinner who repents than over ninety-nine righteous ones who do not need to repent.”
–Luke 15:4-7
We must keep in mind here that only Israelites are ever referred to as “sheep” — so this parable does not have a universal message that could possibly apply to just any non-believer on the planet.
This parable of the Lost Sheep echoes the words of the prophet Amos — who revealed God’s promise to regather all of God’s Israelite sheep:
“For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.”
––Amos 9:9
And in the Gospel of John, Jesus Christ echoes these words, reminding us that He has other “lost” sheep other than those faithful sheep in Judea:
“And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.”
–John 10:16
In Luke 15, after the short parable of the Lost Coin, Jesus proceeds to the parable of the Prodigal Son — knowing full well that it will prompt the Pharisees to think of the wayward son in Deuteronomy 21:
“If a man has a stubborn and rebellious son who does not obey his father and mother and does not listen to them when disciplined, his father and mother are to lay hold of him and bring him to the elders of his city, to the gate of his hometown, and say to the elders, ‘This son of ours is stubborn and rebellious; he does not obey us. He is a glutton and a drunkard.’ Then all the men of his city will stone him to death. So you must purge the evil from among you, and all Israel will hear and be afraid.
–Deuteronomy 21:18-20
If it were up to the stiff-necked Pharisees — who stubbornly cling to the letter of the Law — the prodigal son would be stoned to death — shown no mercy, nor any opportunity to repent and regain his place as a son.
But under the strict letter of the Law, we are all deserving of death for our transgressions — no man can escape death without the mercy and grace offered by faith in Christ.
From the beginning, Jesus’ parable of the Prodigal Son is different from the one in Deuteronomy in that the father has two sons, not just one:
“Then Jesus said, ‘There was a man who had two sons. The younger son said to him, ‘Father, give me my share of the estate.’ So he divided his property between them.”
–Luke 15:11-12
The two sons here represent the two sheep folds of Israelites — the Israelites of the southern kingdom who kept the faith of God, the Father — and the “lost” Israelites of the nothern kingdom whom God divorced and sent into Assyrian captivity as their punishment for abandoning the faith.
Jesus then recounts how this son squandered his inheritance — just as the ten northern tribes of Israel had in their captivity among the pagans:
“After a few days, the younger son got everything together and journeyed to a distant country, where he squandered his wealth in wild living.”
–Luke 15:13
Notice here the use of the term “wild living” — which echoes Paul’s use of the term “wild olive branch” to describe the 10 lost tribes of northern Israel in his parable of the Olive Tree in Romans 11.
The son is then reduced to abject poverty — to the lowest point of desiring to eat the same food eaten by pigs — an “unclean” animal forbidden to Israelites under the law:
“After he had spent all he had, a severe famine swept through that country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him into his fields to feed the pigs. He longed to fill his belly with the pods the pigs were eating, but no one would give him a thing.”
–Luke 15:14-16
The Prodigal Son becomes so desperate and hopeless that he realizes he must return to his father and repent of his transgressions:
“Finally he came to his senses and said, ‘How many of my father’s hired servants have plenty of food? But here I am, starving to death! I will get up and go back to my father and say to him, “Father, I have sinned against heaven and against you. I am no longer worthy to be called your son. Make me like one of your hired servants.” ’
–Luke 15:17-19
Here the Prodigal Son acknowledges that while he is his father’s son by birth, because of his transgressions and “wild living”, he has lost the right to call himself a “son” of his father.
The prophet Hosea identifies who are the “sons of God”:
“Yet the number of the sons of Israel will be like the sand of the sea, which cannot be measured or counted; And in the place where it is said to them, “You are not My people,” It will be said to them, ‘You are the sons of the living God.'”
–Hosea 1:10
For a more in-depth analysis of who are the “sons of God”, see our essay “Genesis 6: What Really Happened Between The ‘Sons Of God’ And The ‘Daughters Of Man’?”
When God the Father divorced Israel for their sin and disobedience, they were no longer His people — but if they repented and turned back to Him, they would once again become “sons of the living God.”
And we see this repentance in the Prodigal Son as he returns humbled to his father:
“So he got up and went to his father. But while he was still in the distance, his father saw him and was filled with compassion. He ran to his son, embraced him, and kissed him. The son declared, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’ “
–Luke 15:20-21
And unlike the prodigal son in the Deuteronomy parable who is subjected to death for his transgressions, the son here is welcomed back by his father and offered an abundant life because he has repented:
“But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let us feast and celebrate. For this son of mine was dead and is alive again! He was lost and is found!’ So they began to celebrate.”
–Luke 15:22-24
This celebration of the returned son echoes the parable of the lost coin earlier in Luke 15:
“Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.”
–Luke 15:9-10
But this generosity that the father shows his Prodigal Son provokes anger and jealousy in the elder son:
“Meanwhile the older son was in the field, and as he approached the house, he heard music and dancing. So he called one of the servants and asked what was going on. ‘Your brother has returned,’ he said, ‘and your father has killed the fattened calf, because he has him back safe and sound.’ The older son became angry and refused to go in.”
–Luke 15:25-28
The elder brother — who represents the faithful Israelites of the southern kingdom — responds in this same manner described in Acts:
“You know how unlawful it is for a Jew [Israelite Judean] to associate with a foreigner or visit him. But God has shown me that I should not call any man impure or unclean.”
–Acts 10:28
And this is exactly what the father here tries to convince his faithful son of — but initially this son focuses only on his younger brother’s transgressions:
“But he answered his father, ‘Look, all these years I have served you and never disobeyed a commandment of yours. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours returns from squandering your wealth with prostitutes, you kill the fattened calf for him!’”
–Luke 15:29-30
In Romans 11, Paul explains how offering salvation to the “gentiles” — meaning the “wild olive branch” of lost Israelites — would provoke other Israelites to jealousy:
“I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy….If by any means I may provoke to emulation them which are my flesh, and might save some of them.”
–Romans 11:11, 14
Not only is salvation offered to the Prodigal Son, this parable demonstrates that the elder faithful son also needs salvation through faith in Christ — for though faithful to the law, the elder son must learn to live by faith in Jesus Christ through mercy and repentance.
The father reassures his elder son,
‘Son, you are always with me,’ the father said, ‘and all that is mine is yours. But it was fitting to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’ ”
–Luke 15:31-32
As Paul tells us, all Israelites need to be led by the Holy Spirit to truly become sons of the living God:
“For all who are being led by the Spirit of God, these are sons of God.”
–Romans 8:14
When His disciples ask Jesus why he speaks in parables, He explains that only those led by the Holy Spirit will understand their deeper meaning,
“To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand”
–Matthew 13:11-13
And one of the most important “secrets” of the kingdom of heaven — the Holy City — is one that every universalist Christian has no choice but to ignore:
“It had a great and high wall, with twelve gates, and at the gates twelve angels; and names were written on them, which are the names of the twelve tribes of the sons of Israel.”
–Revelation 21:12
These 12 gates to the Kingdom of Heaven are proof that Jesus Christ — and God the Father — will keep their promise to bring the offer of salvation to the regathered descendants of all 12 tribes of the House of Israel — including the “lost” prodigal sons of the 10 northern tribes who migrated up into Europe.
The false doctrine of universalism blinds Christians to this deeper truth of the parables — because they are too busy dying in their self-righteousness for vainly bringing the Gospel to people for whom it was never intended.
Racial universalism is a judeo-freemasonic ideology used to undermine and destroy the true Christ-bearing race of Europe — and blind us to the true meaning of the Gospels:
“The Christian cannot read his Bible except through Jewish spectacles, and, therefore, reads it wrong.”
—Henry Ford, The International Jew, Vol. IV, p. 238
Christians are taught to ignore the salvation of their own extended family — their race — in favor of Third World heathen, who are not — and can never be — “prodigal sons” because they were never “sons” in the first place.
Today’s “prodigal sons” are right in front of us — our own people who have fallen away from Christ in large part because of the destructiveness of Christian universalism which has left our people blind to subversion from within:
“Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.”
–Matthew 15:14
It’s no wonder the so-called “White Nationalists” mock limp-wristed judeo-Christianity as it blindly leads our race into the ditch of Mystery Babylon.
Bringing back just one prodigal son into the fold will cause heaven to rejoice — and that’s how we can save Christendom — one prodigal son at a time.
https://christiansfortruth.com/the-prodigal-son-identified-the-lost-tribes-of-the-house-of-israel/